Nazarin Tsarin Rubuta Tushen Bayani Da Manazartarsa a Bincike Na Hausa a Cikin Sabon Tsarin APA Na 7

Daga

DR. ABDULRAHAMAN ADO
(PhD Hausa (Cairo University), M.A Hausa (UDUS, Sokoto), M.Ed (Soc.) (Course Work) (UDUS, Sokoto), B.A Hausa (BUK, Kano), IJMB (CAS, Zaria), PGDE (UDUS.Sokoto), Dip. in Computer (UDUCONS, Sokoto) and JCI Arabic (UDUS, Sokoto)).

Sashen Harsunan Nijeriya
Jami'ar Umaru Musa Yar'adua, Katsina
E-Mail: ado.abdulrahaman@umyu.edu.ng
Phone Numbers: Calls, Watsapp & Facebook:
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Da

DR. BASHIR ABU SABE
PhD Hausa (Cairo University), M.A Hausa (UDUS, Sokoto), B.A. Hausa (UDUS, Sokto)

Sashen Harsunan Nijeriya
Jami'ar Umaru Musa Yar'adua, Katsina
E-Mail: bashir.abu@umyu.edu.ng
Phone Numbers: 09085127168, 08036087940

Takardar da aka gabatar a taron ƙara wa juna sani wadda aka yi a Sashen Harsunan Nijeriya, Tsangayar Nazarin Halayyar Ɗan’adam, Jami’ar Umaru Musa Yar’adua, Katsina, a ranar Laraba, 9 ga watan Agusta, 2023 a ɗakin taro na HTC 4

Tsakure

Bincike lamari ne mai muhimmancin gaske. Sai an gudanar da shi ake gane gaskiyar lamari a kan wani lamari ko wata matsala da ta taso. Muhimmancinsa ne ya sanya Turawa suka sanya wasu tsare-tsare da suke ganin ya kamata a rinƙa bi a wajen yin sa, domin tabbatar da ingancin a wajen gudanar da shi. Don haka ne ma, suka samar da wasu cibiyoyi ko hukumomin waɗanda sukan bayar da tsare-tsaren da suke gani ya kamata a bi, don gudanar da ingantaccen bincike. A wannan takarda, an gudanar da nazari a kan hukumar APA, wadda tana ɗaya daga cikin cibiyoyi ko hukumomin masu bayar da tsare-tsare na gudanar da bincike a duniya. Nazarin ya tsaya a kan sabon tsarin APA na 7. An gudanar da nazarin bisa manufar bayyana wa ɗaliban Hausa ire-iren sababbin tsare-tsaren da wannan hukuma ta APA ta bayar a kan tsari na 7. An bi hanyoyi uku, a wajen gudanar da wannan bincike. Na farko, an karanta bayanai a game da sabon tsarin da hukuma ta fitar a cikin wasu rubutattun litattafai da takardu waɗanda wasu masana suka wallafa a game da binciken da ya danganci wannan Hukuma. Hanya ta biyu, ita ce wadda aka saukar da wasu bayanai a kan wannan sabon tsari na hukumar daga Yanar-Gizo. Daga ƙarshe, an tuntuɓi wasu masana a kan harkar bincike, waɗanda suke koyarwa a wasu sassa na Jami’ar Umaru Musa Yar’adua, Katsina. Sakamakon binciken ya nuna cewa, sabon tsarin APA na 7 ya fi sauƙin bi a wajen gudanar da bincike a Hausa, don bayanan da aka yi a cikinsa ya fi dacewa da yadda ake yi a nazarin Hausa. Don haka, ɗalibai manazarta Hausa za su ji daɗin yin amfani wasu sababbin tsare-tsare a cikin sauƙi a wajen bayar da hujjar gudanar da bincike, irin su sauƙaƙawa a wajen sanya lambar shafi da cire sanya sunan garin da maɗaba’a take a wajen rubuta manazarta..

Muhimman Kalmomi: Bincike da tushen bayani, manazarta, madogara, hukumar APA

1.0 Gabatarwa

Sha’anin bincike, a kan ƙa’idoji na hanyar rubuta shi, abu ne da Turawa suka samar. Sun samar da su ne a cikin harshen Turanaci. Duk mai son sanin waɗannan ƙa’idoji, sai ya karanta su a cikin harshen Turancei, sannan ya fassara su zuwa harshen Hausa. Su ma Turawan a wajen Larabawa suka samo ire-iren tsare-tsaren, suka fassara su zuwa Turanci domin inganta rayuwarsu. Don haka, bayanan da ke cikin wannan takarda, an fassara su ne daga harshen Turanci zuwa harshen Hausa. Wasu masana sun tabbatar da cewa, sai an bi irin wannan hanya, ake iya samun yadda za a iya tafiyar da ilimin boko. Alal misalai, idan aka yi la’akar da zancen Bunza (2017), wanda yake cewa: “Ayyukan duk na Ingilishi ne, dole fassara kawai za a yi wa wasu kai tsaye.” Ke nan, daga wannan zance, za a iya fahimtar yadda ake samo ilimi daga wani wuri zuwa wani, wanda da harshen Turanci ake cewa: “Transfer of learning,” wato musayar ilimi (Aliyu, 2015, sh.47).

Bugu da ƙari, binciken da aka gudanar ya tabbatar da cewa, nazarin harkar koyo da koyar da bincike, harka ce wadda ta faro tun a zamanin Girkawa har ya gangaro zuwa yau (Essa, 2012; Cooper, 1990: Lemu, 2005). Don haka, tunda tsarin gudanar da bincike, tsari ne na Turawa, to, a yi haƙuri, a tsaya, tsayin daka, a koye shi, ta hannunsu, don inganta bincike a Hausa. A addinin Musulunci ma, sai da masana suka yi amfani da falsafar Girkawa a wajen bunƙasa shi (Lemu, 2005, sh.263: Essa, 2012,sh.3). Don haka, kada a raina asalin inda abu ya fito. A tsaya a amfana da ilimin da yake da tushe. Bayan an iya, sai a zo, a kafa ta gida, idan an samu haɗin kan masana Hausa.

1.1 Sharar Fage

Babu shakka, a harka ta ilimi, idan mai bincikeya yi amfani da wata fasaha ko wani tunani ko wani bayani na wani abu, to, masu karanta ilimin da ya samar, ba za su iya sanin inda ya samo wannan ilimi ba, sai har idan ya sanar da su. Wannan ne ake ganin wajibi ne ga masana da ɗalibai, da su rinƙa bayyana wa masu nazarin ayyukansu, wuraren da suka ɗauko wata fasaha ko zance ko wani tunani, wand aba nasu ba ne, ko kuma, idan nasu ne. Wasu, idan suka karanta ayyukan da aka samar, sukan so su ƙara yin bincike akan wani ilimi da aka faɗi inda aka samo shi. Kenan, bayar da tushen inda aka samo wani bayani, a cikin aiki, abu ne mai muhimmancin gaske, wanda kan sanya a faɗaɗa gudanar da wani binciken. A bisa irin wannan ra’ayi ne ya sanya Malumfashi (2009) ya bayyan cewa:

A kullum ilimi abu ne mai faɗaɗa,

kuma yana ƙaruwa da kyautatuwa.

Binciken da aka yi jiya ba yana nufin

cewa shi ke nan an rufe ƙofar yin wani

mai kama da wannan ko kuma mabambancinsa ba.

(Malumfashi, 2009, sh.4)

 Ƙoƙarin neman saita yadda ya kamata a rinƙa rubuta tushen bayani da manazarta, ya haifar da kafa wasu Hukumomin tace rubuta bincike na duniya. Hukumomin suna tsara yadda za a rinƙa rubuta tushen bayani da manazarta domin kauce wa “Annobar Maguɗin Neman Takardar Shedar Ilimi” (Diploma Disease). Wannan annoba, cuta ce da take haddasar da mutuwar ilimi (Ado, 2021,sh.1). Abin nufi, samuwar wannan annoba a ƙasashen Turawa ya sanya Turawa suka samar da waɗannan Hukumomi masu saita gudanar da bincike, domin guje maguɗin gudanar da bincike (Plagiarism) (Online Librarian da WSU da SMCL).

Wasu masana da manazarta kan lamarin da ya shafi gudanar da bincike, irin su Jumare (2017, sh.87) da Mashi (2019, sh.142) da Akuezuilo (1993, sh.116) da Ado (2020, sh.103), sun kawo bayanai na wasu daga cikin Hukumomi na Turawa waɗanda suke kawo tsare-tsaren yadda za a rinƙa rubuta “Tuwasan Bayanai” na cikin matanin aiki, da kuma “Manazarta” ta ƙarshen aiki, a cikin bincike-bincike na ilimi. Wasu daga cikinsu sun haɗa da: APA (American Psychology Association) da MLA (Modern Language Association) da MHRA (Modern Humanities Research Association) (ko Harɓad) da Oɗford da Chikago (Turabain ) da makamantansu (Ado, 2020, sh.104). Amma, waɗanda suka fi yin fice a duniya, su ne APA da MLA da Chcago/Turabian (https://libguides.com}citation)

To, amma, a nazarin Hausa, masana sun fi bayar da ƙarfin yin amfani da APA (Bello, 2010, sh. 51 da Gandu, 2013, sh.30). Tsarin Hukumar APA ya fara tun daga mataki na ɗaya har zuwa na bakwai. Tsarin APA bugu na 7 (bakwai), tsari ne wanda gamayyar “Ƙungiyar Nazarin Ilimin Mutuntakar Ɗan’adam ta Amurka, watau “American Psychological Association” (APA) ta gabatar da shi a shekarar 2009, domin maye tsarin da suka fitar na shida (6^th edition) a shekara 2019. Mutumen farko da ya ƙirƙiri ƙungiyar shi ne Granɓille Stanly Hall (1844-1924), a watan Disamba na shekarar 1892, wanda shi Farfesa ne na Nazarin Mutumtaka Ɗan’adam a Jami’ar Clark University (https://behaɓioralscientist.org.; https://libguides.uwi.edu}apa7)

Shi tsari na bakwai na Hukumar APA, an tsara shi ne don yin amfani da shi a nazarce-nazarce da suka danganci darussan da ke nazari kan zamanatakewar al’umma (Social Science). Shi kuwa nazarin harshen al’umma da adabinta da al’adunta, abu ne wanda ya danganci Kimiyyar Nazarin Zamantakewar Ɗan’adam (Social Science) da wasu (Ado, 2020, sh.105, da https://www.msubillings.edu/asc/). Wannan na ɗaya daga cikin dalilan da ya sanya masana masu nazarin Hausa, suka zaɓi yin amfani da tsarin APA a duk wasu nazarce-nazarcensu (Ado,2020, sh.104). .

 Kwatsam! A wannan zamani, sai aka ji cewar Hukumar APA ta tashi daga tsari na 6, ta koma zuwa ga tsari na 7, a watan Oktoba na shekara 2019. A shekarar ta buga manya-manayan sauye-sauyen da ta yi, wanda kuma a watan Disamba, 2020 ta sake inganta shi. Shi wannan sabon tsari ya maye gurbin tsari na 6, wanda aka buga a shekarar 2009 (https://www.scribbr.com}apa-style) .

To, a cikin wannan lamari na sauyin nazari tsare-tsaren gudanar da bincike, wasu masana da manazarta suke cewa, zama bai kama nazarin Hausa ba. Ilimi abu ne mai gudana da sassauyawa, wanda ba tsaye yake cik, a wuri ɗaya ba! A ganin haka, su ma masanan da manazartan suka shiga yin nazarce-nazarce a kan sabon tsarin bisa dalilin fito da shi, a ga yadda yake, da yadda ya kamata a yi shi. An yi haka, a bisa manufar bayyana wa ɗalibai da sauran manazarta masu son bin sauyi na wannan sabon tsari, don amfani da shi wajen gudanar bincike-bincikesu na Hausa a yau.

A cewar Smith (1998), tsarin APA na 7, tsari ne mai sauƙi ga masu koyon sanya tushen bayani. Tsari ne wanda ake masa take da cewar: “Tsari na Sunan Marubuci da Shekarar da Ya Yi Aikinsa”. Abin nufi, tsari ne wanda ake rubuta sunan mawallafin aiki da kuma shekarar da aka buga aikin.

Ganin sauƙin da tsarin APA na 7 yake da shi ga manazarta, tuni dai Sashen Harsuanan Nijeriaya na Jami’ar Bayero ta Kano ya soma amfani da shi (a duba Mujallar Algaita ta shekarar 2021). To, shi ma Sashen Harsuanan Nijeriya na Jami’ar Umaru Musa Yar’adu ta Katsina, a yau yake son ya bi sahu, don haka ne ma aka gabatar da wannan takarda, don amimcewar Sashen.

 A wajen gudanar da bincike na ilimi, ba ma kamar a wajen rubuta ingantaccen kundin bincike, muhimmin abin da aka fi bayar da hankali, shi ne; yin la’akari da tuwasan da aka samu, bayan da aka sanya su a cikin takardu ko kundayen bincike. Waɗannan tuwasa, su aka fi sani da sunan “Tushen Bayani” (In-teɗt Citation) da “Manazarta” (Referencing) (Ado, 2020, sh.103). Ita manazarta iri biyu ce, akwai wadda ake rubuta ta a cikin matanin aiki, wadda aka fi sani da sunan “Tushen Bayana”(In-teɗt Citation) da kuma wadda ake rubuta ta a ƙarshen aiki, wadda ita ce aka fi ce ma “Manazarta” ta ƙarshen aiki (Reference).

