Jirwayen Ilimin Haruffa Da Na Alkalumma Cikin Hatimai Mabambanta Na Tsibbu A Wasu Littattafan Kagaggun Labaran Hausa

Citation: Audu BABA, Saminu SABO & Usman MUHAMMAD (2023). Jirwayen Ilimin Haruffa Da Na Alƙalumma Cikin Hatimai Mabambanta Na Tsibbu A Wasu Littattafan Ƙagaggun Labaran Hausa. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 11, Number 1. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

JIRWAYEN ILIMIN HARUFFA DA NA ALƘALUMMA CIKIN HATIMAI MABAMBANTA NA TSIBBU A WASU LITTATTAFAN ƘAGAGGUN LABARAN HAUSA

Na

Audu BABA, Saminu SABO

Usman MUHAMMAD

Abstract

The research is an attempt to examine and explain orthographic knowledge using the Arabic Alphabet and figures used by Marabous to create charms in some Hausa prose fictions. The study makes a critical analysis to identify how these graphics are used in different sketches and figures. The research identifies such acts in four different ways, which include; Soothsaying, Charm, writing and wash Verses of the Qur’an, and Supplication. The main objectives of this study is to investigate how the Hausa fiction writers employed the uses of such orthographic knowledge of the Arabic Alphabet and figures to unveil/predict the scene of prominence and revenge. The theoretical framework adopted the theory of Cultural Relativism by Boaz, (1987) as its theoretical framework. In the theory, Boaz examines the human attitude, culture, norms and way of thinking. The methods of data collection adopted for this research was through interviews with experts and researchers, and consultation of different textbooks, journals, newspapers, and magazines. Also, it has been observed that, the Hausa prose fiction writers use some Mysterious signs, and graphics figures with different angles and sizes, this includes the use of diagrams with 9 columns, 16 columns, 25 columns, and 30 columns. However, this research foundout that; they mostly use the knowledge of alphabets and figures to reveal that, the majority of those patronizing the Marabous were women. And, it was found that; this knowledge of manipulating alphabet and figures to forecast is a secret knowledge known to limited people. This research found that, the new way of performing this activity is through the use of a handset (Phone) for forecasting.

Kalmomin Fannu: Alƙalumma, Bugun Ƙasa, Haruffa, Hatimai, Ƙagaggun Labarai, Laya, Rubutun sha, Wuridi. 

1.0 Gabatarwa

Wannan aiki ya karkata ne a kan ilimin haruffa da na alƙalumma da ake amfani da su domin neman ɗaukaka ko cutar da abokan hamayya ko ɗaukar fansa da sauransu. An kawo bayanai a wannan aiki da suka haɗa da bayani a kan ilimin haruffa da na alƙalumma a dunƙule. Daga nan aka faɗi wasu hanyoyin da marubuta suke bi wajen ayyana misalai na ilimin haruffa ko na ilimin alƙalumma a wasu ƙagaggun littattafansu na labaran Hausa waɗanda suke rubutawa. Inda aka kawo misalai ta fuskar bugun ƙasa da laya da rubutun sha da kuma wuridi.

1.1 Ilimin Haruffa         

CNHN (2006, sh. 195) ya bayyana ma’anar haruffa da baƙi ko wasali da ake harhaɗawa a rubuta kalmomi da su a harshen Larabci.

A ma’ana ta isɗilahi a wajen Adamu (1996) ya bayyana ma’anar ilimin haruffa da cewa, hanya ce da ta ƙunshi haruffan nan na Larabci guda ashirin da takwas (28) ta fuskar Jalabi wato janyo duk wani abin so ko Dafa’i, wato neman kare duk wani abin ƙi ko kuma bincike, wato neman sanin abubuwan da ke gudana a rayuwa (Adamu, 1996, sh. 5).         

