Category: WikiHausa

Yadda ake amfani da WikiHausa

Yadda Buroka Yake (Pidgin)
GABATARWA

Idan ana maganar harshe, to ana magana ne a kan fagen ilimin kimiyyar harshe wanda yake magana a kan yadda ake bin diddigi ko nazarin harshe a kimiyyance don fahimtar ƙa’idojinsa. Kowace al’umma tana da irin nata tsarin ilimin kimiyyar harshe.

MA’ANAR HARSHE

Masana da dama sun tofa al’barkacin bakinsu game da ma’anar harshe ;

Yakasai (2012); “Harshe wata hanya ce ta bayyana kai da kuma hulɗa tsakanin mutane wanda dabbobi ba su da irinta”.

MA’ANAR ILIMIN WALWALAR HARSHE

Yakasai (2012); “Dukkannin abin da ya shafi jama’a ta fannin hulɗa ta rayuwa sannan har za su buɗe baki su yi magana game da wannan abu lallai yana cikin fanni ne na ilimin kimiyyar harshe da ya jiɓanci amfani da harshe a tsarin rayuwar al’umma”.

Idan ana maganar cewa ilimin walwalar harshe ya shafi dukkan tsarin rayuwar al’umma kenan, ya shafi batutuwa da daman a rayuwar ɗanAdam kamar haka;
- Addini
- Siyasa
- Kasuwanci
- Al’ada
- Ilimi
- Tarbiyya da dai sauran su.
MANA’ANAR BUROKA (PIDGIN)

Kamar yadda ƙamusun Oxford ya bayyana ma’anar buroka; “Harshe ne da ya ƙunshi wasu kalmomi da yawa da sassauƙar nahawu wanda ake amfani da shi yayin sadarwa a tsakanin mutane ko al’umma”.

Shi dai wannan salon harshen ya samu ne a sanadiyyar cuɗanya ko harhaɗuwar al’umma mabambanta masu bambancin harshe a wuri ɗaya, a sakamakon hulɗa ta kasuwanci ko ta siyasa ta addini ko al’ada ko ilimi ko kuma tarbiyya ko kuma ta wani abu na daban. A nan gida Nijeriya buroka an fi samunsa ne a wasu yankuna na ƙasar nan kamar kudanci da yammacin ƙasar.

Sannin kowa ne dai buroka na samuwa ne a sanadiyyar cuɗanyar harsuna mabambanta biyu ko fiye da biyu a wuri ɗaya. A nan gida Nijeriya a kwai;
- Inyamurai – masu magana da Ingilishi.
- Yarbawa – masu magana da Ingilishi.
A yayin da waɗannan al’umma suka haɗu a wuri ɗaya don aiwatar da wani al’amari, akan sami rashin fahimta a sanadiyyar bambancin harshe, amma kuma a dalilin harshen Turanci sai a juya a koma ana magana da buroka don samun sauƙi da fahimta.

Misalai; Ana samun buroka a yayin magana, wato a jimlace

Daidaitaccen Turanci Buroka

What is your name? Weytin be your name?

Tell him the story Tellem the tory/ yanam the tory.

How are you? How you dey? How una dey?

Come and eat Make you come chop.

Come and sit down Make you come sit down

I’m in school I dey for sku

Go and pick the pen Make you pikam

I want to go the market I wan go market

Let me take the dirnk I wan drink wota

Do not be angry please I beg make you no ves

She want to eat She won eat.

What are you saying ? Weytin you dey tok.

Were are you going? Wia you won go.

She traveld to Abia She don go Abia.

I’m hungry. Hunger dey waya me.