1.2 Ma’anar wasu Muhimman Kalmomi

Bincike wata hanya ce da ake bi don a nemo yadda za a warware wani lamari (mai ban sha’awa ko ban mamaki ko ban haushi, wanda ba a fayyace yake ba, don a samu cigaban al’umma ta hanyar warware shi (Bunza, 2017 da Bello,2010 da Gandu da wasu,2013, a cikin Ado, 2020 da Akuezuilo,1993). Amma kuma, a cikin Sa’id da wasu (Masu dubawa) (2006) an bayyana bincike a matsayin wani salo na bin diddigin wani abu ko magana kafin a yanke a kan abin ko maganar. A bisa la’akar da waɗannan ma’anoni, ana iya fahimtar bincike a matsayin lamari mai muhimmanci ga kowace al’umma. Gudanar da shi ne yake kawo wa al’umma cigaba, ba ma kamar idan ana gudanar da shi ta fuskar da ya danganci ilimi (Bunza, 2017, sh.13; Bello, 2010,sh..3; Ado, 2020,sh.1). Shi kuwa rashin gudanar da bincike, shi ne ke sanya al’umma ta zama koma-baya (Tofa,1995, sh.9, Lemu, 2005, sh.263). Wasu masana irin su Tofa (1995) (Allah ya jiƙansa da rahama), ya nuna muhimmancin bincike, a lokacin da ya ce:

Ba shakka, mutanen da suka tashi tsaye,

suka sadaukar da rayuwarsu ta wajen fafutukar bincike,

su ne suka shiga tsarin Allah (Swt) na ciyar da duniya

da ‘yan-Adam gaba.

 (sh. 16)

 A yi ta, ta ƙare, Allah (SWT), da kanSa, Ya nuna muhimmancin gudanar da bincike, a inda, a cikin Alƙur’áni mai girma, a cikin Suratul Nahli, sura ta16, aya ta 43, Allah Yake cewa:

 Ku tambayi ma’abota ilimi,

 in kun kasance ba ku sani ba”

 (Gummi, 1985, sh.569).

 A bisa nusarwar da wannan aya ta yi, tana nufin, masu ilimi suna gaba da marasa shi. Idan ba a da shi, sai an tafi wajen waɗanda suke da ilimi, domin su samu ilimin yadda za su inganta rayuwarsu. Ke nan, idan mutum bai san yadda ake gudanar da ingantaccen bincike ba a Hausa, to, wajibi ne ya tafi wajen waɗanda suka sani, domin a koyo ilimin, don inganta nazarin Hausa. A wani ɗiyan waƙa na mawaƙan baka na Hausa, na mawaƙn dandali, sukan ce:

 Yaro bai iya ba,

 bai koya ba.

 Ko da ya iya,

 ana koya mai.

 (Mawaƙa Dandali na Hausa)

Wannan na nufin, a ƙasar Hausa, ba a yarda da jahilci ba. Mutum ba zai ce, ban sani ba, sai dai idan bai koya ba. Ko da ma ya sani, ana son ya ƙara neman ilimi a kana bun ya riga ya sani. Hausawa na cewa: “Ko kana da kyau, ka ƙara da wanka.”

 Shi nazarin Hausa, a cewar Bunza (2017), nazari ne wanda yake daidai da kowane nazari da ake yi a cikin Jami’o’i. Ga abin da ya ce:

Karatun Hausa karatun ilimi ne kamar kowane karatu.

Harshen Hausa harshe ne mai gwada tsawo da kowane

Harshe a fagen ilimi a wannan ƙarni namu.

 (sh.ɗɗ)

 Idan aka lura da wannan zance, manuniya ce na , a daina keɓe nazarin Hausa, ana raba shi da sauran nazarce-nazarce, domin duk abu ɗaya ake yi, kuma hanya ɗaya ake bi na karatun boko. Don haka, duk abin da ya fito sabo, idan dai yana da kyau ga al’adunmu na Hausa, to, rugume shi, a ƙara inganta shi. Don haka, a karɓi yin amfani da Ra'in APA-7 (2020).

Shi tushen bayani, a cewar wasu masana da manazarta, irin su ABU (2010) da Jumare (2017, sh.87), sun bayyana shi a matsayin wata ingantacciyar hanya, wadda ke nuna tushen da aka ɗauko wani “bayani” ko “tunani” na wani masani ko marubuci ko makamancin hakan, wanda ɗalibi ko wani mai bincike ya yi amfani da shi a cikin kundin bincikensa ko aikinsa (Ado, 2020, sh.103).

Ita kuwa manazarta, a cewa Bello-Kano (2012), ya bayyana ma’anarta a matsayin jerin sunayen wasu mutane, masana ilimi, waɗanda aka tsara a cikin tsarin ABAJADI, waɗanda mai bincike ya karanta ayyukansu, ko wasu bayanai nasu na ilimi, waɗanda ya yi amfani da su a cikin kundi ko takardar bincikensa (sh.105).

Kenan, idan aka yi la’ákari da bayanan da aka bayar, ana iya cewa, kamar yadda Akuezuilo (1993, sh.116), yake da tunanin cewa, tushen bayani da manazarta aro ne wanda mai bincike yake yi, na zance ko tunanin wani masani, wanda ake sanya shi a matsayin tushen bayani. Don haka, tilas ne, a bisa tsari na ilimi, a ga mai bincike ya rubuta aron nan da ya yin a zance ko tunanin wani masani.

2.0 Manufofin Bincike

Babbar manufar gudanar da wannan bincike ita ce, a bayyana wa ɗalibai da manazarta Hausa masu gudanar da bincike, ire-iren sababin tsare-tsare da ƙa’idojin da Hukumar APA ta bayar a game tsari na 7. Wasu ƙananan manufofin sun haɗa da:

An gabatar da wannan takarda don a samu yardar Sashen Nazarin Harsunan Nijeriya na Jami’ar Umaru Musa Yar’adua ta Katsina, su aminta da yin amfani da sabon tsarin da kuma fara amfani da shi ga ɗalibai da malaman Sashen bayan gabatar da takardar.

Bayan anan, wata manufar ita ce a bayyana wa ɗalibai sunayen wasum Hukumomin duniya na Turawa, waɗanda ke lura da tsara yadda za a gudanar da bincike-bincike .

Haka kuma, an gudanar da binciken bisa manufar fayyace wa masu nazarin Hausa Hukumar da masana da manazarta nazarin harshe da adabi da al’adun Hausawa suka amince da yin amfani da ita.

 Daga ƙarshe, akwai manufar fuskantar da ɗalibai zuwa fuskar yin amfani da tsarin APA na7, wanda Hukumaer APA ta fito da shi a shekar ta 2019, ta ƙaddamar a shekarar 2020.

3.0 Hanyoyin Gudanar da Bincike.

 Wannan binciken, irin sa ne ake kira da sunan “Bincike na Ƙalailaicewa” (Analytical Research). Shi irin wannan bincike, shi ne wanda ake yi a kan wani bayani da aka riga aka tara (Collected Data), sannan ake bin abin da aka tara ɗin, daki-daki, na ɓangarorin abinda ake bincike a kai (Ado, 2020, sh.31). To, dangantakar nau’in binciken “Ƙalailaicewa” da wannan bincike shi ne, shi wannan bincike, an yi shi ne akan bayanai da aka riga aka tara su, a cikin litattafai da takardu da Yanar-Gizo, a cikin harshen Turanci, a kan tsarin rubuta Tuwasan Bayanai da Manazarta a cikin tsarin APA na 7. To, an bi tattararrun bayanan (collected data) na APA na 7 daki-daki, an ƙalailaice su, an yi masu nazari “Ƙwaƙƙwafi” (Close Reading), sannan aka bayyana su a cikin harshen Hausa, a cikin wannan takarda.

Kazalika, bayan kasancewar binciken na “Ƙalailaicewa” (Analytical), yana kuma iya zama “Bincike na Bayani” (Descriptiɓe Descriptiɓe Research). Shi “Bincike na Bayani,” shi ne wanda ake siffanta ko misalta ko bayyana lamarin da ake gudanar da bincike a kansa (Ado, 2020, sh.30; Nwankwo, 1984; Akuezuilo, 1993; Ado, 2019, sh.17). To, shi ma wannan bincike an gudanar da shi bisa manufar bayyana wa ɗalibai, filla-filla, na yadda za a iya yin amfani da sabon tsari na APA 7. Wannan bayyanawar ce ta tabbatar da cewa, binciken nau’i ne na “bayani.”

 Domin cim ma manufar kasancewar wannan bincike, na “Ƙalaicewa” da kuma na “Bayyanawa,” an bi hanyoyi uku, a wajen gudanar da shi, kamar haka:

 Da farko, an samu bayanan da aka rubuta a cikin wannan bincike ta hanyar karanta wasu rubutattun litattafai waɗanda wasu masana suka wallafa a game da bincike. Akasarin litattafan da aka samu, litattafai ne na fannin Ilimin Koyo da Koyarwa (Education). Haka kuma, an samu na Hausa, waɗanda masanan da suka rubuta su, suna da ilimi a fannin nazarin gudanar da bincike da rubuta rahoto a kansa.

Hanya ta biyu, ita ce wadda aka saukar da wasu bayanai, a game da wannan sabon tsari na Hukumar APA na 7, daga Yanar-Gizo, a cikin harshen Turanci. Akasarin bayanan da aka samu, wasu Jami’o’in ƙasashen wajen a Turawa da suka bayar da su. Wasu daga cikinsu, sun haɗa da Western Sydney University (WSU) da Purdue University (PU) da Saint Mery’s College of Califonia Library (SMCL). An karanta litattafai da takardun da waɗannan Jami’o’i suka bayar a cikin Yanar-Gizo, aka samu bayanan da aka fassara su zuwa harshen Hausa, sannan aka sanya su a cikin wannan takarda.

Daga ƙarshe, an tuntuɓi wasu masana harkar bincike, waɗanda suke koyarwa a Jami’ar Umaru Musa ‘Yar’adua, Katsina. Akasarin malaman da aka gana da su, malamai ne waɗanda suke koyar da sabon tsarin a Sassan Koyar da Fannoni na Ilimi daban-daban, irin su Sashen Koyar da Turanci, da Sashen Koyar da Kimiyyar Ɗakunan Karatu, da Kuma Sashe Lura da Dakunan Karatu na Jami’ar Umar Musa Yar’adua, Katsina..

4.0 Ra’in Bincike

An ɗora wannan bincike a bisa mizani na “Ra’in Tsarintaka.” Abin nufi, an danganta madosar wannan bincike da ta “Ra’in Tsarintaka.” A cikin harshen Turanci ana kiran wannan ra’i da sunan: “Structural Theory” ko “Structuralism Theory” (Langacker, 1973, sh.18; Mukhtar, 2010, sh.10). A Hausance, wasu masana da manazarta sun musanya sunansa zuwa harshen Hausa, kamar haka: Da farko a shekarar 2013, Shu’aibu ya kira Mazahabar da take riƙe da aƙidar ra’in, a matsayin “Mazahabar Sigar Adabi” (Shu’aibu, 2013, sh.110). Sannan, a wani gurin kuma, Shu’aibu (2013), ya sake kiran Mazabar da ta fitar da ra’in da sunan “Mazahabar A-Tsara –Baiti” (sh.115). Bayan nan, a shekara 2014, Ɗanmaigoro (2014), , ya ba ra’in sunan: “Nazarin Sigar Al’adu” (sh.260). Haka kuma, a shekarar 2015, Gusau (2015), ya kiran Mazhabar da ta fitar da wannan ra’i da sunan: “Mazhabar Tsarin Al’adu”(, sh.46). Daga ƙarshe Ado (2019), ya kira ra’in da sunan: “Ra’in Tsarin Sassan A’umma” (sh.32).

Asalin faruwar wannan ra’i ta faro ne daga wani Bature, ɗan ƙasar Biritaniya mai suna Charles Robert Darwin (1809-1882). Darwin ya assasa ra’in a shekar 1858, bayan ya samu wata matashiya daga aikin Sigmund Freud (1856-1939) (Otite 1981, Sh.13). Kazalika, Darwin, ya assasa ra’in a lokacin da ya buga wata takarda mai taken: “The Origin of Species by Natural Selection” (Äsalin Halittu ta Hanyar Zaɓi) (Fassarar Marubuci) (Langacker, 1973, Sh.18).

Darwin, ya samu goyon bayan wasu masana irin su; Daɓid Emile Durkheim (1858-1917), ɗan ƙasar Faransa, da Auguste Comte (1789-1858) ɗan ƙasar Faransa, da Herbert Spencer (1820-1903) ,ɗan ƙasar Ingilwa (Biritaniya) (Mashi, 2015, sh.23; Ado, 2019,sh.33; Otite,1981.sh.2). Dukkansu, sun yi magana a kan madosar wannan ra’i, a kan dangantakarsa da zamantakewar al’umma.

Abin da wannan ra’i yake bayani a kansa, shi ne, duk wani abu, dunƙulalle, guda ɗaya, kamar al’umma ko harshe ko adabi, to, za a same shi (cikinsa) yana da tsari na “rarraba” zuwa sassa ko ɓangarori daban-daban. Abin nufi, duk wani abu “mai rai” yana ƙunshe da “tsari” na wasu ɓangarori ko sassa a cikinsa. Al’umma da adabi da harshe duk rayyayyun abubuwa ne masu gudana, don haka, suna da tsarinsu na yadda suke. Alal misali, a cikin al’umma za a same ta tana da sassa, irin sashen iyali, da na ilimi, da na sashen mulki, da na sashen tsaro, da na sashen tattalin arziƙi, da na sashen addini, da na sashen lafiya, da makamantansu (Hartmann, 1972, sh. 222; Langacker, 1973, sh. 73; Ɗanmaigoro, 2014, sh. 260).

Shi kuma wannan bincike, muradinsa yana magana ne a kan tsarin da ake bi, a wajen rubuta “sabon tsarin” rubuta “tuwasan bayanai” da “manazartarsu” na tsarin APA na 7. Wannan tsari ne, wanda ake son Sashen Harsunan Nijeriya na Jami’ar Umaru Musa Yar’adua, da ke a Katsina su rinƙa yin amfani da shi a wajen gudanar da harkokin bincike-bincikensu da na ɗalibansu.

