Littattafan Soyayya: Samuwarsu da Bunkasarsu da kuma Tasirin su ga Al’umar Hausawa a Nijeriya

Na gabatar da wannan takarda a Sashen Koyar da Harsunan Afrika da Nazarin Al’adun kasar Itofiya, a Jami’ar Hamburg, Kasar Jamus. Ranar Laraba ३ ga watan Disamba, 2008


1.0 Gabatarwa
Ta hanyar rubutu ne marubuta suke fitar da abubuwan da suke cikin zuciyoyinsu, wadanda suka faru da kuma wadanda suke hasashen za su faru nan gaba, don jama’a masu karatu ko sauraro ta hanyar rediyo su ji kuma su karu da abubuwan da ke cikin rubutun wanda ya shafi ilmantarwa ko tarbiyyantarwa ko nishadantarwa ko kuma akasin haka.
Rubutu rayayyen al'amari ne da kan wanzu matukar wanzuwar duniya, kuma tamkar shuka ce wadda in har an yi ta za a girbi abin da aka shuka.
Bisa la’akari da irin wannan tunani na sama ya sa na shiga fagen tattauna soyayya da yadda take da tasiri a rubuce-rubucen Hausa, sai dai kamar yadda yake abu ne sananne ga jama’ar da suka san Hausawa ko suke jin labarin su, cewa tun tuni Hausawa suna da tsarin soyayyarsu kafin su cudanya da sauran jama’a kamar Larabawa da kuma Turawa, har kuma suka dinga kwaikwayar wadannan baki a wajen tafiyar da soyayyarsu da auratayya, da sauran mu’amaloli na yau da kullum.
A gargajiyance, Bahaushe a fagen soyayya mutum ne mai kunya da hakuri da dauriya da kuma kau da kai da bin maganar magabatansa, sau da kafa misali, Bahaushe ko Bahaushiya na zamanin baya can, ana iya aura masa mata ko aura mata mijin da ba su san juna ido da ido ba, wato sai an daura auren an kawo matar sannan za su ga juna. Sannan kuma Hausawa suna da wata al’ada ta tsarance inda masoya biyu (saurayi da budurwa) suke kwana a kan gado daya su kuma tashi ba tare da wani abu ya shiga tsakaninsu ba, ba don ba su da sha’awar juna ba, a’a, saboda akwai al’adar kasa wadda ta hana yin haka. Ashe ke nan su masu biyayya ne da juriya da hakuri da yarda da juna da amana. Idan budurwa suna soyayya da saurayi, ba za ta iya zuwa gidan su saurayin ba, wai don ta gan shi ko kuma ta kawo masa ziyara, sai dai in da wata matsala mai karfi kamar mutuwa ko haihuwa ko duba marar lafiya, ko bikin aure ko salla. Bayan haka idan yarinya ta san za ta hadu da saurayinta a hanyar da za ta bi ta je wata unguwa, to da wuya ta bi hanyar sai ta canza wata, duk don kada su hadu. Sannan budurwa ba ta iya ambatar sunan saurayinta kai tsaye, sai dai ta dinga kiran sa da wani suna a maimakon sunansa na gaskiya, in kuwa ta aure shi shi kenan ta yi sallama da fadin sunansa. Wannan dalili ne ma ya sa wasu suke daukar Hausawa ba su san soyayya ba ko kuma ba su iya ta ba, ba haka ba ne, soyayyar Bahaushe ba ya bayyana ta a fili sai in an yi aure a wajen zamansa da matarsa, domin a lokacin ta zama mallakarsa.
Idan aka dubi wasu daga cikin tatsuniyoyin Hausawa za a fahimci wasu al’adun Hausawa nagartattu, misali a cikin littafin Yahaya (1971:1-12) tana nuna mana yadda Bahaushe ba ya son rashin gaskiya da karya da cin amana, kamar yadda Gizo ya yi a lokacin da aka ba shi aikin tsinke baure, ya dauki alkawarin ba zai sha ko daya ba, amma ya zo ya sha ya ce bai sha ba. A karshe da aka gano ya sha sarki ya fasa ba shi auren ‘yarsa, wadda har an kai ta gidansa da kayan gararta masu yawa, aka fasa a ka dawo da ita gidansu.
Sannan in aka duba tatsuniyar Musa Dan Sarki (Yahaya, 1972:21-28) ita kuma tana nuna yadda budurwa Bahaushiya take jin kunyar fadin sunan masoyinta, tun kafin a yi aure, bare kuma in an yi auren.
A gabatarwar da Farfesa M.K.M. Galadanci ya yi a wani littafi na soyayya a cikin shekarar 1992, ga abin da yake cewa:
“Marubutan Hausa na farko ba su cika son yin rubutu kan soyayya ba, watakila don gudun zancen mata da amfani da kalmomin kuruciya ko ma ta kai ga yin batsa saboda haka da wuya a sami dadadden littafi (kai ko ma rubutacciyar waka) kan soyayya. A ‘yan shekarun nan marubutan zamani, matasa, sun toshe mana wannan gibi na adabin Hausa. Wannan littafi wanda Malam Ado Ahmad Gidan Dabino ya wallafa, Hattara Dai Masoya, na daya daga cikin kyawawan misalan irin wannan kokari” (Galadanci, M.K.M.; 1992: shafi na K).
Saboda Hausawa sun cudanya da wsau al’umma baki kamar Larabawa da Turawa shi ya sa suka sami nason wasu al’adu da dabi’un wadannan mutane musamman a zamantakewar yau da kullum, kama tun daga kan soyayyarsu da auratayyarsu da bikin suna da abinci da suturarsu da sauransu.
Karuwar Hausawa da wadannan al’adu daga baki na nesa da na kusa da su ya sanya suka iya rubutu da karatu cikin harshen Hausa। Daga nan suka sami dabarun dauwana al’adunsu da adabinsu a rubuce a cikin littattafai na binciken ilmi da wadanda ake kagawa na zube da wasan kwaikwayo da kuma wake-wake da sauran dangogin ilmi.

2.0 Labaran soyyaya
Labaran soyyaya suna da wasu sinadarai wadanda idan aka hada su yayin rubutun ya fi dadi da armashi, idan kuma labarin bai same su ba to labarin ba zai yi armashi ko dadi ba, kuma rashin sa zai sa a kasa cim ma manufar da ake son gina labarin a kai, matukar babu wadannan abubuwa labarin ba zai zama labarin soyayya ba, wato ba za a kai ga babbar manufa ba.
Kamar yadda aka sani soyayya ta kasu iri daban-daban, musamman yadda take wakana tsakanin saurayi da budurwa, ko miji da mata, ko ‘ya’ya da mahaifinsu, da sauransu. To amma babbar manufarsu (jigo) daya ce wato soyayya, sai dai kananan jigoginsu wadanda a kansu ne babban jigon ya ta’allaka, sun sha bamban da juna, wadannan kananan jigogi kuma su ne ake kira tubalan gina babban jigo. To amma duk da haka a iya kawo wadannan jigogi a dunkule tun da yake babban jigonsu daya ne (soyayya) wato ke nan a dunkule a iya bayyana tubalan ginin labarin soyayya, musamman tsakanin mace da namiji kamar haka:
• Sunayen mutane da suka dace (taurari)
• Siffanta mata masu kyan hali da kyawun halitta
• Bayyana ire-iren mataye ko mazajen da mafi yawan mutane suka fi so
• Bayyana kyawawan halaye na iyaye da ’ya’yansu
• Tunani
• Biyayya
• Fito da abubuwan da namiji ya fi son mace ta yi masa
• Fito da abubuwan da mace ta fi son namiji ya yi mata
• Fito da abubuwan da ke faruwa a rayuwa ta zahiri dangane da soyayya,
musamman a rayuwar ma’aurata
•Yanayin soyayya bayan ta rikode ta zama aure
• Amfani da kalmomin soyayya masu dadi da faranta zuciya
• Halayyar wurin da labarin zai wakana
• Da sauransu.
A halin yanzu da an ji an ambaci labarin soyayya, watakila nan da nan za a tuna cewa ko ana nufin labaran da matasan yanzu suka fi so a zuciyarsu fiye da kowane labari. Labari wani abin da aka rawaito ne da ya wuce mai dan tsawo cikin shafuka, aka gina shi bisa gaskiya ko bazama a mafarke-mafarken rayuwa Shi labarin soyayya shi ne abin da yake wakana tsakanin saurayi da budurwa, ko mata da miji, ko ko?
Rubutattun labaran soyayya shiryayyun zantuka ne da yawanci akan kaga, ko aka kara wa gishiri, da ake shinfidawa a fasalin zube ko wasa ta bin babi-babi ko fitowa-fitowa ko kashi-kashi, cikin azanci da ke dauke da wani salo na musamman zuwa ga al’ummar da aka rubuta shi domin ta.

2.1 Samuwar Littattafan Soyayya
Sabanin yadda wasu suke dauka a ransu cewa a ’yan shekarun nan ne Hausawa suka soma rubuce-rubucen wakoki ko kuma labarai a kan soyayya. Bincike ya nuna cewa a wajen karshen shekarar 1880, an sami wata waka da aka rubuta cikin Ajami wadda wani mutum mawaki mai suna Aikau ya rubuta kuma ya ba ta suna Begen Mariya. Shi kuma wani Bajamushe Dr. Rudolph Prietze (1854-1933), daga baya, ya tattara ire-iren wakokin da aka yi da ajami ya mayar da su littafi. An buga wannan littafin a shekarar 1927 da sunan littafin Lieder des Haussawolks, (Wakokin Al’ummar Hausawa).
Shi kuma Farfesa Umaru Balarabe Ahmed ya fassara su, aka buga a shekarar 2002, aka sanya wa littafin suna Jiya A Yau: Dadaddun Wakokin Hausa.
Ga wasu daga cikin baitocin wakar Aikau:
Mai kyaun ido na barewa,
Mare Gudaliya, ‘yar Ranau!,
Ni ban san ana kamna ba,
Sai a wurin ki jikal Ranau,
In nai rawa na juya,
Dukka domin ki ne’yar Ranau.

Begenki ya ci raina, Mare,
Tilas ne nake yi mi ki bege,
Mare Gudaliya ‘yar Ranau!

Arme yakinku ne ‘yan mata,
Ya ci Gudaliya ‘yar Ranau,
Kafal da bat takalmi,
Ita tsidau yake fudawa.

Wanda ba masoyi,
Shine na ya zo duniya don wofi,
Ni Mare ta fi uwata,
Mare ta fi ubana,
Don raina yana son Mare,
Mare Gudaliya ‘yar Ranau.
(Ahmad;2002:4-6)

Sannan a lokacin da aka gabatar da gasar farko ta rubuce-rubucen Hausa a Arewacin Nijeriya, wanda Hukumar Talifi ta yi a tsakanin shekarar 1932-1933, an sami littafin soyayya a cikinsu, wato littafin Jiki Magayi na J. Tafida da R. East, an buga littafin a shekarar 1935. Littafin yana bayar da labarin daukar fansa a kan wata soyayya da aka sami kasayya bisa danniya a cikinta.

