Mamayar Harshe a Nijeriya: Nazari a Kan Harshen Karai-Karai Da Hausa

Citation: Abubakar, I. and Jannare, H. A. (2026). “Mamayar Harshe a Nijeriya: Nazari a kan Harshen Karai-karai da Hausa.” In Ɗunɗaye Journal of Hausa Studies, Vol. 04, No. 01, Pp. 10 – 15. www.doi.org/10.36349/djhs.2026.v04n01.002.

MAMAYAR HARSHE A NIJERIYA: NAZARI A KAN HARSHEN KARAI-KARAI DA HAUSA

Na

Ishaku Abubakar, PhD
Department of Hausa,
Umar Suleiman College of Education Gashu’a, Yobe State

And

Hajjagana Adamu Jannare
Department of Hausa,
Umar Suleiman College of Education Gashu’a, Yobe State

Tsakure:

Kamar yadda taken ya nuna, “Mamayar Harshe a Nijeriya: Nazari a kan harshen Karai-Karai da Huasa” Manufar ita ce tunatarwa da jan hankali ga hukumomi da jagororin harshen kan yadda Hausa ta mamaye harshensu. Baya ga haka, ta yi amfani da lurar gani-da-ido da rubutattun bayanai da tattaunawa da mutane goma sha ɗaya a matsayin hanyoyin tattara bayanai domin samun ingantattun bayanai. An ɗora wannan aiki a kan ra’in Phillipson, R.L (1992) ra’in Babakeren Harshe (Linguistic Imperialism). Haka nan, takarda ta bayyana dalilai da suka haifar da babakeren. Daga cikin dalilai da suka haifar da babakere akwai rashin koya wa yara harshen uwa da halin ko oho dangane da harshen uwa da tasirin addini da auratayya da wayewa ko ƙauyanci na rashin amfani da harshen uwa da rashin koyar da harshen al’umma a makarantu da rashin amfani da harshen wajen gudanar da taruka. Har wa yau, takarda ta bayar da shawarwari kan iyaye su riƙa koya wa yara harshensu da amfani da harshen al’umma wajen gudanar da taruka da koyarwa a makarantu da sanya kishin harshen uwa ga yara da sauransu. Daga ƙarshe, sakamakon bincike ya nuna Hausa ta mamaye harshen Karai-Karai da kaso sittin (60%), Ke nan za a iya cewa harshen ya ɗauko hanyar ɓacewa wanda za ta iya kai shi ga mutuwa matuƙar mahukunta da jagororin harshen ba su ɗauki matakan kariya da suka dace ba,

Muhimman kalmomi: harshe, babakere, Hausa, Karai-Karai, amfani

1.0 Gabatarwa

Mamaya ko babakeren harshe wata matsala ce wadda ta zamo Ruwan-dare a Nijeriya, sannan ba ta samu kulawa na musamman ba daga gwamnatoci ko mahukunta ko jagorori na majiya harshen. Wannan matsala ta shafi ƙananan harsuna wadda harshen Karai-Karai ba zamo bare ba wanda halin ya zama ni-‘yasu. Ke nan, akwai buƙatar hukumomi ko mahukunta tare da masu ruwa-da-tsaki na su fito da ƙwararan hanyoyi kan yadda za a kare tare da ceto waɗannan harsunan da suka faɗa ƙarƙashin wannan babakere. Harshen Karai-Karai yana ɗaya daga cikin harsuna guda bakwai ‘yan asalin Jihar Yobe, sannan da wasu majiya harshen a Jihar Borno da Jihar Bauchi da wasu al’ummun a Yadin Buni na Jihar Yobe da Taraba wadda noma ya kai su wurin (Abubakar,2021 da 2022). Greenberg (1963) da Newman (1977) sun nuna cewa harshen Karai-Karai da Hausa harsunana ne ‘yan gida ɗaya a harsunan iyalan Chadi (Afro-Asiatic). Sauran sun haɗa da Bade da Ngizim da Babur/Bura da Mandara da Angas da Bole da Miya da Tera da Marghi da Bachama. Saboda haka, manufar wannan takarda ita ce tunatarwa da jan hakalin mahukunta da jagororin harshen kan yadda za a kare harshen Karai-Karai da ma sauran harsuna kamar Ngamo da Ngizim da sauransu daga babakeren harshen Hausa wanda ya kasance harshen mu’amala birni da ƙauye maimakon harshen uwa (L1) a yankin (Yobe South Senatorial District) domin kamata kowane tsuntsu ya yi kukan gidansu. Haka nan, wannan takarda wani yunƙuri ne na fito da irin dalilai da suka haifar da babakeren da kuma hanyoyi kan yadda za a kauce wa faruwar haka.

