Abstract

The history of Ajami writing system have many things in common in the sub-saharan muslims communities of West Africa. The traditional techniques of preserving, and documentation of history and records keeping of the daily financial transactions in pictograms and symbols are hot accurate as writing. Speculations of Hausa ancient writing before Ajami are not substantiated with lucid explanation. Thus, the stand of this paper is that, Ajami was the first writing system in Hausland. Before the Arabs, there were evidences of some writings in Hausa, but not adequate to lead our discussion through. Certainly, Arabic language, and Islam in particular, were the solid reference to the origin and historical development of Hausa Ajami manuscripts. The Ajamanization started verbally, and letter developed into full writing system. In the process, seven (7) Arabic letters that are not available in Hausa language were dropped. However, additional 13 of the Arabic letters were Hausanized and adapted into Hausa Ajami writing to capture the Hausa missing sounds in Arabic language. In the process of add and drop style, 17 Arabic letters were found suitable to represent Hausa sounds added with additional (13) hausanized Arabic sounds, a total of (30) Hausa Ajami letters are adopted. All the Hausa Ajami manuscripts in treatise, papers, books etc have same of the (30) letters and are used across Haulsanad yesterday and today. Ajami used to be the second writing system to Arabic in the Muslim communities of sub-saharan Africa. By 18^th and 19^th centuries, it was well developed. By the 20^th and 21^st centuries Hausa Ajami manuscripts was at shoulder to shoulder with Hausar boko (Hausa in roman letters). During those days, Ajami was the only writing in Hausland efficiency used in palaces, courts, financial transactions, record keeping, memos and treaties, translations etc. The post-colonial Hausland witnessed remarkable development of Hausa Ajami as Muslim and Christian books and materials were published in Ajami. To sum up, Ajami courses were introduced into the curriculum of tertiary institutions and universities to date. Upon all these development, it is at the berge of extinction, because it is nowhere accepted officially as it used to be. Indeed, we need a larger forum then this of today 30/11/2021, to bring back the Hausa Ajami writing and manuscripts to the proper official corridor for its continued survival in the 21^st century.

Historical Origin and Development of Hausa Ajami Manuscripts

By

Aliyu Muhammadu Bunza
Department of Nigerian Languages
Faculty of Arts and Islamic Studies
Usmanu Danfodiyo University, Sokoto
mabunza@yahoo.com 
0803 431 6508

Introduction:

Ajami is an Arabic word referring to non-Arabs regardless to the level of his proficiency in Arabic language. Therefore, Ajami is a tag-name to any person outside the boundaries of Arabian Peninsular. To the native Arabic speakers, it refers to any language beside Arabic. Linguistically, any word not available in the classical Arabic language and cannot dance to the tune of Arabic morphology and conjugation is refer to as “Ajami” even if available in the Holy Qur’an. All the non-Arabs names in the Holy Qur’an are considered as “Ajami” and remain so in its linguistics analysis. In this respect, tracing the history of Hausa Ajami requires an acceptable definition of the term “Ajami” and its historical link to Hausa people and the Hausaland, to came up with the technical translation of “Ajami Script”. These are the basic research questions ought to be answered for the paper to strike it desired target correctly.

 

What is Ajami?

In Arabic language, it refers to non-Arabic. Arabic grammarians refer to it, as any language beside Arabic. In the context of human culture, a foreign culture to an Arab is “Ajami” and its practitioner is named “Ajami” if he is not an “Arab”. In a nutshell, any civilization or development which is not of Arabic origin is “Ajami” and remain so even if adopted and Arabanized the name remain “Ajami”. From these jungles of definitions, what matters is “Arabic and Arabs” and not resist segregation of who is black and who is white? If one is not an “Arab” by blood he remains “Ajami” regardless to his nationality, mother tongue, and the colour of his skin. In this view, the whole human world are considered as “Ajami” form the Arabic linguistics interpretations. By this interpretations “Ajami” to the Arabs is:

Any language spoken in the human world beside Arabic, that, language and its speakers are all named “Ajami” and so their civilization and developments at whatever level of sophistication and technological advancement it has no any other name to an Arab but Ajami. Thus, Ajami remains non-Arab person, non-Arab civilization and culture, and all what is foreign to Arabs.

 

What is Hausa Ajami Writing?

The perception of Aras to “Ajami” is very clear from to the definition of the terms. However, the issue of, “Hausa Ajami writing” is slightly in contrast with classical Arabic definition. Initially, “Hausa” preceded the word “Ajami” and phrase “Hausa Ajami” coined. In this context Hausa Ajami or Hausar Ajami means, Hausanization of Arabic letters in writing Hausa language. That is to say, in the absence of original Hausa writing system Arabic letters are borrowed or used to reduce Hausa speech into writing to ease communication gap. This style or system of writing is widely spread across Muslim world. In the West African Societies we have Kanuri Ajami, Yoruba Ajami, Fulfulde Ajami, Nupe Ajami, Wangara Ajami, Asante Ajami, Tuareg Ajami, in Pakistan we have Urdu just to mentioned but a few. In this analysis the Arabic writing system was adopted by the host Muslim community who have no history of any writing system but have technical know-how of reading and writing in Arabic. The Arabic letters are employed to serve the purpose of writing the said languages. In the case of Hausa, Hausar Ajami is:

Hausa language or spoken Hausa reduced into writing by the used of Arabic letters where applicable. In the absence of the equivalent sound in the Hausa language the Arabic sounds are reconstructed with dots to give the nearest meaning. Vowels movement in Hausar Ajami are of Hausa grammar and not of Arabic, that is what makes it to be “Ajami” readable to only native Hausa speakers who are literate in reading and writing in Arabic.