Ilimin Haruffa da na alƙalumma ya samo asali tun lokacin Girkawa wanda ake amfani da shi domin neman biyan wata buƙata. Wannan ilimi nau’i biyu ne da ake tsarawa a kan haruffa kuma a cikin yanayi na hatimai[1] ko alƙalumma. A ilimin haruffa akan yi amfani ne da haruffan Larabci guda ashirin da takwas (28) waɗanda suke farawa da ا ب ج د  a ilimin alƙalumma kuma shi ne wanda ake rubuta alƙalumman Larabci a cikin gidajen hatimi kamar haka 1,2,3,4.[2]

Ilimin haruffa shi ne ilimin da yake leƙa wani asiri ta amfani da haruffa, yakan taimaka sanin wasu abubuwa ko kuma ilimin sanin halittu da sauransu (Taukhiy, Babu shekarar bugu, sh. 2).

Ilimin haruffa ilimi ne da ake haɗa abubuwan da akan so a cikin al’amura na yau da kullum ta hanyar amfani da haruffa. Akan magance jinya mai wuyar magani wadda likitoci suka kasa magance ta kamar shan-inna da hauka da kuturta da muguwar soyayya da kore wanda aka zalunta daga hannun mugaye da gano abubuwan da suka yi nisa da kare wanda yake cikin larura da sauransu. An samu shuwagabanni masu hikima da suke amfani da wannan ilimi na haruffa da suka haɗa da AI-Imamu Gazali da Imamu Al-Buniy da Abu-Khawariy da Ibn-Bagadadiy da makamantansu (Marzuk, babu shekarar bugu, sh. 2).

Ashe ke nan ilimin haruffa wata hanya ce wadda ake yin amfani da haruffa da kuma a sauwara su a cikin buƙata. Su haruffan nan na Larabci guda ashirin da takwas (28) ne waɗanda suka kasu kashi-kashi kuma su ne ake kira Nataramu. Ga su kamar haka: Haruffan Wuta, Haruffan Ƙasa, Haruffan Iska, Haruffan Ruwa.

Haruffan Ruwa	Haruffan Iska	Haruffan Kasa	Haruffan Wuta
د ح ل ع ر خ غ	ج ز كـ س ق ث ظ	ب و ي ز ص ت ض	ا هـ ط م ف ش ذ

A hatimin haruffa akan kawo haruffan ne a yadda ake rubuta su da Larabci, ba a kawo su ta hanyar rubuta su ta rubutun Romanci ko boko.

1.2 Misalan Ilimin Haruffa a Cikin Hatimai Mabambanta

i. Hatimin Haruffa mai gida tara (9)

د	ط	ب
ج	ة	ز
ح	ا	و

ii. Hatimin Haruffa mai gida goma sha shida (16)

ط	س	ا	ب
ب	ا	س	ط
س	ط	ب	ا
ا	ب	ط	س

2.0 Ilimin Alƙalumma            

Ilimin Alƙalumma shi ne ilmus Safara wasu kuma suna cewa ilmus Shakla Hausawa kuma suna kiran sa da Ilimin Alƙalummu. CNHN (2006, sh. 14) ya bayyana ma’anar alƙalumma da cewa, baƙi na lissafi.

A ma’ana ta isɗilahi kuwa a wajen Al-Sheikh Aliyu Abu Hayyillahi Marzuk ya bayyana ilimin alƙalumma da wani nau’in ilimi ne da yake leƙa asirin duniya ta tsakanin sama da ƙasa. Har wa yau, ilimin yana gano abubuwan da suka yi nisa da kuma bayyana ɓoyayyen al’amari (Marzuk, Babu shekarar bugu, sh. 2).

An samu wannan ilimi ta hannun Annabi Idirisu wanda shi Annabi Idirisu kuma ya samu ilimin ta hannun Mala’ika Jibirilu.

Farkon bayanin wannan ilimin na alƙalumma wata rana Annabi Idirisu yana tafiya sai ya zo wucewa ta gefen wani babban kogi, sai ya haɗu da wani mutum mai kyawun sura. Shi Annabi Idirisu bai san shi ba, amma sai mutumin ya ambaci sunansa, sai mamaki ya kama shi. Daga nan ya cewa wannan mutumin yaya aka yi ka san sunana? Sai mutumin ya ce na san ka ne ta hanyar wani ilimi da Ubangijina ya sanar da ni. Ko kai ma kana so in koya maka? Sai Annabi Idirisu ya ce ƙwarai kuwa. Daga nan sai mutumin ya yi wasu zane-zane a kan rairayi, domin a lokacin babu takarda. Bayan ya koya masa, sai ya ce wa Annabi Idirisu ya buga masa shin yanzu Mala’ika Jibirilu yana ina? Sai Annabi Idirisu ya yi amfani da wannan ilimi na alƙalumma, shi ma ya buga sai ya ce Mala’ika Jibirilu a halin yanzu ba ya sama, yana ƙasa tare da mu. Sai Mala’ika Jibirilu ya sake ce masa to a ƙasan yana ina? Sai Annabi Idirisu ya sake bugawa, sai ya ce indai wannan ilimi gaskiya ne, kai ne Mala’ika Jibirilu.

