Annobar Magudin Neman Takardar Shedar Ilimi: Nazari a Kan Al’adar Neman Ilimin Bahaushe

Takardar da aka Gabatar a Taron Ƙara wa Juna Sani na Tsangayar Nazarin Halayyar Ɗan’adam, a kan Kowane Fannin Nazari, wanda aka Yi a Tsangayar Nazarin Halayyar Ɗan’adam, a Zangon Karatu na Farko na Shekarar 2021, a Jami’ar Sule Lamiɗo, Kafin-Hausa, Jihar Jigawa.

Maris, 2021

ANNOBAR MAGUƊIN NEMAN TAKARDAR SHEDAR ILIMI: NAZARI A KAN AL’ADAR NEMAN ILIMIN BAHAUSHE

Daga

Dr. Abdulrahaman Ado
Sashen Harsunan Nijeriya,
Jami’ar Umaru Musa Yar’adua, Katsina.

e-mails: ado.abdulrahaman@umyu.edu.ng
Phone Nos: (+234) 08066177053 (MTN)
Facebook and WhatsApp No: 09028506956 (AIRTEL/ZAIN)

Tsakure

Ilimi abu ne mai muhimmancin gaske. Makami ne shi, mai bunƙasa rayuwar mutum da al’ummar da yake zaune a cikinta. Tun a lokacin da ake zaman Maguzanci, masu ilimi a fannonin sana’o’i, su ne ke shugabantar mutane a fannoni daban-daban. Tun a wancan lokaci, duk wani mutumen da ke son ya samu ƙima da daraja a cikin al’umma, dole ne ya samu ilimin sana’a ko wani abin yi mai daraja. Da addinin Musulunci ya zo, sai ya sauya madubin ƙyallaro ƙima da daraja ga masu ilimi. Haka ma, a lokacin da ilimin boko ya zo, ya bayar da daraja ga masu ilimi. Samun takardar shedar ilimi, ita ce aka ba fifiko a matsayin shedar samun ilimi. Wannan ya sa wasu, suka rinƙa bin hanyar da ba ta dace ba, suna yin maguɗi, suna samun shedar yin ilimin, don su samu ƙimar da ake ba mai ilimi. Haka kuma, aka samu wasu, waɗanda sun yi ilimin, amma ba su samu aiki mai ƙima ba. Wannan ya haifar da annobar walankeluwa da dibilwar yin amfani da ilimin da suka koya, suka koma aikata ayyukan fanɗarewa, domin su samar wa kansu sana’a mai ƙima. Kenan, maguɗin samun takardar shedar ilimi, ta haddasar da annobar fanɗarewa a cikin al’ummar Hausawa. An gudanar da wannan bincike bisa manufar jawo hankalin gwamnatocin Ƙasar Hausa da su yi ƙoƙari su sauya akalar bayar da ilimi, yadda za ta koma wadda mutum zai samu ƙwarewa, ba don ya yi wa wata hukuma aiki ba, sai dai wadda zai samar wa kansa sana’ar da zai dogara da ita. An bi hanyoyi biyar a wajen gudanar da wannan bincike, watau hanyar lura da abubuwan da ke faruwa a cikin al’umma, da karantawa daga rubutattun bayanai, da yin hira da wasu mutanen da ke da dangantaka da abin da ake bincike, da saurare daga kafafen yaɗa labarai. An ɗora binciken bisa ra’o’i uku, watau “Ra’in Kwaɗaitarwa” na rukunin “Ra’in Buƙatun Ɗan’adam,” da “Ra’in Sauye-Sauye,” da kuma “Ra’in Fanɗarewa.” Sakamkon binciken ya nuna cewa, sauyin zamani da rashin kulawar gwamnati ya haddasar da samuwar “Annobar Maguɗin Neman Takardar Shedar Ilimi.”

Muhimman Kalmomin Bincike: Annoba, maguɗi, samun ilimi, takardar sheda, fanɗarewa

1.0 Gabatarwa

Rayuwa aba ce mai sassauyawa, kamar yadda al’adun da ake gudanarwa a cikin al’umma suke sassauyawa (Alhassan, 1988:64). Wannan ne kan sa a ce al’umma ta sauya daga halin da aka san ta da shi, ya zuwa wani sabon hali na daban wanda ba a san ta da shi ba. Haka wannan lamari yake ga al’ummar Hausawa, tun daga jiya, har ya zuwa yau.

Masana da manazarta Hausa da Hausawa sun sha bayyana cewa, al’ummar Hausawa tana cikin al’ummomin da ke fuskantar ƙalubalen rayuwa na yau da kullum, domin ganin yadda sababbin al’adu suke shigowa cikin al’ummar, suna kuma kawo mata sauye-saye a cikin halayyar zamantakewarta (Umar, 1987:4; Adamu, 2005). Amfani (2012:6) ya tabbatar da cewa, a yau, Hausa da Hausawa sun shiga cikin halin “ni-‘yasu”. Abin nufi, sun shiga cikin matsaloli daban-daban. A irin haka ne, aka lura da cewa, wata sabuwar al’ada, wadda cuta ce, ta shigo cikin al’ummar Hausawa, ta kawo mata sauye-sauye a cikin harkokin rayuwarta, ta neman ilimi. Cutar ita ce wadda ke mayar da ilimi, ya koma ba ilimi ba. Aliyu (2010:66) yana cewa:

Cutar rashin ilimi tana yin tarke,

Zafinta na da yawa cikin halakawa.

Cutar rashin ilimi tana cutarwa,

Mawuyaciyar cuta, marar warkewa.

  (Aliyu, 2010:66)

Shi dai ilimi, kamar yadda wasu masana da manazarta suke nuna, wani al’amari ne na ganewa da fahintar lamurran da yake kawo ci-gaban rayuwa da bunƙasar ƙasa (Jamia’ar Beyero, 2006:205). Shi ne abin da yake ɗaga matsayin mutum, tare da ɗaukaka shi a bisa matsayi ingantacce (Ado, 2009:71; Umar, 2020:16). To, amma, samunsa yana da wuya! Garin neman a same shi (don a samu kyakkyawan matsayi a cikin al’umma), sai abin ya haifar da wani ciwo, na ƙarancin samun ilimi, da baddala yadda ya kamata a same shi. Ita wannan cuta, ita ce wadda ake kira da suna, “Annobar Maguɗin Neman Takardar Shedar Ilimi” (Diploma Disease).

2.0 Fashin Baƙi

Annoba ita ce, yawan mace-mace na mutane, a sanadiyyar wata cuta (Jami’ar Bayero, 2006:18). A fannin wannan nazari, “Annobar Maguɗin Neman Takardar Shedar Ilimi” (Diploma Disease), wata cuta ce da ke haddasar da mutuwar ilimi, wadda aka lura da samuwarta, a sanadiyyar sauyin zamani da sakacin hukumomin. Wasu masana na kiran samuwar irin wannan al’ada a matsayin kutsen wata baƙuwar al’adar ilimi, zuwa cikin al’adar wasu mutane, masu al’adunsu na gargajiya (Denis, 1996; 121; Walford, 1998, 405). Wani Bature, mai suna Ronald Dore, ɗan Ingila, ya fara lura da irin wannan lamarin, wanda ke faruwa a sanadiyyar kutse na sabuwar al’adar ilimi ta Turawa, wadda ta wanzu a cikin wasu al’ummomi masu tasowa. Shi Dore (1976), bayan ya yi bincike, a kan lamarin, sai ya buga littafin bincikensa a shekarar 1976, wanda ya sa masa suna :“Annobar Maguɗin Neman Takardar Shedar Ilimi” (Diploma Disease). Wannan littafi nasa, yana ƙunshe da bayanai a game da “ilimi” da “shedar kammala ilimi” da kuma “ci-gaban Ƙasa.” Masanin, ya nuna cewa, ilimin da ake bayarwa na Turawa, ya kawo fanɗarewa daga manufar samun ilimi. Ita manufar neman ilimin Turawa, a cewar Dore (1976), ita ce, a samun shedar kammala ilimi da ƙwarewa, wadda ke haddasar da ci-gaba da kuma bunƙasa ga ƙasa (Denis, 1996; 121; Walford, 1998, 405).