Sai kuma ɓangaren ɗaiɗaikun kalmomi

Daidaitaccen Turanci Buroka

Water wota

What weytin

Eat Chop

People una

Story Tory

Stupid Mumu

Mental Kolo

MUHALLIN DA AKE AMFANI DA BUROKA

Akwai wurare da ake samun buroka kamar ;
- Kasuwanni
- Yanar gizo
- Kafafen sadarwa
- Barikin soja/ ‘yan sanda
ALFANUN BUROKA

Shi wannan salon harshen yana da wasu alfanu da yake ba wa al’umma wajen gudanar da rayuwarsu;
- Sauƙin fahimta
- Saurin samar da kalma
- Sauƙin furuci
- Saurin isar da saƙo
RASHIN ALFANUNSA

Baya ga alfanun wannan salon harshe, akwai kuma wasu naƙasu da yake haifarwa ga al’umma, sun haɗa da;
- Gurɓata gangariyar harshen Turanci/ Ingilishi
- A wani lokaci yakan ɓatar da Kalmar asali mai muhimmanci.
KAMMALAWA

Duba da bayanan da suka game da ma’anar harshe da kuma ilimin walwalar harshe, tare kuma da kawo ma’ana da bayani a kan buroka mun fahimci abin da buroka ke nufi. Aikin bai tsaya a nan ba sai da ya kawo gurabe da alfanu da kuma rashin al’fanun buroka.

MANAZARTA

Hornby A.S, (2015) Oxford Advanced Learner’s Dictionary Of Current English 9th Edition. Oxford University Press. OUP.

Yakasai (2012), Jagoran Ilimin Walwalar Harshe. Garkuwa Media Services LTD Sokoto Nigeria.

Karanta Mai Maɗi Ke Talla (Mai Zuma Gida Ake Tad Da Shi)

Edita@rumasau-kallamu
29/07/2025
Sana’ar Wanzanci Da Sauye-sauyen Zamani Jiya Da Yau (Shimfiɗa)
Wannan babi ya yi bayani kan hasashe da bagiren wannan bincike da manufarsa da ƙunshiyarsa da kuma dabaru da hanyoyin da aka yi amfani da su wajen tattara bayanan wannan nazari da wuraren da aka samo su.

1.1 Hasashe da Bagiren Bincike

Hasashe na kai tsaye da aka kalla a kan wannan bincike ya haɗa da:
- Nazarin wanzanci a wajen Hausawa don gano tsantsar al’adun wanzanci ba tare da sun sami wata gurɓata ba.
- Gano nauyin sauye-sauyen zamani da suka yi kaka-gida a wanzancin Hausawa tare da fito da yanayin rawar da al’adun wasu al’ummu suka taka a wannan sana’a ta wanzanci. Shin sauye-sauyen zamani sun taimaka wajen bunƙasa wanzanci ko kuwa sun taimaka wajen dankwafe shi?
- Shin wanzanci da al’adun da suke zagaye da shi suna nan da kadarinsu har a wannan lokaci da muke ciki?
Muhimmin hurumi na wannan bincike shi ne sana’ar wanzanci a ƙasar Hausa tare da duba yadda sauye-sauyen zamani suka shiga cikin wanzancin Hausawa daga al’ummomin Fulani da Barebari da Buzaye da Nufawa da Yarabawa. Sannan kuma da abubuwan da Hausawa suka samu na wanzanci daga al’ummar Larabawa da Turawa.

Akwai wasu ayyuka da aka fara yi a kan wanzancin Hausawa da suka haɗa da Musa (1983) da Suleman (1990) da Sallau (2000). Shi wannan ɗoriya ne a kan abubuwan da aka fara tattarawa tare da shigo da wani sabon bincike inda aka duba sauye-sauyen zamani waɗanda wanzancin Hausawa ya ci karo da su daga al’adun wasu al’ummomi.

Wannan bincike an karkasa shi yadda zai shafi manyan garuruwan ƙasar Hausa da kuma wasu sassa da suke maƙwabtaka da ƙasar Hausa na kusa da na nesa. Garuruwan da wannan nazari ya duba su ne kamar haka:

(i) Rukuni na ɗaya ya ƙunshi garuruwan ƙasar Hausa a arewacin Nijeriya waɗanda suka haɗa da Argungu da Birnin-Kabi da Daura da Gusau da Kano da Katsina da Sakkwato da Yawuri da Zariya.

