Gudanar Da Binciken Gamin-Dambiza a Hausa

SCHOOL OF EXTRA LESSONS IN HAUSA PG COURSES, KATSINA MOBILE EXTRA LESSON IN PG HAUSA COURSES

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)

Hausa people and Hausa students and stakeholders in Hausa studies are going to celebrate the “World Hausa Day” on 26^th August, 2026. As part of the contribution of the SCHOOL OF EXTRAR LESSONS IN HAUSA PG COURSES, KATSINA, we decided to present our contribution on motto of our studies. We are together in modern Hausa studies. Sani (2021), stated that: “Tuni kafafen intanet suka kasance wani bagire da ake rubuce-rubuce dangane da al’adu” (p. 74). This means that, studies in “Social Customs,” through the use of Internet, had been in exitance for a long time in our educational system throughout the world over. Then, why are we rejecting “Modern Hausa Research Methodology studies? Well, our school bent down in trying to give its contributions in Hausa studies, in a practical way, not in “hear-say.” Wishing you Happy Hausa Day! May Allah forgive all the departed souls of our noble Professor, Doctors, and all cadres, in Hausa studies. Amin. We still count on your prayers! Remain Digital!

Area of Present Studies:

The present lesson will concentrate on the types of Research Methodological Approaches in Hausa, as done in social and physical sciences, as follows:

Sources of the Present Lesson

This lesson was extracted from a book titled: Bincike na Gamin-Dambiza a Hausa. It is a draft book written by Professor Abdulrahaman Ado, which is currently going on pre-text dummy-preliminary examination, before real publication. All information in the book were drowned from the knowledge provided by writers, who wrote books or present papers or contributed their quoters in journals and magazines on Research Methodology: Methods, Techniques and Designs. The APA-7 (2020) In-Text Citations Styles were adopted to avoid plagiarism of knowledge.

Present Lesson Title

The title of the present lesson is: Gudanar da Binciken Gamin-Dambiza a Hausa.

As a contributor and a stakeholder in Hausa studies, you can as well, give your suggestions on how you think the topic can be. Your educational contribution (s), is our pride in this school. We tolerate educational criticism with due (deserving) contribution(s) as a back-up. If not, we will consider it as a “hear-say,” which cannot be incorporated in the book. Thank you for being with us. Below is the lesson in Hausa language:

1.0 Gudanar da Binciken Gamin-Dambiza a Hausa.

A wannan darasi, an fara da kawo bayani na sharar fage, don a fahinci madosar aikin. Haka kuma, an kawo samfuri na rubuta rahoto a kan madosar bincike irin ta “Gamin-Dambiza.” Bayan haka, an kawo bayanai a kan dabarun taciyar bincike ta amfani da Ihisa’iyoyin bincike, wanda aka yi amfani da Ihisa’iyya guda ɗaya, watau ta 1Ihisa’iyyar Kash-Cikin-Ɗari, aka warware ko tace tattararren bayani a kan wani bincike da aka yi a kan adabin Hausa. A yi amfani da taken (ko batun) binciken, aka samar da “Manufofin Bincike” da “Tambayoyin Bincike.” Hakazalika, an yi amfani da Ihisa’iyyar da aka zaɓa, aka tace ko warware “Tattararrun Bayanai” a game da binciken da aka gudanar. Daga ƙarshe, bisa taciyar da aka yi, aka fitar da “Sakamakon Binciken.”

1.1 Sharar Fage

Bincike, harshe ne keɓantacce wanda yake da tsarinsa na yadda ake gudanar da shi, wanda yake da keɓantattun kalmominsa, da tawagar kalmominsa, da jimlolinsa da ake amfani da su, a kowane sashe na muhallin da ake rubuta rahoton yadda aka gudanar da shi. Abin nufi, kamar yadda harshe yake da tsarinsa, da keɓantatun kalmominsa, da tawagar kalmominsa, da jimlolinsa, waɗanda ake amfani da su domin bayyana shi, to, haka shi ma bincike yake da su, waɗanda ake amfani da su domin siffanta kowane sashe da ɓangare nasa, na tsarinsa, waɗanda ake amfani da su a wajen rubuta rahoton gudanar da shi. A fayyace, ana nufin yana da nahawunsa, da tunani irin nasa, waɗanda ake amfani da su, a wajen gudanar da shi, da rubuta rahoton gudanar da shi, a kowane sashe da ɓangarorin gangar jikinsa, tun daga farkonsa, har ƙarshensa. (Salawu, 1999, sh. 5).

Don haka, a duk lokacin da za a gudanar da shi (bincike), ko za a rubuta rahoton gudanar da shi, dole ne a bi tsarinsa na yadda yake da yadda ake yin sa. Idan ba haka aka yi ba, to, za a kauce hanya, kuma za a shiga cikin gudanar da “shaci-faɗi” a game da shi, wanda hakan ne yake sanya a kai ga shiga cikin “ruɗani na ilimi.”

A bisa ƙa’ida ta ilimi, dukkan wanda yake son fahimtar wani harshe, dole sai ya koyi yadda yake da yadda ake yin magana da shi, da kuma sanin ƙa’idojin yadda yake da yadda ake amfani da shi. Saboda haka, duk wanda yake son ya fahimci (fahinci) yadda ake gudanar da bincike da rubuta rahoto a kansa, to, dole sai ya zauna, an koyar da shi, kuma ya koye shi, ta hanyar tuntuɓar waɗanda suka san shi, domin su yi masa bayani a kansa. Ke nan, babu “shaci-faɗi” a wajen koyon harshen bincike, a kowane fanni. Abin nufi, kamar yadda ba a yi wa harshe “shaci-faɗin ganin dama” a wajen koyonsa, haka ma bincike, ba a yi masa “shaci-faɗi” a wajen gudanar da shi, da rubuta rahoto a game da shi, don dole a bi tsarin yadda yake da yadda ake yin sa. Bunza (2017), ya bayyana cewa:

Ɗalibin bincike kamata ya yi ya san masana

 da suka shahara a bagiren bincikesa da ayyukan

da suka yi (sh. 1).