 

What makes Arabic letters to be “Ajami” in any language are the innovations inserted in the letters to give a different place and manners of articulations. Thus, Ajami writing system in Africa and beyond must have three notable characteristics:

i-                   All the letters/sounds are of Arabic origin.

ii-                The vowels and the vowel length are of native language.

iii-             Reconstruction at the original Arabic letters by “dotes” or “marks” to the affected sounds/letters.

 

Hausa Ajami Script

We are through with “Ajami” original and extended meanings, what remains is the identification of “Hausa Ajami script”. In attempt to define “Ajami script” definition of “script” and “manuscript” is very necessary. According to Merriam-Webster script is a written version of a play or movie. It comes from the Latin scriber meaning “to write”, and all its meanings have to do with something written in a very short example it says: “your handwriting in your script”. However, the meaning of manuscripts differ from “script” in the sense that:

A manuscript is the work that an author submits to a publisher, editor, or producer for publication.

 

This is perhaps referring to manuscript of our modern time. The most nearest meaning of Hausa Ajami script is in www.merriam.webster.com.

Calligraphy based on the handwriting found in medieval manuscripts, 2 writing that consists of unjoined letters made with liens and circles and that is offer taught in elementary school.

 

The History

Technically terms “Ajami”, “Script”, “manuscripts” they all have something to do with writing. The Ajami Hausa originated from Hausaland and Hausa Ajami manuscripts are written scripts in a sheet of paper, leather, slates or in book form. Historically there was no comprehensive or reliable information of Hausa writing system before the Islam. All the speculations of Greeks and Egyptian contact with Hausaland are short of lucid explanation and evidence to tender in support of ancient Hausa writing system on paper, rock painting or pictogram. Attempts to associate tribal Hausa facial marks wit Hausa ancient writing is yet to hold any water in the absence of any manuscript to support the assessment. To avoid unnecessary review of literature, Ajami writing was a product of Islamic civilization in Hausaland and it has no any other history beside the coming of Islam and Christian missionary, Arabs and colonial explorers in Hausaland. This might not be unconnected with international trade and related commercial transactions for the records keeping. The early Ajami Hausa manuscripts were initiated in form of cheques, legal trader, financial transactions, memos and reports in possession of the notorious merchants, chiefs, and missionaries.

 

Islam and Evolution of Hausa Ajami

Before the coming of Islam African societies in the West African region were without any unique system of communication in writing. Hausaland by then specifically Kano, Katsina, Kabi, Zamfara, and Zazzau attracts merchants of different nationalities and gradually develop as centre of civilization in Hauslanad. Traders, merchants, and very few Arab Muslims explorers were responsible for the spread of Islam in Hausaland. Islam was centaury ahead the coming of Wangarawa in Kano during the reign of Aliyu Yaji [antsamiya. It was ealier introduced to slaves, slave dealers, merchants, local administrators and finally reached the aristocrats. In Islamic creed, working knowledge in Arabic is necessary for the converts to be literate in reading the Holy book Qur’an. The art of reading and writing starts with the bottle of alphabets, identification and naming consonants and vowels before one is introduced into the business of reading and writing. This was the first phase of historic “Ajami” in Hausaland. Hausa Ajami evolution was gradual as its took the following stages:

1.     Identification of all the Arabic letters in writing and provide the nearest or equivalent Hausa rendition.

2.     Arabic vowels to be identified and substitutes Hausa names to be provided.

3.     Adaptation, harmonization, elimination, and reconstruction of some odd letters in the Hausa alphabets.

These were the stages of Hausanization and Ajaminization of Arabic writing system into Hausa writing. History of Ajami writing started from individual efforts by the senior students and their teachers. Naming of Arabic letters and vowels used to be the same across Hausaland with very insignificant dialectical differences between the dialect groups: that is to say: Sokoto, Kebbi, Kano, Katsina, Zazzau, Bauchi, Damagaran and Mara]i naming system of some of the Arabic letters varies from one region to another.

 

Naming and Hausanization of Arabic Letters

Hausanization or Ajaminization of Arabic letters and vowels is the first step of Ajami writing as well as he historical origin of Hausa Ajami manuscripts. Hausa alphabets were no where reduced into writing before the arrival of Ajami, therefore, naming names of Arabic alphabets in Hausa is what this paper considered as “Ajami” before it was finally accepted, adapted, and reduced into writing. The common notable names of Arabic alphabets that were hausanized and Ajaminized in popular Hausa dialects are:

 

Vowels (Wasula)

These are named “wasali” in Hausa adapted from the Arabic word “wasal” joining. Vowels are the tools for reading Arabic letters, and writing correct Arabic orthography. The early Qur’an was without vowel decorations, the vowel decorations was innovated by Hujjaj bn Yusuf Assaqafi to guide non-Arabs on reading the Holy Qur’an. This is the genesis behind popular Hausa Ajami proverb “Ba}i" said a wasali “letters cannot be pronounced without vowels”. The Arabic vowels were ajamanized in the following manners:

S/N	Arabic	Hausa	Example	English
1.	Fatha	Wasalin sama/bisa	ﹷ	The upper mark
2.	Kasra	Wasalin }asa	ﹻ	The lower mark
3.	Domma	Rufu’a	ﹹ	Rufu’a
4.	Sukun	]auri	ﹿ	Static
5.	Madda	Jan wasali	ﹱ	Vowel length
6.	Fatahataini	Fa]uwan wasula sama	آ	Double upper falling tone
7.	Kisrataini	Fa]uwan wasula }asa	ḻ	Double lower falling tone
8.	Dommataini	Fa]uwar rufu’a	ἲ	Double rufu’a tone
9.	Shadda	Shadda/daddage	آ	Sign or reduplication
10.		Ruwa	ݕ   ݔ  ݜ	Drop of water (dot)

 

Ajaminized Innovations

In Hausa Ajami writing vowels numbers 1-4 are adapted in the writing. However, madda that is number 5 as above, is replaced with letter /و/ /w/ and same times with “alif” /ا/ /ā/. Falling tone as in /ﺁ/ /Ị/ /ἲ/ are replaced with letter /ﺰ/ /תּ/ from the echo of its manner of articulation which was named “nunation” by tajweed scholars. The shadda representing reduplication was not captured in the early Hausa Ajami writing instead prosodic orthography was used giving all letters their independent position as in (ﷴ) it reads (محممد) this was perhaps the situation of Hausa Ajami writing up to 17^th and 18^th century in Hausaland.

 

Hausanization of Arabic Letters:

It was possible that, the early copy of Qur’an manuscripts received in Hausaland was from Borno. The Borno handwritten style or slates and manuscript was the same style adopted in Hausa Ajami writing. The Tunisian Muslim influence in Hausaland and Borno is very clear from the popular Qur’anic writing style of Tunis named [an Tunas or Bungu Tunas. In its writing, three ink colour were used; black, red and yellow. Black and red color are the most popular colours and they outnumbered the yellow color. The first letter to face the tribunal of Hausanization was “Alif” which are only two in the Holy Qur’an namely:

1.     Alu ba}i the black “alif” otherwise called “initial alif”.

2.     Alu ja the red “alif” always in red and at the top of letters.

These two “alif” are always in black and red colors throughout the writing of Qur’an. The initial “alif” which is the Arabic definite article as in “al” equivalent to article “the” in English is always at initial and in black colour and hence named “Alu ba}i" (the black alif). The second “alif” in red color is permanently placed at the top of red colour and therefore named “Alu ja” (the red alif). Letter “alif” is the first letter in the Arabic alphabets and coincidently the first letter in Qur’an in “suratul Fatiha” “the opening”, and in the closing chapter “suratul Ba}ara” it started with “alif”. The “alif” of suratul Fatiha is named mabu]i the opening “alif” while the second alif of suratul Baqra is named as ma}ara (the terminal) this is the philosophy of the Hausa praise epithet to the two “alif”dogon alif ma}arar baa sin” the long terminal alif to the opening alif of basmala “baa sin”.

 

Varieties of Letters

In Ajami Hausa some Arabic letters with same phonological features but with different manners of articulations are carefully noted by Hausa scholar by giving them different names to ease writing and identification. We have the following:

 

1.	ز	Zaira	Ajami Hausa only on letter “y” /ز /
2.	ظ	Zod
3.	ذ	Zal

 

1.	ﺳ	Sin	Ajami Hausa with only “s” of / س /
2.	س	Sin ara
3.	ص	Sodi
4.	ث	Sinca

 

1.	ﺣ	Ha}arami	Ajami Hausa has only one “h” /ﺣ /
2.	ح	Hasabe
3.	ه	Hababba
4.	خ	Ha}arami mai ruwa
5.	ه	Hakuri

 

1.	ﻻ	Lamjaye	Ajami Hausa with only “l” / ل /
2.	ﺽ	Lodi
3.	ل	Lam

 

1.	ﻓ	Fa	Ajami Hausa only one “f” / ڢ /
2.	ڢي	Fifa’iya mai komas baya
3.	ڢ	Fa’ara

 

1.	ﻤ	Min	Ajami Hausa with only one “m” / م /
2.	م	Min’ara

 

1.	ﻧ	Nunguda	Ajami Hausa with one “n”/ ن /
2.	ﻨ	Nun
3.	ن	Nun’ara

 

1.	ڧ	}aa	Ajami Hausa with only one “}” / /
2.	ﻖ	}an mai ruwa
3.	ق	}af’wau

 

 

1.	أ	Aa	Ajami Hausa with “a” /أ /
2.	ﻉ	An bakin wofi

 

Single representation

1.	و	Waw
2.	د	Dal
3.	ﻁ	]amishannu
4.	ر	Raa
5.	ب	Baguje
6.	ت	Taguje
7.	ﺓ	Takuri
8.	ﺵ	Shin mairuwa
9.	ک	Kaulasan
10.	ﻐ	Angailikkafa

 

 

 

The Place of Dots “ruwa” in Hausa Ajami

The dots placed at the top or under the original Arabic lettersڢ ق ن named “ruwa” referring to “a drop of water”. It is noted that only in letter  /خ/ and /ق/ the dots are mentioned as part of the name of the letter. The rest of the sounds with dots are named without mentioning the dots as in ش ث ت  ة ي ذ ز ظ ﺽ etc. This is because their manners of articulations is different from all the letters bearing “dots” they are furuhul halqiyya “glottal sounds” while the rest are not.