To, amma, Dore (1976) ya lura da cewa, akwai wasu manufofi na ɓoye, waɗanda suka wanzu daga baya, a sanadiyyar cusa sabon ilimin da ake yi wa Ƙasashe masu tasowa, irin su Kyuba da Sri-Lanka da Kenya da Tanzaniya da makamantansu. Manufofin guda uku ne, watau a samu ilimin karatu da rubutu, domin a inganta kai, da samun ilimi domin a yi wasu ayyuka na ƙwarewa, da kuma samun ilimi domin a samu aiki mai ƙima. To, amma, daga ƙarshe, sai abin ya koma a kan manufa ta uku, watau, yin ilimi domin a samu aikin yi mai ƙima. Wannan manufar, ta haddasar da matsala a cikin al’umma, wadda take neman kashe marowar ilimi ɗungurungum! Domin, an koma matsayin da mutum ba ya samun aiki a kamfanoni da ma’aikatun gwamnati da wasu cibiyoyi da hukumomi, sai in yana da “Takardar Shedar Samun Ilimi.” Wannan muhimmanci da aka ba wa “Takardar Shedar Samun Ilimi”, ya sanya mutane suka yi ta yin turuwar shiga makarantu, domin a same ta, don a samu ayyuka masu ƙima a cikin al’umma. Wannan kuma, ya haddasar da yawan makarantu da ɗalibai, a ƙasashe masu tasowa (Denis, 1996; 121; Walford, 1998, 405).

Wasu masana da suka yi nazari a kan aikin Dore (1976), sun yi sharhin cewa, wannan muhimmanci da ka bayar a kan “Takardar Shedar Ƙwarewa,” ita ta haifar da matsalar nuna bambanci, a cikin al’umma. Wannan ya ƙara kawo bambanci a wajen ɗaukar aiki. Abin nufi, ba a ɗaukar mutum aiki sai yana da “kwalin shaidar samun ilimi.” Wannan ya haddasar da fanɗarewa iri- iri. Da farko, makarantu suka fara fanɗarewa, suka riƙa bayar da takardun ƙarya. Haka ma abin ya shafi malamai, wanda har ta kai ma, wasu malaman makarantun, suka koma suna bayar da satar jarrabawa a makamantansu. Haka kuma, wasu waɗanda ba su samu aiki ba, bayan kammala karatu, suka shiga aikata ayyukan fanɗarewa (Walford, 1998:409; Oɗenham, 1980).

To, a irin haka, wasu masana da manazarta Hausa da al’adun Hausawa, suka lura da cewa, irin wannan “Annobar Maguɗin Neman Samun Takardar Ilimi,” ta gangaro, ta shigo cikin al’ummar Hausawa (Gusau, 2010:4; Ado, 2019:6; Sullubawa, 2020:ɓ). Bunza (2002:11) ya nuna cewa, ilimin addinin Musulunci da na Boko su ne ilimi guda biyu, waɗanda suke fitattu, da ke da tasiri sosai a wajen asalin ilimi a Ƙasar Hausa. Kuma, mutum ba ya zama mai ilimi, sai ya iya rubutu da karatun (Bunza, 1998:91; Ado, 2009:71). Don haka, nazarin da aka gudanar a wannan takarda, an ɗora shi bisa mizanin matakan guda biyu, na tasirin neman ilimin rubutu da karatu, waɗanda suka shigo ma Hausawa daga waje, watau na ilimin addinin Musulunci da na Boko.

3.0 Waiwayen Al’adar Ilimi a Al’ummar Hausawa

Wasu masana da manazarta al’adun al’ummar Hausawa, sun sha bayyana cewa, tun asaliyyan, kafin zuwan Larabawa da Turawa Ƙasar Hausa, Bahaushe yake da al’adunsa, ba ma kamar na ilimin sana’o’insa, waɗanda yake gudanarwa. Kusan kowa, yana da aikin yi (Sallau, 2013:1; Ɗanmaigoro, 2010:113). Don haka ne ma, wasu masanan suka nuna cewa, riƙo da sana’a, a wajen ɗan Bahaushe, kamar shiga wani kulob ne (Alhassan, 1988:38). Abin nufi, akwai sana’o’i barkatai da kowane ɗan Bahaushe ke kamawa, domin shiga cikin karɓaɓɓiyar al’adar Hausawa (Umar, 1987:8). Ala-sam-barka! Kafin zuwan Larabawa, kowa yana da sana’ar yi, yana cikin tarbiyya ta ilimi da alummar Hausa ta koya masa, ba tare da wata matsala ba (Ado, 2009:65). Kenan, a wancan lokaci, babu maguɗin gudanar da ilimin sana’o’i.

Kwanfa! An samu sauyin rayuwa a lokacin Larabawa da Turawa suka shigo cikin Ƙasar Hausa. Sun shigo da baƙin al’adu, waɗanda suka shafi hanyoyin gudanar da rayuwar Hausawa (Jegede, 2013:16). A fayyace, a lokacin da Larabawa suka zo Ƙasar Hausa, tun a wajen ƙarni na goma sha ɗaya ( Ƙ.11) zuwa na goma sha uku (Ƙ.13), sun zo da wani sabon ilimi, wanda yake gauraye da tarbiyya irin ta addinin Musulunci (Gusau, 2008:21; Gusau, 2010:4; Galadanci, 2011:35). Wannan zuwa na Larabawa, ya kawo ingantaccen ilimi wanda ya haifar da sauyin ƙima da darajar da ake kallon Bahaushe da ita. Alal misali, kafin zuwansu, ƙima da darajar Bahaushe ta ta’allaƙa da jaruntakarsa a fagen sana’o’insa, daban-daban da yake gudanarwa. A cikinsu ne ake nuna halaye na bajinta da ƙwazo da makamantan hakan, wanda kan sa a samu jagora a cikin kowace sana’a, irin su Sarkin Noma da Sarkin Ƙira da Sarkin Dawa da da Sarkin Tsafi da makamantansu ( Galadanci, 2011:32; Umar, 1987:15). Ko a harkar addini, kafin zuwan Larabawa, Bahaushe yana gudanar da bautarsa ta iskoki da gudanar da tsafinsa, domin girmamawa a garesu ( Gada, 2010:57; Galadanci, 2011:32).

To, amma, bayan zuwan Larabawa, sai akalar ƙima da daraja ta juya zuwa ga masana, masu ilimin addinin Musulunci. Mutum, ba shi da ƙima da daraja a cikin al’ummar Hausawa, sai in yana da ilimin addinin Musulunci. Kai! Hatta wani aiki mai daraja, mutum ba ya samunsa, sai yana da ilimi (Ado, 2009:64). Ayyuka irin na Alƙali da Liman da Ladan da Malam da makamantansu, ba a samunsu, sai ana da ilimin addinin Musulunci (Adamu, 1978:10; Yahaya, 1988:11). Kenan, an bayar da fifiko ga samuwar ilimi, kafin ka samu ƙima da ayyuka masu ƙima. Da tafiya ta yi nisa, sai Bahaushe ya sauya manufar ilimin addinin Musulunci. Ya shigo da wata hanyar maguɗi, wadda za ta sanya a samu ilimi da takardar shedar ilimi a cikin sauƙi. Wannan ne ya haifar da matsalar “Annobar Maguɗin Neman Samun Takardar Shedar Ilimi (Diploma Disease).” Abin nufi, fifiko da aka bayar na cewa, sai kana da shedar samun ilimin Larabawa kafin ka samu aiki mai ƙima, irin su malam, ko alƙali ko liman ko magatakarda da makamantansu. Wannan matsala ce wadda Malamai da ɗalibai suka haddasar da ita. Ɗalibai na yin karatun zuƙu, su kuma malamai suna ƙyale su, su sauka ba tare da samun “nunannen ilimi” ba. Kenan, ɗalibai sai suka rin samun shedar ilimi, ba tare da yin ingantaccen ilimi ba.