Ke nan, idan mutum (malami ko ɗalibi) bai san shi (bincike) ba, kuma yana son ya yi shi (bincike), to, wajibi ne ya koye shi a wajen masanan da suka san shi, kuma suna da ilimi a game da shi. Allah Maɗaukakin Sarki, a cikin Alƙur’ani, a cikin suratul Nahli, sura ta 16, aya ta 43, ya yi magana cewa:

Sai ku tambayi mutanen Ambato,

Idan kun kasance ba ku sani ba.

 (Gummi, 1985, sh.569)

Idan aka yi la’akari da wannan sura da aya, ana iya gane abin da Bunza (2017), ya nuna cewa, akwai matsala ta “rashin samun fitaccen aiki a cikin Hausa” a kan bincike (sh.ɗiɗ). To, idan ana son a warware wannan matsala, sai a tuntuɓi wasu masana ko ayyukan da suka dangance sh, a wani fannin, a yi aro, a mayar da shi na Hausa. Kazalika, ana iya shiga kafafen farauto ilimi, irin su litattafai da mujallu da takardun ƙara wa juna sani da “Yanar-Gizo” da sauran wasu “Ƙirƙirarrun Fasahohi na Giri” (Saƙago), irin su “ChartGPT” da “Meta AI” da “Google” da makamantansu, omin a fahinci yadda yake, da yadda ake gudanar da shi a duk duniya ta ilimi. Haka, shi ne ya fi, domin a kauce wa “Shaci-Faɗin Ilimi” da ake fama da shi a nazarin Hausa, da ya haifar da “rashin haɗin-kai” a tsakanin malamai da ɗaliban bincike a Hausa. Bunza (2017), ya nuna goyon bayan wannan ra’ayi, a cikin wani littafi nasa a game da “bincike,” a lokacin da ya ce:

Ayyukan duk na Ingilishi ne,

dole fassara kawai za a yi wa

wasu kai tsaye (sh. ɗiɗ).

Wannan shawara ta babban Shehun Malamin al’ada, kuma Shehun Malamin bincike, wadda take nuni da cewa, idan babu a Hausa, to, ana iya tafiya wasu fannoni na ilimi, a yi aro, a yafa. To, irin wannan shawara, ita ce aka bi, a wajen samar da wannan littafi, domin a kauce wa “shaci-faɗi.” Abin nufi, an tuntuɓi Mazhabar APA (2020) (Ra’i na 7, 2020), da wasu litattafai, da takardu, da mujallun da masana harkar bincike suka tofa albarkacin bakunansu a game da shi (bincike). An bi shawarar yin hakan domin a samar wa nazarin gudanar da bincike a Hausa, wata mafita, a bisa kiran da Bunza (2017), ya nuna, a lokacin da ya ce:

Ashe ya kyautu Hausa

ta fito da irin nata dabarun bincike

a gwama da na zamani domin ci

 gaban ilimi (sh. ɗɗ).

Wannan shawara ce mai kyau, wadda duk mai kishin Hausa, ya kamata ya bayar da goyon baya, domin a samar da littattafai na Hausa a kan bincike. A yau, babu haɗin kai a wajen zancen yadda ake gudanar da bincike, da rubuta rahotonsa. Ana son a samar da litattafan bincike waɗanda suka yi daidai da harshen bincike, ba bisa “shaci-faɗi” ba. Wannan rashin haɗin-kai, yana kawo rashin ƙimar malamai a idon ɗalibai. A irin haka, Shehun Malami, watau: Bunza (2017), ya sake cewa:

  Dole mu tashi tsaye

mu sama wa ɗalibanmu kayan aiki

 irin na zamani da zai dace da bincike

  na ilimin zamani (sh. ɗɗ).

 Wannan shawara ce mai kyau, wadda duk mai ƙaunar nazarin Hausa ya kamata ya yi na’am da ita. A yau, an shiga zamanin amfani da “Lambatattun Na’urorin Sadarwa na Zamani” (Modern Digital Information Technology), kamar irin su wayoyin hannu na Salula da Kwamfuta da makamantansu, waɗanda suke ɗauke da Manhajoji na “Ƙirƙirarrun Fasahohi na Mutum-Mutumin Giri” (AI) a cikinsu, masu taimakawa a wajen gudanar da bincike a cikin sauƙi. Wannan zamani ne, na kauce ma “Annobar Maguɗin Ilimi.” Kazalika, lokaci ne na “Ƙarancin Amfani da Takardu” (Paperless Era), wanda idan ba a bi zamanin ba, to, harkar gudanar da ilimin “gargajiya” na Hausa, za ta kasance cikin matsala.