A shekarar 1978 kamfanin NNPC sun buga wani littafi mai suna Sihirtaccen Gari, wanda Malam Amada Katsina ya fassara daga cikin harshen Larabci zuwa Hausa, sunan littafin da ya fassara Ikra na Sayid Kutub. Shi ma na soyayya ne.
A shekarar 1978, kamfanin dab’i da wallafa mai suna Kamfanin Buga Littattafai na Arewacin Nijeriya da yake a Zariya, kuma wanda ya shahara a buga littattafan Hausa, yau sama da shekaru Hamsin da suka shude, ya fito da gasar kagaggun labarai, makamanciyar gasar farko wadda aka yi a shekarar 1933.
A wannan gasa ta shekarar 1978, an sami littattafan soyayya guda uku a ciki, wato So Aljannar Duniya na Hafsatu Abdulwaheed da Amadi Na Malam Amah na Magaji Danbatta da Mallakin Zuciyata na Sulaiman Ibrahim Katsina, duk wadannan littattafai an buga su a shekarar 1980, kuma kamfanin wallafa da dab’i na Arewa ne ya buga su.
Babban abin mamaki shi ne daya daga cikin wadanda suka yi nasara din mace ce, wacce ta yi nasara da kagaggen labarinta na soyayya mai suna So Aljannar Duniya, wato Hafsat Abdulwaheed। Wannan littafin ba karamin tubali ne ba a wajen gina harsashin samuwar mata Hausawa kuma Fulani marubuta ba. So Aljannar Duniya shi ne littafi na farko da mace ta rubuta a cikin harshen Hausa. Bugu da kari, shi ne littafin farko na adabin soyayya, wanda mace ta rubuta a Arewacin Nijeriya.

Hotunan littattafan:
Mallakin Zuciyata
So Aljannar Duniya
Amadi Na Malam Amah

A cikin shekarar 1980 Hukumar Al’adu Ta Kasa ta shirya gasar rubuce-rubuce cikin harsunan Hausa da Yorba da Ibo, amma Hausawa ne kawai suka shiga gasar da sauran harsunan ba su kawo littafi ko daya ba, inda aka samar da littattafai guda shida wato
• Zabi Naka
• Karshen Alewa Kasa
• Turmin Danya
• Tsumagiyar Kan Hanya
• Soyayya Ta Fi Kudi
• Dausayin Soyayya.
Wadannan littattafai sun hada da na zube guda ukun da wasan kwaikwayo guda daya da na waka guda daya da kuma na wasa kwakwalwa guda daya, kuma cikinsu guda biyu ne suka karkata kan soyayya, wato Soyayya Ta Fi Kudi na Hadi Abdullahi Alkanci wanda yake wasan kwaikwayo ne da kuma Dausayin Soyayya na Bello Sa’id shi kuma na wakokin soyayya ne zalla.
Wata gasar kuma da aka yi ita ce ta cikin shekarar 1988 wadda Hukumar Raya Al’adun Gargajiya ta Jihar Kaduna ta yi inda aka sami littattafai guda shida wato Kowa Ya Bar Gida, na Mahmud Barau Bambale da Kifin Rijiya na Ibrahim Sheme da kuma Dukan Ruwa na Yusuf M. Adamu, a rukunin rayuwa ta zamani ke nan. Sai kuma rukunin rayuwa ta soyayya an sami, Jamilu Mijin Jamila da Kome Nisan Dare da kuma Dabaibayi, a matsayin zakaru.

Littattafan da aka buga daga cikin wadannan guda shida, marubutansu ne suka dauki nauyin abinsu da kansu. Daga cikinsu, marubucin Kifin Rijiya Ibrahm Sheme ya buga nasa littafin a kamfani Nation House, Kaduna, a shekarar 1991. Shi kuwa marubucin Kowa Ya Bar Gida da Kome Nisan Dare, wato Mahmud Barau Bambale, ya fara buga littattafan nasa ne da wani kamfani mai suna Ibramud Nigerian Limited, Zaria, a 1994. Sauran littattafan guda uku har yau ba a buga su ba.
Kafin wannan gasa ta 1988 an sami wani marubuci, matashi ya bayyana da wani sabon littafinsa mai suna In Da Rai…, wanda aka buga shi a shekarar 1984.

Wata matashiyar mai suna Talatu wada Ahmed ta fito da nata littafin mai suna Rabin Raina, ta buga littafi na daya a shekarar 1985, littafin da ya yi tsokaci a kan ilmin mata da kuma muhimmancin kyale ‘ya mace ta zabi masoyinta, maimakon a tilasta mata a kan wanda za ta aura.

Ba a jima da fitowar Rabin Raina ba, sai Ibrahim Hamza Abdullahi Bichi marubucin Soyayya Gamon Jini, littafin da ya fito a shekarra 1986, sai kuma Balaraba Ramat Yakubu ta fito da nata littafin, mai suna Budurwar Zuciya, a shekarar 1987 wanda ya fadada sakonnin da suke cikin So Aljannar Duniya da kuma Rabin Raina, ta nuna illar auren dole. Amma littafin da ya fito da sakon Balaraba Ramat Yakubu fili shi ne Wa Zai Auri Jahila? a inda ta nuna illar auren dole da kuma muhimmancin ilmin ‘ya mace.

Wadannan kagaggun labarai na soyayya su ne suka bude kofa ta rubuta littattafan soyayya na Hausa।

Hotunan littattafan
Rabin Raina 1, 2, 3
Budurwar Zuciya
Wa Zai Auri Jahila?

Sakonnin da littattafan farko suke dauke da su sun nuna muhimmancin bai wa mata ‘yancin ra’ayinsu a kan abin da ya shafi rayuwarsu tun ma ba a kan aure ba da kuma muhimmancin ilmi ga mata, sannan kuma ga yadda mata masu ilmi suka fi mata marasa ilmi da wayewa da gogewa a zama na rayuwa.
Lokacin da maza suka dada shigowa fagen rubutun kagaggun labaro na soyayya, sun tallafa wa mata ne ta wajen nuna muhimmancin kyautata wa mata da kuma ba su hakkinsu। Wasu maza marubuta da suka biyo baya su ne, Ahmad Mahmood Zaharadden Yakasai Kogin Soyayya (1988) da Yusuf Muhammad Adamu Idan So Cuta Ne (1989) da Ibrahim Saleh Gumel Wasiyar

Baba Kere (1989).

Wasiyar Baba Kere
Inda Rai Da Rabo
Soyayya Gamon Jini
Kogin Soyayya
Idan So Cuta Ne

Daga shekarar 1980, wasu marubuta sun sami sa’ar kamfanonin wallafa na Arewa sun buga musu littattafansu, wasu kuma sun buga littattafan da kansu। A iya tsawon shekaru goma da fara samun matasa marubuta littattafan soyayya, wato daga 1980 zuwa 1990, ba a buga littattafan soyayya na Hausa guda dari a duk fadin arewacin Nijeriya, har a gan su a kasuwa ana sayarwa ba। Manyan kamfanonin buga littattafai a lokacin ba su amsar rubuce-rubucen soyayya su buga, sai lttattafan da aka shigar da su a manhajar koyarwa a makarantu suka fi damuwa da su, don sun fi samun kudi a kansu।

Shekarar 1990 a wannan lokaci ne sababbin jini, matasan marubuta suka bayyana a farfajiyar rubutun soyayya, sahun farko na marubutan wannan lokaci su ne Ado Ahmad Gidan Dabino da Dan’azimi Babba Chediyar ‘Yan Gurasa da Aminu Abdu Na’inna da Badamasi Shu’aibu Burji da Hamisu Bature da Aminu Hassan Yakasai da Abdullahi Yahaya Mai Zare da Bala Muhammad Makosa da Bashir Sanda Gusau da Bala Anas Babin Lata Kabiru Muhammad Assada Kabiru Ibrahim Yakasai da Abdullahi Muhammad Gusau da Kabiru Hassan Illelah da Yusuf Aliyu Lawan Gwazaye da Hauwa Aminu da Zuwaira Isa da Abba Bature Kawu da Safiya A. Tijjani da Ashiru Bala Bichi da Ibrahim M. Mandawari da Bilkisu S. Ahmed Funtuwa da Muhammad Usman da Laila Zaharaddeen da Hassana Ibrahim Daneji da Abubakar Ishaq da Balarabe Abdullahi da Hajiya H.K.A. Gusau da Sahanunu Garba da Binta Bello Dambatta da Binta Maiwada da Jummai Mohammed Argungu da Mamman Nasiru Zungeru da Karima Abdu D/Tofa da Lami Tijjani Maiatamfa da kuma Usman K. Muhammed
Nason wadannan littattafai ya zama kugiyar da ta makalo zuciyoyin makaranta, maza da mata, suka shiga karatun littattafai gadan-gadan। Sannan kuma gidajen rediyoyi, kamar Rediyo Kano da Rediyon Nijeriya na Kaduna da Rediyo Rima Sokoto da Rediyo FM tasha ta 3, Legas da kuma wasu gidajen rediyoyi na kasar Nijar, kamar rediyo Anfani FM, da sauransu duk suna karanta ire-iren wadannan littattafai don jama’a masu sauraron su.