Dangantakar wancan ra’i na “Tsarintaka” da wannan bincike shi ne, dukkansu suna tmagana a kan “tsari” ko “Tsarintaka,” wadda take bayani a kan dunƙulallen abu, kuma mai rai, wanda yake gudana. Ma'assasin wannan ra’i, ya yi magana ne a kan halittu “Masu Rai.” Su kuwa su Hartmann (1972, sh. 222) da Langacker (1973, sh.73), sun yi magana a kan harshe, wanda dunƙulallen abu ne, mai rai, kuma mai gudana. Kazalika, Gusau (2015) da Ɗanmaigoro (2014, sh. 260), sun yi magana ne a kan adabi da al’ada ko al’umma, waɗanda dunƙulallun abubuwa ne masu rai, kuma masu wanzuwa. Kenan, madosar ra’in da ta aikin, suna da dangantaka da juna, wanda hakan ne ya sa aka ɗora aikin a kan mizanin madosar ra’in.

5.0 Tsarin Rubuta “Tushen Bayani” da “Manazarta” a Salon APA na 7.

A wannan nazari, an yi la’akari da abubuwa guda biyu, waɗanda ake lura da su a wajen nazarin ƙa’idoji rubuta bincike, kamar haka:

* Ƙa’idoji da tsarin rubuta “Tushen Bayani” na cikin matanin aiki (In-teɗt Citation)

* Ƙa’ida da tsarin rubuta manazartar ƙarshen aiki (References).

Kazalika, a sabon tsari APA na 7, an kawo ƙa’idoji guda ɗari da goma sha huɗu (114), amma, a wannan bincike an yi ƙoƙarin kawo wasu da suka danganci akasarin ayyukan bincike na nazarin Hausa, waɗanda suka danganci kundayen bincike da bugaggun littattafai da mujallu da takardu.

5.1 Tsarin Rubuta Tuwasan Bayanai cikin Matanin Aiki (In-Teɗt Citation)

Shi “Tushen Bayani” na cikin matanin aiki, hanya ce da ake bi ta “kafa hujja”, wadda ake sanyawa don “kwarzanta” wani marubuci a kan wata “ƙirƙira” ko “fasaha” ko wani “ilimi” da ya yi ko ya rubuta (Akuezuilo, 1993, sh. 116). Ana sanya ta ne a cikin “matanin aiki” domin kafa hujja na inda aka ɗauko wani bayani. Shi dai tushen bayani, a cewar Longman (2003), ana ɗauko “zance” ko “cikakkiyar jimla” daga cikin wani bugaggen littafi ko kundi ko mujalla ko jarida ko takarda ko wata “magana” da wani ya yi, a sanya ta cikin wani aikin da wani mutum yake yi (, sh.114). Akan nuna tushen bayani (na inda aka ɗauko aikin) ta sanya “sunan” wanda ya yi wancan aikin da “shekarar” da ya yi aikin, don yin nuni da wuri ko wajen wanda aka ɗauko wancan aikin ko fasahar.

Abin da Longman (2003) yake nufi shi ne, a aikin da mutum (ko ɗalibi) yake rubutuwa, idan ya ɗauko aikin wani (ko fasahar wani), ya yi amfani da ita (ko da shi), a cikin aikinsa, to, ya zama wajibi ya “nuna” ko “hujjanta” cewa, wannan aiki ko fasaar da ya ɗauko, ta wani ce ya ɗauko (ba tasa ba), ya sanya a cikin aikin nasa. Dabarar da ya bi wajen nunawar ita ce “Tushen Bayani” (wato hanyar kafa hujja). Tsarin da ake bi ana nuna “Tushen Bayani” (kafa hujja) ita ce ta rubuta “sunan” wancan da “shekarar” da ya yi wancan aikin.

A taƙaice, tushen bayani wata hanya ce da ake nuna wa makaranci wurin da aka ɗauko wani bayani daga cikin wani aiki rubutacce ko wani zance na wani masani (Ado, 2020, sh. 105).

5.1.1 Ire-iren Tuwasan Bayanai na Matanin Aiki (Types of In-Teɗt Citations)

A bisa bayanan da aka samu daga Kundin APA-7 (sh .260), da takardar da Ɗakin Karatu na Kalifoniya da ke Kwalejin “Saint Mary” (SMCL), da Ɗakin Karatu na Jami’ar Western Sydney (Western Sydney University Library) (WSUL), sun bayyana cewa, salon na tsari rubuta “Tushen Bayani” a cikin “Matanin Aiki”, a Hukumar APA, iri biyu ne: Akwai na “Kai-Tsaye” da na “Kaikiace.” Ga bayanin kowane kamar haka:

5.1.1.1 Tushen Bayanin Kai-Tsaye (Na Rahoto) (Narratiɓe)

Da farko, akwai tsarin yanko zancen wani masani “Kai-Tsaye” (Direct). Wannan tsari ne da yake bayar da “labari” ko “rahoto” (narratiɓe) na abin da ake son bayyanawa a cikin matanin aiki (Ado, 2020, sh.107). A cewar Patrick Power Library (2020), wannan tsari ne da ake yanko zancen wani daga tushen inda yake (wato daga bakin mai-ita) Misali:

Gusau (2023), ya ce: “Hausawa mutane ne a cure a al’umma ɗaya.”

Abin lura a nan shi ne, sunan marubucin takardar, an rubuta shi a waje, kafin “baka biyu.” Abin nufi, ba a cikin “baka biyu” aka sanya shi ba. Amma, ita shekarar da aka gabatar da takardar, an sanya ta cikin “baka biyu.” Wannan shi ne wasu ke kira da sunan “Tushen Bayani na Kaitsaye.” Shi ne mai salon bayar da “Labari” ko “Rahoto”(Ado, 2020, sh.107). Idan aka lura, zancen da aka ɗauko, an ɗauko shi ne kai-tsaye daga bakin mai-ita (wato daga bakin mai bayar da labarin).

5.1.1.2 Tushen Bayani na Kaikaice (Na-Muduka/Dafa-Duka) (Parenthetical)

 Tsari na biyu, shi ne wanda ake faɗar zance a kaikaice. Irin shi ne wanda aka fi sani na sunan: “Tsarin Kaikaice” (Indirect). Wannan tsari ne wanda ba a yin rahoton “wane ya ce.” Abin da ake yi shi ne, ana kawo bayani na abin da wancan ya yi ko ya faɗa. Bayan an bayyana, sai daga ƙarshe a nuna daga wurin da aka samo zancen (ISU Writing Centre da PPL (2020) da Ado, 2020, sh. 106). A cewar SMCL[1], a sabon tsari na APA 7, ana rubuta tsari tushen bayani na “kaikaice”, a cikin baka biyu (Parenthetical) (http://www.stmarys.ca.edu/library). Misalin yadda ake rubuta shi, shi ne kamar haka:

Adon harshe wata hanya ce ko hanyoyin da ake kwatanta zance ko kalami, a yi masa kwalliya ta hanyar sarrafa harshe cikin hikima da fasaha (Abbas, 2021).

Abin lura a nan, shi ne, tsarin da aka bi a wajen rubuta sunan wanda aka ɗauko aikinsa ya bambanta da na farko. A wannan tsari, sai bayan da aka rubuta zancen da ake son a nuna na wani, sannan aka sanya tushen inda aka same shi.

Haka kuma, an sanya dukkan tushen da aka samu zancen, a cikin baka biyu. Wannan ne ma ya sanya wasu suke kiran irin wannan salo da sunan “Na-Mu-Duka” ko “Dafa-Duka” (SMCL, http:www.stmarys.ca.edu/library).

A cewar APA na 7, zaɓen tushen bayanai na kai-tsaye ko na kaikaice, zaɓi ne na mai bincike. Ba cewa aka yi, ga wanda dole za a yi amfani da shi ba a kodayaushe.

Haka kuma, a cewar PPL (2020), an fi son yin amfani da tsarin bayyanawa, wanda shi ba ya buƙatar a sanya masa lambar shafi. Duk da haka, an yarda marubuci ko mai gudanar da bincike ya sanya lambar shafi, idan yana son mai karanta aikinsa ya san takamaiman inda irin bayanin yake, wato wurin da ya ɗauko zancen.

5.1.2 Tushen Bayani Na Marubuci Ɗaya

Idan mai bincike ya ɗauko wani zance ko fasaha ta wani masani (marubuci), ya yi amfani da ita a cikin bincikensa, to, ana son ya nuna (ya kafa hujja), ta hanyar sanya sunan marubucin da shekarar da aka yi aikin. Idan marubucin shi ɗaya ne, ga misalin yadda za a rubuta sunansa;

Salon Kai-Tsaye: A cewar Adamu (2015), Ungozoma ita ce wacce ake samu daga cikin dangin mata ko na miji (sh.18). Salon Kaikaice: Ungozoma ita ce wacce ake samu daga cikin dangin mata ko na miji (Adamu, 2015, sh.18)

Idan aka lura da wannan bayani na sama, an yi amfani da salalen rubuta tushen bayani guda biyun, na Kai-Tsaye da na Kaikaice, don bayar da misalin wata fasaha da aka ɗauko daga wani marubuci shi ɗaya.

5.1.3 Tushen Bayani na Marubuci Ɗaya, amma Fasaha Biyu ko Fiye

Sau tari da yawa, mai bincike kan yi amfani da fasahohi biyu na wani marubuci guda ɗaya, a lokaci guda. To, a irin haka, za a rubuta tuwasan bayanan marubucin, amma na farko ne kaɗai za a sanya wa shekarar da aka buga aikin. Misalai:

Salon Kai-Taye: Ado (2019) ya nuna cewa ra’i hasashe ne na ilimi. A wani wurin kuma Ado ya sake cewa, ra’i shaci-faɗi ne na ilimi.

Abin lura a nan shi ne, idan marubuci mutum ɗaya ne , amma an ɗauko zantukansa har sau biyu, a cikin littafin da ya wallafa a shekar iri ɗaya, to, ba sai ya maimaita faɗin shekarar ba. Sabon tsari APA-7 ya bayar da damar a rubuta shi, sau biyu, amma sunan farko ne za a sanya shekarar da aka buga littafin, amma, suna na biyun ba a rubuta shekarar da aka buga littafin.

5.1.4 Tushen Bayani mai Marubuta Biyu:

Idan tushen bayani ya ƙunshi sunayen marubuta biyu, to, duk za a kawo sunayen marubuta biyun. Abin nufi, idan marubuta biyu, suka rubuta wani littafi ko kundi ko takarda, to, duk za a rubuta sunayen mutanen guda biyu, amma, ana sanya kalmar “da” ko alamar “&”, kamar haka:

Kai-Tsaye	Kaikaice
Malumfashi da Ibrahim (2014) sun bayyana cewa, Adabin Kasuwar Kano shi ne wanda ba a bi ƙa’idar rubuta littattafai ba.	Adabin Kasuwar Kano shi ne wanda ba a bi ƙa’idar rubuta littattafai ba (Malumfashi & Ibrahim, 2014)

Idan an lura da wannan salo na rubuta marubuta biyu, waɗanda wani mai bincike ya ɗauko fasaharsa, ya sanya a cikin bincikensa, to, zai nuna su kamar yadda aka misalta a sama. Misali: Idan kai-tsaye ne aka yi rahoton ko aka bayar da labarin, za a sanya: Malumfashi da Ibrahim (2014) sun bayyana cewa, fito da karin maganar Hausa a rubuce a fagen nazarin Hausa, abu ne da zai kakkaɓe duk wata ƙura. Idan a kaikaice ne, wanda ba rahoto ko labari ake bayarwa ba, to, za a nuna kamar haka: Fito da karin maganar Hausa a rubuce a fagen nazarin Hausa, abu ne da zai kakkaɓe duk wata ƙura (Malumfashi da Ibrahim, 2014).

5.1.5 Tushen Bayani mai Marubuta Uku ko Fiye:

Tsarin rubuta “Tushen Bayani” na masana ko marubuta fiye da biyu, daban yake da irin yadda ake rubuta na masana biyu ko marubuci ɗaya. Shi, tsarin tuwasan bayanai guda uku ko fiye, ba a rubuta dukkan sunayen waɗanda aka ɗauko fasaharsu. Yadda ake yi shi ne, sunan mutum na farko ake fara sanyawa, sannan sauran, sai a sanya “da wasu” (PU)[2]. Misali: A wani littafi mai suna: Labarun Dare Dubu Da Ɗaya (Mujalladi Na Ɗaya), an samu marubuta uku, waɗanda suka rubuta shi, wato Ibrahim Malumfashi da Danladi Haruna da Bukar Mada. To, idan za a sanya su a “tushen bayani,” mutum na farko za a ɗauko, a sanya. Sauran kuma, sai a sanya “da wasu (et. al), kamar haka:

Kai-Tsaye	Kaikaice
Malumfashi da wasu (2015) sun ce mafassara Alfu Laila zuwa harshen Hausa, a bisa nazari, sun kasu zuwa kashi biyu.	Mafassara Alfu Laila zuwa harshen Hausa, sun kasu zuwa kashi biyu (Malunfashi da wasu, 2015).

A bisa wannan salo, ana iya gani misalai na amfani da tushen bayanin da yake ɗauke da marubuta uku ko fiye. An kawo misalan a bisa tsarin tuwasan bayanai na kai-tsaye da na kaikaice. Ga yadda ake ganin za a rubuta:

 5.1.6 Rubuta Lambar Shafi a cikin Tushen Bayani

Haka kuma, a cikin https://uscmed.sc.libguides.com} an nuna cewa, ba a sanya lambar shafi a cikin tushen bayanai (wato na Kai-tsaye ko na Kaikaice), sai in an ɗauko “wani muhimmin zance” (wanda aka sanya alamun zancen wani) ba tare cire ko da harafi ba. Kenan, ana nufin ba dole ba ne a rubuta lambar shafi na wani aiki da aka yi amfani da shi, wanda ba “yanko” shi aka yi ba (ƙuote) kai tsaye. Abin nufi, bayanin aikin kawai aka yi (Paraphrasing) ko aka taƙaita bayaninsa (summarising). To, amma, akwai larurori da aka bayar da damar rubuta lambar shafi na wani aiki da aka yi amfani da shi, kamar haka:

Da farko, idan so ake a lurasshe da masu karatu wani abu na daban ko wani sashe ko sakin-layi na wani zance na daban, to, a nan, mai bincike na iya sanya shekarar da aka rubutu wancan aikin da kuma lambar shafin da aka ɗauko wancan zancen ko fasahar.