To, ganin irin wannan gargaɗi na Baban Shehun Malaminmu, aka tsaya, aka tsara wannan aiki bisa manufar bayyana yadda ake gudanar da bincike da rubuta rahotonsa a nazarin Hausa, bisa tsarin zamani wanda ake bin madosar: “Gamin-Dambizar Bincike” (Miɗed Research Metodology). Abin nufi, masana harkar gudanar da bincike da rubuta rahotonsa, sun bayyana cewa, akwai nau’o’in madosa (madososhi) (Approaches) na gudanar da bincike da rubuta rahotonsa iri uku: Madosa ta farko, ita ce wadda ake yin bincike bisa tsari na “Siga ta Inganci” kawai, ba tare da amfani da lambobi ba (Ƙualitatiɓe Research).[1] Abin nufi, madosa ce wadda ake yin amfani da “gogewa” ko “iyawa,” a wajen tattara bayanai da warware su. Madosa ta biyu, ita ce wadda ake yin amfani da “siga ta lambobi” (Ƙuantitatiɓe Research), a wajen tattara bayanai da daddale su ko warware su. Madosa ta uku, ita ce wadda ake haɗe madososhi ko salale guda biyun, watau “Sigar Gamin-Dambiza” (Miɗed Researches), a wajen tattara bayanai da warware su (APA-7, 2020, sh.4-5; Kothari, 2004, sh. ɗɓ; Litosseliti, 2018, sh.4; Hogan, 2006, sh. 288).

To, shi wannan binciken, an gudanar da shi bisa madosa ta uku ta “Gamin Dambizar Dabarun Gudanar da Bincike da Rubuta Rahotonsa” (Miɗed Research Methods). Ita wannan madosa, ta bayar da bayani a kan gudanar da bincike a bisa tubar “Inganci na (ta) Gogewa” (Ƙuality), da kuma wanda ake yin amfani da “Lambobi” (Digital). To, abin nufi a nan, idan aka haɗa madososhi biyun a cikin littafi ɗaya, ai, an samu madosa ta ukun, kenan. Abin nufi, ita ce wadda wasu masana harkar gudanar da bincike da rubuta rahotonsa suka kira da sunan, ta: “Gamin Dambiza” (Miɗed Methods). Bincike ya tabbatar da cewa, yawancin bincike-binciken da ake gudanarwa a Hausa, irin wanda ake nuna gogewa ne, amma, akan yi amfani da lambobi, a sanya sakamakon bincike a cikin jaddawalai. In dai an yi haka, to, ai, an shiga cikin “Lambataccen Bincike” (Digital Research).

Wata hujjar ɗaukar biyun (ta Gamin-Dambiza), ita ce, kusan dukkan masana a kan harkar bincike, sun nuna cewa, kowane nau’i yana da salon da ake gudanar da shi, wanda suke da bambanci da juna. Haka kuma, a nazarin Hausa, a zamanin yau, na ƙarni na 21, ana gudanar da bincike-bincike waɗanda suka dangancin yin bayani kawai (na inganci), da kuma waɗanda ake yin amfani da lambobi. Yin binciken da ake yin amfani da lambobi a nazarin Hausa, zamani ne ya kawo shi, ga masu “ƙwazo” da “naci” da “gogewa” da “ƙwarewa” a wajen shiga cikin “Yanar-Gizo” da amfani da “Ƙirƙirarriyar Fasahar-Giri ta Zamani” ta “Mutum-mutumi na Giri” (A.I.) (Saƙago) da amfani da “Lambatattun Na’urorin Sadarwa na Zamani” (Modern Digital Information Technology Gadgets), domin aiwatar da shi. Shi fa nazarin Hausa, “ba Baƙuyen nazari ba ne,” don haka, yana tafiya tare da zamani. Kenan, yin bincike wanda ake bin salale guda biyun, zai fi dacewa da a yi shi a cikin wannan littafi, domin a fitar da “A’i daga (gonar) roogo.”

Bayan haka, a wannan littafi, an bi salo na wa’azi, irin na addinin Musulunci a ƙasar Hausa, wanda, a duk inda aka kawo rahoto ko bayani na fasahar wani masani, ana kawo tushe na wurin da aka samu rahoton ko bayanin, na fasahar wani. Shi ma irin wannan tsari, tsari ne da ya yi daidai da na Mazhabar APA (2020) (Ra’in APA-7). Shi ma Bunza (2017), ya goyi bayan irin wannan tsari, a lokacin da ya ce:

Ɗauko wani bayani daga wani harshe

a fassara shi cikin aiki, ba tare da an nuna

wurin da aka ciro shi ba, sata ce babba (sh.18).

To, wannan littafi, an tsara shi a bisa wannan tsari na bayar da “tushen bayani” (In-Teɗt Citations), domin a kauce wa “satar fasaha,” don haka ne ma aka tsara shi, bisa tsarin zamani na Mazhaba, wadda aka bi tsari na Mazhabar APA (2020) (Ra’i na APA- 7), na shekarar 2020. Abin nufi, an bi zamani irin wanda ake hujjantar duk abin da aka yi nazari, dangane da gudanar da bincike, a bisa ma’aunin Mazhabar APA (2020) (Ra’i na APA-7). Kazalika, wuraren da ba a samu daga Mazhabar ba, sai aka yi tsokaci daga “wasu masana wannan fanni na bincike,” waɗanda suka yi aikinsu a cikin harsunan Hausa da Turanci (Ingilishi), kuma waɗanda suka yi aikisu wanda yake da danganta da wannan zamani na ƙarni na 21.