 Hakazalika, a karo na biyu, Hausawa sun ƙara cin karo da matsalar shigowar Turawa. Bincike ya bayyanar da cewa, su Turawa, sun shigo Ƙasar Hausa tun a wajen ƙarni na goma sha bakwai (Ƙ.17) zuwa ƙarni na goma sha takwas (Ƙ.18) (Gusau, 2008:24). Zuwansu ya haifar da samuwar sabon ilimi na boko, a cikinsa Ƙasar Hausa (Galadanci, 2011:46; Sarɓi,2011:20). Shi ma, kamar ilimin Larabawa, ya zo da manufa mai kyau, amma sai aka sauya ta, dalilin bayar da fifiko a kan samun takardar shedar ilimi a matsayin abin da za a ƙimanta mutum da kuma ba shi aiki mai ƙima. An mayar da ilimi a matsayin ilimin samun aiki kawai. Don haka, mutum ba ya samun aikin boko, sai yana da ilimin boko, wadda takardar sheda ke nuna samunsa. Wannan ne ya ƙara kawo “bugu na biyu,” na samuwar “Annobar Maguɗin Takardar Shedar Samun Ilimi.” Kenan, sauyin zamani ya yi wa ilimin Hausawa na gargajiya “kisan mummuƙe.”

4.0 Matsalar Bincike

Matsalar da ta haifar da gudanar da wannan bincike, ita ce, an lura da cewa, akasarin ɗalibai, na wannan zamani, ba su bayar da hankali a wajen nema da samun ingantaccen ilimi. Ba su nuna kulawa da gudanar da ingantaccen bincike na kundayen digirorinsu, balle na ayyukan da malamansu suke ba su. Wannan matsala ce da dole ba za a iya cewa ga abin da ya haddasar da ita ba, sai an gudanar da bincike. Wannan ne ya sa aka gudanar da wannan bincike.

5.0 Dalilin Bincike

Dalilin gudanar da wannan bincike shi ne, so a zaƙulo ko a binciko ko a nemo ko a gano matsalar da ta sanya aka samu sauyin nema da samun ingantaccen ilimi. So ake a gano matsalar da ta sanya ɗalibai wannan zamani na ƙarni 21, ba su mayar da hankali a wajen harkar neman ingantacce ko sahihin ilimi. Abin nufi, so ake a binciko dalilan da suka sanya ɗaliban wannan zamani na ƙarni 21, ba su mayar da hankali a wajen gudanar da bincike-bincike da karance-karance na ilimi.

6.0 Manufar Bincike

An gudanar da wannan bincike bisa manufar wayar da kan al’ummar Hausawa da ta haɗa da malaman makaranta da ɗalibai da gwamnati da duk wasu hukumomi masu lura da harkar ilimi, a kan ire-iren illolin da sauyin zamani ya haddasar, ta fuskar ilimi, a cikin al’ummar Hausawa. Abin nufi, an ƙudiri aniyar bayar da haske a kan tasirin sauya manufar ilimin addinin Musulunci da na Boko, a kan Hausawa, da kuma halin da ake ciki a yau, a cikin al’ummar Hausawa, ba ma kamar a kan abin da ya danganci samar wa ‘yan ƙasa aikin yi ga waɗanda suka yi ko suke cikin yin ilimin addinin Musulunci da na boko.

Abin sani shi ne, kowace Ƙwandala ta kwabo, tana da fuskoki guda biyu, ta “kan sarki” da ta “ɗamara.” A fayyace, kowane lissafi yana da “cika” da “mara.” Watau dai, kowace rayuwa tana da fuskoki biyu, ta “zuma” da “maɗi.” Don haka ne ma, kowane abu yana da fuskar inganci na al’amari a game da shi, da kuma akasin hakan, a game da shi. To, haka ma sauyin zamani a Ƙasar Hausa, yana da fuskoki biyu na alfanu da rashin alfanunsa. Don haka, duk da cewa, zuwan baƙi yana da alfanu ga Hausawa da al’adunsu, amma kuma, akwai wasu ɓata-gari sun sauya shi ya koma, ya zama ƙalubale ga Hausawa da al’adunsu. Wannan ƙalubale, shi ne ya samar da “Annobar Maguɗin Neman Takardar Shaidar Ilimi.”

7.0 Hasashen Bincike

Duba da aka yi na matsalar da ɗaliban wannan zamani suke da ita, a kan harkar ilimi, sai ake hasashen cewa, abin da ya samu “Doma” ne, yake samuwa ga “Awai.’ Abin nufi, ana hasashen cewa, annobar tasirin samuwar ɓata garin malamai da rashin kula na hukumomin makarantu da sakacin gwamnati su suka kawo wa ƙasar Hausa wannan matsala. Haka kuma, ana zato ko tsammanin cewa, bayar da fifiko ga samun “kwalin shedar ilimi,” a matsayin shedar samun ilimi tana ɗaya daga cikin abin da ya kawo wannan matsala. Tsarin da gwamnati ta yi, ta cewa sai mutum yana da “kwalin shedar samun ilimi,” sannan a ba mutum aiki ko wani muƙami, shi ya haddasar da matsalolin fanɗarewa daga turbar neman ilimi, da aikata ayyukan walankeluwa da dibilwa a cikin al’ummar Hausawa. A yau, a bisa hasashen wannan bincike, ɗalibai so suke a ce, sun ci jarabawa, sun amshi “kwalin dipuloma,” ba tare da yin wata wahalar neman ilimin ba ko yin ingantaccen karatu ba.

8.0 Hanyoyin Gudanar da Bincike

Wannan bincike ne irin na “Halin Da Ake Ciki.” Shi irin wannan bincike, shi ne wanda ake gudanar da shi a kan wani abu da ke wanzuwa a yau, na halayyar wasu mutane, a sanadiyyar cuɗanya da wasu baƙin mutane na daban (Ado, 2019; Ado, 2020:31). Don haka, an bi hanyoyi biyar kawai, a wajen tattaro bayanai a game da shi. Da farko, an bi hanyar lura da idon, na ire-iren abubuwan da ke faruwa a cikin al’ummar Hausawa, a game da harkar ilimi. Hanya ta biyu, ita ce wadda aka karanta daga rubutattun bayanai, irin su bugaggun litattafai, da mujallu, da kundayen bincike, da wasu takardun ƙara wa juna sani da aka gabatar a jami’o’i. Hanya ta uku, ita ce wadda aka gana da wasu mutane, aka tattauna a game da illolin da zuwan baƙi ya haifar a game da ilimin Hausawa. Hanya ta huɗu, ita ce wadda aka samo wasu bayanai daga yanar gizo, a kan yadda shigowar ilimin baƙi ya shafi wasu al’ummomi, ba ma kamar irin na Afirka. Daga ƙarshe, an saurai ra’ayoyi na zantukan wasu mutane a cikin kafar yaɗa labarai ta rediyo, a wasu filaye masu bayar da labaran halayen da ake ciki a yau, irin su “Kwandon Koli” na Rediyon Bisham FM.

9.0 Ra’o’in Bincike.

A cikin Ado (2019: iii), an kawo zancen Farfesa Sa’idu Muhammad Gusau, wanda ya bayyana ra’i a matsayin wani mizani da ake auna madosa ko mahangar aiki da aka rubuta na bincike na ilimi. Kazalika, a cikin Ado, (2019:26) an sake kawo bayanan Miller (1993:1) da Oɗford (1998:490) da Longman (2003:693) da Collins (2012:1), waɗanda suka bayyana ma’anar ra’i a matsayin wani tunani (falsafa) na ilimi, wanda ke zama a matsayin wani makami na ilimi wanda ke bayar da bayani ko haske, na gaskiya, a kan wata matsala da ake iya gani kuma ake iya tantance ta.

Don haka, an ɗora wannan bincike bisa ra’o’i guda uku. Da farko, an ɗora binciken kan “Ra’in Ƙwaɗaitarwa” (Motiɓation Theory). Ra’in Kwaɗaitarwa, ra’i ne wanda ya yi bayani a kan halayyar Ɗan’adam, a kan neman biya wa kansa buƙatun rayuwa. Ra’in ya fi raja’a a kan abubuwan da kan jawo hankalin mutum, har ya kai ga aikata wasu ɗabi’un da yake aikatawa cikin al’ummarsu (Ado, 2019:98). Wannan ra’in ne wanda Mamman (2012:34) ya ba shi suna “Ra’in Ja Ni-Mu je” (Stimulus-Response Theory), domin ganin yadda buƙatun mutum ke jan sa har ya kai ga aikata wani aiki bisa kwaɗayin wani abu. Don haka ne ma, madosar ra’in ta bayyan cewa, buƙatun mutum, su ne ke kwaɗaitar da shi (ke jan shi) har ya kai ga aikata wasu halayen da yake aikatawa. To, shi “Ra’in Kwaɗaitarwa,” yana da rukunnan madosai masu yawa. Don haka, a cikin rukunnan Ra’o’in Kwaɗaitarwa, an zaɓi a ɗora binciken kan Ra’in Buƙatun Ɗan’adam” (Theory of Human Needs). Shi wannan ra’in, wani Bature ɗan Ƙasar Amurka, manazarcin mutumtakar Ɗan’adam, mai suna Abraham Harold Maslow (1908-1970), ya assasa shi. Ya fara bayyana shi, a lokacin da ya wallafa wata takarda tasa, mai taken “Ra’in Kwaɗaitarwar Ɗan’adam,” wadda ya gabatar da ita a shekarar 1943 (Aliyu, 2015:76; Ado, 2019:108). Wasu magoya bayan Maslow, sun haɗa da John Bruton da Iɓan Paɓloɓ (1848-1936) da B.F Skinner (1904-1990) da Edward Lee Thorndike (1874-1949), waɗanda, su ma, suka gudanar da bincike-bincikensu kan ƙawar da ke kwaɗaita Ɗan’adam, ya aikata wasu halaye (Aliyu, 2015:77; Ado, 2019:169).