Haka kuma, idan aka yanko zancen wani marubuci, wanda bai kai kalmomin 40 ba, to, dole ne mai bincike ya sanya alamun zancen wani (ƙuotation marks) ga zancen da aka ɗauko, sannan ya sanya shekarar da aka wallafa zancen da shafin da aka ɗauko zancen a cikin baka biyu.

To, idan ta kama za a rubuta shekara da lambar shafi, akawai salale guda biyu waɗanda wannan sabon tsari ya bayar, waɗanda za a rinƙa bi, kamar haka:

5.1.6.1 Tsarin Kai-Tsaye na Rubuta Lambar Shafi a Ƙarshen Zance

Wannan tsari ne wanda ake rubuta lambar shafi a ƙarshen zancen da aka ɗauko. Haka kuma, ana sanya lambar a cikin baka. Daga nan kuma, za a sanya harafi mai nuna shafi, watau sh. Akan rubuta wannan tsari, idan tushen bayani na “Kai-Tsaye ne. Misali:

A wani nazari da aka yi, Gusau (2015) ya ce “Hausawa sun sami hanyar yi wa adabinsu tarke bayan da suka iya rubutu da karatu”(sh.11).

Idan aka lura da wannan zance da aka ɗauko, an sanya lambar daga ƙarshen zancen. Kuma, an sanya harafi mai yin nuni da “shafi” (page). Kazalika, shi zancen da aka ɗauko, an yanko shi ne, wanda hakan ya jawo, aka sanya masa alamun zancen wani. Bugu da ƙari, zancen ba a keɓe shi a tsakiya ba, domin bai kai kalmomi 40 ba.

5.1.6.2 Tsari Kaikaice na Rubuta Lambar Shafi da Shekar a Ƙarshen Zance

Tsari na biyu, wanda APA na 7 ya bayar, shi ne na rubuta lambar shafi tare da shekar da aka buga littafi ko wata takardar da aka ɗauko wani zanc, a kaikaicee. Shi kuma irin wannan tsari, ana rubuta shi idan “Tushen Bayani na Kaikaice” (Na Mu-Duka/ Dafa-Duka) ne. Misali:

Wasu masan sun nuna cewa Hausawa sun sami hanyar yi wa adabinsu tarke bayan da suka iya rubutu da karatu (Gusau, 2015, sh.11.).

Wannan tsari na tushen bayanai, shi ne wanda aka sanya zancen a kaikaice. A wajen rubutawar, an sanya shekara da lambar shafi. Alamomin da aka yi amfani da su, sun haɗa da, sanya waƙafi bayan sunan marubuci, da sanya wani waƙafin bayan sanya shekara da sanya harafi sh. Bayan harafin, an sanya alamar aya, ta dakatawa, sannan aka kawo lambar shafi.

5.1.6.3 Rubuta Tushen Bayanin da Ba Lambar Shafi

A tsari na APA na 7, ISU da PPL (2020) sun nuna cewa, APA tana buƙatar a sanya lamba ta shafi ko lambar sakin-layai ko dai na wani wuri da aka ɗauko wani aiki. To, amma, idan mai bincike ya ɗauko wani zance na wani masani, wanda a cikin wancan aikin nasa, “babu lambar shafi,” to, a bisa tsari APA na 7, ga ƙa’idojin da mai bincike zai bi:

5.1.6.3.1 Rubuta Tushen Bayanin da Ba Lamba amma Akwai Taken Aiki

Da farko, a cewar SMCL[3], idan wancan aikin (yana iya zama bugaggen littafi ko kundi ko mujalla), wanda aka ɗauko wani zance ko wata fasaha, amma kuma, ba shi da lambar shafi, amma aikin, yana da “Take” (Batu) a cikin aikin, to, sai mai bincike ya yi amfani da “sunan taken” ko kuma ya yi amfani da “Sakin-Layi” na cikin aikin. Misalai:

Salon Kai-Tsaye: Bunza (2006, Sashen Gabatarwa), ya bayar da bayanai a kan ma’anar al’ada a matsayi …… Kaikaice: Al’ada na nufin dukkan abin da mutun ke aiwatarwa tun daga haihuwarsa har zuwa mutuwarsa (Bunza, 2006, Sashen Gabatarwa)

A wannan misali na sama, an bayar da shi ne a matsayin misali, ba don haka ba ne a cikin littafin. Ana iya lura da yadda aka yi amfani da “sashen gabatarwa,” domin littafin ba shi da lamba ta shafi.

5.1.6.3.2 Rubuta Tushen Bayanain da Ba Lamba, amma Akwai Sakin Layi na Aikin

Har ila yau, ana iya samun wani littafi ko mujalla ko takarda, wadda aka ɗauko wata fasaha daga cikinta, amma, ba ta da lamba, babu wani sashe ko sassa waɗanda suke da take, to, sai a yi amfani da “Sakin-Layi.” Za faɗi ko a cikin sakin layi na nawa aka ɗauko fasahara, sai a sanya, kamar haka:.

Salon Kai-Tsaye: Bunza (2006, Sakin-Layi na 1), ya bayyana cewa ainihin kalmar al’ada ba Bahaushiya ba ce, an aro ta be daga harshen Larabci. Salon Kaikaice: Kalmar al’ada ba Bahaushiyar kalma ba ce, an aro ta ne daga harshen Larabci (Bunza, 2006, Sakin-Layi na 1)

A wannan misali na sama, ana iya ganin yadda aka yi amfani da wani sashen da aka ɗauko wani zance a cikin littafin da ba shi da lambar shafi. An yi amfani da “sakin-layi na 1,” a matsayin lambar shafi, tunda babu ita.

5.1.6.3.3 Aikin da Babu Lamba ta Sakin-Layi.

Idan kuma, Sakin-Layin ba shi da lamba, mai bincike na iya ƙirgawa, da hannunsa na yawan Sakin-Layukan,” sannan ya rubuta lambar. Misali:

Salon Kai-Tsaye: Yakasai (2022, Sashen Gabatarwa, Sakin-Layi na 3), ya bayyana cewa, “Kowace ƙasa da al’ummarta suna da tsari da ya danganci tunani a kan al’adar ƙasar.” Salon Kaikaice: “Kowace ƙasa da al’ummarta suna da tsari da ya danganci tunani a kan al’adar ƙasar.”(Yakasai, 2022, Sashen Gabatarwa,Sakin-Layi na 3)

Idan aka lura da waɗannan misalai, za a ga yadda aka sanya yadda aka rubuta tushen bayanai a cikin littafin da babu lambar sakin-layi, to, amma sai aka ƙirga da hannu, aka gano cewa a sakin-layi na 3 ne zancen da aka ɗauko yake.

5.1.6.3.4 Aikin da Babu Lamba, amma akwai Lokacin da aka Yi Shi.

Idan kuma, mai bincike ya ɗauko wani zance daga cikin littattafan Bidiyo ko Saurare, waɗanda a jikinsu babu lambar shafufa, to, amma a jiki an buga masa hatimi, wanda ke ɗauke da shekara da lokacin da aka yi shi, to, ana iya yin amfani da lokacin ta aka buga “Hatimin” a kan littafin. Misali:

Salon Kai-Tsaye: Yar’aduwa (2007, 2:30:40), ya fito da muhimmanci dandali da tsarin da ake yi masa.

A wannan misali na sama, an nuna yadda aka yi amfani lokacin da aka yi Bidiyon, ta amfani da bayanan da ke a jikin hatimin da aka buga a jikin faifan Bidiyon.

5.1.7 Ƙa’idar Rubuta Tushen Bayanin da aka Yanko Zancen wani Masani Kai-Tsaye

Tsarin APA na 7, bai bayar da ƙarfi ga manazarta da masu gudanar da bincike su dinga yanko zancen wani masani kai-tsaye ba. An fi son manazarci ya karanta abin da masani ya yi, sannan a rubuta bayani na abin da ya yi. Yin haka zai sanya mai bincike ya bayyana tunanin wancan masanin a cikin Hausar mai bincike.

To, amma, akwai wasu lokuttan da mai bincike yake son fito da wani zance na daban wanda ake ganin, gara a ji shi daga bakin mai ita, wanda hakan kan sanya a yanko zancen masanin kai-tsaye, ba tare da ƙarin ko da harafi ba. Misalai

5.1.7.1 Yanko Zancen da Bai Kai Kalmomi 40 Ba.

A bisa ƙa’idar da APA na 7 (sh. 272) ya bayar, a kan lamarin yanko zancen wani kai-tsaye, wanda bai kai kalmomi arba’in (40) ba, ba a keɓance zancen da aka yanko a tsakiyar matanin aiki, sai dai a bar shi a cikin jimlar da ake bayani. Misali:

Kai-Tsaye: Gusau (2023) ya bayyana al’ummar Hausawa ta ƙunshi mutane waɗanda suka taso a cikin “dangin goro, a ɗunke da juna, a waje ɗaya,” wannan kuwa ya haɗa da mazansu da matansu (sh.5). Kaikaice: Al’ummar Hausawa ta ƙunshi mutane waɗanda suka taso a cikin “dangin goro, a ɗunke da juna, a waje ɗaya, wannan kuwa ya haɗa mazansu da matansu (Gusau, 2013,sh.5).

A wannan misali na sama, ana iya ganin yadda aka shigar da zancen da aka yanko, a cikin jimlar da ake bayyan rahoton abin da aka yanko. Ba a keɓance shi ba, domin yawan kalmomin da aka yanko, ba su kai 40 ba.

7.1.7.2 Yanko Zancen da Ya Wuce Kalmomi 40

 A bisa tsari na APA na 7 (sh. 272), Idan mai bincike ya yanko ko ɗauko wani zance wanda ya kai kalmomi 40 ko ya wuce kalmomi 40, to, dole ya sauko da zancen a wani layi na daban, ya sanya zancen a tsakiyar shafi. Haka kuma, zai sanya lamba 2 na tazarar fili na tsakanin layuka. Kazalika, ba za a sanya “Alamun Zancen Wani” ba a jikin zancen da aka yanko ko ɗauko, domin shi irin wannan tsari ana kiransa da sunan “curarriyar yankowa” (Block ƙuotation). Misali:

Tsarin Kai-Tsaye: Ado (2020) ya bayar da bayanin cewa:  Bincike irin na inganta ko bunƙasa ra’i, shi ne binciken  da ake gudanarwa domin a tabbatar da kafuwarsa  ta hanyar mayar da shi ya zama doka ko karan-gwaji  da za a rinƙa amfani da shi domin ɗora bincike-bincike (sh.37).

 Irin wannan salo ne Farfesa Gobir, Y. A. ya kira da sunan “Tsakuran Nafsi,” kamar yadda ake yi na Alƙur’ani ko Hadisi. To, amma, Gobir cewa ya yi, ana yin wannan salo idan aka yanko zancen da ya wuce layuka uku, sai a sanya shi a tsakiya. Wannan ya yi ci karo da ra’ayin APA na 7.[4]

5.1.8 Ƙa’idar Rubuta Tuwasan Bayanai na Masana Fiye da Ɗaya

Rubuta tuwasan bayanai na masana fiye da ɗaya, waɗanda aka yi amfani da fasaharsu, abu ne wanda ya danganta da irin yadda aka ɗauko su, kamar haka:

5.1.8.1 Ayyuka na Marubuta Daban-Daban, amma Ra’ayi Ɗaya

A wajen gudanar da bincike, mai bincike kan ci karo da wani bayanai da ya ɗauko, mai kamanci da na wasu masana. Abin nufi, masana biyu ko fiye, duk sun yi magan ɗaya, kuma an ɗauko zancen nasu, an sanya shi a cikin aikin mai bincike. Abin nufi, “tuwasa” daban-daban, kuma “marubuta” daban-daban-daban, amma, “ra’ayi ɗaya” (A duba https://apastle.apa.org/ domin ƙarin bayani) To, a irin haka, mai bincike zai sanya sunaye dukan masanan da ya ɗauko aikinsu (masu makamancin juna) daga gare su. Mai bnincike zai rarrabe tuwasan ta amfani da alamar “Waƙafi Mai Ruwa,” kamar haka:

Al’ada hanya ce ta da ƙunshi dukkanin rayuwar mutum, tun daga haihuwarsa har zuwa mutuwarsa(Sa’id da wasu (editoci), 2006; Bunza, 2006; Yakasai,2020; Ado; 2019).

Idan aka lura da wannan misali a jaddawalin sama, za a ga sunaye na masana guda uku da aka ɗauko zancensu a kan ma’anar al’ada. Dukkansu sun yi tarayya a kan ma’ana ɗaya. Don haka, an kawo duka, amma, aka rarrabe su ta hanyar sanya alamar “waƙafi mai ruwa.” To, amma, a lura da cewa, an sanya wa kowane marubuci shekarar da ya wallafa aikinsa, amma ba a sanya masu lambar shafi ba, domin ba yanko zancen aka yi ba, bayani kawai aka yi na abubuwan da suka faɗa a cikin litattafansu.