Kazalika, wannan bincike, littafi ne wanda aka tsara shi a cikin fasali irin na koyo da koyarwa, ta yadda ɗalibai, da wasu masu karanta shi, za su ji kamar ana koyar da su tsare-tsare na gudanar da bincike da rubuta rahotonsa, a Hausa, a cikin tsari na wannan zamani. Alal misali, wannan ne ya sanya, ko a karatun da ake yi, a cikin makarantun allo (ta toka), ake da tsari irin na koyar da ɗalibi, da daddaƙa masa shi (karatun da ake koyar da shi), ta yadda zai karanta Alƙur’ani mai tsarki, ko da kuwa ya san haruffansa, ya iya karata su sosai. Abin nufi, ko da ɗalibi ya fahimci haruffan Larabci, to, dole sai ya bi tsari na koyar da shi (Alƙur’ani), tun daga matakin “malo,” ya kai ga “ƙolo,” da “ɓalla,” har zuwa ga “titiɓiri.” Shi ma titiɓirin, sai “gardi” ya daddaƙa masa, wanda shi kuma, sai “malam” ya sanya baki, domin ya kai ga zama “alaramma.” Babu yadda za a yi “alaramma” ya kai “gwani,” sai “gangaram” ya gyara masa. Ba haka kaiwa ɗalibi zai kai zuwa matakin karatu na “gangaram” ba, sai duk shakku na fargabar karatu sun fice daga gare shi, ta hanyar yin ladabi, ya koyi dukkanin abubuwan da ake son a koya na “taƙara.” Hausawa na cewa: “Gangaram” ka fi gwani! Me ake da gwani, ciki duk shakku?” Don haka ne ma, ake cewa: “Gangaram makullin ilimi, kowa ya kai gareka, ya kulle” (Ado, 2014, sh. 80-82). Sha’awa ta albarkar koyo da koyarwar take sanya mutum ya dage, ya fahinci ilimi, don ya amfana.

 

1.2 Samfurin Bincike na Gamin-Dabiza a Adabin Hausa

A wata ƙasida da wannan makaranta ta taɓa yi, an yi nazarin lambatar binciken Hausa da aka gabatar da shi a kan al’adun Hausawa. A wannan binciken, an yi nazari a kan yadda ake iya lambatar da binciken da aka gabatar a kan adabin Hausa, bayan an gudanar da shi a salon a sigar bincike irin na nau’in madosa ta inganci

A wannan sashe, an kawo misalai na yadda ake rubuta binciken da aka riga aka gudanar da shi a cikin siga irin ta inganci, amma, aka lambatar da shi, bayan an gama gudanar da shi. A cikinsa, an fara da kawo bayani na dabarun taciyar bincike, sannan aka kawo sunaye na nau’o’in ihisa’iyoyin da ake amfani da su a wajen warware ta daddale ko tace bayanan da aka tattara.

1.2.1 Dabarun Taciyar Bincike (Data Analysis Techniƙues)

Wannan ƙaramin take (batun bincike), yana a ƙarƙashin babi na uku (watau Dabarun Gudanar da Bincike)[2]

 Idan ɗalibi a ya zo a nan, a ƙarƙashin wannan ƙaramin take (batu), ana son ya bayyana irin dabarar da ya bi, ko zai bi, a wajen yin taciyar bincikensa. Abin nufi, idan bincikensa nau’i ne na “Bayanin Inganci” (Ƙualitatiɓe), to, sai ya bayyana. Idan kuma, bincikensa irin nau’i ne wanda ake amfani da lambobi (Ƙuantitatiɓe), sai ya bayyana. Ba haka nan kawai zai shiga babi na uku, ya yi “shac-faɗi,” ya ce: “Ginshiƙan Bayanai,” ba, ya yi ta zuba abin da ba shi ake yi ba, ya ce, haka ake rubuta rahoton gudanar da bincike a babi na uku ba. Dole a bi tsari na yadda yake a ci tsari irin na duniyar bincike.

 To, shi wannan bincike, an tsara shi ga ɗalibai masu son yin a mafani da lambobi, da waɗanda ba za su yi amfani da lambobi ba, a bincikensu (Miɗed Methods). An bayar da himma a wajen “Gamin-Bambiza” (Miɗed Methods), a wajen bayar da misalai, domin ya fi daɗi da sauƙin gudanarwa.

1.2.1.1 Me ake nufi da Dabarar Taciyar Bincike?

 Dabarun taciyar bincike na nufin, wata “dabara” ko “salo” wanda mai gudanar da bincike (kamar ɗalibi ko malami), zai yi amfani da shi (ita) ko ya yi amfani da shi (ita) a wajen “warware” (analysing) (wani) “tattararren” (tarin) bayani (ko bayanai) (data), waɗanda aka riga, aka samar. Abin nufi, wata hanya da ake bi (ko mai bincike zai bi) a wajen “tace” (daddale ko warware) tattararren bayani ko bayanai (un-cooked data), domin bayar da sakamako (ko wani bayani) a game da abin da aka yi bincike a kansa (Akuezuilo, 1993, sh.74). To, ana warware ko tace, tattararren bayani, ta amfani da kayan aiki (na yin taciya), irin na Ihisa’iyyoyin Bincike (Statistics). Abin nufi, a binciken da aka yi amfani da lambobi, kuma aka tara bayanai a game da binciken a cikin lambobi, to, ana amafani da Ihisa’iyya (Statistics), a matsayin kayan aikin yin taciya, a tace ko warware wannan tararren bayani, domin a samu sakamakon binciken da aka yi, aka tara bayanai a game da shi.