Abin da wannan ra’i yake bayani, a matsayin manufarsa, ita ce, cewa, dukkan Ɗan’adam Allah ya halicce shi da wata “ƙawa” wadda ke zaburar da shi ya aikata wani abu, domin ya biya wa kansa buƙatar wasu abubuwa na rayuwa, waɗanda za su gamsar da shi da jikinsa (Ado, 2019:16). Wasu daga cikin buƙatun da Maslow (1908-1970) ya zayyana, a jaddawalin tsarin hawa-hawa na dala, ya bayyana cewa, buƙatar daraja da ɗaukaka da kulawa ita ce ke kan gaba, a cikin buƙatun Ɗan’adam. Abin nufi, dukkan Ɗan’adam yana buƙatar ɗaukaka da daraja da ƙima. A cikin al’umma, waɗannan buƙatu akan same su, idan aka samu ilimi (Aliyu, 2015:22). Saboda haka, ilimi na cikin buƙatun Ɗan’adam, waɗanda idan ya same shi, to, zai samu girma da ɗaukaka da daraja da kulawa a cikin al’umma.

Manufar wannan ra’i, ta yi daidai da abin da Dore (1976) ya faɗa cewa, wannan lamari na ƙimanta samun ilimi, ya faru a ƙasashen masu tasowa. Kenan, Turawa, sun kawo ilimi, amma sai sauyin zamani da gwamnatoci suka mayar da shi mai daraja da ɗaukaka, waɗanda buƙatu ne da Ɗan’adam ke son samu. A duk lokacin da Ɗan’adam ya samu ilimi, akan ba shi aiki mai daraja, wanda ke sanya shi samun ɗaukaka, wadda ke biya masa buƙata. Wannan kan sanya Ɗan’adam ya samu gansuwa da kwanciyar hankali da zaman lafiya. Amma, a duk lokacin da Ɗan’adam ya yi ilimi, bai samu aiki ba, wannan kan sanya shi cikin damuwa da rashin kwanciyar hankali, domin bai samu biyan buƙata ba. Daga nan kuma, sai abin ya jawo fanɗarewa daga dokokin al’umma.

Wannan lamarin biyan buƙata ta ilimi, irinsa ne ya samu al’ummar Hausawa a lokacin da suka sauya manufar zuwan Larabawa da Turawa. Abin nufi, a lokacin da Larabawa suka kawo wa Hausawa ilimin Addinin Musulunci, sun mayar da shi abu mai daraja da ƙima da ɗaukaka. A lokacin, waɗanda suka same shi, suna samun ayyuka masu ƙima, irin su limanci da ladanci da alƙalanci da malanta da makamantansu. To, daga nan kuma, sai aka samu wasu, waɗanda suka yi ilimin, amma ba su samu aiki ba, kila don ba su yi shi daidai yadda ake yi ba. Wannan ya haddasar ƙirƙirar wasu ayyuka na fanɗarewa, domin su (ɗaliban), su cimma burinsu (buƙatunsu) na samun daraja da ƙima da ɗaukaka. Haka lamarin yake a lokacin da Turawa suka zo Ƙasar Hausa. Sun kawo ilimin boko, wanda takardar sheda ke nuna samunsa. Wannan ya haifar da da sauyin hanyar samunsa. Abin nufi, sai aka rinƙa bin munanan hanyoyi wajen samun takardar ko kuma, bayan an sameta, aka faɗa hanyoyin fanɗarewa domin a samu ayyuka masu ƙima.

Ra’i na biyu da aka ɗora wannan bincike a bisa, shi ne “Ra’in Sauye-Sauyen Al’adu” (Theory of Cultural Change). Wannan ra’i ne wanda Gusau (2015:51) ya bayyana shi a matsayin wanda ya fito daga “Mazhabar Sauyin Al’adu.” Wannan ra’i ne da ya samo asalin faruwarsa daga wani Bature, masanin halittu masu rai, mai suna Charles Robbert Darwin (1809-1882) ɗan Ƙasar Biritaniya. Zancen ra’in ya wanzu ne a lokacin da ya gabatar da wata takarda tasa, a shekarar 1958 (wasu suka ce 1959), mai taken “Asalin Halittu ta Hanyar Zaɓi,” wadda a cikinta ya bayana yadda halittu kan sami sauye-sauyen rayuwa, daga sassauƙan mataki (ƙaramin matsayi) zuwa ga sarƙaƙƙen mataki (babban matsayi) (Langacker, 1973:18; Otite, 1981:13) .

Abin da wannan ra’i ke magan a kai, shi ne, cewa, akan samu halitta, wadda ke zaune a muhallinta, ta samu sauyi na halayyarta ko halittarta a bisa wasu dalilai na kutsen wani abu sabo daga waje ko daga cikin muhallinta (Ado, 2019: 70).

Wasu masana, sun bayyana cewa, sauye-sauyen al’ada, shi ne duk wani sauyi da ake samu a cikin al’adun al’umma (ta zahiri ko ta baɗini), ta hanyar samun ƙaruwa ko raguwar ko baddala wani abu da ake aikatawa. Sauyi na al’ada na iya zuwa daga kowane irin mafari, amma, an fi samu a sanadiyyar cuɗanya da wata al’umma da ke ɗauke da wata al’ada, mai kyau da ƙima da daraja (Sallau, 2013:32). Ganin darajar da al’adar take da ita, shi ne kan haddasar da ɗauka ko aron baƙuwar al’adar da aka samu cuɗanya da ita (Horgan, 2006:102; El-Tabie, 2012:82). Gusau (2015:51) ya ƙara da cewa, ra’in yana yin bayani a kan yadda tasirin baƙin al’adu na zamani yake yin ƙoƙarin mamaye al’adun gida na gargajiya.

To, ta fannin wannan bincike, al’ummar Hausawa ta samu sauyi a cikin al’adunta, a lokacin da suka samun cuɗanya da Larabawa da Turawa, wadda hakan ta haddasar da aro ko ɗaukar al’adun kyawawa, irin gudanar da harkar ilimi, na Larabawa da Turawa (Sallau, 2013:35; Yahaya, 1988:8). To, amma, daga baya, sai aka sauya waɗannan manufofi, suka koma a matsayin abun da ake samu, domin a samu damar kaiwa ga samun madafan iko, masu bayar da damar wawusar kayan gwamnati.

Kazalika, Hausawa sun ari tsarin ilimi irin na Larabawa da Turawa, da zummar su samu ayyuka masu ƙima da daraja, irin su alƙalanci da malanta da makamantansu (Ado, 2009:71). Wannan ya haddasar da matsaloli da yawa, kamar irin su, yin sauri a gama karatu (karatun zuƙu), da samun takardun shedar ilimi, ba tare da samun ingantaccen ilimi ba, da makamantansu. Da ɗalibai masu takardun shedar samun ilimi suka yi yawa, sai, al’umma ta gaza ba su ayyukan yi. Wannan ma ya haifar da fanɗarewa iri-iri, wadda ta haddasar da wasu sabbabin matsaloli ga al’ummar Hausawa.