To, tun daga wancan lokacin sai Annabi Idirisu ya ci gaba da koya wa mutanensa wannan ilimi na alƙalumma wanda ta hanyarsa akan iya gano abin da ya wuce ko abin da ake ciki da kuma wanda zai zo nan gaba[3].    

Alƙalumma sun kasu kashi goma sha shida (16) a mabambantan hatimai (Adamu, 2012, sh. 99).

2.1 Misalan Hatimai Daban-Daban Masu Ɗauke Da Ƙidaya Na Alƙalumma

(i) Hatimin Alƙalumma mai gida tara (9)

 (ii) Hatimin alƙalumma mai gida goma sha shida (16):

Waɗannan hatimai na alƙalumma da na haruffa zuba su a cikin hatimai ake yi a bisa buƙatar da mutum yake da ita.

3.0 Yanayin Marubuta Littattafan Ƙagaggun Labaran Hausa Dangane da Ilimin Haruffa ko na Alƙalumma 

Marubuta ƙagaggun labaran Hausa suna amfani da ilimin haruffa ko na alƙalumma a cikin littattafansu domin bayyana ɗaukaka ko kishi[4] ko kuma cutar da wani abokin gaba. Tabbas ana samun naso na ilimin haruffa da na alƙalumma a cikin littattafan ƙagaggun labaran Hausa.

Marubuta maza da mata duk suna amfani da waɗannan hanyoyi na ilimin haruffa da na alƙalumma a cikin littattafansu ta sigogi daban-daban.

Akwai marubuta littattafan ƙagaggun labaran Hausa waɗanda suke da ilimin haruffa ko na alƙalumma. Wasu almajirai ne, sun san mene ne ilimin haruffa ko na alƙalumma na hatimi ko laya ko guru. A yayin da suka zo rubutu za a iya ganin tasirinsa a cikin rubutun nasu. Kuma za su iya faɗin wani sirri na taimako tare da yin bayanin yadda yake duka a cikin rubutunsu[5].

Akwai kuma wasu marubuta na ƙagaggun labaran Hausa waɗanda suke tambaya ko su yi fatawa ga masu ilimi, sannan su saka a cikin zubi na rubuce-rubucensu na ƙagaggun labaran Hausa.

Ashe ke nan, marubuta suna iya zama a sane suke kawo wannan ilimi. Wannan ne ya sa alal misali za ka ji suna cewa an bayar da fahami[6] kaza don ya sami fahimta[7].

4.0 Misalan Wasu Wuraren da aka Kawo Maganar Ilimin Haruffa da na Alƙalumma a Wasu Ƙagaggun Labaran Hausa.

 Marubuta ƙagaggun labaran Hausa suna amfani da ilimin haruffa da na alƙalumma a cikin littattafansu domin bayyana ɗaukaka ko ɗaukar fansa, ko kuma kishi a tsakanin kishiyoyi da sauransu. Amfani da ilimin haruffan ko na alƙalumma zaɓi ne na marubuci. Wani yakan yi amfani da ilimin haruffa ko na alƙalumma ta hanyar bugun ƙasa, wani kuma yakan yi amfani da hanyar laya ko hanyar rubutun sha. Wani kuma yakan yi amfani ne da hanyar yin wuridi domin dai magance wata cuta ko rashin lafiya, da nufin samun waraka da sauransu.

4.1 Amfani da Ilimin Haruffa ko na Alƙalumma ta Hanyar Bugun Ƙasa

CNHN, (2006, sh. 278) ya bayyana ma’anar bugun ƙasa da yin duba.