Masana da manazarta sun yi rubuce-rubuce da dama a kan mamaya ko babakeren manyan harsuna a kan ƙananan kamar yadda Yakasai (2014) ya bayyana harshen Hausa idan ya mamaye harshen Janji da yake Ƙaramar Hukumar Bassa na Jihar Plateau. Bincike ya nuna cewa wani tashin hankali ne mai kama da yaƙi da ya faru ya tilasta wa mutanen ƙaura zuwa Yadin Garu na Karamar Hukumar Lere na Jihar Kaduna don kuɓutar da rayuwarsu. Haka nan, Gambo da wasu (2024:46-59) sun bayyana harshen Ɗuwai wadda shi ma harshen Bade da Kanuri suka yi masa babakere har suka kai shi ƙasa (mutuwa). Baya ga haka, Abdulsalam da wasu (2023) su ma sun nuna yadda harshen Hausa ya yi tasiri a kan harshen Badawa wanda shi ma binciken ya nuna cuɗanya ko mu’amala da juna ta haifar da hakan. Har wa yau, Mahdi (1987) shi ma ya nuna cewa bisa tarihi, harshen Hausa ya nashe harsunan mutane da dama wanda daga ƙarshe suka kasance ko zamo Hausawa. Shi kuwa, Barde (2010) ya nuna cewa tasirin harshen Hausa ya sanya karin harshen Karai-Karai wato Jalam sun kaura (shift) zuwa harshen Hausa. Shi ma Awwal (2012) ya bayyana cewa idan harshe ya kasa sauke nauyinsa da matsayinsa yana iya fuskantar barazana. Ya ƙara da cewa kamata ya yi a yi amfani da harshe a sadarwa a matsayinsa na harshe. Ke nan, matuƙar majiya harshe ba su yi wani yunƙuri na kula da harshensu, yana iya ƙaura wadda za ta iya kai ga mutuwa.

1.1 Dalilin Bincike

Dalilin wannan bincike shi ne kasancewar Hausa a matsayin harshen mu’amala ga al’ummar a yankin saɓanin harshen uwa (Karai-Karai da Ngizim da Bole).

1.2 Manufar Bincike

Manufar wannan bincike shi ne tunatarwa da jan hankalin jagororin harshen Karai-Karai kan babakeren harshen Hausa a kan harshensu. Haka nan, wani yunƙuri ne na fito ko bayyana dalilai da suka haifar da babakeren tare da hanyoyi kan yadda za a kaucewa faruwar haka.

1.3 Hanyoyin Tattara bayanai da ra’i

A wannan gaɓa, wannan takarda ta yi amfani da hanyoyi kamar hira/tattaunawa da lurar gani-da-ido da rubutattun bayanai (secondary source) don samun ingantattun bayanai. A tattaunawar, takarda ta tattauuna da mutane goma sha ɗaya (11) wanda ya ƙunshi maza matasa da tsofaffi waɗanda shekarunsu ya fara daga arba’in da biyar (45) da haihuwa zuwa sittin (60). Haka nan, ta yi amfani da Philipson, R.L (1992) ra’in Babakeren Harshe (Linguistic Imperialism) ra’in yana bayani a kan yadda manyan harsuna suke mamaye ƙananan ta fuskar yawan majiya da girman ƙasa da ƙarfin tattalin arziki da sauransu. Phillipson, R.L. an haife shi ranar 18 ga watan Maris, shekarar 1942 a Ingilan - United Kingdom, yana da yara uku, Casper Phillipson da Thomas Phillipson da Louse Phillipson. A yanzu haka yana da shekara tamanin da huɗu (84). Masanin ya ƙware a kan kimiyyar harshe da asalin harshe da ‘yancin harshe da tsarin harshe na ƙasar Turai. Sai dai ya shahara da sanuwa a ɓangaren babakeren harsuna (Linguistic Imperialism). Daga cikin waɗanda suka bunƙasa ra’in akwai: Spender (1983) da Lakoff, (1973). Duba ga ra’in, ya dace a ɗora wannan takarda a kai.

2.0 Mamaya ta fuskar al’ada da adabi

Haƙiƙa ta wannan ɓangare ma an samu damuwa domin sakamakon mamaya, al’adun Karai-Karai na sutura da abinci da zamantakewa kai har da al’adun auren Karai-Karai na gargajiya duk sun bi shanun sarki. Haka nan, bukukuwa kamar barakau da sauransu yanzu suna ƙoƙarin zama labari duk na Hausawa ya mamaye su.