In Da So D a Kauna na 1 da 2
The Soul of My Heart

Daga shekara ta 1978, lokacin da aka fara samun littattafan soyayya na Hausa zuwa wannan shekara ta 2008, bincike ya nuna ana da ire-iren wadannan littattafai sama da dubu uku। Kuma har yanzu ana nan ana tattara bayanai kan wadannan littattafai na Soyayya.
Kasar Nijar ba a bar ta a baya ba wajen samar da littattafan karantawa cikin harsunan gida wadanda suka shafi soyayya da wasu al’amura na rayuwa. A cikin shekarar 2000 an kafa wani sashe na buga littattafai mai suna Albasa wanda yake karkashin 2peb da ke Ma’aikatar Ilmi ta Jamhuriyyar Nijar wanda ya sami tallafin kudi daga GTZ na kasar Jamus, inda suke buga littattafai cikin harsunan gida, kamar Hausa da Zarma da Kanuri da Tamajaq da Fullanci, sannan har da Faransanci. Wannan hukuma ta buga littattafai mabambanta sama da iri sittin, kuma na soyayya suna da yawa a ciki. Wannan aiki an yi shi ne daga shekarar 2000 zuwa 2004, wato na tsawon shekara hudu. Hukumar sukan sanya gasanni tsakanin marubuta cikin harsunan gida a zabi zakaru a ciki a buga musu littattafansu kyauta, sannnan a ba su wasu kudi a kuma ba su kyautar wasu litattafan. Wannna madaba’a ta Albasa tana sayar da littattafanta ne cikin farashi mai araha don littattafan su sami isa ga masu karatu. Sukan rage kudin littafin da wajen kashi hamsin cikin dari na kudin da aka buga shi .
Bayan an gama aikin da aka shata a ma’aiktar 2peb da madaba’ar Albasa a cikin shekarar 2004 sai kuma aka sake kafa wani aikin karkashen ma’aikatar ilmi ta kasa wanda aka sanya masa suna SOUTEBA, a cikin shekarar 2004 har zuwa yau, shi kuma wannan aiki na SOUTEBA yana samun kudin gudanar da wannan aiki nasu daga kungiyar kasashen EUROP, suna samar da littattafai cikin harsunan gida da kuma koyarwa cikin harsunan gida a wannan kasa ta Nijar baki daya. Zuwa yau bincike ya tabbatar da cewa daga 2000 zuwa yau an buga kwafin littattafai 380,000 cikin harsunan da muka bayyana a sama.
Hotunan littattafan Kasar Nijar
A cikin shekarar 2006 hukumomin UNESCO da OIF suka nemi kamfanonin buga littattafai da marubuta cikin harsunan Afrika, don su rubuta littattafai cikin harsunan Hausa da Zarma da Fulfulde da Songhai. An zabo kamfanin wallafa na Gashingo da yake a Niamey, a Nijeriya kuma an dauki kamfani na Gidan Dabino International Nigeria Limited da yake a Kano, sannan an dauko kamfanin Edis da ke Bamako ta kasar Mali. Daga nan, aka hadu a Mali da Nijar da Cotonou aka yi tarurruka inda aka tattauna, aka tabbatar da za a buga littattafai takwas, uku daga Nijar, uku daga Mali, biyu daga Nijeriya. Kuma hukumomin nan na UNESCO da OIF sun bayar da tallafin kudi na buga wadannan litttattafai.
Hotunan littattafan UNESCO/OIF, na Hausa
Yawancin marubutan wadannan littattafai matasa ne wadanda shekarunsu suka fara daga ashirin zuwa talatin da biyar (20-35). Littattafan da aka rubuta cikin harshen Hausa sun hada da Maza Gumbar Dutse na Yusuf M. Adamu da Bakin Karfe na Zainabu Gonde .
Yawancin matasa marubuta suna da sha’awar kallon finafinan da suka danganci soyayya, a gidajen kallo na silima ko bidiyo ko kuma talbijin, don haka, ba za a raba su da tunanin soyayya a zuciyoyinsu ba. Haka in suka zo yin rubutu, dole wannan tasiri ya yi aiki a cikin tunaninsu da rubutunsu. Kuma yawancin marubutan suna da sha’awar shirin fim amma rashin karfin aljihun shirya fim ya sa suka tsaya a fagen rubutu. Za a tabbatar da haka in aka lura sosai yadda a cikin ‘yan shekaru wasu littattafan an mayar da su fim, haka nan kuma, wasu marubutan suka tsunduma cikin harkar fim gadangadan.
Kasancewar rubuce-rubucen matasa na soyayya ne, mafi yawa makarantansu ma matasa ne, ko da a kasuwanni ka je za ka iske su matasan maza da mata ne suka fi zuwa sayen litattafan, kuma su kansu ‘yan kasuwar sun fi son litttattafan soyayya don ya fi amsuwa ga abokan cinikinsu। Idan ma ka kawo musu littafin da ba na soyayya ba ba su ciki murna su amshe shi hannu biyu ba, don ba sa samun ciniki sosai in ba wanda ya kunshi soyayya ba. Kadan daga cikin marubuta wadanda sunansu ya yi fice, suka shahara, su ne kawai suke canza salon rubutunsu daga soyayya zuwa wani fannin su kuma samu amsuwa ga masu karatu da kuma masu sayar da littattafai.

Hotunan Wasu littattafa

2।2 Bunkasar Littattafan Soyayya

Daga shekarar 1991 zuwa 2000, marubuta matasa maza da mata sun rubuta tare da buga littattafai Hausa na zamani masu sunaye mabambanta sama da guda dubu daya (1000). A cikin littafin Furniss da wani (2004) da http://hausa.soas.ac.uk/ an fadi yawan littattafan soyayya da ya tattara kimanin guda dubu daya da dari takwas da talatin da biyar (1835). Daga iya inda wannan binciken ya tsaya an ci gaba da dorawa, kuma ya zuwa yau (2008) akwai littattafan Hausa na soyayya sama da dubu uku (3,000).

Wannan ci gaba ya samu ne saboda wasu dalilai wadanda suka hada da:
• Samuwar na’ura mai kwakwalwa (computer)
• Samuwar matasa masu sha’awar rubuce-rubuce
• Samuwar makaranta littattafai
• Samuwar kungiyoyin marubuta
• Samuwar kantunan sayar da littattafai masu yawa
• Zuwan baki daga wasu jihohi da kasashe don sayen littattafai
• Gidajen rediyoyi da suke karanta littattafan Hausa
• Sanya littattafai a jaridu da mujallun Hausa (sanya labarin kadan-kadan)
• Buga littafi da marubuta suke yi da kansu
• Tallafi da wasu hukumomin gwamnati suke yi wa marubuta
• Buga littattafai masu inganci da kyan takarda, masu yawan shafuka,
• Samuwar kamfanonin buga littattafai na ‘yan kasuwa
• Sanya gasanni tsakanin marubuta
• Bikin karrama marubuta
• Buga littafi a dunkule maimakon rarraba shi kashi-kashi
• Samar da aikin yi ga matasa maza da mata
• Bude majalisun marubuta na Hausa a yanar gizo (internet)
• Mayar da wasu littattafai zuwa fim na bidiyo
• Karanta littatafi a kan faifan CD, ana sayarwa, 2008 (audio book)
• da sauransu
Harkar rubuce–rubucen littattafan Hausa na soyayya ta samu bunkasa kwarai da gaske. Saboda yawan dalilai da suka habakar da rubuce-rubucen soyayya, a wannan takarda an dan fadada bayanai a kan wasu daga cikinsu kamar haka:

2.2.1 Buga littafi da marubuta suke yi da kansu: wannan ba karamin babban yinkuri ne marubuta suka yi ba, domin lokuta da dama marubuci zai rubuta littafi ya yi ta neman wani babban kamfani ya dauki nauyin buga masa, don ya dinga ba shi wani kaso na ribar da aka samu (royality) amma abin ya gagara, ko da sun karbi littafin sai ya yi shekara da shekaru ba a buga ba, kai in ma ba a yi sa a ba sai littafin ma ya bata gaba daya, ko kuma in ma sun yarda sun buga maka, wajen biyan hakkin marubuci sai an ji kansu da shi don ba za su biya shi daidai ba. Wannan shi ya jawo marubuta suke yin aikin su kai tsaye, wato sun tsara su buga kuma su kai kasuwa, da haka ne harkar rubuce-rubucen Hausa musamman na soyayya suka bunkasa suka kai matsayin da suka kai, wato (sefl publishing)

2.2.2 Gidajen rediyo da suke karanta littattafan Hausa: wannan wata babbar hanya ce
da litttafan soyayya na Hausa suka samu bunkasa da yaduwa da kuma shiga zuciyoyin masu sauraro, a wajen Hausawa da ma wadanda ba Hausawa ba amma suna sha’awar harshen Hausa, kai a sanadiyyar haka ma an sami mutane da yawa da suka fara sha’awar yin rubutu, har ma suka rubuta yi din suka buga shi ya shiga kasuwa, musammam ma matan aure. Ba kuma a gidajen rediyon Nijeriya ne kawai ake karanta wadannan litattafai ba, in ka shiga kasar Nijar kusan duk gidajen rediyoyin kasar sama da guda goma suna da filin karanta littattafan Hausa na soyayya wanda suke kira da suna Dandalin Soyayya.

2.2.3 Samuwar kungiyoyin marubuta: sakamakon kafa kungiyoyin marubuta a cikin jihohin Nijeriya musammam a Arewa, rubuce-rubucen Hausa na soyayya sun bunkasa saboda yawan tarurruka da wayar da kan jama’a da kungiyoyin suke yi a kan muhimmanci rubuce-rubuce cikin harshensu na haihuwa da kuma bai wa marubutan shawarwarin yadda za su inganta harkar rubuce-rubucensu.

2.2.4 Tallafi da wasu hukumomin gwamnati suke yi wa marubuta: babu shakka wasu daga cikin hukumomin gwamnati na jihohin Nijeriya suna tallafa wa marubuta, misali a jihar da nake wato Kano, hukumar A Daidaita Sahu wadda Dr. Bala Muhammad yake jagoranta, a cikin shekarar 2004 ta shirya wani taro da marubutan jihar Kano, musammaman marubuta cikin harshen Hausa inda ta yi musu wata bitar sanin makamar aiki ta kwana biyar don marubuta su yi mata rubutu na canza hallayyar matasa a kan munanan dabi’u, kamar shaye-shaye da ha’inci da zaman banza da soyayya da dogaro da kai da harkokin daba da dai sauransu. Kuma sakamakon wannan bita an rubuta litttafai goma sha bakwai wadanda suka yi magana a kan batutuwa mabambanta, wadanda aka buga su har kwafi dubu tamanin da biyar, ana raba su a makarantun sakandare da kuma sauran jama’a masu sha’awar karatun littattafan Hausa. Ba kuma a nan suka tsaya ba kawai suna tallafa wa marubuta da dama wadanda ba su da halin iya daukar nauyin buga littattafansu. Bayan haka kuma takan tallafa wa kungiyoyin marubuta na jihar Kano in za su yi wasu tarurruka ko za su yi tafiya zuwa wata jiha ko kasa. Misali, a duk lokacin da kungiyar marubuta ta Nijeriya Reshen jihar Kano suka kai mata takardar neman taimako zuwa wani taro sukan taimaka, a lokacin da za a tafi Jihar Imo da Bayelsa da kasar Nijar duk wannan hukuma ta taimaka wa ANA, sannan a cikin wannan shekara ta 2008, kungiyar marubuta mata zalla, wato Kallabi Writers Association da za su kaddamar da kalandarsu, A Daidaita Sahu sun taimaka musu kwarai da gaske.
Sannan kuma hukumomin Uensco da OIF su ma sun tallafawa marubuta da kamfanonin dab’i don a samar da littafai cikin harsunan Afrika, a kasashe uku, wato Nijeriya da Nijar da kuma Mali.

2.2.5 Bikin karrama marubuta: kungiyoyin marubuta suna bikin karrama marubuta da kuma mutanen da suke taimakon harkar rubutu cikin harshen Hausa, shekarar da Ta gabata 2007 kungiyar Hausa Authors Forum (HAF) ta karrama wasu tsofaffi kuma fitattun marubuta da kuma matasa da wadanda suka taimaki adabi. Wasu daga cikin mutanen da aka karrama akwai, marigayi Abubakar Imam da Sa’adu Zungur da Malam Aminu Kano Farfesa Sa’idu Muhammad Gusau Abdulkadir Dangambo da Dandatti Abdulkadir. Kungiyar marubuta mata ta kallabi ma sun kaddamar da kungiyar tare da kalandarta. Su ma sun karrama wasu mutane da suka taimaka wa harkar Adabi.

2.2.6 Bude majalisun marubuta na Hausa a yanar gizo (internet): Farfesa Abdalla Uba Adamu shi ne ya fara bude wa marubuta majalisa a yanar gizo don su sami wata mahada da za su dinga tattauna matsaloli da nasarorin marubuta, marubuta@yahoogroups.com sannan ana sanya sharhi na littattafai ko kuma wata sanarwa da ta shafi marubuta, game da bikin aure ko suna, don sada zumunci a tsakaninsu, ko kuwa rasuwa ko rashin lafiya. Bayan wannan Dr. Yusuf M. Adamu ya bude wani blog mai suna www.marubutanhausa.blogspot.com, wanda yake bayar da tarihin marubutan Hausa, tare kuma da hotunansu a ciki. Har ila yau kuma Ado Ahmad Gidan Dabino ya bude wani blog din mai suna www.fagenmarubuta.blogspot.com wanda ake sanya gajerun labaran marubutan Hausa musamman ‘ya’yan kungiyar marubuta ta Nijeriya reshen jihar Kano (ANA).