Ra’i na uku da aka ɗora wannan bincike a kai, shi ne “Ra’in Fanɗarewa” (Deɓiance Theory). A fannin nazarin al’adun al’umma, mutane biyu ne suka yi fice a wajen assasa wannan ra’i. Da farko, akwai wani Bature ɗan Ƙasar Faransa mai suna Emile Durkheim (1858-1917), wanda ya yi bayanin fanɗarewa a cikin littafinsa mai taken “Kashe-Kai”. Akwai kuma, wanda ya goya masa baya, watau Robbert K. Merton, wanda shi ɗan Ƙasar Amurka ne (Otite, 1981:217).

Bayanan wannan ra’i su ne, kowace al’umma tana da dokokinta da ta tsara waɗanda take son dukkan mutanen da ke cikinta su kasance suna bin su. To, idan mutum ya kauce wa aikata abubuwan da al’umma ta tsara, to, an ɗauke shi a matsayin wanda ya fanɗare daga dokokin al’umma (Radda, 2014:151; Ado, 2019:117).

Ta fannin wannan nazari, binciken ya yi daidai da manufar ra’in. Domin kuwa, tun kafin zuwan baƙi, watau Larabawa da Turawa, al’ummar Hausawa tana da tsarinta da dokokinta da hanyoyinta na gargajiya, na samun ilimi da ƙimanta masu ilimi. A lokacin, kowa yana da sana’arsa, wadda ƙwarewa a cikin sana’o’i ke bayar da daraja da ƙima. To, amma, bayan zuwan baƙi, sai abin ya sauya. Sai gwamnatoci suka rinƙa bayar da daraja ga samun “kwali” ko “takardar sheda” a matsayin abin da ke nuna samuwar ilimi, ba tare da lura da ƙwarewa ba. Wannan ya haifar da fanɗarewa masu tarin yawa a cikin al’ummar Hausawa.

10.0 Annobar Neman Samun Takardun Shedar Samun Ilimi

Tasirin samuwar sauye-sauye a cikin al’adar ilimin da Larabawa da Turawa suka kawo, tasiri ne mai fuskoki biyu, na alfanu da na fanɗarewar al’ummar Hausawa daga halayya ta ƙwarai ya zuwa wasu halayen da ba a san su ba. Ilimi abu ne mai matuƙar muhimmanci, wanda yake da manufa ta ƙwarai, to, amma, son zuciya, na neman biya wa kai buƙatu, ya sanya aka sami sauye-sauyen da suka jirkita al’ummar Hausawa, kamar yadda bayanai suka biyo nan gaba.

10.1 Neman Samun Takardun Shedar Ilimin Addinin Musulunci

Shi ilimin addinin Musulunci, ilimi ne da Larabawa suka kawo a Ƙasar Hausa. Ilimi ne mai daraja da ɗaukaka wanda ya kawo wa Hausawa sauye-sauyen rayuwa ta addini da wayewar kai, a cikin wasu harkokinsu na rayuwa. Sabon ilimin ya samar wa Hausawa wasu sababbin sana’o’i waɗanda masu yin su, ake ɗaukarsu a matsayin mutane masu ƙima da daraja. Samuwar addinin Musulunci ya sanya kowa ya fantsama ga neman ilimin addinin Musulunci. A nan, kowa so yake ya zama malam, domin ganin cewa, malanta sana’a ce da ta fi ci (Ado, 2009:71). Ɗantumbushi (2009:159) ya bayyana cewa, an kai lokacin da, idan aka kira mutum da sunan Malam, a Ƙasar Hausa, to, ana nufin mutum mai mutunci da martaba. Mutum ba ya zama malam, sai ya yi ilimin karatu da rubutu na addinin Muslunci (Bunza, 1998:91; Bunza, 2004:17). Wannan sauyi na rayuwa, duk da alfanunsa, amma kuma, ya kawo wasu ƙalubaloli masu tarin yawa a cikin al’ummar Hausawa, kamar haka:

Da farko, fifita samun takardar sheda, fiye da samun ƙwarewa, ya haddasar da “Annobar Maguɗin Neman Samun Takardun Shedar Ilimin Islama.” Abin nufi a nan, a bisa lura da aka yi, na ƙimar da samun ilimin addinin Musulunci yake da shi, wanda sai an same shi ake samun aiki a gwamnati ko wata hukuma, ya sanya ɗalibai suka yi ta yin rigyangyaton tafiya Ƙasashen “Gabas”, watau Barno, da ƙasashen da ke kewaye da ita, don neman ilimi. Wasu kuma, suka yi ta fitowa daga garuruwansu, zuwa duk inda aka ji labarin ɓullar wani malami mai koyar da irin wannan ilimi, ana zuwa ana koyo.Wannan al’ada ta tafiya neman ilimin addinin Musulunci, ta bunƙasa sosai a lokacin Mujaddadi Shehu Usman Ɗanfodiyo (Umar, 2020:17). Tsarin tafiya zuwa neman wannan ilimi, yana da wuya. Hasalima, matakan samun ilimin kan ɗauki lokaci, wanda mutum kan fara tun daga “Molo” ya zuwa “Ƙolo”, sai “Ɓalla”, sai “Titiɓiri”, sai “Gardi”, sai “Alaramma”, sai “Gwani”, sai kuma “Gangaram” maƙarar ilimi (Barkum, 1990:23; Ado, 2009:190).

To, matsalar a nan, ita ce, saboda ɗaukar lokaci da samun ilimin addinin Musulunci yake da shi, sai abin ya zamanto, ba dukkan ɗalibai ke kammala karatunsu ba, har su zo su samu aikin yi. Akasari, daga matakin sauka na “Gardi”, bayan ɗalibi ya samu “Allon Zayyana na Shedar Kammala Karatu,” mai nuna samun ilimin addinin Musulunci, ɗalibai kan yanke karatunsu, domin su rugo, su samu aikin yi (Ado, 2014:93). Wasunsu, “Karatun Zuƙu” suke yi, wanda ba cikakken karatu ne ba, wanda zai bayar da damar samun ingantaccen aiki. Daga haka ne, wasu kan shiga sana’ar “tsibbu” (Ado, 2014:93). Hausawa na cewa; “Ƙaramin sani ƙuƙumi ne” (Madauci 1982: 92). Don haka, wannan ne ya haddasar da wasu matsaloli a cikin al’ummar Hausawa, kamar yadda bayanai za su biyo nan gaba.

 Da farko, domin neman samun aikin yi, sai ɗaliban ilimin addinin Musulunci, (akasari, waɗanda suka yi karatun zuƙu), suka koma gudanar da “Sana’ar Tsibbu.” Sana’ar tsibbu, sana’a ce ta hautsina magungunan Maguzanci da na Musulunci (Bunza, 2004:2; Bunza, 2000:44). Barkum (1990:42) ya bayyana cewa, akasarin ɗaliban ilimin addinin Musulunci, sukan yi ɗan karatun allo, amma, ko da ba su yi nisa ba, sai su koma hanyar tsibbu. Abin nufi, bayan wasu ɗalibai sun samu taimakon da ake nuna masu, daga cikin Alƙur’ani, sai kuma su haɗa da wau dabaru na sukulle, su samar da magungunan da za su bayar ga masu buƙata (Bunza, 2001:92; Bunza, 2004:15; Nasarawa, 1997:10). Galadanci (2011:75) ya nuna cewa, a lokacin da addinin Musulunci ya zo Ƙasar Hausa, ya yi hani da bautar iskoki da tsafi da camfi da makamantansu, to, an samu kusan duk Hausawa Musulmai sun bari. To, sai daga baya, aka sami wasu suka “koma ruwa” a sanadiyyar rashin aikin yi, bayan sun yi ilimi.Wannan matsala ce da ya kamata gwamnati ta tsawata a kansa. Amma, gwmnati na kallonsu ba tare da twasatawa ba. Wannan matsala ce babba! Abin nufi, annoba ce, a harkar ilimin Islama, a al’ummar Hausawa.

Bayan haka, waɗannan ɗalibai, da ba su iya kai wa ga samun ilimin zama “Gwani” ko “Gangaram” ba, da zarar sun samu ɗan abinda suka samu, akasari a matakin “Gardi”, sai kawai su ruga su zama “Gardawa.” Abin nufi, sai su koma su samar wa kansu sana’o’i daban-daban na siddabaru.