Bugun ƙasa ya shafi binciko ɓoyayyun al’amura waɗanda suka shafi rayuwar ɗan’adam ko abubuwa ko dabbobi da makamantansu. (Adamu, 2012, sh. 68).

Wannan ilimi na bugun ƙasa ilimi ne ɓoyayye, kuma ba kasafai ake iya samunsa ba, sai a hannun masu abin, wato masana ilimin. Bugu da ƙari, ba a samun hoton wannan ilimi ƙarara a cikin littattafan ƙagaggun labaran Hausa, sai dai wannan bincike ya yi nazarin wannan ilimin, ta hanyar gano nasonsa a cikin wasu littattafan ƙagaggun labaran Hausa, kamar yadda masana suka yi fashin baƙi.

A wajen Malam Bello Ahmad Sufi kuwa, duba suna ne na gaba ɗaya, wanda ake dubawa domin a gano wani abu. Kafin zuwan Larabawa ƙasar Hausa ana cewa duba ko bugun ƙasa, amma daga baya sai ake cewa ilimin alƙalumma, saboda ilimin ya shafi lissafi. Kuma ana amfani da wannan ilimi domin gano abubuwan da suke a ɓoye. A gargajiyance ‘yan bori da mafarauta suna amfani da wannan ilimi wanda ake ce masa “Arwa” wato amfani da wuri domin gano inda namun daji suke da sauransu. Bayan zuwan Larabawa sai ake kiran wannan nau’in ilimi da cewa ilimin alƙalumma[8]. 

Littafin Ruwan Bagaja yana ɗauke da wannan naso na ilimin bugun ƙasa, wanda aka bayyana a lokacin da Alhaji Imam ya haɗu da wan Liman, wanda ya shekara tamanin yana ibada a cikin kogo. Sai ya ce:

Na ce masa ya buga mini ƙasa, ya gaya mini labarina da niyyata.Ya buga ƙasa, ya ce, Ruwan Bagaja dai akwai shi a duniya, amma yana hannun aljanu (Imam, 1933, sh. 6).

Wannan misali ya nuna cewa hanyar da Malamin ya bi wajen bugun ƙasa ita ce hanya ta ilimin alƙalumma da ake da ita. Ta wannan hanya ce aka gano wa Alhaji Imam buƙatarsa ta neman Ruwan Bagaja.

A duk lokacin da ake so a gano wani ɓoyayyen al’amari, ana amfani da wannan hanya ta bugun ƙasa, inda masana suka bayyana cewa ana zuba alƙalumma ne a kan wani faifai ko kuma a zana a ƙasa, sai a zuba alƙalumma daga cikin goma sha shida da ake da su, ta haka ne ake yin wannan bincike domin gano abin da ya yi nisa ko abin da za a tarar. Wannan misali da aka kawo na Ruwan Bagaja an yi amfani da wasu alƙaluma ta hanyar la’akari da ɗalibi, wato mai nema da maɗalubi wato abin da ake nema, sai kuma itisala, wato hanyar saduwa da buƙata[9].

A cikin littafin Jiki Magayi na John Tafida da Umar Zariya (1933) an samu nason ilimin alƙalumma inda Malam Shehu ya yi mafarki, sai ya sa aka nemo masa wani malami domin ya buga masa ƙasa ya sanar da shi fassarar mafarkin. Ga yadda tattaunawar tasu ta kasance:

Malamin ya share ƙasa ya buga ya ce, na ga maganar aure da kuma haihuwa tsakani, na ga kuma wani ya ƙwace gabanka, amma idan ka mai da hankali za ka ture shi (Tafida, 1933, sh. 2).

Wannan misali shi ma ya nuna mana ta hanyar ilimin alƙalumma ne Malamin ya duba wa Malam Shehu fassarar mafarkin da ya yi a inda ya gano cewar idan har Malam Shehu ya auri Zainabu, burinsa zai cika na samun magaji wato ɗa, amma sai dai akwai tashin hankali a ciki.