2.2.7 Sanya gasa tsakanin marubuta: baya ga wadancan gasanni da aka yi a Arewacin Nijeriya don bunkasa harkar rubuce-rubucen littattafa na Hausa, an ci gaba da samun ire-iren wadannan gasanni kamar yadda e Kamfani Fisbas Media da ke Kadun ya sanya gasar marubuta a shekara ta 1994 inda aka samu littattafai guda uku, amma har yanzu ba a buga su ba kuma ba a bayar da kyautukan ba. A shekarar 2007 an sanya gasar marubutan Hausa wadanda suke rubutun zube, don tunwa da marigayi Injiniya Bashir Karaye, kuma an ware kudi Naira dubu dari uku N300,000 ga mutane uku, na farko N150,000 na biyu N100,000 na uku N50,000. a wannan shekara ta 2007, shekarar da aka fara gasar Littafin ‘Yartsane na Ibrahim Sheme ne ya yi na daya, sai kuma Matar Uba Jaraba na Hajiya Balaraba Ramat ya yi na biyu, littafin Kankana na Maje El- Hajij shi ne ya yi na uku.

A wannan shekara da muke cikin2008, an sake yin wannan gasa, kuma littafin Baki Abin Magana na Dala’ilu Bobboji ne ya na farko aka ba shi N150,000 sai kuma Bakin Kishi na Muhammad Lawan Barista ya yin a biyu aka ba shi N100,000, na uku kuma shi ne Garinmu Da Nisa na Ibrahim Birniwa.

2.2.8 Mayar da wasu littattafai zuwa fim na bidiyo: da tafiya ta yi tafiya a cikin rubuce-rubucen matasa sai kuma sha’awar nan ta harkar fim ta dada karuwa gare su har kuma wasu daga cikinsu suka tsunduma tsundum cikin harkokin finafinan Hausa. Ga Jerin sunayen wasu marubuta da suka shiga harkar fim da kuma littattafan da aka mayam fim:

Marubuci Sunan Littafin da aka Mayar Fim
1 Abba Bature- Auren Jari
2 Abdul’aziz Sani Idaniyar Ruwa
3 Abdullahi Yahaya Mai Zare ........
4 Abubakar Ishak Rigima Uban Wa T7a Kashe? Da Da Kyar Na Sha
5 Adamu Muhammad Kwabon Masoyi
6 Ado Ahmad Gidan Dabino In Da So Da Kauna
7 Alhamis D. Bature ...........
8 Aminu Aliyu Argungu Haukar Mutum
9 Aminu Hassan Yakasai (marigayi)- Madubi
10 Aminuddin L. Abubakar (Ala) - Bakar Aniya
11 Auwalu Muhammad Danborno........
12 Auwalu Y. Hamza- Gidan Haya
13 Bala Anas Babinlata- Tsuntsu Mai Wayo
14 Bala Muhammad Makosa- Halimatu Ko Jummai
15 Balaraba Ramat - Ina Son Sa Haka da Alhaki Kwikwiyo
16 Bashir Sanda Gusau- Babu Maraya Sai Rago da Auren Zamani
17 Bilkisu Salisu Ahmad Funtuwa - Ki Yarda Da Ni da Sa’adatu Sa’ar Mata
13 Dalhatu Ibrahim Basawa- Cizon Yatsa
19 Dan’azumi Baba Cediyar ‘Yangurasa- Bakan Damiyar Rikicin Duniya
20 Habibu Hudu .........
21 Halima A.D. Aliyu - Muguwar Kishiya
22 Ibrahim Birniwa - Maimunatu
23 Ibrahim M. Mandawari- Aminu Mijin Bose
24 Ibrahim Mu’azzam Indabawa- Boyayyiyar Gaskiya (Ja’iba)
25 Ibrahim M. K/Nassarawa- Soyayya Cikon Rayuwa
26 Jamilu Abubakar Kundila ................
27 Kabiru Ibrahim Yakasai- Suda da Turmi Sha Daka
28 Kamilu Gwammaja- Rabi’a
29 Khalid Musa- Kadaura (Hannun Da Ya Ba Da Kyautar Fure)
30 Lubabatu Ya’u.......
31 Maje El-Hajij- Sirrinsu
32 Muhammad .B. Zakari- Komai Nisan Dare
33 Nazir Adam Sale- Naira Da Kwabo
34 Rabi’u Abdullahi Sharfadi- Halak
36 Sadiya Garba Yakasai.........
37 Sani Yusuf Mararraba .........
38 Sunusi Shehu Daneji- Bankwana da masoyi
39 Yusuf Aliyu Lawan Gwazaye- Cinnaka
40 Zilkifilu Mohammed- Su Ma ‘Ya’ya Ne
41 Zuwaira Isa - Mowar Mata

3.0 Tasirin Littattafan Soyayya ga Al’ummar Hausawa:
Tasirin littattafan soyayya ga al’umar Hausawa, ba kadan ba ne. Amma duk da haka za a yi kokari a bayyana kadan daga cikinsu.

Alal hakika al’umma kan amfana sosai da karanta ko sauraron littattafan soyayya a rediyo. A takaice dai ga yadda aka karkasa ire-iren wannan tasiri ko amfani da al’umma kan samu a sakamakon karantawa ko sauraron littattafan soyayya a gidajen rediyo:

• Bunkasa tunani
• Karfafa dankon zumunci
• Cusa wa mai sauraro ko mai karatu farin ciki
• Tausayi
• Jarumta
• Dauriya/hakuri
• Son karatun Hausa da bunkasa Harshen
• Cusa sha’awar yin rubutu a zukatan matasa maza da mata
• Kyautata zamantakewar ma’aurata da kuma masoya ta hanyar karatun littattafan soyayya
• Samar da aikin yi ga matasa maza da mata
• Kalubalantar auren dole a kasar Hausa
• Yakar jahilci
Da sauransu.

Bari mu dan yi bayanin wasu daga ciki wadannan abubuwa da muka jero a sama don a dan fahimci yadda tasirin da littattafan soyayya suka yi ga jama’ar Hausawa.

3.1 Son karatu da bunkasa Harshen: sakamakon samuwar littattafan soyayya cikin harshen Hausa, irin dabi’ar nan da ake cewa Hausawa suna da ita ta rashin son yin karatu ta fara raguwa, domin matasa maza da mata da kuma matana aure za ka tarar da su suna yawan karanta wadannan littattafai dare da rana, ko a cikin mota, kai wani lokacin a matar aure tana girki idan ta san za ta sami wasu mintina ba tare da ta yi wani aiki da hannunta ba za ka ga ta dauki littafi tana karantawa, domin kada ta bar wannan mintinan su tafi a banza ba tare da ta yi wani abu ba. Haka ma a cikin kasuwanni idan babu abokan ciniki a wajen da mutum yake kasuwancinsa za ka tarar yana ko kuma tana karatun littafi kafin abokin cinikin ya zo.

3.2 Cusa sha’awar yin rubutu a zukatan matasa maza da mata: Karanta littattafan Hausa da kuma sauraro lokacin da ake karantawa a gidajen rediyo sha’awar yin rubutu ta shiga zukatan mutane da yawa, domin ni da kaina na san mutane da yawan gaske, maza da mata wadanda suka zama marubuta sanadiyyar karatun da littattafai da suke yi.

3.3 Samar da aikin yi ga matasa maza da mata: littattafan soyayya sun samarwa da matasa maza da mata aikin yi, wasu matasan a da can ba su da wata tsayayyiyar sana’a, amma sanadiyyar samuwar wadannan littattafai sun samu abin yi. Misali wasu marubutan ba su da wata sana’a da ta wuce rubuta littattafai da shi suka dogara, shi ne sana’arsu, da shi suke ci da sha a rayuwarsu ta yau da kullum. Wasu kuwa a buga littattafan suka dogara, wat sun kafa dan karami kamfanin wallafa da suke bugawa ire-iren wadannan marubuta littattafansu, kuma cikin sauki, sabanin irin yadda manyan kamfanoni suke zabga kudi in ka kai musu buga littafi. Wasu kuwa kantunan sayar da littattafan suka bude, yadda in an buga littafi ake kai musu su sayar. Kai da tafiya ta yi tafiya ma, sai su ma marubutan suka fara bude kantunan sayar da littattafai da kansu. Wasu kuma daga cikin marubutan sun kafa wajen wallafa littattafai don su dinga wallafa nasu, daga baya kuma suka shiga wallafa na wasu marubutan.

3.4 Kalubantar auren dole a kasar Hausa: marubuta littattafan Hausa musamman ma na soyayya ba karamin aiki suka yi ba a wajen kalubalantar auren dole a kasar Hausa, domin abu ne sananne cewa a lokutan baya ana yi wa ‘yanmata auren dole, kara zube amma a ‘yan shekarun nan sakamakon rubuce-rubuce da ake ta yi yi ana nuna wa iyaye illar yin hakan da kuma irin yadda ake jefa ‘yanmata cikin mummunar rayuwa ta shiga bariki da yin karuwanci, ko kuma yarinya ta halaka kanta ta wasu hanyoyi da ba su dace ba, a yanzu abin ya ragu (auren dole) sosai.

3.5 Yakar jahilci: kamar yadda muka sani jahilci muguwar cut ace, mai hana mutane su ci gaba, to marubuta sun taimaka wajen yakarsa a kasar Hausa, domin da yawa mutanen dab a su iya karatunda rubutu ba amma don son su da sha’awarsu da ire-iren wadannan littattafai na soyayya, sai ka ga sun dage wajen koyon hada bakaken Hausa har ta kai su ga iya karatun littafin soyayya. Wasu kuma in ana karantawa a rediyo ne suke neman wanda ya iya karatun Hausa ya dinga nuna musu wurin da ake karantawa, suna bi, wato suna saurara kuma suna bin sun hada harufan da ake karantawa, wata rana sai ka ga mutum ya karanta shi kadai, domin an ce himma ba ta ga raggo.

4.0 Kammalawa
Wannan takarda ta yi kokarin bayyana tarihin ginuwa da habakar rubuce-rubucen soyayya na Hausa wadanda suka fara samarwa tun daga shekara ta 1916 zuwa yau. Haka kuma an duba ire-iren gasannin da aka shirya ga marubuta a Nijeriya ta Arewa. Sannan an bayyana wasu dalilai wadanda suka dada ruruta rubuce-rubucen litattafan soyayya da suka yi tasiri a rayuwar al’ummar Hausawa musamman a Nijeriya. Har wa yau, an dada fito da yadda wadannan dalilai suka yi naso a zukatan marubuta har suka bad a damar juya wasu littattafan izuwa shiri na fim na Hausa.

A dunkule, wannan takarda ta waiwayi littattafan soyayya wadanda aka rubuta cikin Hausa ta tsatstsefe tarihinsu da yanye-yanensu da halayinsu da dabi’unsu da kuma nasonsu a rayuwar Hausawa, tun ma ba matasa ba, a Nijeriya da kuma duniya baki daya.