1.2.1.2 Me ake nufi da Ihisa’iyyoyi?

Wannan kalma ta “Ihisa’iyyoyi,” jam’i ce ta kalmar “Ihisa’iyya” (Tilo). A cikin harshen Turanci (Ingilishi), kalmar tana nufin “Statistics,” wadda Hornby (2010), ya bayyana ta (watau kalmar a matsayi wani “tattararren/tararren bayani wanda ake nunawa a cikin lambobi (1459). Su kuma su: Newman da Newman (2020), suka fassara a matsayin “Ilimim Ƙididdiga” (sh.562). Ita kuma Malama E. M. Rimmer (1951), kamar yadda aka bayyana a cikin Ado (2020), ta ce kalmar “Statistics” tana nuni da “Ƙidayar Adadi” (na lambobi) (sh.8). Kazalika, Ado (2020), ya bayyana kalmar a matsayin “Ma’auni na Warware ko Tace Ƙididdigar Lissafi” (sh.8). To, amma, sai kuma, Ado (2020, sh. 8), ya lalubo fassarar kalmar ‘Statistics” daga Ƙamusun harshen Larabci na Baalbaki da Baalbaki (2014), wanda suka fassara kalmar a matsayin “Ihsaa’iyyat” ((احصاأيات da kalmomin: “Ilimin Ƙididdiga” (علم الإحصاع) (sh.903). To, a wannan littafin, an ɗauki fassarar “Statistics” a matsayin “Ihisa’iyya,” don a kasance, an samu kalma ɗaya. Baya ga haka, an ɗauki kalmar, domin a yi nuni ga masana ilimin gudanar da bincike da rubuta rahotonsa, cewa, Allah Ya riga, Ya yi maganar zamani da zai zo, wanda za a fahimci zance na Allah, wanda Ya ce: Ya tsara komai a cikin “kididdiga” ko “lambobi na ƙidaya.” Ke nan, ba ya ga “Lambatattun Na’urorin Sadarwa na Zamani,” waɗanda Turawa suka samar, a tsarinsu na kimiyyar wannan zamani na ƙarni na 21, shi ma bincike, ya zama wajibi, ya kasance an tsara kowane babi da shashensa, a cikin lambobi.

Manazarta na iya duba Alƙur’ani Mai Girma, a Suratul Jinni, sura ta 72, aya ta ashirin da takwas (28), za su ga inda Allah Yake cewa:

وأحص كلّ شىء عد دا

(Kuma Ya lissafe dukkan kome da ƙididdiga)

(Gummi, 1985:1277)

Wannan lissafi da ƙididdiga, ta shafi komai da ake yi a duniya, har ta tsarin rubuta rahoton bincike. Don haka, kowane take (ƙarami ko babba), dole ne a sanya masa lambarsa. Idan aka yi haka, an dace da zamanin da muke ciki lambatar da lamurra (digital era).[3]

 

1.2.1.3 Ire-iren Ihisa’iyyoyi (Statistics) da ake Amfani da su wajen “tace” ko “daddale”

 ko “warware” bayanai (data), a Hausa

To, a bisa binciken da aka yi, kuma kamar yadda a ka koyar da marubucin wannan littafi, a kwasa-kwasai masu lambobi PGDE: 711 (Statistics in Education) da EDU:701 (Statistics for Educational Research), an nuna cewa, akwai rukunnai ko manyan kaso biyu, na Ihisa’iyoyi, kamar haka: Ihisa’iyyar Bayani (mai fasaltawa ko siffanta bayanan da aka tattara, bayan an gudanar da bincike) (Descriptiɓe Statistics), da kuma Ihisa’iyyar Zartar da Hukunci (Inferential Statistics) (Akuezuilo,1993, sh.74; Ado, 2020, sh.78).

1.2.1.3.1 Ihisa’iyyar Bayani

A harshen Turanci (Ingilishi), ana kiran irin wannan Ihisa’iyya da sunan “Descriptiɓe Statistics.” A harshen Hausa, an fassara ta a matsayi “Ihisa’iyyar Bayani.” Ita wannan Ihisa’iyya, aikinta shi ne bayar da bayani (ta hanyar fasaltawa ko misaltawa ko siffantawa), a kan abin da ake bincike a kansa. A harshen Larabci, ana kiranta da sunan: “وصفي / تصويري” (Baalbaki da Balbaki (2014, sh.264). Babban aikin wannan Ihisa’iyya shi ne ta bayyana siffofi na tattararren bayanin da aka samar a game da wani bincike. Ke nan, ita wannan Ihisa’iyya, ta taƙita a kan bayar da bayani a kan abin da aka samar na bayanai na wani bincike da aka gudanar. Bayanan za su kasance a kan kashi-cikin-ɗari ko matsayin wani abu a cikin abin da aka samar kamar na yawan aukuwar abu ko na tsakiya a cikin jerin abubuwan da makamantansu (Ado, 2020, sh. 89). Alal misali, idan ɗalibi yana gudanar da bincike a kan halayen wasu mutane (ko dabbobi ko ƙwari ko tsuntsaye da makamantansu), ko kuma yana yin bincike a kan wani abu da yake son ya gano ko nemo ko samo bayani a kan “ƙimarsa” ko “ingancinsa,” ta hanyar auna yawan mutanen da suke son sa, ko ƙarancin yawan mutanen da suke son sa, ko yarda da wani ra’ayi nasa, to, ana iya yin amfani da Ihisa’iyyoin da suke a cikin wannan babban rukuni, masu bayar da bayani, domin fitar da sakamon binciken da aka yi. Misalan Ihisa’iyyoyin da suke a ƙarƙashin wannan babban kaso, sun haɗa da Ihisa’iyyar Kashi-Cikin-Ɗari (Percentage) da Ihisa’iyyar Awon Fitar da Matsayi (ko wuri/muhalli) (Measures of Central Tendency/ Measure of Location) da kuma Ihisa’iyyar Awon Bazuwa (ko Yaɗuwa) (Measures of Dispersion).