 

The Manuscripts

The historical origin of Ajami Hausa manuscripts is as old as the coming of Islam in Hausaland. It is safe to trace its origin same the period of Ajaminization and Hausanization of Arabic letters by the first generations of Hausa converts. The history of the Hausa Ajami manuscript started with reconstructions of Arabic letters to provide same Hausa sounds that are not available in Arabic like:

Ajami	Hausa	Roman	Hausa	English	Hausa	English	Ajami writing
ٻ	~	from b	as in bari	Leave	~ari	scattered	بر       ٻر
ط	]	from d	as in doki	Horse	]oki	eagerness	دوک        طوکي
ق	}	from k	as in karo	collision	}aro	to add	کرو         قارو
ڹ	‘y	from y	as in yaya	Nose	‘ya’ya	spilings	يايا          ڹا ڹا
Ajami	Roman
ڟ	Ts	tsawa	thunder	tsamiya	tamarind	ڟاميا	ڟاوِا
ش	Sh	sha	drinking	shara	sweeping	شارا	شا
غي	Gy	gyara	corrections	gyambo	wound	غي نبو	غؽ را
ڢي	Fy	fyace	sneezing	fya]e	raping	ڢيطي	ڢيثي
غو	Gw	gwaji	testing	gwani	expert	غوني	غوج
قي	}w	}wari	insects	}wara	grain	قيرا	قيري
قو	}y	}yashi	jealousy	}yaya	louse	قي يا	قي شي
کو	Kw	kwasa	hoe	kwano	plate	کونو	کوسا
کي	Ky	kyawo	beauty	kyashi	ant	کيشي	کي وو
ٽ	C	caca	gambling	cira	rooting	ثرا	ثاثا

                                                                                                         

Arabic sound missing in Hausa

Arabi           ذ       خ      ص      ض        ح           ع       ظ   

Dialect         hy      dw     sw     x       x        x        zw

 

Sounds

“zw”  “sw”  “dw” are common in Sokoto dialect but not in the official Hausa autography. However these sounds are very common in Hausa Ajami scripts. Letter /h/ of Arabic is not available in Hausa, but in part of Kano community, there is dialectical /hy/ as in “hyayi” instead of “shayi” this is also found in some Hausa Ajami scripts in Kano and Bauchi the remaining three marked with (x) are not available in Hausa at all.

 

The Ajami Innovation

From what was discussed in the Hausa Ajami writing we can see that, Ajami remains an Arabic derived African writing system. The twenty eight Arabic letters have its Hausa equivalents which are all adopted to serve the purposes of Ajami writing. Before discussing the innovations let us recognize the twenty eight original Arabic letters and their Hausa equivalents:

ر	ز	ذ	د	خ	ح	ج	ث	ب	ا
R	z	z	d	kh	H	j	C	b	?
10	9	8	7	6	5	4	3	2	1
ق	ف	غ	ع	ظ	ط	ض	ص	ش	س
Ƙ	f	gh	?	z	ɗ	dh	S	sh	s
20	19	18	17	16	15	14	13	12	11
			ي	ه	و	ن	م	ل	ك
			y	h	w	n	m	l	k
			27	26	25	24	23	22	21

 

In the process of Ajaminization (17) Arabic letters were not affected because they are available in Hausa letters:

ک	ش	س	ز	ر	د	خ	ث	ب	ا
K	sh	s	z	r	d	h	c	b	?
10	9	8	7	6	5	4	3	2	1
			ڢ	ي	و	ه	ن	م	ل
			f	y	w	h	n	m	l
			17	16	15	14	13	12	11

 

We can noticed that, from the (28) Arabic letters and their Hausa counterparts they met at (17) letters, the remaining letters must be hausanized by Ajaminization process. In Hausa Ajami, Hausa are of the opinion that Qur’anic letters are Allah’s accepted writing and hence named Rubutun Allah why Romans letter are named Rubutun Boko the associates to the writing are named Malaman Allah and Malaman Boko respectively. In fear of tempering with the divine writing, Hausa Ajami writers adopted the following resolutions:

1-    Arabic letters are to retain their physical appearance in the writing; their style of writing stands.

2-    Where the Arabic letters are to be ajamanized only dots are to be added at the top of the original letter or at the bottom.

3-    Two letters can be joined together to ajamanized the letter by vowel length or tone but the physical structure of the original Arabic be adopted.

You may wish to confirm these rules in all the hausanized Arabic letter in Hausa Ajami e.g.

i-          Physical appearance of /b/ in retained only one dots in added /~/           ٻ

ii-       The /y/ with two dots originally changes the position dots of the /’y/     ࢡ

iii-    The /c/ with three dots is hereby adopted in its originality /c/                 ث

iv-     Two letters are joined with four dots /}y/                                             قي

v-       Two letters are joined with two dots /}w/                                             قو

vi-     Two letter are joined with one original dot /gw/                                    غو

The Development

After the battle of definition, history and technicalities of Ajami writing in Hausa, the newline of action is to trace the development of this writing in script and stages followed to write the manuscripts and its distributions across Hausaland and beyond. During the research I discovered that the Hausa Ajami manuscript development started in phases, which I categorized as follows:

·        Writing foreign names

·        Translation and transliteration

·        Commercial transactions

·        Memos, treaties and agreements

·        Court proceedings appeal, and judgment

·        Kundi documentation

·        Benefit of some Qur’anic verses

·        Documentating medicinal plants and trees

·        Short treatise of special hatimai

·        Hisab, aufaq, divination, magic, incantations

·        Book culture

·        Baruu uwa uba

·        Umma Muse/Musa

·        Bacca

·        Burdin yasin Buni

·        Rituals

·        Art and writing

·        Hausa poetry (all the categories)