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`Hausa da Hausanci a Karni na 21 – Kalubale da Madosa

Prof. Abdalla Uba Adamu (auadamu@gmail.com)

Chairman, Center for Hausa Cultural Studies

Kano

Being a paper presented at one-day sensitization meeting of Hausa Motion Arts Stakeholders on Wakilcin Al’adu da Addini a Finafinan Hausa, held on Saturday 2nd April 2005 at the Murtala Muhammad Library, and organized by the Directorate of A Daidata Sahu, Kano

Gabatarwa
A duk fadin kasar nan, babu al’ummar da ta fi ta Hausawa samun kalubale a kan salsalarta da rayuwarta. Ba wani abu ne ya janyo haka ba illa albarkar da Allah Ya yi wa Hausa da Hausanci, ya zamanto ko kaka mutum wanda ba Bahaushe ne ba ya yi gogayya da Hausawa, ya iya Hausa, to shi kam zai dauki kansa ne a matsayin Bahaushe. Wannan ya saba da yadda shi Bahaushen ya kan dauki kansa, domin komai jimawar da ya yi a wani wuri, to shi har abada a matsayin Bahaushe zai dauki kansa, ba dan mazauna wurin ba. Abin da ya janyo haka kuwa shine ganin yadda kasar Hausa ta zama dadaddiyar cibiyar ciniki tsakanin bakaken fatan Afrika na Sudan da kuma Larabawa, wanda ya sa kasar Hausa ta zama wajen zaman mutane da kabilu da yawa domin cinikayya. Su kansu Hausawan ba mazauna waje daya bane; daga Kano zuwa Gwanja, zuwa Salo da Kamaru da Kwango, duk babu inda Hausawa basu ratsa sun kafa sansani ba. Amma tushen su kasar Hausa domin nan suke dawowa, komai dogon zangon su. A dawowar ne suka dawowa da sababban abubuwa na dabi’u da tadodin al’ummatan da suka hadu da su, suke narkar da wadannan su zama nasu, har ma ta kai a dinga kokwanton ko a kwai Bahaushe na asali.

Sannan kuma Hausa (yaren), Hausawa (masu yaren) da kuma Hausanci (akidar masu yaren) sun samu wani babban kalubale a wannan karni na 21 da muka shigo, ba don komai ba sai don ganin yadda igiyar sauyin halayen al’umma suka shafi gundarin rayuwar Bahaushe. Wannan igiyar kuwa ta taho ne da hanyoyin sadarwa na zamani wanda sukan kawo mana salo da yanayin rayuwar wadansu al’ummatai na duniya wadanda wani lokaci muka ga kamar akwai kamanceceniya a salon rayuwarsu da namu. A kokarin kwaikwayon wadannan al’ummatan ne ake samun babban kalubale a rayuwar Bahause ta zamani ta hanyar finafinai, domin wannan ita ce babbar hanyar da ake haskaka rayuwar al’ummatai kuma a`ke wakiltarsu.

Bugu da kari, nazarin Hausanci sai ya bambanata da nazarin rayuwar al’ummatai (Anthropology) ta yadda kusan kullum an fi karkata ga yaren Bahaushe, maimakon sauran fannonin na rayuwarsa. Sannan kuma ko a nazarin zamantakewarsa, an fi damuwa da haihuwa, rayuwa, mutuwa da bukukuwansa, watau tadodinsa, amma ba akidarsa, watau al’adarsa ba.

A wannan jagoran bayanin, zan yi kokarin in fayyace salsalar Bahaushe da kuma fito da gundarin akidarsa domin fahimtar yadda Bahause yake, da kuma yadda yakamata a wakilce shi ta kowacce hanya in ana son a yi masa adalci.

Bahaushe, Daga Ina Haka?
Babban abin da za a fara tambaya a nan shine, wai shin wanene Bahaushe? Wannan tambayar tana da ban mamaki domin ganin cewa babu wata kabila da ake tantamar salsalarta a Nijeriya. Misali, idan aka ce Yarabawa, an san wadanda a ke nufi. Amma da zarar ka ce Hausawa, sai a fara musu domin ana ganin yawan gaurayar al’ummatai, da kuma iya yaren Hausa na mutane da yawa ya sa bama za a iya cewa ga Bahaushe ba. Wannan tunani ya karfafu a bisa nazarin wani mai nazarin Harshe da ake kira Joseph Greenberg, wanda ya rasu a Amirka ranar 7 ga Mayu, 2001 yana dan shekara 85. A turbar nazarin da ya gina, Greenberg ya jagoranci ra’ayin cewa babu wata kabila Hausawa, domin su kansu Hausawan, a wajensu kalmar “Hausa” tana nufin yare – misali zaka ji mutum ya ce “bana jin Hausar wancan mutumin” – watau a nan, Hausa yare ce kenan.

Sannan kuma kusan kowannen Bahaushe zaka ji ya ce da kai ai shi ainihin iyayensa Fulani ne, Buzayene, Barebari ne, da dai sauransu. Amma kuma in ka tambaye shi ko yana jin wancan yaren na wadannan mutanen, sai ya ce da kai baya ji. Wannan shi ke dada dagula Hausa da Hausanci, a rasa ma wai shin wanene Bahaushen.

A wani hasashen an danganta samun kabilar Hausawa da auratayyar al’ummatai daga Afrika ta Arewa inda zaunannun wadannan wurare suka gauraya da buzaye, sannan aka samu Hausawa. Wannan kuwa ya faru ne a tsakanin 1050 da 1100.[1] Amma kuma wani manzarcin ya kalubalanci wannan hasahen inda ya ce babu wata tabbatacciyar hujja da ta nuna samun Hausawa bisa wannan auratayyar al’ummatan. A ganin wannan manazarcin, in an ce “Kasar Hausa” to ana nufin yankin da ake magana da yaren “Hausa”, ba wai wata kabila ba.[2] Sauran ra’ayin manazarta suma sun ginu ne a kan wannan ra’ayin. Ta haka, misali, Niven ya ce kalmar “Hausa” asalinta ta Buzaye ce, domin da wannan sunan suke kiran duk wanda ya fito daga arewancin kogin Kwara.[3] A wannan nazarin, Hausa kalma ce wadda Buzaye ke kiran duk bakar fatar da ke inda Larabawa ke kira Sudan. Abin mamaki, ita wannan kalmar ma tana nufin mutanen Abyssinia, watau Habasha, wanda wannan ya kawo hasashen cewa Hausawa daga Habasha suke; yanzu kam mun gane cewa kiran Hausawa da Hausa, da kuma kiran Habashawa da Hausa, duk aikin Buzaye ne.[4] Sannan kuma yin amfani da kalmar ma kaskanci ne na wariyar launin fatan da Buzaye ke yi wa duk wani baKi. Misali, tunda Hausa tana nufin Bahaushe da kuma Bahabashe, sai a ka samu wata danganta ta yadda a harshen Habashanci, “habshi” na nufin haushin kare. Saboda haka a wajen Buzayen wancan lokacin, duk wanda ke magana da wadannan yarurrikan to Bahabshi ko Bahaushe ne.[5] A takaice dai an daidata furucin Hausa da haushin kare, wanda kuma su Hausawa suna yin haka ga wadansu kabilun inda in mutum baya jin Hausa, sai su ce, “bagware ne”.

Skinner kuwa cewa yayi kalmar “Hausa” ta fito daga mutanen Songhai (inda Mali take yanzu) ne, domin sune suke kiran duk kauyukan da ke gabas da su hausa ko aussa, daga nan ne su “Hausawan” suka ari wannan kalmar suke kiran kansu da ita[6] – watau kafin wannan basu da wani suna da suke kiran kansu!

Sannan kuma manzartan tarihin kasashen Larabawa sun ziyarci kasar Hausa amma duk a rubutunsu, basu ambaci kalmar “Hausa ba” a matsayi sunan kabilun da suka hadu da su. Marubuta kamar su Leo Africanus wanda ya ziyarci kasar Hausa wajen karni daga 1513 zuwa 1515, bai ambaci mutanen da sunan Hausawa ba, sai dai ya ce “Mutanen Kano”, “Mutanen Katsina”, da sauransu. Yarensu kuma sai ya ce suna magana da yaren “Mutanen Gobir”.

Wannan ya nuna cewa jimlar kalmar “Hausa” a matsayin nuni ga wata kabila sabon abu ne wanda bai wuce shekaru 400 ba. Amma kuma akwai daulolin Hausawa da masarautun Hausawa da ake magana da harshen Hausa fiye da shekaru 1000 da suka wuce. Idan haka ne, ashe Hausanci ba a yaren ya tsaya ba, akwai kabila wacce take da salsala. Makala suna “Hausawa” a matayin masu magana da yaren “Hausa” abu ne wanda wadansu suka yi wa Hausawan, amma basu Hausawan da kansu ba, kamar yadda Hausawa ke cewa da kabilar Igbo, “Inyamurai”, wanda kuma ba haka su Igbo suka kiran kansu ba.

Saboda haka ko da lokacin da Leo Africanus ya zo Kano, daular Kano ta yi fiye da shekaru 500 da kafuwa, kuma da Hausa ake tafiyar da ita. Ashe Hausanci ba yare ne ba, akwai kabila Hausa. A nan nafi karkata ga Muhammad Sani Ibrahim inda ya ce, Hausa suna ne da yake da ma’anar Harshe, da mutanen da suke magana da shi, da kuma kasar da ake magana da shi.[7]

Saboda haka sai mu koma tambayar farko, shin wanene Bahaushe? Amsar a nan ita ce duk wanda salsalarsa babu wani yaren iyaye sai Hausa, to shi ne Bahaushe. Idan a jerin iyaye da kakanni akwai wanda ba Bahaushe bane, to kai ma ba Bahaushe bane. Na aro wannan ma’aunin bisa cewa Hausanci kirar halitta ce, ba lafazi ba. Misali, a kasar Turawa, in a cikin iyaye da kakanninka akwai bakar fata, to ko kafi madara fari a matsayin bakar fata kake.

A wannan ma’aunin, babu maganar zama a wata al’umma da kuma sanin yarenta, domin ka zama dan wannan al’ummar (a nan, kabilar). Misali, duk iya larabcin bakar fatan da ya zauna a garin Maka, ba za a taba kiransa Balarabe ba, ba wai kawai don akwai banbancin tsakakin fatar Balarabe na aihini da bakar fata, ba, a’a, kawai ba Balarabe bane, kuma shi ma ya san haka. Haka duk iya Turancin bakar fata a Ingila ba za kira shi Ingilishi ba, sai dai dan kasar Ingila, domin Ingilishi (English) kabilace a Ingila tare da Sikotawa (Scottish), Irishawa (Irish) da kuma Welshawa (Welsh), kuma duk wadannan Turawa ne, farar fata; babu baki a cikinsu. Su kansu a Ingila din, zaka ji mutum na alfahari da kabilarsa – misali, duk da cewa shi fari ne, amma zai ce maka shi Ba’Irishe ne, ba Ingilishi ba. Saboda haka kamar Hausa, in ka ce English to ana nufin yaren da kuma Kabilar. Ta haka za a bambanta cewa “wannan mutumin British ne, amma fa dan kabilar Welshawa ne”

Bari in dawo gida. Idan, misali wani Bayarabe da matarsa suka bar kasar Yarabawa fiye da shekaru 100 da suka wuce, suka yada zango a wata unguwa a Kano suka yi zuri’a, to komai nisan zuri’ar da wadannan iyayen zuri’a, duk a Yarabawa suke. Halin zamantakewar su zai iya sa wadanda aka haifa daga baya basu ma san yaren iyayen nasu na asali ba, sai Hausa. Duk da haka, Yarabawa ne, domin salsalarsu ce. Idan dole sai an dangantasu da Hausa, to a iya kiransu abin da na kirkiro da Hausawan Zamantakewa. Amma ba Hausawa bane, domin Hausa ta wuce yare, kabila ce, tare da al’adunta na musamman, da kuma dabi’o’inta. Mutum zai iya rungumar wadannan domin ya zama Bahaushen Zamantakewa, amma ba zai zama Bahaushe ba, kamar yadda mutum zai iya karbar rayuwar Larabawa domin ya zama dan, misali, Dubai, amma ba zai taba zama Balarabe ba in ba shi ba ne.