5.1.8.2 Ayyuka Daban-Daban na Masani Ɗaya.

Kazalika, tsarin APA-7, ya sake bayar da wani nazari na cewa, akan iya samun wani zance na mutum ko masani guda, amma, a cikin litattafai ko wurare daban-daban. To, idan shi mai bincike duk ya karanta su, kuma yana son ɗauko zancensa, to, zai rubuta sunan marubucin sau ɗaya, amma kuma za a rubuta shekaru daban-daban na wuraren da aka ɗauko ayyukan (PPL, 2020). Misalai:

Tsarin Kai-Tsaye: Yakasai (2012, 2020), ya bayyana cewa dabbobi suna da irin tasu hanyar sadarwa, amma ta bambanta da hanyar sadarwa ta mutane. Tsarin Kaikaice: Dabbobi suna da irin tasu hanyar sadarwa, amma ta bambanta da hanyar sadarwa ta mutane (Yakasai, 2012, 2020)

Wannan misali na sama, yana yin nuni da yadda aka rubuta fasahar wani masani, wanda ya bayar da fasaha iri ɗaya, amma, a cikin littattafansa daban-daban. A lura da yadda aka sanya sunansa da shekarar da aka buga na farko, amma, a na biyu, ba a maimaita sunan nasa ba, sai dai aka kawo shekarar da aka buga ɗaya littafin. Ana iya duba https://apastyle.apa.org/. don ƙarin bayani.

5.1.8.3 Ayyuka Daban-Daban na Masani Ɗaya da aka Buga a Shekara Ɗaya.

Wannan tsari na APA na 7, ya bayar da ƙa’idar cewa, idan aka samu wani masani wanda ya wallafa ayyuka (litattafai ko makamancinsu) wajen guda biyu ko uku ko fiye, kuma aka yi amfani da fasaharsa, to, yadda za a hujjanta amfani da aikinsa shi ne ta hanyar sanya haruffan abajadi, domin a bambanta su (A duba Western Sydney University da PPL,2020). Misali:

Tsarin Kai-Tsaye: Ado (2020a) ya bayyana cewa ra’in tsarintaka, ra’i ne da yake bayani a kan sifa ko siga ko tsarin al’umma ko al’ada. Ado (2020b) ya ce ana amafani da Ihisa’iyya da Mu’adala a bincikena ilimi wanda ya danganci amfani da lambobi waɗanda aka tattara bayanai a kan wani bincike. Ado (2020c) ya nuna cewa ida Bagarden kura ya kamo kura ko ‘ya’yanta, to, dole sai ya kiwata ta, ya kuma tarbiyyantar da ita, ta yadda zai iya wasa iri-ri da ita.

Misali na sama, misali ne na tushen bayani na kaitsaye. An kawo misalin ta yadda za a iya gane ko rarrabe yadda za a rubuta tushen bayani na masani ɗaya, wanda ya wallafa litattafai ko ya gabatar da wata takarda da makamantansu, a shekara ɗaya, amma wurare daban-daban (A duba Western Sydney University Library).

5.1.9 Ƙa’idar Rubuta Tushen Bayani na Aikin Wani-cikin Wani

 Tsarin APA na 7, kamar yadda SMCL da PPl (2020) suka yi bayani, sun nuna cewa, an fi son manazarci ya karanta littattafai ko kundaye da makamantansu, na wani mawallafi, fiye da karanta su a cikin aikin wani. Don haka, ba a ƙarfafa ɗauko tushen bayani na “wani cikin wani ba.” To, amma , duk da haka, idan abin ya kasance an yi, to, an kawo ƙa’idar yadda za a rubuta tushen bayani na irin wannan salo (na ɗauko bayani wani a cikin wani). Abin da ake nufi da ɗauko bayanin “wani-cikin-wani” shi ne, wasu masu bincike, sukan so su ɗauko bayanai “Daga Bakin-Mai-Ita” (Primary Source), to, amma ba su samu ba, sai a cikin aikin wani wanda “ba mai ita ba” (Secondary Sourse). To, a irin haka, mai bincike na iya ɗauko, fasahar wani, a cikin wani aiki, amma, ana son mai bincike ya nuna cewa, ba daga “Bakin Mai Ita” ya ɗauko ba. Idan mai bincike yana son ɗauko bayanai na “Daga Bakin Mai Ita,” wanda ya gani a cikin aiki na “Ba Bakin Mai Ita” ba ne (Secondary Source), to, ga yadda za a yi:

Tsarin Kai-Tsaye:  A cewar Miller (1993, a cikin Ado, 2019), ya ce, ra’i na iya kasancewa “na ka” ko kuma “rubutacce.” Tsarin Kaikaice: Ra’i na iya kasancewa na “ka” ko kuma “rubutacce” (Miller, 1993, a cikin Ado, 2019).

Idan aka lura da misalan da aka bayar, an bayar da shi a cikin ƙa’idau ɗauko zancen “Daga-Baki-Mai-Ita” (Primary Source), wanda wani ya ɗauko (Ba Bakin-Mai Ita ba) (Secondary Sourse). Kuma an kawo misalan a cikin salale guda biyun, na “Kai-tsaye” da kuma na “Kaikaice.”Abin sani a nan shi ne, tsarin APA na 7, ya bayyana cewa, babban laifi ne ga mai bincike, ya ƙi bin ƙa’idar ɗauko zancen “wani- a-cikin-wani.” Kada a ɗauko zancen “Bakin-Mai-ita,” (Primary Source) a nuna cewa daga gare shi aka ji ko aka gani, alhali ƙarya ce, daga wani (Secondary Source) aka ji abin da ya ce ko abin da ya rubuta.

To, a sani, kamar yadda PPL (2020) ta bayyana cewa, a can Manazarta, za a rubuta wanda aka ganin, ba wanda ba a gani ɗin ba.

5.1.10 Tattaunawa (Ganawa / Hira)(Personal Communication)

A bayanan da aka samu daga wajen PPL (2020), an bayyana hira ko tattaunawa a matsayin tushen bayanin da mai bincike ya samo daga saƙwanni da aka aiko masa cikin akwatinsa na Yanar-Gizo ko wasiƙa ko tattaunawa ta wayar tarho ko wani bayani da aka ɗauka a lokacin lacca ta aji da makamantansu. Irin waɗannan tuwasan bayanai ba a sanya su a sashen manazarta ta ƙarshen aiki. To, amma, ana sanya su a cikin matanin aiki kawai. Ana son, idan mai bincike zai yi amfani da irin waɗannan tuwasan bayanai, to, zai sanya taƙaitaccen sunan wanda aka tattauna da shi da kuma sunansa na ƙarshe, a cikin jerin sunayensa (sunan babansa ko kakansa ko na garinsu da makamantansu) da kuma watan da aka yi hirar da shekarar da aka yi hirar. Ga misalai:

Tsarin Kat-Tsaye: A cewar M. Shu’aibu (tattaunawa, ranar 7 ga Mayu, 2013) dole ne a rinƙa lura da yadda ɗaliban Hausa suke ɗauko fasahohin masana daga cikin rubutattun bayanai. Tsarin Kaikaice: Dole a rinƙa lura da yadda ɗaliban Hausa suke ɗauko fasahohin masana daga cikin rubutattun bayanai (M. Shu’aibu, tattaunawa, ranar 7 ga Mayu, 2013).

 Wani ƙarin bayani a kan tushen bayani na “tattaunawa” ko “hira” shi ne, ita tattaunawa ko hira, ita ce wadda ake sanya zantukan da suka danganci ilimi na gargajiya ko wani ilimi na “baka” na asalin mutane da makamanatan haka. Zantukan baka (oral traditions) bayanai ne waɗanda ba rubutattu ba ne, don haka, mai bincike ba zai iya ganinsu ya karanta ba, balle ma ya sanya su a cikin matanin bincikensa. Don haka, ana son mai bincike ya bayar da isasshen bayani na tattaunawar da ya yi da wani. Haka kuma, an son mai bincike ya sanya cikakken sunan wanda aka yi hirar da shi, da na garinsa ko ƙasarsa, da wurin da aka yi hirar, da duk wani bayani da zai sanya a fahimci tushen bayanin. Idan aka sanya, to, sai a zo a nuna cewa, hira ce ko tattaunawa ce aka yi. Bugu da ƙari, a sanya kwanan wata, da shekarar da aka yi hirar. Kazalika, ana son a sanya wasu muhimman kalmomi, waɗanda suka danganci abinda ake bincike a kansa, a cikin manyan haruffa

5.2 Tsarin Rubuta Manazarta ta Ƙarshen Aiki (References)

Manazartar ƙarshen aiki ita ce ke bayar da bayani na ire-iren ayyukan da mai bincike ya yi amfani da su a cikin matanin aikinsa (Ado, 2020,sh.107). Kenan, duk wata manazarta wadda mai bincike ya sanya a sashen manazarta ta ƙarshen aikinsa, to, dole ne ya tabbatar da an sanya ta a cikinsa (matanin aikinsa” a matsayin “Tushen Bayan.”

 Tsarin APA na 7, kamar yadda aka yi bayani a baya, tsari ne da ake yi masa kirari da cewa: “Tsarin Rubuta Suna da Shekara” (Author-Date). A wannan sashe, an kawo bayanai na wasu ƙa’idoji na rubuta suna da shekarun da aka buga littafi ko takarda ko mujallu da makamantansu, waɗanda aka samu daga wasu littafafai da Yanar-Gizo.

Ita manazartar ƙarshen aiki, ana rubuta ta ne a cikin sabon shafi, ba cikin wani shafi mai ƙunshe da wani aiki ba. Kazalika, ita dai ana rubuta “taken” nata ta hanayar sanya ta cikin launin baƙi mai ci (bold), wanda ake rubuta shi a tsakiya.

Haka kuma, ana son a san cewa, ita manazarta ta APA, ana jerenta ta a cikin tsarin ABAJADI na sunayen waɗanda suka rubuta ayyukan da aka yi amfani da su a cikin aiki, a matsayin tuwasan bayanai.

Kazalika, sunayen da ake tsara su a cikin ABAJADI, wanda ake farawa da sunayen da suka fara da harafin “A” har zuwa “Z”. Ana farawa ne da sunan baban marubuci (suna na biyu), idan sunayensa biyu ne. Idan uku ne, to, sunan da yake a ƙarshe, shi ne ake rubutawa a farko, a cikin tsarin manazarta.

Bugu da ƙari, idan kuma, aikin da aka ɗauko wani ilimi a cikinsa, ba shi da sunan marubucinsa, to, za a sanya taken aikin, kuma a tsarin ABAJADI, ta yin amfani da harafin farko na taken aikin.

Bayanan kuma, a tsarin APA na 7, akan taƙaiƙa ko gajerce suna na farko na jerin sunayen marubuci. Misali: Abdulrahaman Ado shi ne sunan da wani marubuci, wanda a sanya a jikin littafinsa. A nan, Abdulrahaman shi ne sunan marubucin wanda aka ce ana taƙaita shi. Idan aka taƙaita shi, to, zai koma “A.” Shi kuwa sunan: Ado, shi ne sunan mahaifin marubucin, wanda shi ba a taƙaita shi, amma, shi ake fara rubutawa a tsarin jeranta “Manazarta.”

Kazalika, a wajen tsarin jeranta manazarta, akan yi “zoɓe” na “Zoɓa-Ciki.” Abin nufi, aka zoɓa layi ciki, na layi biyu da masu biyo masa. Abin da ake nufi da “Zoɓa Layi Ciki,”shi ne, a shigar da layi, ya shiga ciki. A fayyace, ana zoɓa layi na biyu, a matsar da shi ciki, daga hannun hagu zuwa hannun dama, a ƙalla “centimita” 1.27. Mai bincike na iya yin amfani da Na’urar Kwamputarsa, domin yin waɗannan abubuwan, na tazar tsakanin layuka da kuma zoɓa layukan (https://libguides.jcu.edu.au} apa).

A zancen rubuta “Madogarar Ƙarshen Aiki” (Bibliography) masana harkar bincike sun nuna cewa, tsarin rubuta “Manazarta” (Reference), iri ɗaya ne da yadda ake rubuta “Madogara” (Bibliography)[5] don haka, bas ai an rubuta “madogara” ba. Kenan, shi tsarin APA na 7, ya haramta yin amfani da “Madogara.” To, amma, idan masu duba ɗalibi suna buƙatar a sanya “Madogara,” to, APA na 7, na bayar da shawarar a rubuta ta a tsarin ABAJADI, kamar yadda aka yi a manazarta.

A cikin wannan takarda an kawo bayanai na tsarin yadda ake rubuta manazarta zuwa sassa biyu. Sashe na farko yana ƙunshe da wasu ƙa’idoji na musamman. Sannan kuma, a sashe na biyu an bayyana yadda ake rubuta manazartar dangane da irin rubutattun bayanan da aka yi amfani da su a cikin matanin aiki.

5.2.1 Wasu Dokokin na Musamman a wajen Rubuta Manazartar APA na 7 .

Kafin a shiga cikin bayanai na tsare-tsaren rubuta manazarta, akwai wasu dokoki da APA na 7, ya bayar a bisa sabon tsarinsa, kamar haka:

5.2.1.1 Tsarin Sanya Tazara tsakanin Layuka a wajen Tsara Manazarta (Line Spacing)

A sabon tsari na APA na 7, an bayar da dokar cewa, tazarar da ake bayarwa, a tsakanin layukan manazarta, za su kasance lamba biyu (wato 2.0 Line Spacing).

5.2.1.2 Yin Amfani da Tafiyar-Tsutsa (da Rashinsa) da Alamar Zancen Wani.

A wannan sabon tsari, na APA na 7, an yarda a sanya sunayen bugaggun littattafai da Mujallu da Jaridu da (lambar) “yawa maimaita buga Mujalla” (Ɓoluma), a cikin salon tafiyar tsutsa (wato a kishingiɗe) (Italics).

Ita kuwa sunan takarda ko ɓangare na cikin littafi (Chapter Titles), ba a rubuta sunayensu a kishingiɗe. Abin nufi, a tsaye kyam, ake rubuta take na batun takarda ko na babi, ba a cikin salon tafiyar tsutsa ba (ba kishingiɗe ba).

Haka kuma, ba za a sanya sunayen takardar ko ɓangaren littafi a cikin alamomin zancen wani ba.