·        Translations

·        Missionary activities

·        History

 

The Manuscripts

The historical origin of Ajami scripts and its writing strategies started earlier before the coming of Islam in Hausaland. The Greeks who visited Kano before Wangarawa of Mali were said to be the first to reduce Hausa in writing at the Rijiyar Akwa (Akwa well). The materials were examined by the first colonial explorers and are found to be of Greek origin by the characters of the letters but Hausa in its contents. The first generations of Egyptian coptics, Jews, and Christian from Arab world contributed significantly to the history of writing Hausa in foreign letters. It is undisputable that naming Arabic letters in Hausa was the efforts of the Wangarian scholars from Mali and the Tuareg whose history could be traced to the early Muslim missionaries led by uqbatu bn Nafi. The Moroccan invention in Western Sudan is a strong factor in the history of writing in sub-Saharan Africa. These important historical landmarks in the history of writing in Hausaland would never be a reality without the introduction of “ink” and “paper” in the region. All these categories of people who were believed to be the agent of Islam into the West African societies came along with them ink and paper. With time, materials for ink production were locally made and met the standard; but paper remain to be imported from Egypt, Tunis, Morocco, and Europe by the colonial explorers. It is certainly difficult to locate any Hausa Ajami script written by the said merchants, missionaries and explorers. However, the types of the Hausa Ajami manuscripts assumed to be their products are mostly:

-         Names of Hausa town and villages etc.

-         Names of Hausa chiefs, kings, and business falcon etc.

-         Very significant events, episodes, and happenings (if any)

-         Prices of gold, slaves, hides and skin, etc.

-         Dates and time in Gregorian calendar

-         Messages, request, and promises by the both parties.

 

Due to the scarcity of ink and paper during those days Hausa Ajami scripts of these subjects were either at the hand of the visitor to the very few chiefs and kings who may not have good place to preserve and document the materials.

 

Scripts in Translation and Transliteration

In Hausa Islamic schools Tanagaya, makarantun azure and soro pupils were taught the art of writing Qur’an on slates at elementary level, the senior ones who reached advanced stage in learning Qur’an uses the Qur’anic scripts to recite and received lessons from the master on the sciences of Qur’anic recitation (Tajweed) and some basic translations of some verses that are considered necessary for the student to know the meaning. Some of these verses may be on theology, rituals, history, or for spiritual purposes. While receiving the lecture some students used to write the meaning or translate the verses into Hausa Ajami, these writings are usually done on:

i-                   The foot or edge of the page of the very verse(s). These are very common in the dated Qur’an from Borno, Katsina and Kabi.

ii-                Some students used to have a separate papers for documenting the commentaries of the notable issues in the name of Kundi. They may have hundreds of pages comprising different issues in Kundi.

 

Hausa Ajami Scripts in Kundi

Kundi is a wallets of the preserving and documenting the varities of the materials obtained by a student fromi his teachers. At advanced leevel after graduation student is expected to have working knowledge in Arabic and be versed in virtual and theology. If successfully graduated as good Qur’anic reciter al-arama he needs spritual assistance to commit Qur’an into memory to reach the advanced stages of Qur’anic studies, that is Goni (expart), and Gangaran Uban Alarama (Professor the father of the reciters). All what he got from his teachers, collegues, and well wishers are documented in his Kundi for dialy usages. The content of Kundi may be:

1.     Varities of Qur’anic verses with their spiritual usages. The explanations of the usages are done in Hausa Ajami and that is what qualifies it to be Hausa Ajami manuscripts.

2.     Some papers may be in Arabic letters arranged into hatimi with letters in boxes. the commentary of the letters are done in Hausa ajami and so the name.

3.     Some of the verses or prayers are said to be written with special ink on a special materials like (bones, plates, leather, on a leaf of a particular plant or tree). All the needful are in Hausar Ajami and not in Arabic. This is also another development of Hausa Ajami manuscripts .

Kundi materials are too many and all must have Ajami on it in one way or the other. Certainly it is Ajami which makes Kundi to be kundi, without Ajami it is a mere collection of Arabic Manuscripts. A meatly arranged kundi (singula) and kundaye (plurals) are kept under the custody of the compiler at a very important place even after his demise it remain a family material that cannot be handled to any but a trust worthy person in the family. The hex development from Kundi is book culture.

 

Medicinal Ajami Manuscripts

Ajami being the only developed writing system in Hausaland haves dual purposes. The ancient medicinal culture before the coming of Islamic was not totally condemned by Islam. The materials and ingredients that are found to be purely cultural with nothing contradicting Muslim faith are retained. These are sometimes reduced into paper in Ajami for preservation and documentations.

In Hausa Ajami manuscripts we have:

-         Hausa medicinal plants and trees

-         Hausa concoctions and its usages

-         Medicinal benefits of some leaf, grains, root tobers etc.

-         Medicinal values of cuping and blood letting.

We do have many of these materials in Ajami writing system and are mainly meant to those who are Ajami literate to handle:

 

Pioner Ajami Scripts in Book Culture:

The Hausa medicinal Ajami Manuscripts are the products of the ancient Ajami manuscripts in books which are said to be in Hausaland from time immemorial. Part of the materials might be from Mali, Morcco, Egypt and some are in Urdu and Persian Origin. However the Hausa Ajami writing what dominated the input of the materials is the identity which classifies it under Ajami manuscripts. The most well known materials in this category are:

-         Umma Muse

-         Baru Uba Uba ga Maraye

-         Yasin Mai Sar}a

-         Burdin Yasin Bumi

-         Burdin Izaawa}a

-         Kulhuwallahu mai Sar}a

-         Yaamuhiya Katangar {arhe.