Da farko, wasu kan yi sana’a “Gardin Wando.” Gardin Wando, shi ne gardin karatun allo, mai yin shiga irin ta “maza-mata”, wanda ya ɗauki sana’ar yi wa mata hidima. Abin nufi, yakan tafi gidaje mata, ya rinƙa kula da su, ta hanyar ba su magunguna na kariya daga wasu larurori da ke damunsu. Kazalika, sukan nishaɗantar da mata da kwanzarta su, ta hanyar kiɗa da rawa da wasannin siddabaru, irin su tafiya cin kasuwar sama, su yo masu sayayya da dabon Ɗandaƙoƙa da na hawan mashi da shuka duma ya fito, ya yi yaɗo da dakan turmi da taɓarya da makanatansu (Ado, 2009: 232; Nasarawa, 1997:14; Alhassan, 1988:87; ‘Yartsakuwa, 2000:17). Wannan matsala ce da ƙaramin sani ya jawo ma ƙasar Hausa.

Haka kuma, an samu wasu ɗaliban ilimin Isilama, suka waske, “suka raɓe da guzuma, suna harbi karsana.” Abin nufi, suka shiga yin wasa da wasu dabbobi, a matsayin “Gardawan Dabbobi”, waɗanda suka mallake su ta hanyar amfani da ilimin Isilama. Asalin sana’ar kama da wasa da dabbobi masu haɗari, irin su kura da biri da maciji da kunama da makamantansu, sun samo asali daga sana’ar gargajiya ta farauta, a Ƙasar Hausa (Ado, 2009:76). Illa iyaka, a lokacin da ɗaliban ilimin Isilama, suka ga cewa, ba su sami isasshen ilimi ba, amma, sun sami na laƙunna da asirai, sai suka gwama ilimin gargajiya da na Isilama, domin su samar wa kansu sana’ar yi (Abubakar, 2002:43; Bunza, 2004:7). A irin haka ne suka ƙirƙiri yin amfani da asirai da siddabaru, don nuna bajinta. Suna kama ire-iren waɗannan dabbobi, masu haɗari ga mutane, suna wasa da su, da sunan yin amfani da ilimin addinin Musulunci(Ango, 2000:21; Ado, 2009:150).

Kazalika, a wajen harkar sana’ar kiɗa da waƙa, ɗaliban ilimin Isilama, ba a bar su a baya ba. Wasu, sun ɗauki sana’ar yi wa Malamai kiɗa da waƙa, suka kira kansu da sunan “Gardawan-a-Daki-Buzu” (Ɗangambo, 1984:30). Su ba su yi wa wani kiɗa da waƙa, idan ba malami ba ne (Ado, 2009:215). Kazalika, baya ga Gardawan Wando, kusan duk wani makaɗi da mawaƙi na Ƙasar Hausa, za a iske gardi ne, wanda ya fanɗare wa hanyar “sambel,” ta yin amfani da ilimin da ya koya. Shi ya sa, a duk lokcin da aka ji tarihin wani mawaƙi, sai ka ji ya ce, daga almajiranci ya zarce zuwa yin kiɗa da waƙa (Gusau, 2013:106). Alal misal, akasari makaɗan Gambara, irin su Na-Birdigau mai Gambara da Sale Gambara, duk sun bayar da bayanai na rayuwarsu, a cikin hirarrakinsu na gidajen rediyo, cewa, daga almajiranci suka ɓige ga yin kiɗa da waƙar Gambara. Haka ma, wasu makaɗa da mawaƙa, irin su Alhaji Mai Daji Sabon Birni da Alhaji Sani Sabilu na Kanoma duk daga almajiranci, suka bige zuwa sana’a kiɗa da waƙa (Ado, 2009:74). Kenan, wasu makaɗa da mawaƙan Hausa almajiri ne, waɗanda ke son aiki yi mai ƙima, amma, ba su iya samun ilimin da zai iya kai su ga samun ba, sai kawai suka faɗa kiɗa da waƙa. Kenan, akasarin mawaƙa da makaɗan Hausa, “Annobar Maguɗin Neman Takardar Shedar Ilimi” ta kai su ga wannan sana’a.

Daga ƙarshe, kamar yadda aka saurara a kafafen yaɗa labarai, kamar irin Taskar Labarai ta Bisham FM, an samu bayanin cewa, a yau, wasu Hausawan da suka gaza samun “Takardar Shedar Kammala Karatu,” sun koma ga harkarsu ta ilimin gargajiya, ta bayar da magungunan waraka daga cututtukan jama’a. Alal misali, wasu masu iƙirarin cewa malamai ne, sun koma harkar bokanci. Sun faɗa, gadan-gadan a wajen bautar iskoki ta hanyar yi masu biyayya, da gudanar hidimomi na yanke-yanken dabbobi da mutane, domin a samu biyan buƙata. To, amma, sukan raɓe da guzuma, su harbi karsana. Abin nufi, sukan nuna cewa, magunguna ne na Musulunci. Da gani an san da cewa, neman aikin yi, don a samu kuɗi, suka haddasar da sauya manufar ilimin Isilama.

10.2 Neman Samun Takardun Shedar Samun Ilimin Boko

Ilimin boko, wani sabon ilimi ne da masana da manazarta suka tabbatar da cewa, Turawa ne suka shigo da shi cikin Ƙasar Hausa, tun a wajen ƙarni na 19 zuwa 20. Abin ya wanzu sosai a Ƙasar Hausa, a lokacin mulkin Gwamna Lugga, wanda shi ne ya ba Sir Hans Ɓischer, watau Ɗan Hausa, izinin kafa makarantar boko ta farko a Kano (Yahaya, 1988:90; Galadanci, 2011:46; Malumfashi, 2009: ɗɓii). Wasu masana suna bayar da bayanai, na mahangarsu a kan ilimin Turawa na boko. Wasu suna kallonsa a matsayin ilimin littafi, watau “Book”, wanda ba wahayinsa aka yi ba, wanda daga wannan suna ne ya samu sunansa na “boko” (Bunza,2 002:24; Bagari, 1986:91; Ɗangambo,1984:10; Ɗantumbushi, 2009:157; Yahaya, 1988:74). Amma, wasu manazarta na kallonsa a matsayin ilimi na “shakku” ko na “yaudara” ko na “zalunci” ko na “ƙarya” ko na “zamani” da makamantansu (Ado, 2010:139).

Duk da cewa, ilimin boko na Turawa, a cewar Galadanci (2011:46) ya zo da wasu abubuwa masu amfani. To, amma fifiko da ya bayar a kan bayar da aikin gwamnati ga masu “Takardar Shedar Ilimi,” ita ce ta haifar da matsaloli. Abin nufi, Turawa sun ƙarfafa cewa, idan an same shi, to, za a samu ayyuka kyawawa, masu gwabin biya, a duk ƙarshen wata. Kenan, an girmama samun kuɗi da muƙami, ga duk wanda yake da “Kwalin Ilimi,” ba tare da fifita ƙwarewa ba. Don haka, aka yi ta rububin shiga makarantun boko don samun ilimin Turawa. Lura da aka yi, na yadda aka fifita samun ilimi, shi ne ya sanya wasu mawaƙa, irin su Alhaji Aƙilu Aliyu ya hujjanta manufar da ilimin boko ya zo da ita, kamar haka:

Shi ne Kadaura, ilmu babbar gayya,

Inuwa mayalwaciya, wajen hutawa.

(Aliyu, 2010)

To, matsalar a nan, ita ce, Turawa sun kawo ilimi bisa manufa mai kyau, sun fifita samun takardar sheda, kafin a ba mutum aiki, don jawo ra’ayin Hausawa, a kwaɗaitar da su karɓi ilimin. To, amma sai ba a fahimci manufar ba. Wannan laifi ne na hukumar ilimi ta ƙasar Hausa. Wasu sun ɗauka da cewa, Turawa sun nuna bambanci, mai nuna cewa, iliminsu ya fi na Hausa, watau na gargajiya da na Musulunci (Ɗantumbishi, 2009:165). Duk wata hikima, a cewar Mu’azu (2014:3), sai dai ka ji an yi fi bayar da fifikon ta a harshen Turanci, amma shi harshen Hausa an mayar da shi harshen hira da wasan yara. Masanin ya sake tabbatar da cewa:

 Tun farkon zuwan Turawa, ƙoƙarin da aka yi ta yi shi ne,

kafa Turanci cikin harkokinmu, yadda duk yadda muka yi

ba za mu yi tasiri ba, sai ta hanyar Turanci da al’adun Turawa.