Idan iyayen salsar sun ki su koyawa zuri’ar su yaren su domin suna son su bace su zama Hausawa (ko kuma mazaunan inda suka sami kansu), wannan ruwansu, amma wannan ba zai kankare musu Yarabancin ba. Mu danganta da cewa komai dadewar Bahaushe a Shagamu, ba zai taba tsammanin shi Bayarabe ne ba. Ta haka za a ga Hausawan Kamaru da Gana da Kwango, misali, wadansu basa jin Hausar sosai, ko kuma suna yin Hausar wata iri, amma kowanne daga cikinsu zai danganta salsalarsa da wani gari a kasar Hausa.

Wannan yana daga cikin ban mamakin albarkar da Allah ya yi wa Hausa da Hausawa – kullum wadanda ba Hausawa sai so suke a dauke su a matsayin Hausawa, duk da cewa suna da tasu kabilar – da akidodin – wacce ya kamata su daukaka.

Dabi’a, Tada (Gargajiya) da kuma Al’adar Bahaushe
Tari da yawa in an yi maganar “al’adar Bahaushe” ana maganar dabi’u da tadar Bahaushe ne. Babban abin da ke kawo wannan muhawar shine ganin yadda kusan duk nazarin da ake yi wa Hausawa, ana yi ne daga turbar harshe, ba daga turbar mu’amala da tarbiyya ba. Wannan ya saba da yadda manazartar rayuwar al’umma ke nazarin sauran al’ummatan. Kuma kasancewa masu nazarin Hausawa na farko-farko sun yi daga wannan kusurwar ta nazarin harshe, sai aka ci gaba da wannan turbar. Ina mai fatan bude wata hanyar nazarin rayuwar Bahause a bisa alkiblar nazarin rayuwar dan Adam ba kawai ta harshe ba.

Hanya ta farko ta barin waccan kusurwar nazarin ita ce bambanta dabi’ar Hausawa, tada (ko gargajiyar) Hausawa, da kuma al’adar Hausawa. Wadannan rukunayen rayuwa dole a bambantasu kamar yadda masu nazarin salsalar al’umma (Anthropologists) suke yi wa sauran al’ummatan. Domin a samu kyakkyawar fahimta, dabi’a dai ita ce, social behavior; tada ko gargajiya kuma, customs and traditions; sannan al’ada kuma mores and midsets.

A bisa wannan ma’unin, dabi’a tana nufin yanayin zaman mutum, tada da gargajiya kuma na nufin yanayin da aka gada kaka da kakanni, wanda zai iya bambanta da yanayin zaman mutum a yanzu, ko kuma halin da mutum ya samu kansa. Al’ada kuma tana nufin sinadarin mu’amalar mutum, ko kuma tarbiyyarsa. Al’ada a gaba take da dabi’a, kuma zata iya jagoranta. Idan an ce mutum ba shi da al’ada mai kyau, ana nufin bashi da tarbiyya mai kyau, domin al’adar ko tarbiyyar sune suke gina shi a kan fasalin mutumin kirki, ko kuma “dan asali”.

Za a iya aron dabi’a da ma gargajiya, amma ba za a iya aron al’ada ba, domin ita al’ada tana tattare da ruhin mai ita; bayan dabi’a kuwa ta kan canza bisa yadda yanayin zama yakama; kai har ma aron ta ake yi, amma ba za a taba aron al’ada ba. Saboda haka za iya aron abubuwan sarrafa dabi’a, a gyarasu, a canza su, in kuma an gaji da su a zubar da su. Amma ba a aron al’ada domin ita al’ada tana like ne da ruhin mai ita a matsayin sinadari.

A duk inda ake nazarin zamantakewar Bahaushe, dole sai ka ji ana ta cakuda wadanan rukunayen zaman mutum -- dabi’a, tada, da kuma al’ada. Wani lokaci in an ce al’ada, to ana nufin dabi’a; sannan kuma in an yi maganar dabi’a, saka ji lallai ba al’ada ake magana ba, ana maganar tada ne. Ya zama wajibi a bambanta kowanne da kawo bayanai da hujjoji domin su tallafawa bayanin.

Dabi’a da Zamanancin Bahaushe
Duk da na ganin kamar Bahaushe bagidaje ne, bana jin akwai kabilar da ta fi Bahaushe rungumar zamanin da ya sami kansa. Wannan ba zai zama abin mamaki ba domin kasar Hausa dadaddiyar matattara al’ummatai ce. Su kansu Hausawan ba mazauna ne ba, akwai su da yaron kasuwanci da fatauci. Ta haka sukan ci karo da abubuwa baki da yawa, daga yare da are-aren kalmomi, zuwa ire-iren abinci da kuma tufafi, kai har da ma sigar gine-gine. A duk lokacin da Bahaushe ya ci karo da wani abu sabo, dan-da-nan yake karbarsa, in har ya yi daidai da abin da saba da shi. Idan kuwa bai daidata sahu da rayuwarsa ba, to bijire masa yake yi, komai kyaun sa. A bisa wannan tarihi na Bahaushe, babu wanda ya fi Bahaushe karbar zamani.

Ta wannan hanyar, da yawa daga cikin abubuwan da muke amfani da su, wadanda ake ganin kamar aro ne, duk na sarrafa dabi’a ne, kuma da yawa na aron ne. Misali, Bahaushe bai san ya yi gini da kusurwa hudu ba, sai da ya hadu da Larabawa. Kafin wannan lokacin Bahaushe bai san tubali ba, a wajen Larabawan ya gani. Amma ya karbi gini da tubali, daga baya da sauyin zamani ya zo, ya ke amfani da bulo, da farko da na kasa, daga baya ya koma na siminti. Wannan canjin yana nuna canjin dabi’ar Bahause ta gini, wanda dama da aro ya fara shi.

Haka kafin haduwar Bahaushe da Larabawa, abincinsa kusan kayyadadde ne – dambu, tuwo, zogale, dan wake, da sauransu. Haduwa da Larabawa ya canza dabi’ar cin abinsa ya fara cin gurasa, alkubus, algaragis, da sauransu. Yau in ya ce ya daina cin dambu – ra’ayi ne, ba Hausanci ba, domin takan yiwu a haifi Bahaushe a kasar da babu dambu ko kuma kayan sarrafa shi, kamar a ce Australiya – shike nan kuma sai a ce ba Bahaushe bane don ba ya cin dambu?

Sannan kuma babban abin da ya kawo ake ganin kamar ma babu wata kabila Hausawa, kuma Hausanci ai yarene, ba wani abu bane illa ganin yadda tabbas kam Bahaushe na da saurin aron abubuwa. Kusan duk abin da aka ga Bahaushe ya ara, to yayi ne a matsayin makami domin hulda da wadanda ya ara daga wajensu; kuma in abin bai yi masa ba, zubar da shi zai yi; in kuma ya yi masa, zai narkar da shi ya zama nasa, ta yadda ko shi kansa wanda ya bawa Bahaushe aron abin, ba zai iya gane shi ba. Amma duk abin da ya ara, abin sarrafawa ne – daga tufafi, zuwa dabarun dafa abinci, zuwa ire-iren abinci, kuma zuwa kalmomi. Duk wadannan an aro su, ana kuma amfani da su, kuma in basu dace da al’ada ba, to zubar da su ake yi ta yin Allah-wadai da su.

Babu inda Bahause ya nuna gwanintarsa ta aron abubuwa suka zama masarrafai gare shi kamar harshe. Bincike ya nuna cewa har ya zuwa 1960 kusan kashi 20 daga 100 na kalmomin Hausa da Fulanci daga Larabci suke.[8] Sannan kuma daga 1960 zuwa yanzu, an samu karin wadansu kalmomin da Bahaushe ya ara a cikin Larabci yadda abin zai kai kusan kashi 40 ko fiye daga cikin dari daga kalmomin da aka ara.

Sannan sauran yararraki sun shigo cikin Hausa sosai ta yadda Bahaushe ya ari abubuwansu ya mayar nasa. Amma kusan duk abin da aka ga Bahaushe ya ara, to kamar yadda na ce, abin sarrafawa ne, ba tsarin mu’amala ba. Misalai daga cikin yararrakin da Bahaushe ya ci karo da su, sannan kuma ya ari kalmominsu sun hada da Azbinanci, Fullatanci, Barbanci, da Nufanci. Ga jadawalin da ya nuna misalai daga cikin wadannan are-aren kalmomin daga wadansu yararrakin cikin Hausa:

Jadawali na 1: Are-Aren Kalmomi a Cikin Hausa[9]

Azbinanci			Fullatanci
Ayaran	ayari		Allah seini	alasaini (pl)
takarde	takarda		All reini	alaraini (pr)
takoba	takobi		Allah sabbi nane	alasubbinani (h)
cokal	cokali		kindirmu	kindirmo
kanwa	kanwa		bukkaro	bukka
ejaq	jaki		burtol	burtali
aurak	auraki		jalloru	jallo
akala	akala		burugal	burugali
azurf	azurfa		baff	baffa
mamaki	mamaki		kawu	kawu
ashiq	ice		goggo	gwaggo
tindi	turmi		ndottijo	dattijo
sabro	sauro		ndottaku	dattaku
alabe	wallet		Yallaboi
amale	rakum		hobboje
takobi			mura	mura
Talaka
Tattabara
tozali
teku
teku
Kalma
Fahimta
Alaka
Jadawali
Kuduri

Barbanci			Yarbanci			Nufanci
kasugu	kasuwa		paki	Kwaki		gulu	ungulu
tubo	turba		pano	kwano		gbamgba	agwagwa
sango	sango		agogo	agogo		kplaba	kwalba
fure	fure		apoti	akwati		iyelye	alele
tambari	tambari		gele	gyale		bente	bante
algaita	algaita		fshana	ashana
ganga	ganga		dokita	likita
birni	birni		patapata	kwata-kwata
goyi	gwani		pali	kwali
	Ungowar zoma		gangan	ganga
	Karuwa
	mangul
	sirdi
	yarima
	rubutu
	maina
	Alaramma
	Birni
	Ciroma
	Ingarma
	Kaigama
yarima	yarima

Shi kansa Turanci da ake ganin kamar yaren wadansu kebabbu ne, bai samu ci gaba ba sai da ya ari kalmomi da yawa daga cikin yaren al’ummatan da Turawa suke hulda da su; domin Turawa, kamar Hausawa, ba zaune suke ba, a kwai su da yawo da kuma karbar sabon abu. Misali daga cikin al’ummatan da Turawa suka ari kalmominsu domin gina Turanci na jadawali na kasa.