-         Yamu}uru

-         Zanzama Hana Barci

-         Rangwagwan

 

Ajami Manuscript Pre-and Post Jihad Hausaland

Hausa Ajami manuscripts of pre and post jihad period are divited in to three:

i.       Books of ritual

ii.     Medicinal writings

iii.  Poetries and songs

Those are the very popular Hausa Ajami of the 18^th of 19^th century Hausaland. Before the jihad led by Sheikh Jibril bin Umar Ajami writing was at peak. all communications and commercial transactions were done in Ajami; Books on rituals were on Ajami before the arrival of the present Maliki schools of thought books. The Hausa Ajami books of the said period includes;

-         Littafin Niyyoyi

-         Littafin Wanka da alwala

Above all MUhammadu Tukur wrote the first Hausa Ajami books in the 19^th century

 

-         Markabul Awwamu

In the field of medicine they are in hundreds. The very few that serviced the poor preservation are:

-         Kitabul Rahmati Fid [ibbi

-         Asma’u Asjaaril Hausa

-         Littafin Fassarar mafarki”

Poetry

-         Ma’amalare

-         Ya}in Badar

-         Wa}ar wa’azu

-         Wa}ar Yabon Annabi Wa}ar Yabon Danfodiyo

-         Wa}ar Yabon Abdullahi Mai Gwandu

-         Wa}ar Yabon Bawa Jangwarzo

-         Wa}ar Zagaye

-         Wa}ar Murnar Cin Alkalawa

-         Gangar Wa’azu

 

 

 

Pre-Colonial Ajami

Before the colonial episode all administrative activities and transactions, commercial and official were done on Hausa Ajami therefore;

-         Court rulings and judgment were all in Ajami

-         Police reports (FIR) and prosecution all in Ajami

-         Official receipts all in Ajami

-         International passport

-         Cheaques

-         Books of record keeping

-         Debts, Salaries, and wages

 

Hausa Ajami Manuscripts in the 21^st Century

The booming period of Hausa Ajami manuscripts was in the late 18^th and early 19^th century, by the 20^th and 21^st century it reaches in peak of development with modern printing and publishing houses. To a Hausa Muslim traditionist  Boko remains Boko under any guise it may appear. thus, Hausa writing in Roman letters the rubutun boko is yet to be accepted by the followers of early Muslim scholars due to the dirty history of its implementation. The hangover grevencies can hardly be eradicated into the minds of the sub-Saharan Muslim communities. This gave Hausa Ajami upperhand to flourish and struggle shoulder to shoulder with rubutun boko (Hausa in roman scripts). With this development Hausa Ajami is well represented in:

-         Paper Money currency

-         Cash receipt (for taxes)

-         District records

-         Religions teaching and Campaign Islam and Christianity

-         Official, NGos, and Global issues of security, health, education etc.

-         National issues on politics, security, health education etc.

-         Notice board, banners, and flayers. etc.

In addition to all, books were published in Hausa Ajami scripts for adult education and awareness. eg.

1.     Mahwil-Ummiyya by Gi]a]o Bello Akko

2.     Koyawa kanka Ajami by Rabi’u Muhammad Zarruk

3.     Mu koyi Ajami da Larabci by Haliru Binji and Najibu Sulaiman Wali

4.     Nazarin Ajami cikin Hausa by Muhammadu Bosso

5.     Report on Hausa Ajami writing by CIS, Usman Danfodiyo University

 

Locations of Hausa Ajami Manuscripts

With change of guards from Ajaminazation of knowledge, to bokonization of knowledge, Ajami writing is gradually, diminishing and its manuscripts are becoming very scarce, frankly speaking it is endangered by rubutun boko (Hausa writing in roman’s scripts). The glorious Hausa Ajami writings and manuscripts are only available in:

1.     Tsangaya and Makarantun Allo (Schools)

2.     Hausa Ajami copyist in Sokoto, Zamfara, Kano, Zariya Katsina, Damagaran and Borno

3.     Book vendors in famous markets in Hausaland

4.     Local government states and federal libraries

5.     Personal libraties of prominent Hausa scholars, Abubakar Gummi and Nasiru Kabara, Shehu Naliman Sokoto, Haliru Binji, Na’ibi Suleiman Wali etc.

6.     In the universities where Ajami is being thought as a course in African languages or culture’s departments, like: Usmanu Danfodiyo University, Sokoto, Bayero University Kano, Ahmadu Bello University Zariya.

7.     In the universities in Sub-Saharan African countries like, university of Niamey, University of Ghana, University Benin, University Mali, Sankore University, Zartun University Morocco, University of Timbuktu etc.