Daɗin daɗawa, wannan bincike da aka yi ya gano cewa ana samun wannan naso ne a cikin littattafan ƙagaggun labaran Hausa ta hanyar bayani. Wato abin nufi, ba hoton ilimin ake kawowa ba, a cikin bayani marubutan suke bayyanan wannan ilimi, sai dai mai bincike ne zai iya gano wannan naso ta fuskar nazari. Haka kuma nason wannan ilimi da aka samu a cikin littafin Ruwan Bagaja da Jiki Magayi, an yi amfani da ɗalibi da maɗalubi da kuma itisala wajen gano buƙatar Alhaji Imam da kuma Malam Shehu.

4.2 Amfani da Hatimin Haruffa ko Alƙalumma ta Hanyar Laya

CNHN, (2006, sh. 304) ya bayyana ma’anar laya da Ayoyin Ƙur’ani ko surkulle ko hatimi da ake rubutawa don maganin wani abu.

 A cikin littafin Tauraruwar Hamada an samu nason ilimin haruffa na hatimi ta hanyar amfani da laya inda Malam Namuduka ya taimaka wa Malam Ɗanye. Misali:

Malam Namuduka ya ba M. Ɗanye laya, M. Ɗanye ya sa hannu biyu ya amsa ya yi godiya (Daura, 1971, sh. 8). 

Wannan misali ya nuna an ba wa Malam Ɗanye wata laya ta kariyar kai a kan tafiyar da zai yi. Kuma ana ganin wannan laya an yi ta ne da hatimi na ilimin haruffa tare da haɗawa da wasu surkulle. 

A kuma cikin littafin Komai Nisan Dare na Mahmud Barau Bambale an samu nason ilimin haruffa na hatimi ta hanyar amfani da laya inda wani Malami ya bayar da laya wadda aka ɗaura wa Tsigarallahu a wuya. Ga dai yadda bayanin ya kasance:

Malam Ilu ya ɗauko wata ‘yar mitsilar laya ya ba Saluhu, ya ce ka tafi wajen dukawa su rufa maka wannan laya da jar fata. Sai a ɗaura mata a wuya. (Bambale, 1994, sh. 121).

   Wannan misali ya nuna an yi amfani da laya wadda aka yi da hatimi na ilimin haruffa a cikin wannan labari domin nema wa Tsigarallahu sauƙin cutar hauka da take fama da ita.

Ana amfani da wannan ilimin haruffa a yi laya da shi a cikin littattafan ƙagaggun labaran Hausa ta hanyar bayani, wato abin nufi ba hoton layun ake kawowa ba, sai dai bincike ne yake tabbatar da nau’in hatimin haruffan da aka yi amfani da shi wajen yin layar. Akwai hatimai daban-daban da ake amfani da su da suka haɗa da musallaci da murabba’i da muhammasi da sauransu. Sai a saka haruffan sunayen Allah ko wata addu’a a ciki. Alal misali, hatimin da aka kawo misalinsa na haruffa na farko, hatimin haruffa ne musallaci. Wato mai gida uku sau uku, wanda aka yi amfani da Sunnan Allah Ya Basidu. 

4.3 Amfani da Hatimin Haruffa ko na Alƙalumma ta Hanyar Rubutun Sha

Hatimi na ilimin haruffa ko na alƙalumma na rubutun sha, shi ne wanda ake yin amfani da allo a yi rubutun sha da tawada a tsara hatimi, wato hatimi na ilimin haruffa ko na ilimin alƙalumma mai ɗauke da alƙalumma ko haruffa na ا ب ج د sannan a sha don biyan wata buƙata ta duniya.  

Hausawa sukan yi amfani da wani hatimi na haruffa ko na alƙalumma sannan a rubuta shi a jikin allo, kuma a wanke a sha a matsayin rubutun sha. Akan yi amfani da hatimi na haruffa ko na alƙalumma domin neman farin jini ko samun sauƙin naƙuda ko kuma wani tsari bisa wasu buƙatocin rayuwa na yau da kullum[10].

 A cikin littafin Matar Uba Jaraba na Balaraba Ramat Yakubu, marubuciyar ta yi amfani da jirwayen ilimin haruffa ta hanyar amfani da rubutun sha domin neman maganin naƙuda. An yi amfani da rubutun sha a lokacin da matar Sa’idu take kan guiwa. Misali:

Malam matata za ta mutu a kan gwuiwa. Don Allah ya taimake ni da albarkar makaranta. Nan take Malam ya sa aka kawo masa tawada da allo aka yi masa rubutu, aka wanke (Yakubu, 2006, sh. 17).