2.1 Dalilai da suka haifar da mamaya

Sananne ne cewa duk lokacin da aka samu irin wannan matsala ko ma saɓanin wannan, lallai tilas ta kasance da dalilai da suka kawo ko haifar da ita. Dalilai da suka haifar da babakere suna da yawa sai dai daga ciki akwai:-

2.1.1. Rashin koyar da yara harshen uwa

Babu shakka an samu matsala ko tasgaro a wannan gaɓar na rashin koyar da yara harshen uwa daga iyaye wanda wannan ba ƙaramar matsala ba ce ga harshe, sannan ba ma ga harshen Karai-karai ba, duk lokacin da aka ce iyaye ba su damu ba ko kuma halin ko oho dangane da koya wa yara harshensu, lallai yara suna iya tashi da kowane irin harshe da ke kewaye da su ko suka samu kansu a ciki kamar yadda muka tattauna da Ahmadu Garba da Isah Hassan da Bukar Ahmadu Bulakos da Abubakar Danladi da sauransu. A nan, idan aka dubi wannan dalili kusan za a iya cewa hakan abin yake ga duk wanda ya san yankin. Sai dai Karai-Karai kiristoci a gefe ɗaya sun kasance suna koya wa yaransu harshensu. Wannan sanannen batun kuma ko da a wane gari ko ƙasa suke za ka tarar yaransu sun iya harshensu duk da matsayi da girma na harshen wurin. Koya wa yara harshen uwa yanzu ya koma ƙauyuka. Kodayake, a ƙauyukan ma ya zama jefe-jefe wato wannan gida da wancan gida sakamakon ƙarfin Hausa. Ina kuma ga gari kamar Potiskum. Sai dai a ce Allah ya kyauta. A wannan gaɓa, bincike ya tabbatar Karai-Karai kiristoci ba su bar harshensu ba duk da matsayi da girma na harshen Hausa da Ingilishi. Ma’ana suna koya wa yaransu harshen uwa.

2.1.2 Tasirin addinin Musulunci/Kiristaniti

Addinin Musulunci ya taka muhimmaniyar rawa wajen mamaye harshen Karai-Karai. Dalili a nan, shi ne malamai masu koyarwa da wa’azi da nasiha za a iya kusan cewa duk Hausawa ne, sannan da Hausa ake gudanar da duk waɗannan abubuwa. Malamai ‘yan gida su ma da Hausa suke yi. Haka nan, a coci kamar ECWA da COCIN har ma da Deeper Life da sauransu suna bayani da Hausa bayan Ingilishi ga masu sauraro. A yanzu haka, zai yi wuya a samu masallaci ko coci da suke yin wa’azi da Karai-Karanci.

Idan aka duba wannan dalilin, za a fahimci cewa malamai masu karantar da addini da wa’azi duk Hausawa ne sannan da Hausa suke fassara ko yin bayani. A cocina bayan an karanta ayoyi da Ingilishi akwai kuma mai fassara da Hausa a gefe. Babu shakka dole Hausa ta mamaye harshen Karai-Karai ko da ma wane harshe ne yake da wannan dama a wuri.

2.1.3 Wayewa/Kauyanci

Wannnan shi ma yana ɗaya daga cikin dalilai da suka haifar da babakeren harshen Hausa a kan harshen Karai-Karai. Kamar yadda wasu suka nuna mani lokacin da na tattauna da su, sun shaida mani cwaa rashin wayewa ce mutum ya riƙa yin magana da harshensa saɓanin Hausa a cikin mutane. Wannan ya nuna wa mutane bai waye ba, amma wanda ya ajiye harshensa a gafe ɗaya yana magana da Hausa wannan ya waye sosai. Wasu kuwa suna ganin ƙauyanci ne ka riƙa yare a cikin mutane. Tabbas wannan ya ƙara buɗe ƙofar babakeren harshen Hausa a kan harshen Karai-Karai.