 Kazalika, kamar yadda aka faɗi a baya, ana sanya “lamba ta yawan sabunta buga littafi” (Ɓolume), a cikin tsarin tafiyar tsutsa (a kishingiɗe). To, amma, ita lamba ta yawan “fitowa” (issue) ba a sanya ta a kishingiɗe (UMYU, 2011). Misalai:

Abdulƙadir, H. da Abdullahi, B. R. (2021). Salon sarrafa harshe a nau’o’in tallace-tallace na zamani a kafar sadarwa ta Rediyo Nijeriya Kaduna (FRCN). Algaita Journal of Current Research in Hausa Studies ,14 (2)15-22.

A nan, an kawo misali na “Mujalla” wadda aka kawo “yawa” na sabunta buga ta, wato bugu na 14, wanda aka sanya shi a kishingiɗe. Amma, yawan fitowar littafin, wato fitowa ta biyu (2), an sanya lambar a miƙe (ba akishingiɗe ba).

5.2.1.3 Yin Amfani da Manyan Haruffa (Use of Capital Letters)(Capitalization)

A wannan sabon tsari na APA na 7, an yarda a yi amfani da manyan haruffa a wajen rubuta manazarta a waɗannan keɓantattun wurare:

5.2.1.3.1 Amfani da Manyan Haruffa a wajen Rubutun Sunan Bugaggen Littafi

APA na 7, ya yarda da a sanya harafin farko a cikin tsarin “babban harafi,” na sunan bugaggen littafi. Ke nan, harafin farko na sunan bugaggen littafi zai fara da babban harafi a wajen farkon (fara) rubuta shi. Misali:

Ra’o’in bincike a kan al’adun Hausawa

A wannan misali na sama, an ɗauko taken wani bugaggen littafi, wanda aka rubuta harafin farko (na kalmar farko), da babban harafi na “R.” Kuma, an rubuta taken (batun) a kishingiɗe domin bugaggen littafi ne

Don haka, a tsarin APA na 7, harafin farko ne kawai ake rubutawa da babban harafi. Sai dai, idan akwai wani suna wanda daman ƙa’idar rubuta shi, yana zuwa da babban harafi, to, sai a ƙyale shi, kamar yadda aka ƙyale kalmar “Hausawa” a wannan misali.

5.2.1.3.2 Amfani da Manyan Haruffa a wajen Rubuta Take mai ɗauke da “Ruwa-Biyu.”

Haka kuma, idan aka ci karo da “take” wanda yake ƙunshe (ko ɗauke) da “Ruwa-Biyu,” to, bayan an sanya ruwa biyun (colon), harafin da zai zo farko, dole ya kasanci babban harafi. Misali:

Haihuwa da suna:A Bahushiyar al’ada

Idan aka lura da wannan misali, misali ne na taken bugaggen littafi wanda a ciki yake da ruwa-biyu. Don haka, harafin farko na sunan littafin, an rubuta shi da babban harafi (wato “H”. Haka kuma, bayan ruwa-biyun, harafin da ya zo, shi ma an rubuta da babban harafi (wato “A”). To, amma ita kalmar “Bahaushiya” a bisa ƙa’idar rubutun Hausa, ana ana fara rubuta ta da babban harafi, don haka ne ma aka bar ta da babban harafinta da ta fara da shi (wato “B”). Daga ƙarshe, an rubuta taken littafina kishingiɗe domin bugagge ne.

5.2.1.3.3. Amfani da Manyan Haruffa a wajen Rubuta Taken Takarda ko Babi ko Sashe na Littafi

A wajen rubuta taken “takarda”(article) da taken “babi” (chapter) ko taken sashe (section title), ana rubuta harafin farko da babban baƙi. Idan ma akwai ruwa biyu a tsakani, a cikin taken, to, ana fara rubuta harafin farko da babban baƙi, bayan an sanya ruwa-biyun. Misali:

Halayyar kirkin malamai:Nazari daga adabin Hausa

A wannan misali na sama, ana iya ganin take na wata takarda, wanda aka fara rubuta ta da babban baƙi. Sannan, duk sauran kalmomin cikinsa (taken) aka rubuta su da ƙananan haruffa, in ban da harafin farko da kuma sunan “Hausa.” Ita kalmar “Hausa”, daman a ƙa’idar rubutun Hausa, suna ne na yanka, wanda akan rubuta harafin farkonsa da babban baƙi. To, irin wannan ƙa’idar ce APA na 7 ke so a bi.

 5.2.1.3.4 Amfani da Manyan Haruffa a wajen Rubuta Sunayen Yanka da na Girmamawa da Waɗanda ake Taƙaitawa

 A bisa ƙa’idar rubutu na bincike, a tsarin APA na 7, duk wasu sunayen yanka (Proper Nouns) da sunayen girmamawa (Acronymys) da sunaye taƙaitattu (Shortened), waɗanda a bisa ƙa’idojin rubutu, ana rubuta su da manyan haruffa, to, an yarda a ci gaba da rubuta su da manyan haruffa a cikin Tuwasan Bayanai (Citations) da kuma Manazarta (References). Misali:

Abdulƙadir, H. da Abdullahi, B. R. (2021). Salon sarrafa harshe a nau’o’in tallace-tallace na  zamani a kafar sadarwa ta Rediyo Nijeriya Kaduna (FRCN). Algaita Journal of  Current Research in Hausa Studies ,14 (2)15-22.

A wannan misali na sama, an yi amfani da tsarin APA na 7, kamar haka: Da farko an zoɓa-ciki na layuka na biyu da na uku. An sunya sunayen marubutan guda biyu. An taƙaita sunayensu na farko da na biyu. An fara da kawo sunayen iyayensu a farko. Ba a sanya taken takardarsu a cikin alamun zancen wani ba. An sanya sunan mujallar da aka wallafa aikin, a kishingiɗe (tafiyar tsutsa). An sanya lambar mujallar (ko mujallar ta nawa ce), a kishingiɗe. An sanya lambar fitowa ta mujallar, sannan aka sanya shafin da aikin yake, a tsaye.

5.2.1.4 Rubuta Muhallin da aka Wallafa littafi ko Mujalla

Wani tsari da ya bambance APA na 7 da na 6 shi ne, wanda a na 7, aka ce a cire muhallin da aka wallafa littafi ko mujalla, a wajen rubuta manazartar ƙarshen aiki. Misali:

Muhammada, M.S. (2020). Bahaushiyar al’ada. Bayero University Press

A wannan misali da aka bayar, ana iya ganin yadda aka kawo manazarta ta wani aiki da aka yi amfani da fasaharsa. A tsarin rubuta manazartarsa, an kawo cikakken suna na ƙarshe a cikin jerin sunayen marubucin littafin. Sauran sunayen, an taƙaita su, ta hanyar rubuta haruffan farko na sunayen. Haka kuma, a cikin baka, an kawo shekarar da aka buga littafin. Bayan haka, an rubuta sunan littafin a kishingiɗe, domin bugaggen littafi ne. Daga ƙarshe, an kawo sunan maɗaba’ar da ta buga littafin, amma, ba a kawo garin da maɗaba’ar take ba.

5.2.2 Tsarin Rubuta Manazartat Ƙarshen Aiki a Tsarin APA-7 (APA 7 Referencing Syles)

Bayan an ga duk wasu ƙa’idojin da APA na 7 ya shata, a kan rubutun manazartar da madogarar ƙarshen aiki (References and Bibliography), yanzu kuma za a shiga sashe na biyu, wanda shi yana ƙunshe ne da tsarin yadda ake rubuta manazartar, da kuma misalai na yadda ake rubuta manazartar rubutattun bayanai, irin su bugaggun littattafai da mujallu da kundayen bincike da takardu da makamantansu.

5.2.2.1 Tsare-Tsare na Rubuta Manazarta ta Bugaggen Littafi

A cewar Ado (2020), bugagun litattafai su ne waɗanda wata “Maɗaba’a” ta buga ko ta wallafa (sh.106). Misalan wasu daga cikin Maɗaba’u (a cikin tsarin “abajadi”), sun haɗa da:

Amadu Bello University Limited, Zaria.

Bayero University Press, Kano.

Goɓernment Printing Press, Katsina.

Umaru Musa Yar’adua University Press, Katsina.

 (A duba Ado, 2020, sh. 106, don a ga sauran wasu maɗaba’un).

A bisa sabon tsarin da APA na 7 ya bayar, an kawo salale guda uku na rubuta manazarta, dangane da yawan mutanen da aka yi amfani da fasaharsu, kamar haka:

5.2.2.1.1 Manazarta ta Bugaggagen Littafi mai Ɗauke da Sunan Mawallafi Guda Ɗaya

A tsarin APA na 7, ana sanya suna marubuci, idan shi ɗaya ne, ta hanyar farawa da sunan mahaifinsa ko sunan ƙarshe da ya sanya a kan littafin da ya wallafa, kamar haka:

Bello, A. (2021). Ƙamusun na Arulin Hausa a taƙaice da fassarar wasu kalmomin Aruli daga  Ingilishi zuwa Hausa. Ahmadu Bello University Press Ltd.

Idan aka lura a wannan misali, an kawo sunan mawallafin da kuma shekarar da aka wallafa littafin. Sunan da aka fara rubutawa, na mahaifinsa ne. Littafin bugagge ne, shi ya sa aka rubuta takensa a kishingiɗe (tafiyar tsutsa). Kazalika, an kawo sunan maɗaba’ar da ta buga littafi, amma, ba a kawo sunan garin da aka guga shi ba, don ba a sanyawa, a bisa wannan sabon tsari na APA na 7.

5.2.2.1.2 Manazarta ta Bugaggen Littafi mai Sunan Mawallafa Guda Biyu

Idan aka yi amfani da fasahar da wasu mawallafa littafi guda biyu, wadda suka bayar a cikin littafinsu, (wanda aka sanya a tushen bayani), to, za a rubuta tsarin manazartarsu, kamar haka:

Ɗangambo, S.A. da Gusau, S. M. (2014). Waƙoƙin yabon Farfesa Abdulƙadir Ɗangambo.  Century Research and Publishing Limited.

Abin lura a wannan tsari shi ne, marubutan guda biyu, duk an kawo sunayensu. Amma, kowane an fara da kawo sunayen mahaifansu. Kana kuma, aka kawo shekarar da suka yi aikinsu, a cikin baka biyu. Bayan nan, an sanya alamar dakatawa (ta tsayawa), a bayan baka biyun. Daga nan, sai aka kawo sunan littafain a cikin tafiyar tsutsa, domin wallalafaffen littafi ne. Daga ƙarshe, sai aka kawo sunan maɗaba’ar da ta wallafa littafin. To, amma, ba a kawo sunan gari ko wurin da maɗaba’ar take ba, domin a wannan tsari na APA na 7, ba sanya sunan gari, sai dai na maɗaba’a kawai.

5.2.2.1.3 Manazarta ta Bugaggen Littafi mai Ɗauke da Sunan Mawallafa Guda Uku ko Fiye

Bugu da ƙari, idan aka samu wani littafi ko babi, wanda marubuta uku ko fiye suka rubuta, kuma aka yi amfani da iliminsu (a cikin tushen bayani), to, a bisa wannan sabon tsari na APA na 7, za a kawo dukkan sunayen na mawallafan. (A duba Purdue University), kamar haka:

Malumfashi, I. da Haruna, D. Z. da Mada, B. (2015). Labarun dare dubu da ɗaya (Mujalladi  na Ɗaya). Garkuwa Media Serɓices Ltd

Idan aka lura da wannan manazarta, an kawo sunayen dukkan mawallafan da suka wallafa wannan littafi, duk da cewa sun fi mutum uku. Wannan sabon tsari ne ya bayar da damar a rubuta dukkanin sunayensu. To, amma fa a sani, a can wajen “tushen bayani,” ba a sanya sunayen duka, sai dai a ce “da sauransu” (et. al.) (A duba Purde University). To, amma, a manazarta, ana sanya dukkanin sunayensu. Haka kuma, a lura da sanya kalmar: “Mujalladi,” wadda take nufi “bugu” ko “bugawa ta ‘kaza’ ” ko “wallafawa ta kaza.’” A nan, akwai littattafan da bugu ko bugawa na ɗaya ne ko na biyu da makamantansu. To, ƙa’idar rubuta lambar bugawar, ana son a sanya ta a cikin baka, bayan an kawo taken littafin.

5.2.2.1.4 Tsarin Jeranta Manazartar ta Bugaggen Littafi na Ayyuka Daban-Daban na

Mawallafi Ɗaya, kuma Shekaru Iri Daban-Daban

Idan ɗalibi (ko wani mai bincike), ya yi amafani da ayyuka daban-daban na masani ɗaya, amma, shekarun da aka buga ayyukan nasa ba ɗaya ba ne. To, APA na 7, ya bayar da dokar cewa, a waje jeranta manazarta, za a jeranta sunan marubucin, a layuka daban-daban. A irin haka, ba a yin la’akari da sunayen waɗanda ya goya. Bugu da ƙari, za a tsara sunayen a cikin tsarin ABAJADI. Misali:

Malumfashi, I. da Ibrahim, N.M. (2013).Ƙamusun karin maganar Hausa. Garkuwa  Publications. Malumfashi, I. da Haruna, D. Z. da Moda, B. (2015). Labarun dare dubu da ɗaya  (Mujalladi na Ɗaya). Garkuwa Media Serɓices Ltd.

Idan aka lura da wannan misali, ana iya ganin yadda aka kawo sunan masani, aka jeranta su a manazarta, wanda ya yi ayyuka daban-daban, kuma a shekaru daban-daban. Ba ayi la’akari da sunayen mutanen da masanin ya goya ba, a wajen jerantawar ba. An dai yi la’akari da sunan masanin na farko.