A nan an yi amfani da hanyar ilimin haruffa aka rubuta hatimi na haruffa a allo aka wanke aka shanye a cikin ƙofar ƙota ta magirbi domin samun sauƙin naƙuda.

A cikin littafin Kausar nan ma an samu jirwayen ilimin haruffa na hatimi inda aka karɓo wa Umar rubutun sha a lokacin da matarsa ta sako shi a gaba dangane da kishiyar da zai yi mata. Ga dai yadda abin ya kasance:

Rubutun kariya ne saboda mutanen da suke son raba ka da matarka. Ya yi bisimillah sannan ya ɗaga galan ɗin ya sha sosai (Kabir, 2017, sh. 122).

Babu shakka, wannan nau’in rubutu da aka ba wa Umar ya sha, ɗaya ne daga cikin misalai na jirwayen ilimin haruffa na hatimi wanda aka yi ta hanyar rubutun sha.

4.4 Amfani da Hatimin Haruffa ko na Alƙalumma ta Hanyar Wuridi          

CNHN, (2006, sh. 474) ya bayyana ma’anar wuridi da wasu ayoyi ko addu’o’i ko zana hatimai a ƙasa waɗanda akan karanta, ana jan casbi don neman wata buƙata.              

To sai dai kamar yadda aka yi bayani dangane da nason ilimin alƙalumma na bugun ƙasa, haka abin yake a wannan ɓangare, ba a kawo hoton wuridi a cikin littattafan ƙagaggun labaran Hausa, sai dai wannan bincike ya gano nason wannan ilimi ta hanyar wuridi inda aka samu a cikin wasu littattafai. Alal misali: 

A cikin littafin Ganɗoki an samu nason ilimin alƙalumma ta hanyar wuridi a lokacin da Ganɗoki yake tunkarar yaƙi a gabansa. Ga bayanan:      

 Muka yi taimama muka yi salla. Na ɗauko kundina na yiwuridina, na roƙi Allah buƙatata (Kagara, 1933, sh. 17).

Bisa wannan bayani da ya gabata, za a fahimci Ganɗoki ya yi amfani da hanyar wuridi ne domin ya roƙi Allah buƙatar da ya sa a gaba. Kuma wuridin da ya yi na ɗaya daga cikin nau’o’in ilimin alƙalumma ne wanda ake zanawa a ƙasa, sannan a sanya shi a gaba, a yi ta jan wuridi na sunan Allah wanda aka shigar a cikin hatimin.

A Littafin So Aljannar Duniya na Hafsat Abdulwaheed marubuciyar ta nuna nason ilimin haruffa ta hanyar amfani da wuridi. Hakan ya bayyana ne a lokacin da Bodado ta je wajen mahaifinta. Ga abin da marubuciyar take cewa:

Gari bai gama wayewa ba Bodado ta tashi ta yi alwala ta yi salla ta nufi gidan ubanta.Ta same shi yana Wuridi, ta jira shi ya gama (Abdulwaheed, 1980, sh. 34).

Ƙarara marubuciyar ta bayyana cewa an samu mahaifin Badado yana wuridi, wannan wuridi ne wanda ake amfani da ilimin haruffa domin neman tsari da kariya.

Malamai sun bayyana cewa ana yin wuridi ne ta hanyar zana hatimi ko kuma mutum ya riƙe carbi ya dinga ja, ta hanyar ambaton sunayen Allah da salatin Annabi (SAW) har ya samu wani adadin da ya ɗauka[11].

5.0 Kammalawa

A wannan takardar an kawo bayanai dangane da ilimin haruffa da na alƙalumma sannan aka bayyana sigogin ƙagaggun labaran Hausa. Sai kuma takardar ta kalli yanayin aiwatar da ilimin haruffa a wasu ƙagaggun labaran Hausa, kuma an tsakuro misalai daga cikin littattafan na ƙagaggun labarai.                          