(ii) Rukuni na biyu ya ƙunshi garuruwan da suke maƙwabtaka da ƙasar Hausa ta kusa ko ta nesa a Nijeriya waɗanda suka haɗa da Bauchi da Bida da Ibadan da Ilori da Jos da Kaduna da Kafanchan da Kagoro da Lafiyar-Barebari da Maiduguri da Kwantagora da Minna da Gwambe da Potiskum da Shagamu da Keffi da Yola da Wase da Lagos da Wamba da Zuru.

(iii) Rukuni na uku ya ƙunshi garuruwan da suke cikin Jamhuriyar Nijar waɗanda suka haɗa da Maraɗi da Tassawa da Agades da Birnin-Ƙwanni da Yamai.

1.2 Manufar Wannan Bincike

Kafin shiga bayani a kan manufar wannan bincike yana da matuƙar muhimmanci a san ma’anar kalmar manufa. A ƙamus na Turanci (Hornby, 2000:804) an fassara kalmar manufa ‘objective’ a “matsayin wani abu ko buri da ake son cimma”. Abin nufi a nan shi ne, manufa na nufin tsara wasu hikimomi don samun biyan buƙata kan abin da aka sa gaba. Misali, babbar manufar duk wani malamin makaranta ita ce, bayan ya kammala darasinsa ɗaliban da yake koyarwa su fahimci abubuwan da ya koya masu.

Idan muka juyo kan manufar wannan bincike za a ga bisa la’akari da ayyukan da mutane suka yi na rayuwar yau da kullum an fahimci kowane mutum yana da manufar da take cikin ransa da yake son ya cim mata. Masana da manazarta sun gabatar da ayyuka gwargwado kan al’adun Hausawa.

Yawanci a waɗannan nazarce-nazarce an fi mayar da hankali kan fito da abubuwan da suka danganci al’adun aure da haihuwa da mutuwa da nazarin addinin gargajiya waɗanda suka shafi sihirce-sihirce da tsubbace-tsubbacen Hausawa. Bisa dukkan alamu ba a gudanar da wani bincike mai zurfi kan sana’o’in gargajiya na Hausawa ba, in ban da aikin Sharifai (1990) shi ma wanda ya yi game da kirari da take na sana’o’in Hausawa na gargajiya da kuma na Sallau (2000) wanda ya yi game da sana’ar wanzanci.

Haka kuma ire-iren waɗannan ayyukan ba a faye duba rawar da sauye-sauyen zamani suka taka a wajen bunƙasa sana’o’in gargajiya na Hausawa ko daƙushe su ba. Saboda haka babbar manufar wannan bincike ita ce nazarin ƙaura da shigowar baƙi da tasirin al’adunsu a kan wanzancin Hausawa. Amma a rarrabe, wannan bincike ya fuskanci waɗannan abubuwa kamar haka:

(i) Ƙaura da shigowar baƙi ƙasar Hausa tun daga farkon ƙarni na goma sha huɗu zuwa yau.

(ii) Matsayin sana’ar wanzanci a idon Hausawa da kuma maƙwabtan Hausawa na kusa waɗanda suka haɗa da Fulani da Barebari da Buzaye da Nufawa da Yarabawa da sauran ƙananan ƙabilun sassan kudancin jihar Kaduna da wasu sassan jihohin Bauci da Gwambe da Filato da Nasarawa da Neja. Sai kuma maƙwabtan Hausawa na nesa waɗanda suka haɗa da Larabawa da Turawa.

(iii) Sauye-sauyen zamani irin waɗanda al’adun maƙwabtan Hausawa na kusa da na nesa suka yi a kan sana’ar wanzanci.

1.3 Ƙunshiyar Bincike

Wannan bincike ya ƙunshi babi shida. An fara da yin shimfiɗa a inda aka bayyana hasashen wannan bincike da wuraren da aka samo bayanan da aka yi amfani da su wajen gabatar da wannan nazari.