To, amma, a wannan darasi, za a ɗauki guda ɗaya, a fayyace yadda ake yin aiki da ita a nazarin Hausa, domin tabbatar ingancinta da sauƙinta a wajen gudanar da bincike. A nan ƙasa, an ɗauki Ihisa’iyyar Kashi-Cikin-Ɗari (Percentage Statistics), kamar haka:

1.2.1.3.1.1 1Ihisa’iyyar Kash-Cikin-Ɗari

Wannan Ihisa’iyya ce, wadda ta samo sunanta daga harshen Turanci (Ingilishi), watau “Percentage.” An fassara sunan zuwa harshen Hausa, a matsayi “Kashi-ciki-Ɗari” ko “Kashi-daga-Ɗari.” (Newman da Newman, 2020, sh.494; Skinner, 2007, sh. 126; Longman, 2003, sh.488). A cikin harshen Larabci, an fassara ta a matsayin “)"نسبة مئوية \ عمولة في المئةBaalbaki & Balbaki, 2014, sh.672).

 Ita wannan Ihisa’iyya, tana da sauƙin al’amari, wadda ɗalibai za su iya amfani da ita domin bayyana bincikensu a cikin sauƙi, a kan al’adun Hausawa ko adabin Hausa ko harshen Hausa. Tana da “Mu’adala” (Formula) (wadda ake amfani da ita, idan ana son a gane ko a fahinci bayani a kan fasali ko siffar abu, ko yawansa a cikin ɗari, a kan tattararen bayani da aka tara ko aka samar). A harshen Larabci, an fassara ta da: “صيغة\ صيغة طبية”, mai sauƙin rubutawa, watau ɗ 100 (Ado, 2020, sh. 90; Akuezuilo, 1993, sh.24). Wannan “Mu’adala” ce wadda take fasalta ko bayar da bayani a kan siga ko halayya, a kan bayanan da aka tattara (data), a kan wani bincike da aka yi. Abin da take nufi, shi ne: A tattara bayanai na yawan abu (ɗ), a samar da jimillarsa, sannan a raba jimlarsa da tattararren bayani na kowanne kashi, sai kuma yi shi sau ɗari. Bari a bayar da misali:

 A wani bincike da wani ɗalibin adabi ya gudanar, mai taken “Halayyar Dabbobi a cikin Adabin Baka na Hausa.” Shi wannan bincike ne da aka gudanar a madosa ta nau’in bincike irin na “Inganci” (Ƙualitatiɓe Research), to, amma, ana iya daddale shi, a sake yi masa kallo na ilimi, a sanya shi a bisa mizani na lambobi (Ƙuantitatiɓe Research), a mayar da shi a matsayin bincike irin na: “Gamin-Bambiza,” (Miɗed Research), kamar haka:

a) Manufofin Bincike

Binciken yana da manufofi kamar haka:

Da farko, babbar manufar wannan bincike, ita ce a bayyana [4] (wa mutane) ire-iren siffofi na halaye na dabbobin ƙasar Hausawa, ta amfani waƙe-waƙen da mawaƙan baka na Hausa suke yi.

Haka kuma, wata manufar ita ce, a fayyace (wa mutane)[5] dabbar da aka fi kwarzanta siffarta a cikin waƙoƙin baka na Hausa domin gane matsayinta da ƙimarta a idanun Hausawa.

Daga ƙarshe, ana son a fasalta (wa mutane) dangantakar ƙimar da mawaƙan baka na ƙasar Hausa suke yi ga na halayyar dabbobi ga mutane ta amfani da waƙoƙinsu na Hausa?.

b). Tambayoyin Bincike

Wannan bincike, yana da wasu tambayoyi da ake son amsawa ( ko bayyanawa), ta amfani da tattararren bayani da aka samar a cikin lambobi, a game da halayyar dabobin ƙasara Hausa, kamar haka:

Ta yaya mawaƙan baya suke iya bayyana halayen dabbobi su ga mutanen duniya ta hanyar da za a iya fahintar yadda suke da yadda ɗabi’unsu suke?

Ta waɗannan hanyoyi ne mawaƙan baka na Hausa za su iya fayyace wa mutane dabbar da ta fi kwarjini a idanun Hausawa ta yadda za a iya fahintar matsayinta a cikin al’ummar Hausawa?

Me ya sanya mawaƙan baka na Hausa suke danganta ƙimar halayyar dabbobi da ta mutane ta amfani da waƙoƙinsu na Hausa?

c) Warware Tattararrun Bayanai.

Bayan kamala binciken, ana samu bayanai a kan kowace dabba na yawan ambaton siffarta da wasu mawaƙan baka na ƙasar Hausa suka yi kamar haka:

Jaddawali na 1. Yawan Ambaton Halayyar Dabbobi daga Mawaƙan Baka na

 Hausa.

Dabbobi	Shata	Ɗan’anace	Ɗanƙwairo	Ɗa’indo	Jimilla
Kura	20	10	05	07	42
Giwa	25	20	20	05	70
Damisa	20	05	10	05	40
Zaki	25	15	25	10	75
Jimilla	90	50	60	27	227

 Wannan tattararren bayani ne (data) da aka samo daga binciken da aka yi a kan yawan ambaton da mawaƙan baka na Hausa suke yi ma dabbobin ƙasar Hausa a cikin waƙe-waƙensu na yau da kullun. A binciken, an ɗauki dabbobi guda huɗu kawai. Haka kuma, an ɗauki mawaƙan baka na ƙasar Hausa guda huɗu kawai, a matsayin samfurin waɗanda za su wakilci sauran Dabbobi, da sauran mawaƙa.

d). Fitar da Matsayi na Ƙimar Kowace Dabba a Kashi na cikin Ɗari

To, idan ana son a bayyana matsayin dabba, na ƙimarsa da matsayinta a idanun Hausawa, ana iya yin amfani da Ihisa’iyyar “Kashi-cikin Ɗari” domin a tace wannan tattararren bayani da aka samu a sakamakon binciken da aka samo ko bincike. Matakan yin taciyar bayanin zai kasance kamar haka:

e). Mu’adalar Ihisa’iyyar Kashi-Cikin Ɗari= ɗ 100.