A wannan takarda an gano Hausawa suna amfani da hatimi ta hanyar ilimin haruffa ko na alƙalumma domin neman ɗaukaka ko kishi ko kuma don biyan wasu buƙatu na rayuwa a cikin wasu littattafan ƙagaggun labaran Hausa waɗanda aka rubuta tsakanin shekara ta 1933 zuwa ta 2019. Haka kuma an zaƙulo misalai daga wasu sassa daban-daban na ƙagaggun littattafai tare da ƙalailaice yadda amfanin da ilimin haruffa ko na alƙalumman ya kasance.

 Har yau kuma an fahimci a wannan takarda, akan zana hatimai ne, masu kusurwa da faɗi da tsayi daban-daban tun daga hatimi mai gida tara (9) ko sha shida (16) ko ashirin da biyar (25) ko talatin (30) da sauransu. Sannan kuma an lura ana amfani da waɗannan hatimai ne na ilimin haruffa ko na alƙalumma ta hanyar bugun ƙasa, ko yin wuridi na addu’a ko shan rubutun sha ko kuma amfani da laya.

Muna ba da shawara a wajen amfani da hatimai na ilimin haruffa ko na alƙalumma a dinga lura ana hattara domin kada a wuce gona da iri, musamman yadda wannan al’ada ta zamanto mai rikitarwa.

Manazarta

Abdulwaheed, H. M. (1980) So aljannar duniya. N. N. P. C

Adamu, M.T. (1996) Duba da kanki ta hanyar haruffa littafi na biyu. Salma A’areef Publishers. 

Adamu, M.T. (2012). Nazari a kan bugun ƙasa a al’ummar Hausawa. ƊKundin Digiri na Ukuɗ. Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero.

Bambale, M. B. (1994). Komai nisan dare. NNPC

CNHN (2006). Ƙamusun Hausa na Jami’ar Bayero. Ahmadu Bello University Press.

Daura, S. A. (1971). Tauraruwar hamada. Northern Nigeria Publishing Company.

Imam, A. (1933). Ruwan bagaja. Northern Nigeria Publishing Company.

Ƙagara, B. (1933). Ganɗoki. Northern Nigeria Publishing Company. 

Kabir, S.A. (2017). Kausar. Kano: Gidan Dabino Publishers.

Marzuk, A. A. (Babu Shekarar bugawa). Al-Jawahirul Lamaa’tu. Al-Maktabatus-Sabiyyat.

Tafida, J da Zaria, U. (1933). Jiki Magayi. Northern Nigeria Publishing.

Taukhiy, A.S. (Babu shekarar bugawa) Addurratul Hiyyat Fil-Uluumir Ramlliyyat. Al-Maktabatus Sabiyyat.    

Yakubu, B. R. (2006). Matar uba jaraba. Benchmark Publishers.

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 [1] Hatimi wani zane ne mai kama da gidan dara wanda masu ilimin taimako a tsari na Musulunci suke zanawa sannan su ɗura haruffa na Larabci, wato ا ب ج د  ko alƙalumma na Larabci, wato 1,2,3,4 a cikin ɗakunan. Malamai musamman na tsibbu suna yin haka ne domin a sha ko a zana a ƙasa ko a yi laya ko kuma wuridi domin maganin wani abu.

[2] Tattaunawa da Malam Bello Ahmad Sufi, Ranar Asabar, 20-02-2020.

[3] Tattaunawa da Shehu Muktar, Ranar Talata, 07-04-2020.

[4] Rashin jituwa da nuna ƙyashi irin wanda matan da ke auren mutum ɗaya ke yi wa juna.

[5] Hira da Ado Ahmad Gidan Dabino da kuma Maryam Ado Nguru Ranar Alhamis, 13-02-2020

[6] Fahami shi ne Maganin ƙara wa mutum basira, musamman a karatun Alkur’ani, da sauran fannonin ilimi.

[7] Tattaunawa da Dr Musa Grema da Ado Ahmad Gidan Dabino, Ranar Alhamis, 13-02-2020.

[8] Ganawa da Malam Bello Ahmad Sufi, Ranar Juma’a, 12-03-2021.

[9] Ganawa da Malam Bello Ahmad Sufi, Ranar Asabar, 13-03-2021.

[10] Ganawa da Malam Hamid Shitu, Ranar Talata, 21-01-2020

[11] Hira da Malam Ahmad Suleiman, Ranar Juma’a, 12-03-2021