5.2.2.1.5 Tsarin Jeranta Manazartar Bugaggen Littafi ta Ayyuka Daban-Daban na Masani

Ɗaya, kuma a Shekaru Wallafawar Iri Ɗaya

Kazalika, idan aka samu masani guda, wanda ya yi ayyuka daban-daban, amma kuma, a shekara ɗaya aka buga ayyukan , to, za a bambanta ayyukan (a manazarta) ta hanyar sanya haruffan “abajadi,” a bayan shekarun da aka buga ayyukan (A duba Western Sydney University), kamar haka:

Bunza, A.M. (2004a). Waƙoƙin ƙa’idojin rubutun Hausa. Ibrash Islamic  Publication Cerntre Ltd Bunza, A. M. (2004b). Hausa medicine: Its releɓance and deɓelopment in  Hausa studies. Ibrash Islamic Publication Cerntre Ltd. Bunza, A.M.(2004c). Gadon feɗe al’ada.Tiwal Nigeria Ltd.

Idan aka lura da waɗannan misalai, za a ga yadda aka bambanta ayyukan da wannan masani ya yi ta hanyar sanya haruffan abajadi a ƙarshen kowane kwanan wata (Amma fa a sani, shekarun da aka yi amfani da su, an sanya su ne don wannan nazari kawai).

5.2.2.1.6 Manazartar Bugaggen Littafi wanda wata Ƙungiya ta Wallafa

Idan wata ƙungiya ta wallafa wani littafi, kuma mai bincike ya yi amfani da fasahar da ke cikin wannan littafin, to, APA na 7 (sh.272), a wajen rubuta manazarta, ya bayar da tsarin da za a rubuta suna da shekarar wallafar, kamar haka:

American Psychological Association. (2020). APA 7 edition manual guide. Western  Sydney University Library

Wannan suna da aka kawo, suna ne na wata cibiya, wadda ke mazaunin kamar wata ƙungiya, wadda ita ce ta wallafa littafin APA.

5.2.2.1.7 Manazartar Bugaggen Littafi ta Littafin da Babu Sunan Mawallafi

Wannan sabon tsari na APA 7, bai yi ƙasa a guiwa ba, sai da ya kawo tsarin da za a bi a wajen rubuta manazarta ta littafin da aka yi amfani da shi, a cikin wani aiki (a matsayin tushen bayani), to, amma, littafin ba shi da sunan wanda ya wallafa shi. A irin haka, taken littafin ake kawowa a matsayin sunan mawallafin, kamar haka:

Discoɓer Islam: Your birth right (second edition). (2001). Charitable Book and  Cassette Centre.

A nan, an ga yadda aka rubuta manazarta ta littafin da ba shi da sunan mawallafi. An kawo taken littafin a wurin da ake rubuta sunan mawallafi. Ana iya ganin salon yadda aka kawo shekarar da aka buga a cikin baka, kuma aka kawo lamba ta buguwa (bugu na biyu). Idan aka yi haka, sai dai a kawo sunan maɗaba’a kawai, ba tare da wani take ko batu na littafin ba.

5.2.2.1.8 Manazartar Bugaggen Littafi ta Littafin da aka Duba (Edited Book)

Har ila yau, tsarin APA na 7, ya bayar da tsarin yadda za a rubuta manazartar littafi wanda ba shi da mawallafi, amma, akwai Edita (Wanda ya duba) ko Editoci (Waɗanda ko Masu dubawa). A tsarin da aka bayar, ana rubuta sunan Editocin kamar haka.

5.2.2.1.8.1 Manazartar Bugaggen Littafi ta Littafin da Mutum Ɗaya Ya Duba

Idan Editan (Mai dubawa) guda ɗaya ne, za a rubuta sunansa a gurbin wanda ya wallafa littafi. Amma tun da Edita (Mai dubawa) ne, sai a sanya “Edita” (Mai dubawa) a cikin baka biyu, kafin shekarar da aka buga littafin, kamar haka;

Ahmad, K. (Editor).(2010). Toward understanding Islam.The Islamic Foundation.  Ko kuma: Fahmy, K. (Editor).(2010). Stories of new conɓersion to Islam. The Best Speech  Society.

Idan aka lura a waɗannan misalai, za a ga Khurshid Ahmda ne editan littafi na farko, wanda ƙungiyar “Islamic Foundation” ta buga. Sannan kuma Khaled Fahmy ne ya yi edita na littafi na biyu, wanda ƙungiyar “The Best Speech Society” a buga., amma ta ba Khadi ya duba mata shi. Don haka, an sanya sunan Ahmad Khurshid da na Khalid Fahmy wurin da ake sanya sunan mawallafi, wanda a bisa tsarin rubuta manazarta, sunan mahaifansu ake fara rubutawa a farko. Sannan, tun da ba shi ya buga littafin ba, sai aka sanya abin da suka yi, watau “Edita,” a cikin baka biyu.

5.2.2.1.8.2 Manazartar Bugaggen Littafi ta Littafin da Mutane Biyu Suka Duba

Idan kuwa Editoci biyu ne, to, za a yi kamar salon da aka bi na rubutun manazarta ta mawallafa bitu. Abin nufi, za a kawo sunayen editocin guda biyu, kamar haka:

Usman, B. da Alkali, N. (Masu Dubawa). (1983).Studies in the history of pre-colonial  Borno.Northern Nigerian Publishing Company.

A nan, ana son a lura da yadda aka sanya sunayen guda biyu, waɗanda aka sanya kalmar “da” a matsayin mahaɗin da ta haɗa su. A lura da yadda aka sanya “Masu Dubawa” (ko Editoci) a cikin baka biyu, kuma aka sanya alamar dakatawa bayan baka biyun. Kazalika, an biyo bayan bakan da shekarar da aka wallafa littafin, wadda ita ma aka sanya ta a cikin baka biyu. Bayan nan kuma, aka sanya alamar dakatawa, kafin kawo sunan littafin a cikin tafiyar tsutsa, tun da wallafaffen littafi ne. Daga ƙarshe, aka kawo sunan maɗaba’ar da ta wallafa littafin, ba tare da kawo sunan garin da take ba.

5.2.2.1.8.3 Manazartar Bugaggen Littafi ta Littafin da Mutane Uku ko Fiye Suka Duba

Bugu da ƙari, idan Editoci (Masu dubawa) sun kai guda uku ko fiye, to, a nan, tsarin da za a bi ya bambanta na edita ɗaya ko biyu. Abin nufi, sai a sanya sunan Edita na farko, sauran kuwa a rubuta “Et. al.” (da wasu), kamar haka:

Sa’id, B. da Ƙaraye, M. da Yalwa, L. D. (Masu Dubawa). (2006). Ƙamusun Hausa na Jami’ar Bayero. Cibiyar Nazarin Harsunan Nijeriya.

Abin lura a nan shi ne, shi Ƙamusun Hausa na Jami’ar Bayero, haɗakar masana ce ta taru ta samar da shi, sannan ta ba wasu masana suka duba shi, suka yi masa “gyaran fuska.” Waɗanda suka duba shi sun fi mutum biyu, don haka aka kawo sunayensu duka. Kazalika, tun da ba su suka buga shi ba, duba shi suka yi, don haka an sanya “masu dubawa” (wato editoci) a cikin baka biyu, sannan aka kawo shekarar da aka wallafa shi da taken littafin. Daga ƙarshe aka kawo sunan maɗaba’ar da ta buga littafin, amma, ba a kawo sunan garin ba, domin a wannan tsari, ba a sanyawa.

5.2.6 Rubuta Manazarta ta Tushen da Ba “Bakin Mai-Ita” Ba Ne (Secondary Source)

Kamar yadda aka yi bayani a baya, salon ɗauko tushen bayani iri biyu ne, akwai na “Bakin-Mai-Ita” (Primary Sourse) da wadda “Ba Bakin-Mai-Ita-Ba.” (Secondary Source), wanda (aka ari bakin wanai, aka ci masa albasa). To, shi tsarin APA na 7, ya bayar da damar cewa, ƙa’idar da za a bi, a wajen rubuta manazarta ta tushen bayanin da wani ya ɗauko daga bakin wani, ita ce, kai mai nazari ko mai karatu ko mai bincike, ba ka ga aiki na “Bakin-Mai- Ita” (Primary Sourse) ba, balle ka karanta. Kai dai, mai bincike, ka karanta ne a aikin wani, ba wancan ba. Don haka, idan za ka rubuta manazarta, aikin da ka gani, shi za ka rubuta. Ba za ka rubuta wancan da ba ka gani ba. Wannan da ka gani, ka karanta a cikinsa, shi za ka rubuta, kamar haka:

Ado, A. (2019). Ra’o’in bincike kan al’adun Hausawa. Goɓernment Printing Press

Wannan misali da aka bayar na manazarta, ita ce wadda aka rubuta tushen bayaninta, kamar haka:

Kai-tsaye: Gusau (2005), a cikin Ado (2019), ya fayyace ma’anar mazhaba ta fannin addini a matsayin hukunce-hukunce na addini. Kaikaice:  An fayyace ma’anar mazhaba ta fannin addini a matsayin hukunce-hukunce na addini (Gusau, 2005, a cikin Ado, 2019)

Idan aka lura, a wajen rubuta wannan manazarta, ba a kawo suna Gusau (2005) ba, domin shi dai an ɗauko zancensa, a cikin wani aiki. Shi ɗalibi (ko mai bincike) ya karanta zancen Gusau (2005) a cikin littafin Ado (2019), bai ga aikin Gusau (2005) ba. Amma. Shi ɗalibin (mai bincike) ya gani ne a cikin Ado (2019). A nan, ba za a rubuta Gusau a cikin manazarta ba, sai dai Ado (2019), don shi aka gani, aka karanta. Lallai tsarin APA na 7, ya yi gaskiya. Ba a gani ba, ba za a rubuta gaibi ba. Wanda aka gani shi aka rubuta. Ke nan, laifi ne ga ɗalibi ya rubuta manazartar abin da bai gani ba, kuma bai karanta ba.

5.2.7.2 Manazarta ta Takarda (Article) ko Babi (Book Chapter) a Cikin Littafin da aka Duba

Hukumar APA ta ƙara kawo wani sabon tsari na yadda za a rubuta manazarta, wadda aka yi amfani da fasahar wani marubuci da ya buga takardarsa ko ya bayar da gudummuwarsa ta samar da wani babi (Book Chapter) a cikin wani bugaggen littafi. Idan haka ta faru, ga misalin yadda za a rubuta manazartarsa:

Bichi, A. Y. (2018). A study of Alhaji Dr. Mamman Shata’s song of “Hassan na Hussain mai  tsuntsaye.” A cikin S. M. Gusau da wasu (Masu Dubawa). Studies in the songs of  Dr. Mamman Shata Katsina (sh.2-10). Department of Nigerian Languages, Umaru  Musa Yar’adua University.

Idan aka lura da misali na sama, za a fahimci cewa, Farfesa Abdu Yahaya Bichi (wanda aka yanke, zuwa ƙa’idar rubuta manazarta ya koma “Bichi, A. Y.”) shi ne ya bayar da gudummuwa ta wani “Babi” (Chapter) a cikin wannan littafi. Haka kuma, wannan littafin, ba shi da sunan wanda ya buga shi, sai dai waɗanda suka duba shi, don haka an sanya sunayensu, bayan an kawo taken (batun) babin da ya bayar da gudummuwarsa. Shi taken babin, ba a sanya masa alamar zancen wani. Haka kuma, ba a rubuta shi a kwance (kishingiɗe) (tafiyar tsutsa). To, amma, shi sunan littafain, an sanya shi a kwance, watau kishingiɗe, a salon tafiyar tsutsa, domin bugaggen littafi ne. Kazalika, a lura da yadda aka sanya lambar shafin da babin a ƙarshen sunan littafin, kafin maɗaba’a.

5.2.7.3 Manazartar Bugaggen Littafi da aka Ɗauko daga Yanar- Gizo

Idan aka ɗauko bayani na wani marubuci na wani aiki da ya buga, amma, ya sanya shi a Yanar-Gizo, to, ya zama wajibi a bayar da bayani cikakke na marubucin aikin da shekarar da ya wallafa aikin da taken aikin da wurin da aka buga aikin. Amma, ana son a lura da cewa, a tsari na APA na 7, wurin da aka buga aikin na nufin tushe na wurin da masu karatu za su iya sauko ko zaƙulo aikin. Ga misali:

Sunan Marubuci	Shekara	Taken Littafin	Maɗaba’a	Adireshin Yanar-Gizo
Sallau, B. A.	(2013)	Wanzanci da sauye-sauyen zamani	Ahmadu Bello University Press	https//doi.org/10.22459/RFW.2013

 Abin lura a nan shi ne, idan aikin da aka yi amfani da shi, aiki ne na takarda, ba bugaggen littafi ba, to, dole ne a bayyana, taken takardar da lamba ta bugu ko na nawa ne (Ɓolume No.) da fitowa ko ta nawa ce (Issue No.). Amma, a duk lokacin da aka ɗauko wani bayani daga Yanar-Gizo, to, wajibi ne a nuna alamar tushe Yanar Gizo (wato Doi-Digital Object Identifier). Shi Tushen Yanar Gizo, ana nuna shi ta adireshin Yanar-Gizo (wato URL), wanda ke farawa da : https//doi.org/ Amma kuma, idan babu Tushen Yanar-Gizo (Doi) to, a ƙyale kawai, ba sai an nemi a sanya shi ba.

5.2.7.4. Manazartar Takardar da aka Buga a Cikin Mujalla (Journal Article-Print Ɓersion).

Salon rubuta manazartar takarda a cikin Mujalla a tsarin APA na 7, salo ne na daban da yadda ake yi a APA na 6. Shi, a sabon tsari ana rubutawa har da lambar yawan buga irin littafin (Ɓol) da fitowa (Issue) da tazarar shafi (Page range),a ƙarshe. Misali:

Ado, A. (2021). Bunƙasar Hausawa daga rayuwar Maguzanci. Algaita Journal of Current  Research in Hausa Studies, 14 (2), 171-185.