i) Tara Jimillar Kowace dabba= =

ii. Tara Jimillar duka Dabbobi=

f) Alƙalumman Lissafi:

i) Jimillar Kura=JK= 42

ii. Jimillar Giwa=JG=70

iii. Jimillar Damisa=JD=40

iɗ. Jimillar Zaki=JZ=75

Idan aka lura a nan, kowac dabba an bayar da taƙaitaccen sunanta, da tattararren yawa ambaton da ta samu na mawaƙan baka, a kanta. Kowacce dabba, an rubuta yawan da ta samu. To, yanzu sai yin amfani da “Mu’adalar Ihisa’iyya” ta “Kashi-Cikin-Ɗari,” kamar haka:

i) JK= 42÷227=0.19ɗ100=18%

ii. JG=70÷227=0.31ɗ100=31%

iii. JD=40÷227=0.18ɗ100=18%

iɗ. JZ=75÷227=0.33ɗ100=33%

Wannan lissafi yana yin nuni da yawan ambaton da mawƙa baka na Hausa suke yi ga dabbobin ƙasar Hausa a cikin waƙoƙinsu na baka na Hausa

 

 Jaddawali na 2. Yawan Ambato a Kashi-Cikin Ɗari

Yawan Dabbobi	Kura	Giwa	Damisa	Zaki	Jimilla
Yawan Ambato	18%	31%	18%	33%	100%

 

e). Bayyanar da siffa da Halayen Dabbobi ta Amfani da Surar Ihisa’iyyar Bincike

To, da yake harkar ce ta amfani da lamboni, ana iya sanya wannan jaddawali a cikin sura ko taswira ta hoto, domin a ga yawan ambaton da mawaƙan baka na Hausa suke yi wa dabbobi, domin fito da siffarsu ta halayensu, kamar haka:

Wannan tswira ta sama, tana yin nuni da yawan ambaton sunayen dabbobin ƙasar Hausa daga bakin mawaƙan baka na ƙasar Hausa

 g). Sakamakon bincike:

Yanzu za a yi amfani da tambayoyin bincike domin a masa su a matsayin sakamakon da wannan bincike ya samar kamar haka:

Tambaya ta 1: Ta yaya mawaƙan baya suke iya bayyana halayen dabbobi ƙasar Hausa ga mutanen duniya ta hanyar da za a iya fahintar yadda suke da yadda ɗabi’unsu suke?

 Amsar ita ce: Mawaƙan baka na ƙasar Hausa sukan yi amfani da waƙar baka, domin su yayata halayen dabbobin ƙasar Hausa ga mutanen duniya. Ita waƙa, abu ce wadda kusan kowa yake ji, kuma yake saurare a kusan kowane lokaci, kuma yake jin daɗinta. Ita ce abu ta kusa da za ta iya ɗebe wa mutanen duniya kewa, da cire masu tunani a cikin hanzari, domin su samu kwanciyar hankali. Don haka, abokiya ce ta zaman tare. Wannan ne mawaƙan baka na Hausa suka sani, har suka yi amfani da su, suka daddage suna ta yin waƙoƙi, wanda aka samu jimilla mai yawan da, a tsakanin mawƙa huɗu kawai, har suka kai ga ambaton dabbobi har sau 100%, wanda yake a matsayin kashi ɗari, a cikin ɗari. Ke nan, kusan kowane mawaƙin baka na Hausa, yana ambatar sunaye, siffofi, da kuma halayen dabbobi a cikin waƙarsa.

Tambaya ta 2: Ta waɗannan hanyoyi ne mawaƙan baka na Hausa za su iya fayyace wa mutane dabbar da ta fi kwarjini a idanun Hausawa ta yadda za a iya fahintar matsayinta a cikin al’ummar Hausawa?

Amsar wannan tambaya, ita ce: Mawaƙan baka na ƙasar Hausa, suna yin amfani da waƙarsu ta baka, ta hanyar yin amfani da wasu lalale na “kwarzantawa” da “kushewa” waɗanda suke sanyawa a gane ko a fahimci dabbar da ta fi ƙima da kwarjini a idanun mutane ko wadda take da halayyar ƙasƙanci a idanun mutane. Wannan kan sanya a iya fahintar matsayinta a cikin al’ummar Hausa. Alal misali, binciken da aka yi, ya nuna cewa, damisa da kura, Dabbobi ne waɗanda halayensu ba su cika kwarjini ba a tsakanin al’ummar Hausa, domin mawaƙan baka na Hausa ba su cika ambatonsu ba, a cikin waƙoƙinsu ba. A cikin kashi, cikin ɗari, an ambace sau 18% kawai. Su kuwa, su giwa da zaki, an ambaci kowane sau 31% da 33% a cikin ɗari. Wannan yana nuni da cewa, zaki ya fi ƙima ta daraja fiye da duk wasu dabbobin ƙasar Hausa. Daga ita kuwa, sai giwa. Sauran, ba su da Daraja sosai a idanun Hausawa.

Tambaya ta 3: Me ya sanya mawaƙan baka na Hausa suke danganta ƙimar halayyar Dabbobi da ta mutane ta amfani da waƙoƙinsu na Hausa.