(Mu’azu, 2014:3)

Bature ba ya aikin banza! Abin da Turawa suka shuka na fifikon ilimi ya jawo ma Bahaushe matsala a cikin al’ummarsa. Ƙimar da Turawa suka bayar ga iliminsu, ya kawo sauye-sauye a wajen nema da samun ilimi a Ƙasar Hausa (Ɗantumbishi, 2011:164). Bunza (2019:16) ya tabbatar da wannan zance, da ya ce:

Hasarar da Ingilishi ya kawo muna,

ta fi ta yaƙin basasa da muka yi.

(Bunza, 2019:16)

Kenan, sauya akalar ilimin da Turawa suka kawo, ya sanya Hausawa sun bar sana’o’insu na Hausa, sannan kuma, ba a ba su wasu masu ƙima da daraja ba, dole sai sun samu takardar shedar yin sa. Abin nufi, an shiga boko, an zubar da sana’o’in gargajiya, kuma ba a samu aikin Turawa ba, sai ana da kwalin shedar samun ilimin. Wannan ya kawo sanadiyyar gurɓata ilimin boko. To, daman, masana irin su Gusau (2010:4) da Galadanci (2011:46) sun nuna cewa,Turawa sun shigo Ƙasar Hausa, bisa wasu manufofi nasu. Kenan, ana ganin kamar sun shigo ne su haddasar da matsaloli, kamar haka:

Da farko, jingina “Takardar Shedar Samun Ilimi”, a matsayin shadar da za a gani a ba mutum aiki, ya sa ɗalibai ba su “damuwa” a cikin harkar yin karatun. Damuwa kuwa, ciwo ce. Dalilin wannan damuwa ta sanya ɗalibai suka fi himmatuwa ga samun takardar shedar ilimin boko, ta kowace hanya. Wannan matsala ce, wadda wasu masana da manazarta Hausa da Hausawa, suka nuna cewa, wannan matsalar watsar da samun sahihin ilimi, wata alama ce mai nuni da cewa, alummar Hausawa tana neman shiga “Shekarun Duhun Kai na Ilimin Hausawa” (Dark Age of Hausa Studies). Abin nufi, an shiga “Annobar Maguɗin Neman Samun Takardar Shedar Kammala Karatu” (Diploma Disease), a maimakon neman samun ingantaccen ilimi, a zahirance (Sullubawa, 2020: ɓ; Ado, 2019:6). Wannan jawo hankali da aka yi, an yi ne bisa kyakkyawar manufa, domin Hausawa su mayar da hankalinsu, su samu ingantaccen ilimi. To, amma, sai son zuciyar ɗalibai da malamai suka gurɓata lamarin. Su kuma hukumomi da gwamnatoci suka yi biris a kan matsalar.

Ciwon damuwa na biyu, shi ne wanda wasu iyaye suka jawo, a harkar ilimin ‘ya’yansu. Wannan kuwa shi ne, wasu iyaye kan sanya a yi wa ‘ya’yansu tsallaken aji, domin su yi sauri, su kammala karatunsu, su samu “Kwalin Shedar Kammala Ilimi,” domin a samar masu aiki da wuri. Ke nan, ba ilimin aka damu ɗalibi ya samu ba, “kwalin” kawai ake so ya samu. Wannan babbar annoba ce a cikin ilimin Hausawa na boko (Abdulrahman, 2007). A irin haka ne, a manyan makarantu, wasu ɗaliban kan so su bayar da kuɗi domin a ba su maki, domin su ci jarbawa. Kazalika, wasu ɗalibai mata, kan so su bayar da jikinsu, domin a ba su maki, don su ci jarabawa, su samu kwalin shedar sun samu ilimi, domin su je su samu aiki mai ƙima. Wannan babban ciwo ne, a harkar ilimin boko na Hausawa.

Kazalika, harkar neman samun “Takardar Samun Ilimin Boko”, ta sanya ɗalibai ba su damuwa, su san ilimin, sai dai yin satar jarabawa. Da yawa daga cikin ɗalibai, akan sami wasu masu rubuta amsoshin jarrabawa a jikin hannuwansu da rigunansu da kan teburin da suke rubutu, domin su yi satar jarabawa (Abdulrahman, 2007). A wata hira da aka yi da wani ɗalibi, ya bayyana cewa, akwai wani gurgu da yakan rubuta satar amsa, ya ɓoye ta a cikin kafar (kussuwar) sandarsa da yake dogarawa. Idan ya fakaici idon malamai, sai ya yi ta fito da takardun, yana rubuta amsar jarrabawarsa, kuma yana ba sauran ɗalibai su juya. Wannan babbar masifa ce a harkar neman ilimi a Ƙasar Hausa. Lallai hukumomin ilimi sun yi sakaci, suka bar fifikon samun ilimi a kan “takarda” a maimakon ƙwarewa.

Bugu da ƙari, a yau, a harkar neman ilimin Boko, ɗalibai ba su son yin karatu, don haka, ba ma su iya gudanar da bincike-bincike (Ado, 2018:13). Abin nufi, a yau kusan babu wasu ɗalibai da za su iya tsayawa, bisa gaskiya, su rubuta aikin gida da malamai kan ba su. Sukan duƙufa a wajen juyar aikin juna, su kai wa malami, a matsayin aikin da suka yi (Ado, 20120:24). Ba su iya gudanar da bincike, balle su rubuta ingantaccen kundin digiri na kammala iliminsu. Ɗalibi kan tashi daga wata jami’a, zuwa wata, domin ya juyo aikin wani, ya gabatar da shi a wata jami’a, a matsayin kundin digirinsa (Abdullahi, 2007:23; Ado, 2019:2). Yanzu ma, ɗalibai sun ɗauki salon ƙin rubuta kundin digirinsu, don sun san za a yafe masu, ko kuma a karɓi duk abinda suka juyo (kwafo) suka kawo, idan lokaci ya ƙure na kammala karatunsu na digiri. Wannan masifa ce ta ilimi. Ba wai suna koyon ilimi, domin bunƙasa kansu da ƙasa ya dame su ba, su dai suna yi ne domin su sami “kwalin shedar sun yi ilimi.” Masana, irin su Bunza (2019:16), ya nuna damuwarsa a kan irin wannan masifa ta “Annobar Maguɗin Neman Samun Shedar Ilimi,” a inda ya ce:

“Malami ya karanto ya yi shifta,

ɗalibai su hardace matani,

ba tare da sanin ma’ana ba,

har a kammala digiri, ɗalibi bai san ma’anar

sunan darasin da ya karɓi digiri a kansa ba.”

(Bunza, 2019:16)

Wa Iyazu bil Lahi! Ba komai ya kawo wannan matsala ba illa maguɗin da ɗalibai ke yi a wajen neman ilimi, da sakacin da malamai ke yi a wajen rashin lura da yadda ake bayarawa da karɓar ilimi, da kuma rashin sauya manhajar karatu, wadda za ta fifita ƙwarewa bisa " ƙwalin sheadr samun ilimi” Ba karatun, ko samun ilimin ke gaban ɗalibai ba. So suake su samu “Kwalin Digirin,” domin a sami aikin gwamnati.

Daga ƙarshe, ana iya cewa, sauye-sauyen manufa cikin harkar ilimi, baya ga ɗimbin alfanun da aka samu, sun haddasar samuwar “Annobar Maguɗin Neman Samun Shedar Ilimi.” Abin nufi, zuwan baƙi, ya ƙara kawo wayau ga Hausawa, a wajen harkar ilimi. Bambancin da aka nuna, na cewa, sai mai takardar shedar samun takardar shedar samun ilimi, ke iya samun aiki, sai kawai Bahaushe ya ci gaba da gudanar da walankeluwa da dibilwar zamani ta 149, a cikin harkar samu da neman samun ilimin boko. Tsananin riƙon al’adar da yake da shi, ya sanya bai bar gudanar da wasu al’adunsa ba (Alhassan, 1988:6)

11.0 Sakamakon Bincike

Kamar yadda bincike ya nuna, cewar, tun kafin zuwan baƙi Ƙasar Hausa, Hausawa suke da al’adunsu na gargajiya da suke amfani da su a wajen biya wa kansu buƙatun rayuwarsu ta kowane fanni, irin su siyasa, da addini, da tsaro, da kiwon lafiya, da makamantansu. Don haka, wannan bincike ya gano cewa:

Da farko, zuwan Larabawa da Turawa sun bunƙasa Ƙasar Hausa da Hausawa ta hanyar kawo masu sababbin ilimi na addinin Musulunci da na Boko.