Idan aka lura da wannan misali, za a ga an sanya sunan wanda ya buga takaradarsa a cikin mujallar da shekarar da aka buga mujallar (a cikin baka biyu). Sannan, an kawo taken takardar da kuma sunan mujallar (a kishingiɗe). Kazalika, an kawo yawan mujalladi na mujallar (a kishingiɗe) da fitowa ko ta nawa ce (ba a kishingiɗe ba). Daga ƙarshe, aka kawo tazarar lambar shafukan da aka buga takardar a cikin mujallar. A lura, ba a kawo sunan maɗaba’ar da ta buga littafin ba, balle ma a ce za a yi zancen garin da aka buga shi.

5.2. 7.5 Manazartar Takardar Babban Taron Ƙara wa Juna Sani da aka Buga a Mujalla

A ƙa’idar da tsarin APA na 7 ya bayar, ya ce ƙa’idar rubuta manazartar takardar da aka gabatar a babban taron ƙara wa juna sani (Conference), wadda aka buga a cikin Mujallar Babban Taron Ƙara wa juna sani (Conference Proceedings), duk tsarin rubuta ta ɗaya ne da na Mujalla (Journal) da Babi a Cikin Littafi (Book Chapter) da littafin da aka duba (Edited Book). Misali:

Ado, A. da Ibrahim, S. (2021). Gudummuwar Gobirawa wajen bunƙasa gundumar  Malumfashi. A cikin Maishanu, I. M. da wasu (Masu Dubawa).Transformations in  Gobir Kingdom. Faculty of Arts and Islamic Studies, Usumanu Ɗanfodiyo  University.

 Idan aka lura da wannan misali an ga yadda aka nuna yawan masu dubawa waɗanda suka fi biyu. Haka kuma, a lura da yadda aka rubuta taken takardar (a miƙe) da kuma yadda aka rubuta sunan mujallar (a kishingiɗe).

5.2.8 Manazarta ta Takardar da aka Gabatar a Babban Taron Ƙara wa Juna Sani amma aka

Buga a Cikin Littafin Babban Taron (Proceedings)

A bisa ƙa’idar da APA ta bayar a kan takardar da aka gabatar a wani taro na ƙara wa juna sanai, sannan aka gyara takardun da aka gabatar, aka tattara su, aka buga a cikin littafin babban taro (Proceedings), to, ana rubuta manazartarta, kamar haka:

Ado, A. (2023, Sept 12-15). Nazarin tsattsafin halayen kirki na Sir Ahmadu Bello a wasu  waƙoƙin Musa Ɗanƙwairo [Takardar da aka gabatar]. Taron Ƙara wa Juna Sani don  tunawa da Musa Ɗanƙwaro Maradun a kan Shekara 30 na Rayuwarsa a Fagen  Waƙa, Sashen Harsunan Nijeriya, Jami’ar Bayero.

Wannan sabon tsari ne na yadda ake rubuta manazarta bugaggen littafin babban taron ƙara wa juna sani (Proceedings) a nazari Hausa. Don haka, a lura da kyau, a kan yadda aka rubuta: lokacin da aka yi babban taron ƙara wa juna sani, an sanya shi tare da shekarar da aka buga mujallar. Haka kuma, an rubuta taken takardar da aka gabatar a taron a kishingiɗe, kamar yadda ake rubuta taken bugaggen littafi.

5.2.8 Manazarta ta Kundin Bincike wanda Ba a Buga Ba

A kan zancen kundin bincike wanda ba a buga ba, APA na 7 (2020, sh. 292), ya bayar da tsarin cewa za a kawo sunan marubucin da shekarar da aka yi binciken. To, amma, a wajen rubuta taken kundin, ana sanya shi a kishingiɗe (tafiyar tsutsa) kamar yadda ake yi a bugaggen littafi. Bayan kawo take, sai a nuna cewa kundi ne na digiri “kaza” wanda ba a buga ba. Misali:

Ado, A. (2015). Al’adun zamantakewa tsakanin Hausawa da Misirawa [Kundin digiri na uku da ba a buga ba]. Jami’ar Alƙahira.

Idan aka lura da irin wannan manazarta ta kundayen bincike, za a ga yadda aka sanya taken kundin a kishingiɗe, kamar na yadda ake sanya wa bugaggen littafi. Haka kuma, a lura da yadda aka nuna cewa kundin digiri na “kaza” ne, a cikin baka. Kazalika, irin baka biyun da aka sanya, irin na keɓance kalma ne, ba irin wanda yake nuna zaɓi ba ne. Bugu da ƙari, ana son a lura da yadda aka rubuta taken kundi, wanad kalmar farko ce kawai aka fara ta da babban harafi. Amma sauran, duk da ƙananan haruffa aka fara su, in banda sunayen da daman a ƙa’idar rubutu, suna farawa da manyan haruffa.

5.2.9 Manazarta ta Bayanan da aka Ɗauka na Lacca da Malami Ya Gabatar wa Ɗalibai

A tsari na APA na 7, ba a yarda ɗalibi ya sanya laccar da ya ɗauka daga bayanan da malaminsa ya bayar a cikin manazarta ba. An fi bayar da ƙarfi da bugaggun ayyuka, a kan bayanan lacca. To, amma a cikin PPL (2020), an bayar da tambihin cewa, ana amfani da bayanan da aka ɗauko daga hira (ko tattaunawa ko ganawa) da ka yi da wasu ko wasiƙar da aka aiki wa mai bincike ko saƙon Yanar-Gizo ko tattaunawa da cikin wayar Salula (Tarho) ko wani bayanai na laccar wani malami da makamantansu, a cikin “tusan bayanai,” ba a manazarta ba. Kenan dai, ire-iren waɗannan hanyoyi na samo bayanai, ana amfani da su a sabon tsari na APA na 7.

5.2.10 Kammalawa

Wannan sashe yana ƙunshe da lamurra guda uku. Na farko an kawo bayani na taƙaitawar aikin. Na biyu, an kawo sakamakon da aka samu a game da binciken. Na uku, an kawo wasu shawarwari

5.2.10.1 Naɗewa

Wannan bincike ne da aka gabatar a kan sabon tsari na rubuta tuwasan bayanai da manazarta. A cikinsa an kawo bayanai na gabatarwa wanda aka kawo taƙaitaccen bayani na sharar fage da kuma manufar gudanar da wannan bincike. Haka kuma, an bayyana hanyotin da aka bi aka gudanar da wannan bincike da kuma ra’in da aka yi amfani da shi a wajen danganta madosar binciken. Ta fannin aikin kuma, an bayyana yadda ake rubuta tuwasan bayanai da manazarta. Kafin hakan, an kawo bayanai na ire-iren tuwasan bayanai na kai-tsaye da kuma na kaikaice, tare da misalai. Haka kuma, a fannin manazarta, an kawo bayanai na ƙa’idojin rubuta manazarta da tsare-tsare na yadda ake rubuta manazarta da bugaggun littattafai da mujallu da kundayen bincike da takardu.

5.2.10.2 Sakamakon Bincike

Kamar yadda bayanai suka gabata cewa, waɗannan tsare-tsare na Hukuma ko Ƙungiyar APA 7, a cikin harshen Turanci suke. Mai binciken ya yi fassara bayana a cikin fassara mai ‘yanci. Bayan an kammala binciken, an gano cewa:

Da farko, tsarin APA na 7,an shirya a tsari mai sauƙi fiye da tsari na shida. Sauƙin ya samu ta fuskoki da dama, kamar ta yadda aka cire sunan garin da maɗaba’a take a wajen rubuta manazarta.

Haka kuma, a wajen rubuta shafi a cikin tushen bayanai, wannan sabon tsari ya sauƙaƙa wa manazarta cewa, ba sai an kawo lambar shafi ba, sai wuraren da abu yake buƙatar a fayyace shi sosai. Wannan ma an gano cewa wani sauƙi ne ga manazarta.

Wani abin da aka gano shi ne, tsari APA na 7 ya raba gardama a wajen rubuta bayanai na wani mawallafi wanda fasaharsa take a cikin wani littafai ko takardar da wani ya wallafa. An nuna cewa, littafain da manazarci ya ga bayanin wani, shi ne zai yi amfanio da shi, ya rubuta sunan mawallafi a manazarta ko tushen bayani, ba na wancan da bai ganoi ba.

Bugu da ƙari binciken ya gano cewa, yadda wasu manazarta da masana ke rubuta tushen bayani da manazarta Ƙamusun Hausa na Jami’ar Bayero, ba daidfai ba ne. Shi wannan sabon tsari ya ce sunan masu dubawa za a sanya a gurbin da ake rubuta mawallafa. Bayan an sanya sunan nasu, saia a sanay “masu dubawa” a cikin baka biyu

Kazalika, an gano cewa, sabon tsari na rubuta sunayen duka waɗanda suka wallafa littafi ko takarda da makamantansu, salo ne da ya raba gardamar da akle ta fama da ita, wanda marubuta ke son a sanya sunan kowa a wajen manazarta. Madallah da sabon tsarin APA na 7.

5.2.10.3 Shawarwari

An lura da cewa, a nazarin Hausa, kowane Sashe na Nazarin Harsunan Nijeria na Jami’o’in da ke yin nazari Hausa, yana bin turba tasa ta gudanar da bincike. Wasu suna bin turba ta APA, amma wasu suna yamutsa na APA da na MLA. Abin dai babu wata matsaya. To, a nan ana bayar da shawara cewa, tun da an samu zango wanda APA ta kawo sabon tsari, to, a yi haƙuri, a bi wannan sabon tsari na APA na 7, domin a samu haɗin kai a wajen gudanar da bincike a Hausa.

Bugu da ƙari, wannan takarda ba ta yi bayani na dukkan ƙa’idoji da tsare-tsaren da APA na7 ya kawo ba, domin babu bayanai na yadda ake rubuta manazarta bayanan da aka ɗauko daga Ɗakunan Karatu da Yanar-Gizo da Bidiyo da na Saurare (Audio) da makamantansu. Don haka, ana shawartar masu nazari da su duba kundin APA na 7 domin su samu bayanai waɗanda babu su a nan ciki.

Daga ƙarshe, ana shawartar manzarata da su kasance tare da Kundin APA na 7 ko wannan takarda, a lokacin da suke rubuta tuwasan bayanai ko manazarta ta bincikensu, domin haka ne kawai zai sanya rashin yin kuskura, a wajen rubuta su.

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Abdulƙadir, H. da Abdullahi, B, R. (2021). Salon sarrafa harshe a nau'o'in tallace-tallace na zamani a kafafen sadarwa ta Rediyo Nijeria Kaduna (FRCN). A cikin Bello, H. da wasu (Masu Dubawa) Algaita Journal of Current Research in Hausa Studies. 14(2). Department of Nigerian Languages, Bayero University.

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Ado, A. (2019). Ra'o'in bincike kan al'adun Hausawa. Government Printing Press.

Ado, A. (2020). Dabarun gudanar da bincike na ilimi a kan Hausa. Government Printing Department.

Ado, A. da Ibrahim, S. (2021). Gudummuwar Gobirawa wajen bunƙasa Gundumar Malumfashi. A cikin Maishanu, I. M. da wasu (Masu Dubawa). Transformations in Gobir Kingdom. Amal Printing and Publishing Nig. Ltd.

Ado, A. (2021). Bunƙasar Hausawa daga rayuwar Maguzanci. A cikin Bello, A. da wasu (Masu dubawa). Algaita Journal of Current Research in Hausa Studies. 14 (2). Department of Nigerian Languages, Bayero University.

Aliyu, U. D. (2015). Introduction to Psychology of learning (Second Edition). Bala Isa Printing Press.

American Psychological Association (2020). APA 7 edition manual guide. Western Sydney University Library.

Bello, A. (2022). Ra'o'in arulin Hausa a aikace. Ahmadu Bello University Press Ltd.

Bello, A. (2021). Ƙamus na arulin Hausa a taƙaice da fassarar wasu kalmomin aruli daga Ingilishi zuwa Hausa. Ahmadu Bello University Press Ltd.

Bello, A. S. (2010). Dabarun Gudanar da Bincike a Hausa. Effective Media Services. Printers/Publishers

Bunza, A. M. (2006). Gadon Feɗe Al'ada. Tiwal Nigeria Ltd.

Bunza, A. M. (2017). Dabarun Bincike (Nazarin Harshe da Adabi da Al'adun Hausawa). Ahmadu Bello University Press.

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Charles, S. Et al (2020). Bryan school of Medicine Library. University of South California.

Dangambo, S. A. da Gusau, S. M. (2014). Waƙoƙin yabon Farfesa Abdulƙadir Ɗangambo. Century Research Publishing Ltd.

Discover Islam your birth right (bugu na 2) (2001). Charitable Book and Cassette Centre. www.discover-islam.net

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[1] SMCL, suna ne na wani Ɗakin Karatu (Library) da ke cikin wata Kwaleji a California, wato: Sanit Mary’s College of Calofornia Library

[2] Wannan bayani an samo shi a cikin takardun da Jami’o’i biyu suka samar a kan sabon tsarin APA na 7, wato Jami’o’in Purdue University, Purdue Online Writting Labcollege of Liberal Arts da kuma Western Sydney University.

[3] SMCL na nufin Saint Mary’s College of Califonia Library, wanda ke da adireshin Yanar-Gizo kamar haka:http:www.stmary’s.ca.edu/library.

[4] Farfesa Gobir, Y. A. Farfesan Hausa ne, fannin al’adun Hausawa, wanda yake koyarwa a Jami’ar Usmanu Ɗanfodiyo ta Sakkwato. Ya faɗi wannan zance a ranar 24, watan Mayu, 2023 (lokaci:9:29 na Yamma), a lokacin da yake yi wa wani ɗalibi jarabawar ƙarshe ta kammala digiri na biyu, a Sashen Harsunan Nijertiya, Jami’ar Umaru Musa Yar’adua, Katsina.

[5] Abin da ake nufi da Madogara (Bibliography) shi ne ayyuka masu kamanci da binciken da ake gudanarwa, amma ba a yi amfani da su ba a cikin matanin aiki (A duba UMYU,2011,sh.80 a karanta ƙarin bayani)