Amsar wannan tambaya tana da sauƙi. Amsar ita ce, mawaƙan baka na Hausa, suna danganta siffofi da halayen dabbobi da na mutane, a cikin waƙoƙinsu na Hausa domin nuni da irin darajar da mutum yake da ita a ƙasar Hausa. Alal misali, idan mawaƙa suka cika ambatonka a matsayi zaki, to, wannan yana yin nuni da cewa kana da Daraja, domin alƙalumman lissafi sun nuna cewa, mawaƙan baka na Hausa, sun ambaci zaki har sau 33%, a cikin kashi na ɗari. Kazalika, a ɗaya haujin, idan suka cika ambaton mutum a matsayin kura ko damisa, yana nuni da cewa, kana da halayya maƙasƙanciya, domin alƙalumman lissafi sun nuna cewa, a cikin mawaƙan baka na Hausa, guda huɗu, an ambaci sunayensu sau 18%, a cikin ambato 100%

Haka kuma, suna yi ne, domin nuni da fifikon halayya. Abin nufi, kamar yadda, wasu dabbobi, irin su zaki da giwa suke da halaye maɗaukaka, to, haka ma, idan aka danganta mutun da halayensu, ana nuni da cewa, suma sun da halaye maɗaukaka da ake so, a cikin jama’arsu, idan aka yi la’akari da yawan ambaton da aka yi masu, na kashi 31% na giwa, da kashi 33% a cikin ɗari na zaki. Idan kuwa aka danganta su da halaye irin na kura da damisa, ana nufin, halayensu ba su cika ƙima ba. Kila ma, mugayen halaye garesu, shi ya sa ba a cika ambatonsu ba, domin a cikin 100% (ɗari) , kashi sau 18% kawai aka ambace su, a cikin shahararrun mawaƙan baka guda huɗu na ƙasar Hausa.

  Neman Afuwa

Shi ilimi, idan aka riga aka yi shi, to, ɓoye shi yana iya ja wa mutum shiga cikin wutar Jahannama. Allah Ya kiyaye mu. Idan kuwa aka bayyana shi, to, an samu mafita da fatan samun Alljannar Firdausi. WWannan makaranta tana neman afuwa ga duk wanda yake jin cewa, aikin da muke yi ma nazarin Hausa, bay a so. A yi haƙuri! DaAllah bai ƙaddari an yi ilimin ba, da ba a ce uffan ba! Amma, muna roƙon wanda ya ji abin bai yi masa ba, ya kawo nasa, mu za mu yi amfani da shi, mu amfana, mu samar ma ɗalibanmu mafita ta zamani. Adu-Ubaida Sani, watau Sani (2021), shi ma ya nuna cewa, zamani ne ya kawo yin amfani da “Yanar-Gizo” (Intanet), a cikin harkokinmu na ilimi. Don haka, ana shawarta a saki “halayyar riƙau,” a saki ganye, a kama reshe. Zamani fa riga ne (ce), idan ya zo, tilas ake bin sa, ko kuma a waske wa mutum. Allah Ya tsare mu.

 

---

[1] Shi bincike irin na “bayanin inganci” shi ne wanda ba a yin amfani da lambobi ko wasu aune-aune (ko gwaje-gwaje) na mizani (ko mizanen) awon ɗakin bincike. Shi irin wannan bincike, ana gudanar da shi domin a fahimci abin da ake bincike a kansa, ba tare da yin amfani da lambobi ba, sai dai ta hanyar bayani kawai, bisa gogewar da aka samu a wajen gudanar da binciken. Mai bincike kan iya shiga cikin fagen da ake aikata wani abin da yake bincike a kansa, domin ya lura da yadda ake gudanar da shi, ba tare da lissafa ɗabi’un da ake yi, a wajen gudanar da shi ba. Yawanci, an fi gudanar da irinsa a binciken da ake gudanarwa wanda ya danganci halayyar zamantakewar al’umma.

[2] Darasin “Babi na Uku” (Research Methodology), shi ne darasin da wannan makaranta ta yi ma ɗalibanta, a darasin da ya gabata. Idan ɗalibi na son ya gane abin da ya haɗa wannan da babi na uku, sai ya waiwayi darasin da aka turo masu, wanda ya gabata.

[3] A yi waiwaye, a duba darasin da ya gabata wanda aka yi a kan “Babi na Uku,” za a ga bayanai a kan yadda kowane take (batun bincike), babba ko ƙarami yake ɗauke da lambarsa. A harkar gudanar da bincike, kowane take yana da lambarsa.

[4] A tsari na harshen bincike, akwai kalmomin da ake amfani da su, waɗanda suka keɓantu da “manufa” ko “muradin” bincike kawai. Su ne ake kira da sunan kalmomin aikatau masu nuna “aiwatarwa,” (aikatau-aiwatau), waɗanda, kalmomi ne masu nuna yin wani “takamaiman” aiki (Specific) da ake son gudanar da shi (Hornby, 2010, sh.13). Shi kuwa Muhammed (1990), ya fassara su da sunan kalmomi masu nuna “Aukuwa” (sh. 1). Su kalmomin, ba a yin amfani da su a wajen bayyana “dalilin” bincike, kamar yadda wasu suke yamutse su, a tsakanin “dalili” da “manufa” (ko muradin) bincike. Ya zama wajibi ga malamai da ɗailiban Hausa sus an da wannan, su kuma fahince su. A duba: https://study.com da https://dreɗel.edu

[5] An yi amfani da kalmomin “wa mutane,” domin su kalmomin da ake amfani da su, ba su nuni ga “zuwa wajen mai bincike,” sai da can waje daga wurinsa (Motion away from the speaker). Su kuwa, masu nuna “dalilin bincike,” suna nuni da “tahowa zuwa ga mai bincike” (Motion toward the speaker) (Allah Ya ƙara wa Faefesa Amfani, A. H. rufin asiri da fatan gamawa lafiya, domin a wurinsa aka koyi wannan ilimi na “Aikatan Hausa masa Daraja guda bakwai” (Hausa Seven Garde Verbs)