Sannan kuma aka yi bitar ayyukan da suka gabata waɗanda suka taimaka wajen sanin wuraren da wannan bincike ya sa gaba. Bayan haka an yi waiwaye kan ƙasar Hausa da ɓunƙasarta da yadda baƙi suka shigo da dalilan shigowarsu da garuruwan da suka zauna. An kuma yi bayani dangane da tasirin addinin Musulunci kan wasu al’adun Hausawa waɗanda suka shafi dabbar suna da askin ranar suna da al’adun kaciya da kaciyar mata, da sauran wasu ayyuka da wanzamai suke yi a ƙasar Hausa.

An ci gaba da kawo bayanan da suka danganci wasu al’adun Turawa cikin sana’ar wanzanci waɗanda suka haɗa da aski da kaciya da cire haƙori da gudummuwar ba da jini da matakan da ake bi don kula da mai ciki da iren-iren hanyoyin da ake bi don tanadin abin da aka haifa da kuma irin yadda magungunan Turawa suka yi tasiri a kan ire-iren waɗanda wanzamai suke bayarwa.

Daga ƙarshe an kawo bayani kan nason da al’adun wasu baƙi waɗanda suke zaune a cikin ƙasar Hausa da kuma na wasu al’ummomi maƙwabta waɗanda Hausawa suke zaune a cikin ƙasashensu suka yi a kan wanzanci.

1.4 Dabarun Aiwatar da Bincike

A wajen aiwatar da wannan aiki an bi wasu dabaru da hanyoyi don gabatar da shi waɗanda suka haɗa da:

(i) Hanyar nazarin zaune inda aka bi ɗakunan ajiye littattafai da kundaye digiri na uku da na biyu da na ɗaya da littattafai na ɗab’i aka karanta waɗannan ayyuka aka taƙaita su. Daga cikin ɗakunan karatun da aka ziyarta akwai na Jami’ar Bayero ta Kano da na Jami’ar Usmanu Ɗanfodiyo ta Sakkwato da na Jami’ar Ahmadu Bello ta Zariya da Jami’ar Maiduguri da Babbar Kwalejin Ilimi ta Abdullahi Augie ta Argungu da Babbar Kwalejin Ilimi ta Gwamnatin Tarayya a Kwantagora da Babbar Kwalejin Ilimi ta Gwamnatin Tarayya a Zariya da Babbar Kwalejin Ilimi ta Jihar Kaduna a Gidan-Waya Kafanchan. Haka kuma an ziyarci ɗakunan karatu na Kwalejin Kimiyya da Fasaha ta Hassan Usman a Katsina da Kwalejin Kimiyya da Fasaha ta Kaduna.

(ii) Hanyar ziyartar ɗakunan ajiye kayan tarihi na jihohi waɗanda suka haɗa da Hukumomin Binciken Tarihi da Kyautata Al’adu na Jihohin Kano da Katsina da Zamfara da Sakkwato da Kabi da Neja da Nasarawa da Kaduna da Yobe da Borno da Adamawa da Bauci da kuma Gwambe. An kuma ziyarci Hukumar Adana Kayan Tarihi ta Ƙasa da take Kaduna. Haka kuma an ziyarci Cibiyar Binciken Tarihin Arewacin Nijeriya wadda take ƙarƙashin Sashen Koyar da Tarihi na Jami’ar Ahmadu Bello ta Zariya. An kuma ziyarci Cibiyar Nazarin Harsunan Nijeriya ta Jami’ar Bayero Kano da kuma Cibiyar Al’adun Gargajiya ta Jami’ar Ahmadu Bello Zariya.