Jadawali na 2: Are-Aren Cikin Turanci

Turkish	Egypt	Arab	Indian
Mammoth	Pharaoh	Alcohol	Bungalow
Turkey	Gum	Hazard	Dam (n)
Vampire	Ebony	Cable
Coach	Oasis	Sugar	Malaysian
Kiosk	Ivory	Racket	Amok
Girl	Ammonia	Mattress	Ketchup
Beer	Embark	Magazine	Launch
Book		Algebra	Gong
King		Alcove

Saboda haka ashe aro ba wani bakon abu ne a cikin dabi’ar Bahaushe, kuma tunda aron da yake yi yana tafiya da yadda ya samu kansa, dole a yarda Bahaushe na tafiya da zamani, ba wai bagidaje ne ba. Misali, cin abinci da hannun hagu da cokali mai yatsu, dabi’ar Banasare ce. Cin abinci da tsinkaye guda biyu dabi’ar Canis ce. Duk wadannan da kyar zaka raba su da wadannan dabi’un. Amma zaman Bahaushe a Hon Kon zai iya sa ya ari dabi’ar cin abinci da tsinkaye, domin yana ganin zai iya, ko kuma yana sha’awa. Wannan ba zai sa ya zama Canis ba, amma za a iya cewa ya bar tasa dabi’ar (ta cin abinci da hannu, domin ko cin abinci da cokali ma ba dabi’ar Bahaushe ba ne, don cokalin aro shi ya yi daga wajen Azbinawa), ya ari ta Canis, domin a wannan aron, babu yadda zai nasabanta shi da rayuwarsa. Amma kuma a wani misalin, babbar riga ba tufafin Bahaushe bane, amma yanzu babu Bahaushen da zai yarda babbar riga ba tasa ba ce saboda yadda ta dace da tsarin dabi’ar rayuwarsa.

Tada ko Gargajiya da Zamanancin Bahaushe
Tada, gargajiya, ko kuma customs and practices, tsare-tsaren rayuwar Bahaushe ne da ya gada kaka da kakanni. Da Musulunci ya zo, sai ya kawar da wadansu, kamar tsafi da bautar gumaka, da shan giya da zina, da sauransu, ya kuma kyale wadansu domin basu yi karo da addini ba, kamar tsare-tsaren haihuwa da sauran bukukuwan da suka hada da haihuwa. Duk da cewa rayuwa wacce aka gada shekara da shekaru, ba dole ne mutum ya yarda da ita ba, domin akwai ra’ayi a wajen inganta tada. Misali, matan Turawa basa wankan jego. Wannan sai matan Hausawa. Amma shi ma yanayi ne da kuma ra’ayi. Bahaushiyar da ke zaune a Ingila ba zata yi wankan jego ba, domin yin haka zai keta ka’idar kiwon lafiyar dan Adam a kasar. Saboda haka idan wannan Bahaushiyar ta ce ba za ta yi wankan jego ba, ba wai ta yar da tadar ta bane, kawai yanayin zamanta ba zai kyale ta ta ci gaba da wannan tadar bane. Sannan wadansu matan basu da karfin halin da zasu dinga shekawa kansu ruwan zafi, ko saboda rashin lafiya ba zasu iya wannan wankan jegon ba. Wannan ba zai fitar da su daga rukunin Hausawa ba, domin haka abin ya dauro musu.

Duk da haka, wadannan tadodin suma an yi musu kwaskwarima, tare da hadowa da na wadansu al’ummatan, a shigar da su cikin Hausa. Misali, matar da ta yi haihuwar fari tana zuwa gidansu ta ci gaba da wankan jego daga ranar suna ne. Amma Hausawa sun ari tadar Fulani ta wannan fannin na tafiya gida goyon ciki daga ciki na wata bakwai.

Yin haka ya yi daidai, domin abin duk za a ce kana da zabi a kai, ko dabi’a, ko tada, to kana da hakkin juya shi ta yadda zaka iya aiwatar da shi ta yadda kake so, ko da ya batar da surarsa ta ainihi, to dalilin yinsa na nan. Misali, kaurin jego na daga cikin tadodin Hausawa. A surarsa ta farko da kafuwan sa ake yi, a yi ganda, sannan a hada da kunun kanwa a aikawa makwabta da abokan arziki. Da tafiya ta yi tafiya, sai wannan ya canza, a ka koma yi da naman karamar dabba, daga baya a ka koma yi dabino da kuma alewa. Sigar ta canza, amma makasudin, ko kuma manufar yin kaurin, bata canza ba.

Saboda haka in akwai wata tada ta ta sabawa Musulunci, to wannan bai kamata a daukakata ba. In kuwa bata sabawa Musulunci ba, to in dai zata amfana jama’a ta ko samar da aiki, ko karfafa zumunci, a iya daukakata, ko da an canza mata siga. A wannan, tadodin Bahaushe sun hada da tsare-tsaren rayuwarsa daga haihuwa zuwa aure, zuwa mutuwa. Kowacce kabila a duniya tana da abin da ta tanada na sarrafa wadannan nau’o’in na rayuwa.

Al’ada da Hausanci
Saboda haka da yawa daga cikin karon da a ke yi na ma’anar al’ada, ana nufin ko dabi’a, ko kuma tada. Da yawa daga masu nazarin rayuwar Bahaushe suna musayan ma’anar al’ada da kuma tada ko kuma dabi’a. Domin tunatarwa, na fassara al’ada a matsayin sindarin mu’amalar mutum, ko kuma mores and mindsets, da Turanci.

Wannan sindarin mu’amalar shi kan fitar da abin da za kira mutumin kirki, wanda kuma halayyace, ko kuma tarbiyya. A takaice, al’ada hali ne, ba sarrafi ba. Wannan ma’aunin ya fito daga hannun masana da suka nazarci rayuwar Bahause a zamanin da ake ganin babu yawan cudanya tsakanin Hausawa da wadansu hanyoyin sadarwa da za ce sun zama rariyar daukan wadannan halayen. Kuma tun kafin zuwan Musulunci, Hausawa na da wadannan halayen – da Musulunci ya zo, ya inganta su ne.

A binciken da manazarta suka yi, an gano cewa al’adar Bahause, a bisa wannan ma’aunin na ma’anar al’ada, na tattare a sinadaran mu’ala guda 21. Wadannan sun hada da:

Hausanci	Fulatanci (Pulaaku)
1. Adalci	1. Ne'ddaku (Jan Aji)
2. Amana	2. Daraja
3. Dattako	3. Ardungal (Shugabanci)
4. Gaskiya	4. Marugo Na'i (Mallakar Shanu)
5. Hakuri	5. Endam (Kirki)
6. Hankali
7. Hikima
8. Juriya da jarumta
9. Kama sana’a
10. Karamci
11. Kawaici
12. Kunya/Kara
13. Ladabi
14. Mua’amala
15. Mutumci
16. Rashin tsegumi
17. Rikon addini
18. Zumunta

Wadannan ba sune kadai ba. Dole za a iya samun wadansu sinadiran; amma dai a wadannan masana kamar su Kirk-Greene[10] da kuma Zarruk[11] suka gina sinadarin al’adar Bahaushe da kuma Bafillace, tunda yanzu an zama daya. Saboda da haka a wannan ma’auni na su, al’adar Bahaushe ita ce al’adar mutumin kirki a cikin al’ummar Hausawa. Takan yiwu sauran kabilun suma suna da ire-iren wadannan, amma abin da ya fi damun mu a nan, shine yadda rayuwar Hausawa take, domin da mutum ya yi abu zaka ji an kwabe shi ana cewa, “haba, sai kace ba Bahaushe ba?” Wannan ya nuna ashe akwai ma’aunin Hausanci, ba wai kawai a tada ko dabi’a ba.

In an lura duk wadannan sinadirayen sun dogara ne a zuciyar mutum, amma suna amfani da dabi’a domin a aiwatar da su – shi yasa a ke ganin dabi’a da al’ada kamar daya ne. Misali, mutumci ne mutum ya sa tufafi masu kyau. Amma a dabi’ance, zai iya sa tufafin da suka dace da yadda ya sami kansa. Amma kuma ko da a haka ne, saka tufafin zai dogara ga shekaranusa – wanda kuma an jawo dattaku ciki. Misali, idan mutum dan shekara 50 mai sha’awar kallon wasan kwallon kafa, ya saka wandon jins da T-shat ta wani dan bal, da kuma hula hana-sallah, to gani za a yi ya karya dokokin al’adar Bahause ta hanyar zubar da mutumcinsa, da kuma rashin nuna dattaku, duk da cewa babu wata illa ga kayan da ya sa, domin sun kare tsiracinsa, sun dace da sha’awarsa ta kallon bal, kuma duk da cewa a wata alkaryar ta Musulumi (misali, Masar), za a iya samun takwararsa ya saka wadannan kayan, kuma ya samu karbuwa.

Saboda haka al’adar Bahaushe ba wai gine-ginen da ko na zamani ba ne. Ba wai iya dafa wani abincin da ko na yanzu ba ne; ba kuma saka tufafin da ko na yanzu bane. Al’adar Bahaushe yanayin hali ne wanda ya fitar da shi dabam da sauran jama’a, ya zama duk inda yake yana wakilitar duk wani mutum da za a kira Bahaushe, kuma ta wani fannin, ko da Bamaguje ne. Misali, Bahaushen da ke zaune a Ingila ba dole ne ya sa manyan kaya irin wadanda zai sa a kasar Hausa ba. Amma yana da halayyar Bahaushen da komai jimawa a kasar da yayi, za a san lallai Bahaushe ne. Saboda haka don bai sa manyan kaya ba, wannan halin zaman wurin ne ya kama haka, amma sinadarin halayensa na Bahaushe suna tare da shi, sai dai ya bijire musu, ko kuma ya dakatar da su saboda wadansu dalilai..

Bari in ba da misalina na karshe wanda yake da dangantaka da dalilin taruwarmu a yau. Babu abin da aka fi yawan sakashi a cikin kwandon da ba nasa ba kamar rawa da waka. Kusan duk mai yin magana a kan rawa da waka zaka ji ya ce ai al’adar Bahaushe ce. Ina da ja a nan. Rawa da waka ba al’adar Bahaushe ba ce, domin ba ta zama tilas a kan kowanne Bahaushe ba, sabanin halayyar al’ada, wadanda suka wajaba a kan duk wanda ke da ikirarin shi Bahaushe ne.

Idan aka bi ma’aunin gwajin al’ada, to tabbas rawa da waka ba al’dar Bahaushe bane. Hasali ma dai yinsu na runa kusan rashin duk jerin ayoyin tarbiyyar da aka gina al’adar Bahaushe da su. Rawa da waka sana’a ne, saboda haka tadodi ne. Kuma ko a sana’ance, suna da da muhallinsu; ta wani fannin ma gadonsu ake yi, ba shigege ba. Bugu da kari a rayuwar Bahaushe, mawaka da makada an dauke su a matsayin maroka. Su kansu mawakan, kamar Sani Dan Indo, suna nuna cewa basa fatan ‘ya’yansu su gaje su a wannan sana’ar ta su, duk da sun yi kudi, kuma sun yi tashe a cikinta.[12] Ganin haka ne yasa a ke nisanta al’adar Bahaushe ta tarbiyya, da rawa da waka.[13]

A wannan ruwayar, rawa da waka ba su da matsayin rayuwar yau da kullum, kamar al’ada, saboda basu zama dole ba. Akwai rayuwar da za a iya yi babu rawa da waka, kuma a zauna lafiya, domin wani ma baya sonsu ko kadan. Amma babu yadda za a yi rayuwa babu, misali, ladabi, dattaku, karamci, amana, da sauransu. Ashe saboda haka rawa da waka tunda basu zama tilas a rayuwar Bahaushe ba, ba za a kirasu al’adar Bahaushe ba.