Haka kuma, Larabawa da Turawa, sun fifita samun “Takardar Shedar Ilimi,” domin su zaburar da ƙawar Hausawa, shiga makarantu, su samu ingantaccen ilimi, amma sai Hausawa suka sauya abin ya koma a matsayin lasisin da sai kana da shi ake ba ka aikin yi ko naɗa ka wani muƙami.

Fifikon da aka bayar ga nema da samu “kwalin ilimi” ya haɓaka sosai, a lokacin da Hausawa suka karɓi ragamar bayar da ilimi a Ƙasar Hausa, kafin a samu aikin yi. A garin neman biya wa kai buƙatar samun aikin yi, ya sanya ɗalibai suka shiga hanyar maguɗi ta “Annobar Maguɗin Neman Samun Takardar Shedar Ilimi.” Abin nufi, kamar hirar da aka yi da wasu, sun tabbatar da cewa, akwai ‘ya’yan da akan ajiye masu aiki, a ƙi ba wani, har sai sun samo “kwalin” shedar sun sami ilimin kujerar da aka ajiye masu. Wannan shi ya sa, ba su kula, ko mayar da hankali, a kan abin da ake koyar da su. Suna so ne kawai su samu “kwalin” shedar samun ilimi domin an riga an ajiye masu aikin gwamnati da za su yi. Kazalika, ta fannin ilimin addinin Musulunci, akwai iyayen da ke son ‘ya’yansu su gaje su, a harkar ilimi. Duk da cewa ‘ya’yan ba su samu isasshen ilimi ba, sai a ɓoye, a kwarzanta ɗalibin, a ce ya je “Barno” ko ya je “Masar” ko ya je “Sudan” karatu. Zuwa wata Ƙasa karatu da samun karatun, ba ɗaya suke ba.

Daga ƙarshe, binciken ya lura da cewa, son zuciyar ɗalibai, sakacin malamai da hukumomi, shi ya haddasar da matsalolin da Hausawa suke ciki a yau. Dalili kuwa shi ne, tarin yawan ilimin da Hausawa suka samu daga baƙi, guda biyun da suka shigo masu, sun sanya su ƙarin samun dabaru na gwama al’dunsu da na baƙin. Wanna ya sanya suka samar wa kansu “hautsunannun al’adu, irin su “tsibbu” da “al’adun kasuwar Kano”na ƙarya da yaudara da walankeluwa. Kusan duk wata cuta da masu ƙaramin sani suke yi, a cikin al’ummar Hausawa, sukan danganta shi da ilimin addinin musulunci ko na boko. Alal misali, bokanci irin na yau da tsafi irin na yau, akan danganta shi da ilimin addinin Musulunci. Kazalika, nau’in yaudara na 419 da ta Yanar-Gizo duk an ɗauka da cewa’yan boko ne ke yi

12.0 Shawarwari

Tunda dai, masana da manazarta, sun tabbatar da cewa, Hausawa suna da tsananin riƙo da al’adunsu na gargajiya. To, Kenan, “komai ka yi da aura, sai ya ci kara.” Abin nufi, komai aka kawo wa Hausawa, sai sun sauya shi, cusa al’adunsu a ciki. Don haka, ana shawartar masu hannu a cikin harkar Hausa da Hausawa. da cewa, su sake duba harkar ilimi, ta hanayar tsintsintar ilimin addinin Musulunci da na Turawa, wanda zai kawo ko sanya mutum ya koyi wata sana’ar da zai iya dogara da ita, domin ɗaukar ɗawainiyar kansa da iyalansa. A daina kawo ilimin da za a rinƙa kwaɗaita ma ɗalibai cewa, idan suka gama za su samu aiki “kaza.”

Kazalika, kamar yadda Anne (2019:171), ya nuna cewa, a rinƙa sanya harkar ilimin gargajiya a cikin harkoki na ci-gaba, to, ya kamata gwamnatocin Ƙasar Hausa, su rinƙa yin hakan. Abin nufi, a bunƙasa al’dun Hausawa na gargajiya, ta yadda za su rinƙa samar da bunsaƙa a cikin ƙasa. Gwamnati ta farfaɗo tare da bunƙasa sana’o’in gargajiaya, ta hanyar sanya su a cikin manhajar ilimi, da kuma tabbatar da aikata su, a aikace. Ana ganin, wannan zai kawo raguwar ko ma kawar da matsalolin da ake fama da su a cikin al’ummar Hausawa.

Bayan haka, ana shawartar Hausawa da su ba gwamnati goyon baya a bisa shirye-shiryenta na gwama ilimi addinin Musulunci da na boko, domin samar da maslahar rayuwa. Kamar yadda Umar (2020:18) ya bayyana cewa, hukumar UNICEF ta shiga cikin harkar mayar da makarantun allo zuwa na zamani, ta hanyar gwamutsa ilimin addinin Musulunci da na Boko, to, a bayar da goyon baya domin a samu wata sabuwar hanyar samun ingantaccen ilimi.

Wata shawarar ita ce, malamai fa ya kamata su rinƙa zage damtse, a wajen duba ayyukan ɗalibai da kyau. Malami ya dage ga sanin ilimin ɓangaren da ya koya, kuma yake koyar da shi. Bayan ɗalibi ya kammala karatunsa, ya fa san abin da Malami ya yi masa na mugunta, ta ƙin koyar da shi da kyau, da kuma rashin duba aikinsa da kyau. Abin nufi, ɗalibi fa ya san aikin wani ya ɗauko, amma, malamin bai hankalta ba (ya lura), har ya nuna ɗalibin ya yi aiki mai kyau. Ya sanya masa hannu a kundin digirin da ya juyo (ya kwafo) daga wata jami’a ko na wani ɗalibi da ya kammala. A lura fa! Ɗaliban kan faɗi halayyar “Annobar Rashin Duba su,” da wasu Malamai ke yi, bayan sun kammala karatunsu.

Daga ƙarshe, ana shawartar Malaman Hausa da su rinƙa bayar da ilimi wanda daga ƙarshe, ɗalibi zai dogara da kansa. Malamai masu koyar da darasin al’ada da adabi da harshe, suna da babbar dama sosai, ta yadda za su iya ɗora ɗalibai a kan harkokin da suka danganci sana’o’i na gargajiya da na zamani. Wannan shawara tana daidai da irin wadda Salawu (2000:50) ya bayar cewa, ana son ɗalibi ya tashi tsaye ya samu ilimin da sana’ar yi, domin dogaro da kansa. Kenan, tun farko, da ilimin da ake ba ɗalibai, irin wanda zai nusar da su ne, a kan yadda za su sami sana’o’in da za su dogara da kansu, da ba a samu wannan annoba ba. Da man dai, sana’o’i na gargajiya, gado ne na Bahaushe. Ashe, don ka ce gyara kayanka, ai ba zai zama sauke mu raba ba. Abin nufi, don ka ba Bahushe ilimin da zai inganta sana’o’insa, ai ba zai taɓa samun matsala ba da duk wani sabon ilimin da zai shigo masa.

13.0 Kammalawa

Hausawa na cewa, “zama da maɗaukin kanwa, shi ke kawo farin kai.” Abin nufi, bincike ne wanda aka gudanar a kan illolin sauya manufar ilimin da Larabawa da Turawa suka kawo a ƙasar Hausa. Binciken yana ƙunshe da matsalar da ta haifar da shi da dalilansa da manufarsa da hasashensa. An bi hanyoyi biyar a wajen tattaro bayanan da suka bayar da sakamakon binciken. An dora binciken kan ra’o’i uku na ‘Ra’in Kwaɗaitarwa”na “Buƙatun Ɗan’adam” da “Ra’in Sauye-Sauyen Al’adu da kuma “Ra’in Fanɗarewa.” Sakamkon binciken ya yi daidai da hasashensa cewa, sauya manufar ilimin da baƙi suka kawo matsalar samuwar “Annobar Maguɗin Neman Samun Takardar Shedar Ilimi.” Abin nufi, wannan ne ya haddasar da matsalolin da ake samu a harkar neman ilimi da samunsa a al’ummar Hausawa.

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