(iii) Hanyar amfani da takardun tambayoyi da aka rubuta da harshen Hausa waɗanda aka rarraba wa wasu Hausawa a sassa daban-daban na ƙasar Hausa da wasu garuruwan da suke maƙwabtaka da wannan ƙasa. Akwai kuma wadda aka rubuta da harshen Turanci aka rarraba wa musamman waɗanda ba Hausawa ba mazauna ƙasar Hausa da maƙwabtanta. An rarraba waɗannan takardu ga maza da mata, matasa da dattawa.

iɓ) Hanyar yin hira da mutane daban-daban musamman wanzamai su kansu da ungozomomi da masana da manazarta da sauran jama’a waɗanda suka bayar da ra’ayoyinsu. Haka kuma an zauna cikin waɗannan wanzamai aka yi nazarin yadda suke aiwatar da aikace-aikacen wanzanci, musamman a garuruwan da ba a ƙasar Hausa ba.

An gudanar da waɗannan hirarraki a garuruwan:

Akwanga da Arugungu da Bauchi da Bida da Birnin-Kabi da Birnin-Ƙwanni da Damagaram da Damaturu da Daura da Gusau da Gwambe da Ibadan da Ilori da Jega da Jos da Kaduna da Kafanchan da Kagoro da Katsina da Keffi da Koko da Kwantagora da Lafiyar-Barebari da Lagos da Maiduguri da Manchok daMaraɗi da Minna da Potiskum da Sakkwato da Tassawa da Wase da Yamai da Yawuri da Yola da Zariya da Zuru.

A taƙaice kamar yadda aka gani wannan babi na share fage ne don kuwa bayanan da suke cikinsa an yi su ne inda aka fito da hasashen binciken da manufofinsa da abubuwan da nazarin ya ƙunsa da kuma dabarun da aka yi amfani da su wajen tattara bayan da suka haifar da wannan kundi.

Wannan bayani an ciro shi ne daga kundi mai taken SANA’AR WANZANCI DA SAUYE-SAUYEN ZAMANI JIYA DA YAU: NA BASHIR ALIYU SAFANA SALLAU

KUNDIN BINCIKE WANDA AKA GABATAR A TSANGAYAR FASAHA DA ADDININ MUSULUNCI, SASHEN KOYAR DA HARSUNAN NIJERIYA, JAMI’AR BAYERO, KANO, DOMIN CIKA WANI ƁANGARE NA SAMUN DIGIRI NA UKU (Ph.D) A FANNIN HAUSA

MAYU 2009/JUMADA ULA 1430

Edita@rumasau-kallamu
28/07/2025

Kammalawa A Cikin Bincike Mai Taken Adabin Kasuwar Kano

**A wannan bincike mai suna Adabin Kasuwar Kano: Nazari da Sharhi Game da Ƙagaggun Labaran Hausa (1984-2008), an yi nazarin abubuwa da dama.**

A babi na farko an yi bitar ayyukan da suka gabata waɗanda masana suka yi sannan an kalli dalilin gudanar da wannan binciken da iyakar binciken da manufar binciken da kuma hanyoyin da aka bi aka gudanar da wannan binciken.

A babi na biyu kuma an dubi ma’anar ƙagaggun labaran Hausa da kuma samuwar ƙagaggun Labaran Hausa irin su tatsuniya da labarai da ƙissa da kuma tarihihi, sannan aka kalli yadda waɗannan labarai suka haɗu da baƙi, kuma an kalle su a zamanin da Larabawa suka zo ƙasar Hausa da kuma zamanin zuwan Turawa.

Sannan a babi na uku an yi nazarin adabin kasuwa a duniya, wato irin yadda aka samar da adabin kasuwa na sarauniya Elizabeth a Ingila da adabin talakawa na Kitsch a Jamus da na adabul mu’athir na Larabawa da na garin Inyamurai Onitsha, a Nijeriya, sannan aka kalli matakan gane adabin kasuwa tun daga jigogi da marubuta da makaranta da kuma yadda ake kasuwancin waɗannan littattaffai.

A babi na huɗu an yi nazarin adabin kasuwa a ƙasar Hausa tun daga samuwarsa da kuma zanguna guda huɗu da ya taka; 1984 zuwa 1989 da 1990 zuwa 1995 da 1996 zuwa 2001 da kuma na ƙarshe 2002 zuwa 2008.