Saboda haka in ka nuna mutum ya shiga bala’i, sai ya bigire da rawa da waka, to wannan ya keta al’adar Bahaushe, domin a al’adance, zai yi tawakkali ne. Haka kuma komai farin cikin da zai samu ga mutum, ba za kaga yaje wajen mahaifiyarsa yana yi mata rawa da waka ba; zai durkusa ne ya sanar da ita abin da rayuwarsa ke ciki, in har ta kai sai ya fada mata. Kuma komai soyayyar da mutum yake yiwa matarsa, babu yadda zaka ce al’adar Bahaushe ce ya dinga rera mata waka, ko don wa’azi ko don nishadi. Ita kanta in ya fara ma zata dauka ko ya haukace ne!

Amma a tadance, lokacin biki, suna ko wani taro, in mutum yana so, zai iya tara makada da mawaka a cashe har gari ya waye. Wannan shi ya so. Amma a sigar zaman yau da kullum, ko su kansu da sana’arsu ce rawa da waka ba haka suke yinta ba, domin su ma ba al’adarsu ba ce.

Saboda haka daukaka al’adar Bahaushe, daukaka addinin Musulunci ne, domin al’adar Bahaushe gaba dayanta na cikin Musulunci.

Wakilcin Bahaushe a Hanyoyin Sadarwa na Zamani
Bari in rufe wannan dan gajeren jawabin nawa da waigen jigon wannan taron – wakilincin al’adun Hausawa da addini a Finafinan Hausa, ko da yake masana zasu yi magana a kan wannan nan ba da dadewa ba.

Fim wata hanya ce ta haskaka al’umma a da ko kuma a yanzu. Babban makasudin yin fim shine jawo hankalin jama’a ga wadansu abubuwa da ke gudana a rayuwar zahiri, da yin kalubale ga dorewar wadannan abubuwan. A takaice, idan mutum ya ce zai yi fim, yana da niyya ya wayar da kan jama ta yadda zai isar a sakonsa ta hanyar jawo hankalinsu ga lura da muhimancin sakonninsa. Wannan shine manufar yin fim daga wadanda suka kirkiro sana’ar, ba wai manufar fim daga yadda ‘yan sana’ar na kasar Hausa suka dauka ba – domin sau da yawa a cikin hira da ake yi da ‘yan san’ar finafinan Hausa sun ce ba don fadakarwa suke yin fim ba, sai don neman kudi.[14]

Wannan babu aibu, domin in dai za a bi inganttacciyar hanya a nemi kudi, yana da kyau. Amma babban sabani a nan shi ne makasudin neman kudin. Rini, misali, shi ma sana’a ce, kamar fim. Amma babu marinin da zai ce da kai yana rini ne domin ya wakilci Hausawa. Haka ma duk makeri, ko manomi, ko mai sayar da yaduka, da sauransu. Inda fim ya bambanta, kuma a ka saka ido a kai, shine ikirarin wakilcin rayuwar wadansu mutane da a ke yi ta hanyarsa. Idan da fim bai zamanto hanyar wakiltar Hausawa ba ne, to da babu wanda zai damu da sana’ar, kamar yadda a yanzu ba zaka taba jin an yi wata bita a kan sayar da tsire ba!

Tari da yawa in ana takaddama tsakanin jama’ar gari, manazarta da ‘yan fim, kowa maganar wakilcin al’adar Hausawa yake yi. Abin da ya kawo wannan kuwa saboda kowa na fassara al’ada yadda ya fahimce ta. Ina fata daga yau an sami wani abin kalubale a kan rabe-raben da ke tsakanin dabi’a, tada, da kuma al’ada.

Babban abin da ya jawo dalilin damuwa da wakilcin Bahaushe a sigar finafinan ba wani abu bane illa ganin cewa da harshen Hausa a ke wadannan finafinan. Yin amfani da harshen Hausa ya nunawa mai kallo cewa rayuwar Hausawa a ke haskakawa, kuma a ke wakilta. Ganin haka ya sa dole masu harshen su nuna damuwarsu in su a ganinsu ba a wakilce su daidai a wani fim ba. Tari da yawa kalubalen ba ya ga dabi’a, ko canja sigar tada; yana ga al’ada, wanda ya shafi tarbiyya. Ba za a samu ci gaba ba dole sai an zauna an yarda da ma’anar al’ada ta yadda kowa zai gamsu. Abin mamakin shine sauran al’ummatan da ke haskaka rayuwarsu ta hanyar fim, kamar Yarabawa da Ibo, basu da wannan takaddarmar; hasali ma yaba musu a ke yi a kan yadda kullum a finafinansu suke daukaka tadodinsu da al’adunsu.

Kamar yadda na ce, kalubalen ba ya ga canjin dabi’a ko tada. Idan mutum ya zauna a tebur ya ci abinci, ba wai ya bar rayuwar Bahaushe bane, shi kansa a zauna a gini mai kusurwa hudu ba na Bahaushe bane, ara ya yi daga wajen Larabawa. Idan Bahaushe ya ci cek a fim ba wai ya nuna Turanci ba ne, ai yana da gireba, wacce ita ma cek ce, amma daga wajen Larabawa ya aro, sai dai kawai a ce yin amfani da girebar ya fi a yi amfani da cek din, domin a inganta ita girebar, tun ma ba ga wadanda basu santa ba.

Idan an ce babban mutum a fim bai sa babbar riga ba, ai wannan ba aibu bane, ita kanta babbar rigar ba ta Bauhaushe ba ce, aro ta a ka yi daga wajen mutanen kasar da yanzu a ke kira Western Sahara (wani yanayi na Buzaye). Idan an ce Bahaushe na cin abinci da cokali, wannan ba wani abu bane; da da hannu yake cin abinci, da ya samu cokali daga wajen Azbinawa ya ga ya fi tsabta ya ci abinsa da wannan cokalin. Kazalika nuna mutane a manyan motoci ba wai nuna bijirewar Bahaushe bane – da jaki da mota duk daya ne a rayuwar Bahaushe domin duk abubuwar hawa ne da aka aro su, amfani da kowanne ya danganta ga tatttalin arzikin mutum.

Duk wadannan ba sune tushen kalubalen wakilcin al’adar Bahaushe ba. Bari mu ga wadansu misalan keta wakilcin al’adar Bahaushe bisa wannan ma’aunin. Misali, mutum ya mari sarikinsa. A wannan babu ladabi, biyayya, kara, karamci, dattaku, ko da kuwa shi sirikin shi ya jawo a mare shi. Keta al’ada ne ‘ya ta ce da mahaifinta, “kayi kukan jini ma”, saboda an nuna rashin ladabi. Keta al’ada ne a nuna mutum da iyayensa suna zaune duk a kujera, sabanin shi ya zauna a kasa, domin in ya yi sahu da su ba a lokacin sallah ba, to ya nuna rashin ladabin Bahaushe. Idan a ka nuna basarake da rawaninsa yana rawa a cikin mata, wannan ya keta al’adar Bahaushe, domin ya nuna wannan basaraken ya zubar da mutuncinsa, ko da yana haka a cikin gidansa tsakanin shi da matansa, wannan ba haka yake a cikin jama’ar da sarautarsa ke wakilta ba.

A wannan babu maganar wani zamani, ci gaba, rage duhun kai na Bahaushe da sauransu domin wai a canja al’adar Bahaushe a zamanantar da shi. Rashin nuna kyakkyawar tarbiyar basa daga cikin al’adar Bahaushe. Za a iya nuna rashin al’ada a gidan kara (wanda shine orijina na Bahaushe), sannan kuma a nuna tsabagen al’ada a katafaren gidan zamani. Saboda haka keta al’ada ko kuma nuna al’ada bai tsaya ga gine-gine, abinci, tufafi, motoci, kayan zamani da sauransu ba. Inganta sinadarin mu’amala na tarbiyya shine al’ada. In a fim a inganta wadannan, to an wakili Hausa da Musulunci. In kuwa ba a yi ta, to a wakilci Hausa da Musulunci ba. A wannan ne babban kalubalen ke gaban mu – yadda za a kiyaye al’adun da muke tinkaho da su a zamanance.

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[1] H.A.S. Johnson, The Fulani Empire of Sokoto, London, 1967, p. 4-6. Sannan kuma a duba Abdullahi Mahdi, The Hausa Factor in West African History. ABU Press, 1978.

[2] Abdullahi Smith, “Some consideration relating to the formation of States in Hausa-land”. Journal of the Historical Society of Nigeria, Vol V No 1, December 1970, p. 331.

[3] G.R. Niven, A Short History of Nigeria. Longman, Nigeria, 1971, p. 39.

[4] H. R. Palmer, Sudanese Memoirs, London, Frank Cass, 1928, p. 95.

[5] Ibid.

[6] Neil S. Skinner, “The Origin of the name Hausa”, Africa, 1968,Vol XXXVII, No 3, p. 256.

[7] Muhammad Sani Ibrahim, Muhammad Sani Ibrahim, Dangantakar Al’ada da Addini: Tasirin Musulunci Kan Rayuwar Hausawa Ta Gargajya. M.A. Thesis, Department of Nigerian Languages, April 1982, p. 94.

[8] Aliyu Abubakar, Al Thakafatul Arabiyyati Fi Naijiriya: Min Aam 1750 ilaa 1960. Arabic Literature in Nigeria: From 1750 to 1960. PhD thesis, ABU Zaria, 1972. pp 371-469; wanda a ka sarrafa a mtsayin Aliyu Abubakar, The Arabic Culture in Nigeria, Beirut, Lebanon, AbdulHafiz Al-Bassid, 1972.

[9] Domin karin bayani, a duba Muhammad Sani Ibrahim, “Are-aren kalmomi cikin Hausa”, in Yahaya, I.Y. and Rufa’i, A. (eds) Studies in Hausa Language, Literature and Culture, The First Hausa International Conference. Center for the Study of Nigerian Languages, Bayero University, Kano, 1978, pp 94-116; Neil Skinner, “Loans in Hausa and Pre-Hausa: Some Etymologies” Berliner Afrikanistische Vortrage 21 (1980) 169-202; Joseph Greenberg, “Linguistic Evidence for the Influence of Kanuri on the Hausa”, Journal of African History 1:2 (1960).

[10] Kirk-Greene, A.H.M. Mutumin Kirki: The Concept of the Good Man in Hausa. The Third Annual Hans Wolff Memorial Lecture, prepared by the African Studies Program, Indian university, Bloomington, Indiana, 1974. The lecture itself was delivered on April 11 1973.

[11] Habib Alhassan, Usman Ibrahim Musa, Rabi’u Mohammed Zarruk, Zaman Hausawa. Kano, Islamic Publications Bureau, 1982, 1988.

[12] Duba hira da a ka yi da Sani Dan Indo, mai kidan kuntigi, a cikin, Annur, Vol 1, August 2001, shafi na 48.

[13] Don samun karin bayani a kan matsayin maroka a kasar Hausa kafin ‘yanci daga mulkin mallaka na Turawan Ingila, a dubi makalar M.G. Smith, “The Social Functions and Meaning of hausa Praise-Singing”, a Africa, Vol 27, 1957, shafuka na 26-44.

[14] Misali, a dubi hirar da a ka yi da Najja’atu Abubakar, ‘yar jihar Kogi, tauraruwar fim din Zabari, a mujallar FIM, Afrilu, 2005, shafi na 17, “Neman kudi na zo, ba fadakarwa ba”.