2.1.3. Kasuwanci

Kasuwanci ya taka muhimmiyar rawa wajen mamaye harshen Karai-Karai a Potiskum da kewaye domin Hausa ta zamo ita ce harshen saya da sayarwa. Sannan masu gudanar da kasuwanci akasarinsu Hausawa ne, a wannan gaɓa, Dole sai Karai-Karai sun iya Hausa kafin su saya ko sayar. Karai-Karai su ma suka shiga kasuwanci suna magana da Hausa garas-garas har ta zo ta miƙe. A hira da na yi da wani ya shaida mani cewa Karai-Karai suna ɗaukar kaya a jakuna suna tafiya har Malam-Madori. Malam-Madori a lokacin ita ce santa ko cibiya ta kasuwanci. sannan a saka a jirgi wani lokaci a saka a mota a tafi da shi Kano, wasu kuwa a sayar a nan Malam-Madori. Ke nan, dole Hausa ta yi tasiri a kan Karai-Karai musamman ‘yan kasuwa domin da al’ummar baki ɗaya kasancewar Hausa a matsayin harshe saye da sayarwa ‘yan kasuwa yau suna wannan kasuwa gobe suna waccen kasuwa ba su da lokaci na zaman gida balle su koya wa yaransu harshensu, duk lokutansu sun ƙara a tafiye-tafiye. Lallai, dole Hausa ta mamaye su.

2.1.4. Auratayya

Aure wata hanya ce ta zaman tare tsakanin namiji da mace ba tare da iyakancewa ba (Yahaya da wasu,200195). A halin aure tsakanin da Bakar-karai da Ngizim ko Bole ko Babur da sauransu sannan kowa ba ya jin harshen ɗan uwansa. To a nan, kai tsaye Hausa cw kowa zai yi. Ina kuma aure tsakanin Bakar-karai da bahaushiya ko Bahaushe da Bakar-kariya kai tsaye Hausa ce za a yi a wannan gida. Ke nan, dole Hausa ta mamaye harshen Karai-Karai ba ma harshen karai-Karai ba kowane harshe a wannan hali ko gaɓa dole a mamaye shi.

 

 

2.1.5 Makwabtaka

Haƙiƙa maƙwabtaka tana taka muhimmiyar rawa wajen mamaya ko babakeren wani harshe a kan ɗan uwansa. A wannan hali, lallai sai an samu auratayya da ƙaura da tafiye-tafiye da zamantakewa da makamantansu. a tsakanin juna, kuma idan aka duba za a ga cewa tsakanin Potiskum da Jihar Kano a shekarun baya Jihar Bauchi ce a tsakanin kaɗai, sannan ko da ma a yanzu Jihar Jigawa ita ma za a iya cewa Hausawa ne a Zahiri domin an samar da ita daga jikin Jihar Kano.

Daga ƙarshe, Hausawa na cewa Allah ɗaya gari bamban. Kowane wuri da irin dalilai da suka haifar da babakere ko mamayar harshe. Ga misali harshen Janji tashin hankali ne kama da yaƙi ya kawo, wasu kuwa siyasa, a wannan bincike kuwa an samu dalilai kamar kasuwanci da wayenci/ƙauyanci da auratayya da halin ko oho da tasirin addini da sauransu. Sai dai binciken ya nunaKarai-Karai Kiristoci ba su bar harshensu – suna yi wa ‘ya’yansu da kuma wanda suka sani yana jin harshen a kowane wuri da lokaci da suka haɗu da shi, sannan, da iyaye tsofaffi inda su ma suke yi a junansu da iyaye matasa waɗanda su ma suna yi wa yara a cikin gida jefe-jefe wanda gaba ɗaya suka ɗauki kaso arba’in (40%). Hausa ta ɗauki kaso sittin (60%) na masu sadarwa ko magana da Hausa. Kana jin Karai-Karai ko ba ka ji, kana jin Hausa duk da kasancewa Hausar akwai tasirin Guddiranci kamar yadda mai bincike ya fahimta da wasu kuma suka shaida mani a lokacin tattaunawa da su.

2.2 Illar mamaya harshe

Babu shakka kamar yadda masana da manazarta suka nuna cewa harsuna suna iya ɓacewa wadda za ta kai ga mutuwa wanda wannan koma baya ce ga majiya harshen da ma ƙasa baki ɗaya musamman wajen raguwar majiya harshe kana da rabo na arzikin ƙasa wanda yawan majiya na tabbatar da yawan rabon arziki da za su samu.

Haka nan, wata matsala ko illa ita ce ɗabi’u da adabobi da al’adun Karai-Karai masu kyau duk sun gushe hatta al’adun auren Karai-Karai na gargajiya duk sun bi shanun sarki. A wannan gaɓar, za a fahimci cewa wannan ba ƙaramar illa ko matsala ba ce ga harshe. Ke nan, harshe ya zama suna tun da babu shi a baki da adabobi balle al’adu.