The Result

Hausa Ajami Manuscripts was a development of writing Hausa language in foreing languages letters, like Greek, Bambara, Wangara, Roman scripts, and Arabic letters. However, the most popular and accepted Hausa Ajami scripts are the manuscripts in Arabic letters. Going by its history, we have Verbal Ajami in the naming of Arabic letters into Hausa by symbolism, and related cultural affiliations. This developed to writing Hausa in Arabic letters for the non-Arabic speakers. The Ajami writing disengages seven Arabic letters that are not available in Hausa language. However, it makes another input by adding 13 Hausa letters by reconstructing some of the original Arabic letters and other by phonological adaptations. This paper is able to find out that Ajami was the only writing system in Hausa Muslims community before the episode of colonialisms. Ajami continue to flourish until it was officially discouraged and side-line by Boko education system; still the manuscripts are in wider circulation and considered to be relevant by Hausa Muslim elites. In a nutshell, Hausa Ajami manuscripts are about to diminish by the current situation of its development as at 2021. The Materials are available in hundred thousands in the stock of Malaman zaure and our libraries. The chance for reactivation and documentation are at high with modern technological advancement.  

 

Conclusion

Arabic the accidental African language played an important role in promoting and preservations of African norms and cultures in the Muslims African communities of the sub-Saharan Africa. Ajami as a writing system was adapted by many West-African languages as their language writing style. In Hausa case, Ajami was not only for the Muslims but also used by Christians missionaries in propagating gospel to the Hausa Muslims literate in Ajami. The translated bible in Arabic brought to the Sultan Muhammadu Bello by Claperton was partially translated into Hausa Ajami and distributed to the Hausa speaking community free of charged. Hausa Ajami manuscripts in paper, kundi books, medicinal and magical ajami, Ajami Newspaper Alfijir, in Kano, Ajami books, degree and higher degrees dissertation in Ajami, Hausa poetry and songs, ajami charms and amulates, and ajami courses in our tertiary institutions and universities gave ajami writing and ajami manuscripts support to survive brutal colonial language policy in Nigerian system of education. Ajami is yet to be defeated for the on-going propaganda by the blind critics, hence its manuscripts in hundred thousands are well preserved and documented in our archives and libraries. Teaching Ajami as a course in our tertiary institutions and universities in a good hope to say that Ajami is still visible and active in African educational system. Notwithstanding however, the manuscripts are at the berge of extinction. This forum might be the possible solution to apprehend the endangerment. 

 

 

Bibliography

Abubakar, Aliyu Gwandu (1984) “The Life and Career of Sheikh Abdullahi bin Fodiyo”. A paper presented at Center for Islamic Studies. Sokoto: Usmanu Danfodiyo University.

Adamu, A. U. 2000. Ajaminazation of Knowledge.

Adamu, M. T. 1998. “Siddabaru A {asar Hausa”, Kundin MA Kano: Jami’ar Bayero.

Adamu, M. T. 2012. “Nazari a kan Bugun {asa a Al’ummar Hausawa, Kundin PhD, Kano: Jami’ar Bayero.

Akko, B. G. Mahwul Ummiyaati, Zariya: Huda-huda Publishing Company

Amao, R. A. e Islam’ila, A. B. 2021. “Islamic Talisman from Northern Nigeria: Interpretative Notes.” in Brigalia, A. e Cigi, P. (ed.)Talismanic Arts Practices of Sacred and Protective Writing from Northern Nigeria, Balaktrantella Edizioni in collaboration with Centro Studi Archeologia Africana.

Bagari, D. M. 1978. “Rubutun Ajami da na Boko, Taron {ara Wa Juna Sani Kan Ajami”, Kano: Jami’ar Bayero.

Balarabe, Z. 2003. “Dialect Mixture in the Twentieth Century Hausa Poetry: Metrical Approach”, PhD dissertation, Maiduguri: University of Maiduguri.

Bello, A. U. 2014. “Nazari kan Rubutun Ajamin Fulfulde”, Kundin MA, Sokoto: Jami’ar Usmanu Danfodiyo.

Bello, S. M. 1986. Murkabul Awwam fassarar Abubakar Muhmoud Gummi, Zariya: NNPC Zariya

Binin-Tudu, S. Y. 2002. “Jigo da Salon Wa}o}in Furu’a na {arni na Ashirin”, Kundin PhD, Sokoto: Jami’ar Usmanu Danfodiyo.

Binji, H. da Wali, N. S. (1960) Mu Koyi Ajami da Larabci. Zaria: NNPC.

Birnin Tudu, S. Y. 2015. Rubutun Ajami a {asar Hausa. Sokoto: Usmanu Danfodiyo University Press Ltd.

Birnin-Tudu, S. Y. 1990. “Nazari Kan Rubutun Ajami a {asar Hausa”, Kundin MA, Sokoto: Jami’ar Usmanu [anfodiyo.

Bosso, M. A. Nazarin Ajami cikin Hausa.

Brigaglia, A. 2021. “Qur’anic Calligraphy in Northern Nigeria.” in Brigalia, A. e Cigi, P. (ed.)Talismanic Arts Practices of Sacred and Protective Writing from Northern Nigeria, Balaktrantella Edizioni in collaboration with Centro Studi Archeologia Africana.

Brigalia, A. and Bunza, A. M. 2021. “The Umma Musa ‘Mother’ of the Hausa Talismanic Tablets.” in Brigalia, A. e Cigi, P. (ed.)Talismanic Arts Practices of Sacred and Protective Writing from Northern Nigeria, Balaktrantella Edizioni in collaboration with Centro Studi Archeologia Africana.

Bunza, A. M. 1990. “Haya}i Fid Da Na Kogo: Nazarin Siddabaru da Sihirin Hausawa. Kundin MA, Sokoto: Jami’ar Usmanu Danfodiyo.

Bunza, A. M. 1995. “Magani A Rubuce: Nazari Gudunmuwar Rubutattun Ayyukan Malaman Addinin Musulunci Kan Magani da Warkarwa a {asar Hausa”, Kundin PhD, Kano: Jami’ar Bayero.