Baya ga wannan, yara sabin haihuwa da yara da suke tasowa ba za su san tarihin harshensu ba. Wannan yana nuna mana cewa yara da ma matasa (manyan gobe) da suke tasowa ba za su san tarihin al’ummarsu ba. Idan aka tambayi yaro mene ne tarihin yare/harshenka sai dai ya tsaya yana kallo ko ya ce ban sani ba. Ka ga a nan, an samu naƙasu ko matsala.

3.1 Sakamakon Bincike

Daga ƙarshe, sakamakon bincike ya nuna akwai halin ko oho wajen koya wa yara harshen uwa a bangaren iyaye. Haka nan, bincike ya gano akwai tasirin addini da auratayya wajen sanin harshen uwa ga yara Baya ga wannan, akwai kuma rashin koyar da harshen a makarantu. Har way au, bincike ya gano wayewa ko ƙauyanci na rashin magana da harshen uwa ga al’umma.

4.1 Shawarwari

Lallai yana da matuƙar muhimmanci ga irin wannan matsala a samar mata da wasu hanyoyi ko matakai da za su taimaka wajen rage ko magance mamaya ko babakeren manyan harsuna a kan kanana. Daga cikin shawarwari akwai;

a.  Iyaye su riƙa koya wa yara harshensu. Wannan zai taimaka matuƙa wajen farfaɗo da bunƙasar duk wani harshe da aka mamaye shi. Bai kamata iyaye su kansance ko oho a kan harshensu ba. Babu yadda harshe zai ci gaba matuƙar iyaye suka yi wa harshensu riƙon sakainar kashi domin tarihin da ilmi bai nuna ba cewa mutum ya yi watsi da harshensa sannan harshen ya ci gaba. Lallai yana da kyau iyaye su ba harshensu muhimmanci domin ya samu ci gaba ɗorewa ko guje wa babaken duk wani harshe.

b.  Sanya wa yara kishin harshensu. Tabbas, idan iyaye suka sanya wa yaransu kishin harshensu za a samu ci gaba mai ɗorewa domin za su riƙa magana ko sadarwa da shi. Yara su sani cewa harshensu shi ne ci gabansu, Da harshenka ko al’adunka kake burge wani har ya so ka, ba ka aron harshe ko al’adun wani kuma ka burge shi, sai dai ma ya ce ba ka iya ba.

c.  Haka nan, ya kamata taruka da ake gudanarwa da manufar ɗabbaƙa harshe ko ƙara wa juna sani, a riƙa amfani da harshen al’umma wajen gudanar da shi ba baƙon harshe ba. Wannan zai sanya wa mutane ko al’umma son harshensu kana da ƙara fahimtar juna. Ga misali kanti ko mbala bara da ake yi lokaci bayan lokaci a Jalam da sauran wurare a riƙa yi da Karai-Karanci.

d.  Baya ga wannan, akwai buƙatar a riƙa koyar da harshen al’umma a makarantun wurin, wannan tabbas zai taimaka ƙwarai da gaske wajen rage babakere ko mamayar manyan harsuna a kan ƙananan. Sannan hakan zai ƙara fahimtar juna inda kowa zai gane dukkansu ‘yan uwan juna ne kamar yadda Allah Maɗaukakin Sarki ya nuna cewa ya ku mutanr Mun halicce ku daga uwa ɗaya uba ɗaya Muka sanya ku ƙasashe-ƙasashe ƙabilu-ƙabilu don ku fahimci junanku amma mafi ɗaukaka a cikinku shi ne mai tsoro Na (Q49:13).

5.1 Kammalawa

A kammalawa, Karai-Karai al’umma ce da ta kasance mai sauƙin kai wadda ana iya rinjayarta ta kowace fuska. Baya ga Jihar Yobe da Bauchi da Borno akwai wasu al’ummomin Karai-Karai a Yadin Buni na Jihar Yobe da Jihar Taraba waɗanda noma ya kai su wurin. Kodayake, bincike da tarihin baka (oral tradition) ya nuna cewa Karai-Karai al’umma ce aka santa wajen noma da kiwo da ƙoƙarin kasuwanci. Daga cikin dalilai da suka haifar da babakeren harshen Hausa akwai halin ko oho wajen koya wa yara harshen uwa da tasirin addini da auratayya da rashin koyar da harshen a makarantu da wayewa ko ƙauyanci na rashin magana da harshen da sauransu. Tambaya a nan ita ce mene ne mafita. Wannnan takarda ta bayar da shawarwari kan iyaye su riƙa koya wa yara harshensu da amfani da harshen al’umma wajen gudanar taruka da koyar da harshen a makarantu da sanya wa yara kishin harshensu duk waɗannan da ma waɗanda ba kawo ba, za su taimaka ƙwarai da gaske rage ko magance matsalar babakeren manyan harsuna a kan ƙanana. Daga ƙarshe, sakamakon bincike ya nuna kaso sittin (60%) na al’ummar Karai-Karai Hausa ta mamaye su.

Manazarta

Abubakar, I. (2021). Linguistic features observed in Hausa spoken by Karai-Karai in Kukar Gadu and its environs in Doi, S.S (eds) in The International Journal of Humanities and Social Studies. Vol. 9 issue 9. www.theijhss.com

Abubakar, I. (2022). Tasirin addini kan sunayen Karai-Karai na gargajiya in Taguwa Journal of Humanities (eds) in Taguwa Journal of Humanities. Faculty of Humanities, Umaru Musa Ya’adua University, Katsina. P. 231-232.

Abdulsalam, A. et-al (2023). Nazarin tasirin harshen Hausa a kan na Badawa cikin Azare, Y.M et-al (editoci) cikin Harsunan Nijeriya Vol.xxx1. Shafi. 109-118.

Awwal, I. (2012). A glance of some endangered languages of Kebbi State in Munkaila, M.M. and Zulyadaini, B. (eds) in festschrift in honour of Professor Abdulhamid Abubakar. P. 348-353

Barde, M.B. (2010). Language shift in Jalam area. The influence of Hausa on the Jalam dialects of Karai-Karai in Bauchi and Yobe State. An unpublished M.A. Dissertation. Department of Modern and European Languages and Linguistics. Usmanu Danfodiyo University, Sokoto.

Gambo, I. da wasu (2024). The effects of language endangerment. focus on Hausa dominated Ɗuwai language cikin Abdu, S. et al (editoci) cikin Mbormi Journal of Language, Literature and Culture. Art Planet Production. P.46-59.

Lakoff, R. (1973). Language and women place. Cambridge University Press.

Mahdi, A. (1987). The Hausa factor in west African history. Ahmadu Bello University Press.

Newman, P. (1977). Chadic classification and reconstruction. Afroasiatic linguistic. 5 (1) P. 1-42.

Phillipson, R.L. (1992). Linguistic imperialism. Oxford University Press.

Spender, D. (1983). Feminist theories. Three centuries of women’s intellectual traditions. Women’s Press.

Yakasai, S.A. (2014). Language domination in Nigeria: the case of Hausa verses Janji. being a paper presented at the 1^st international conference on endangered languages in Nigeria in honor of Professor M.K.M Galadanchi. Held at Bayero University Kano.

Yahaya da wasu, (2001). Darussan Hausa don manyan makarantun sakandare na 3. University Press. Shafi. 95.

Rataye

Bayan bincike na littattafai da rubuce-rubucen masana da manazarta da lurar gani da ido, akwai kuma hira ko tattaunawa da ɗaiɗaikun mutane. Ga su kamar haka:

S/N	Suna	Addireshi	Matsayi	Shk	Lokaci	Rana
1.	Abubakar Danladi	GGSTC Potiskum	Class teacher	50	4:20pm	29-04-2026
2.	Isa A. Abdulkarin	Local Govt. Vet. Pot.	Vet. Officer	47	5:00pm	29-04-2026
3.	Mohammed Ghuluze	FCE (T) Potiskum	Lecturer	60	5:35pm	29-04-2026
4.	Umar Moh’d Gaɗaɗo	Sabon layi Potiskum	Class teacher	47	5:45pm	30-04-2026
5.	Mohammed T. Shua	Hakimin Nangere	Hakimin Nangere	52	5:00pm	30-04-2026
6.	Isa Hassan	State Audit DTR	Staff Audit	57	6:00pm	30-04-2026
7.	Bukar Ahmadu Bulakos	Fika GSS Potiskum	V/Principal.	53	11:00am	03-05-2026
8.	Ahmadu Garba	Best Centre Ngelzarma	Class teacher	52	4:50pm	08-05-2026
9.	Alhaji Zubairu Umar	Potiskum main market	Xan kasuwa	63	11:00am	10-05-2026
10.	Habibu Umar	Savannah Street	Xan kasuwa	47	10:00am	11-05-2026
11.	Adamu Audu (Mal. Sabo)	GDJSS Sabon Layi	Vice principal	50	5:00pm	12-05-2026