Bunza, A. M. 2002. “Hausanization of Arabic Sounds”. A paper presented at International Conference of African Languages, Eriteria.

Bunza, A. M. 2002. Rubutun Hausa: Yadda Yake Da Yadda Ake Yinsa. Lagos: IBRASH Islamic Publication Company.

Bunza, A. M. 2007. “Kundi Book Legacy in Pre-colonial Hausaland” in Elmiskin, T. et al (eds) Nigerian Intellectual Heritage Proceeding of an international Conference Traditions and Arabic/Ajami Manuscripts Heritage. Kaduna: Arewa House.   

Bunza, A. M. 2009. “Ajami Heritage: Its Role and Relevance in the Preservation and Conservation of Hausa Literary Arts and Culture”. A paper presented at International Conference on Exploring Nigeria as Arabic/Ajami Manuscripts Resources for the Development of Knowledge, organized by Arewa Hausa, Kaduna: Ahmadu Bello University.

Bunza, A. M. 2021. “Islamic Talismanic Practices in Hausaland: From Herbalism to Talisman.” in Brigalia, A. e Cigi, P. (ed.)Talismanic Arts Practices of Sacred and Protective Writing from Northern Nigeria, Balaktrantella Edizioni in collaboration with Centro Studi Archeologia Africana.

|atagarawa, A. G. 1986. “Ta}aitaccen Tarihin Rubutun Ajami A {asar Hausa”, Taron {ara Wa Juna Sani. Sokoto: Kwalejin Ilimi ta Sakkwato.

Center for the study of Nigerian Languages, Bayero University Kano. “Manuscript catalogue in Hausa, Arabic and Ajami (Hausa and Fulfulde) Part I, II and III”.

Constowska, A. 1996. “Poem Ma’ame’are by Sheikh Usman Danfodio. Edition of the Ajami Manuscripts”. MA thesis, Warsaw: University of Warsaw, Poland.

Dahir, A. 2008. “Kwatanta Rubuttun Wa}o}in Siyasa na Hausa Daga (1904) zuwa (1966).” Kundin MA, Kano: Jami’ar Bayero.

Daniel, P. and Williams, B., (eds) (1996). The World’s Writing System. New York.

Dostatinia, A. 2003. “The Homilestic Poetry Tabbat Ha}i}a by Shehu Usman [anfodio Education of the Manuscripts”, MA thesis, Warsaw: University of Warsaw, Poland.

Fischer, S. R. 2001. A History of Writing. London: Reaction Books Ltd.

Grib, A. 2021. “Qur’anic Tablets in African.” in Brigalia, A. e Cigi, P. (ed.)Talismanic Arts Practices of Sacred and Protective Writing from Northern Nigeria, Balaktrantella Edizioni in collaboration with Centro Studi Archeologia Africana.

Hames, C. 2021. “The Talismanic Use of the Qur’an.” in Brigalia, A. e Cigi, P. (ed.)Talismanic Arts Practices of Sacred and Protective Writing from Northern Nigeria, Balaktrantella Edizioni in collaboration with Centro Studi Archeologia Africana.

Ibrahim, M. S. 1985. “Matsalar Sautukan Larabci da Babu a Hausa, Taron {arawa Juna Sani, kan Ajami” Wanda Cibiyar Nzarin Addinin Musulunci, Sakkwato: Jami’ar Usmanu [anfodiyo.

Jasiunas, J. 1974. “The Islam in Hausa writing”, MA thesis, Warsaw: University of Warsaw, Poland.

John, D. R. 1986. “The Alphabet: A Key to the History of Mankind. (Third Edition). London.

Kozlowska, J. 2001. “From the Qur’anic to Modern Education Hausa Schools of the Islamiyya type,” MA thesis, Warsaw: University of Warsaw, Poland.

Merviyn, H. 1975. History of Hausa Islamic Versa. SOAS, London: University of London.

Ngaski, M. A. 1974. The Hausa Factor in West African History. Zaria: Ahmadu Bello University Press.

Osemi, Z. J. 2010. “The Writings of Sheyk Muhammad Jami’u Bulala and their Significance to the Development of Knowledge in Nigeria”. A paper presented at Arewa House, Kaduna. Zaria: Ahamadu Bello University Press.

Pawel, K. 1991. “Muslim Education in Hausa country”, MA Thesis, Warsaw: University of Warsaw, Poland.

Pilaszewicz, S. 1968. “The History of Edition of Hausa text in Ajami Philological Study, Translation and Commentary” MA Thesis, Warsaw: University of Warsaw, Poland.

Sa’id, B. 1978. “Gudumuwar Masu Jihadi a Adabin Hausa”, Kundin MA, Kano: Jami’ar Bayero.

Salim, B. A. da Galadanci, M. K M. 1987. Hausa Ajami Transcription System. Kano: Bayero University.

Skinner, N. 1968. Hausa Reading. Madison: University of Wisconsin Press

Trimiyham, J. S. 1962. A History of Islam in West Africa. London: Oxford University Press.

Yahaya, I. Y. 1988. Hausa A Rubuce: Tarihin Rubuce-rubuce cikin Hausa. Zaria: NNPC.

Zariya, S. U. 1955. Addini A Sau}a}e.

Zarru}, R. M. 1980. Koya wa Kanka Ajami. Zaria: Institute of Education, ABU Zaria.