Shi ma an kalli siffofinsa da matakansa na gini tun daga yanayin shafuka da jigo da yanayin bugu da kuma yanayin masu saye da sayarwa., sannan an yi nazarin Muhawarorin da aka yi ta tabkawa a cikin jaridu da mujallun Hausa tun daga farkon shekarun 1990 zuwa 2001

A babi na biyar an yi nazari da sharhi na wasu littattafan da suka tuzgo daga waɗannan littattafai, an ɗauki ɗaya daga kowane zango. A shekarar 1984 zuwa 1989 an yi nazarin littafin Rabin Raina, sai a zango na biyu, 1990 zuwa 1995 aka yi nazarin So Jinin Jiki da kuma zango na uku aka ɗauki Ina Son Sa Haka, sai na ƙarshe a zango na huɗu aka yi nazarin littafin Mace Mutum.

Saboda haka za a iya cewa daga ɗan abin da aka kalato a wannan aikin an fahimci cewa lallai akwai abin da ake kira Adabin Kasuwa. An kuma gano cewa Adabin Kasuwar Kano, adabi ne wanda ya yi kama da adabin Sarauniya Elizabeth a Ingila da adabin Talakawa na Kitsch a Jamus da adabul mu’athar na Larabawa da Adabin Kasuwar Onitsha da sauran adabin yayi da aka yi a sassan duniya ta fuskar siffofinsa da matakansa na gini, tun ma ba ta yanayin bugu da jigo da kuma yanayin masu sayarwa da masu karantawa ba.

Haka kuma yana daga cikin abin da aka gano a wannan aikin ra’i irin na Adabin Kasuwar Kano abu ne wanda ya ratso al’ummu daban-daban, haka kuma adabi ne wanda ya shafi kowa-da-kowa a al’umma, mai sauƙin ganewa, mai arha ga mai son ya mallaka, mai kuma wata ayyanannar manufa.

Sannan an gano cewa an rubuta littattafai na adabin Kasuwar Kano da yawa kuma an samar wa al’umma da su. Daga shekarar 1984 zuwa 2008 wannan bincike ya sami ganin littattafai 712. Haka kuma an fahimci cewa adabi ne wanda marubuta da manazarta da masana iri-iri suka sha tattaunawa a kansa ta hanyar rubutawa a maƙalu da gabatarwa a Jaridu da Mujallu da sauran kafafen ilimi.

Wannan binciken ya tabbatar da cewa kamar kowane adabin Kasuwa da aka taɓa yi a baya, Adabin Kasuwar Kano shi ma ya faru, ya wanzu ya kuma shiga cikin fagen nazari ta fuskoki daban-daban. Abin da wannan bincike ya fi mayar da hankali a kai bai wuce dalilan samuwar adabin kasuwa a sassan duniya da kuma yadda har ya gangaro ya kuma samu wuri ya tsuguna a ƙasar Hausa ba.

Bayan an tabbatar da samuwar sa sai kuma aka yi ƙoƙarin bayyana irin siffofin da za a iya gani a gane shi da kuma uwa-uba halin da yake ciki har zuwa wannan lokaci ta fuskar waɗanda suka samar da shi da zangunan da ya biyo da masu karanta shi da masu saye da sayar da shi.

Daga ƙarshe za a iya cewa Adabin Kasuwar Kano kamar sauran irinsa a sassan duniya, shi ma ya sami suka da caccaka daga fagage daban-daban, wanda ya ƙara tabbatar da mazauninsa na adabin kasuwa, sa’anan ga shi kuma ya fara ba da baya, fagen gangariyar adabin Hausa ya soma bayyana daga cikinsa, ta yadda yanzu ana da ayyukan adabin da za a iya kira Gangariyar Adabin Hausa da suka samo matsayinsu daga Adabin Kasuwar Kano, wanda shi ma wani fagen nazari ne na daban.

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Rataye Na Ɗaya: Muhimman Littattafan da Aka Rubuta Na Adabin Kasuwar Kano (1990-2008)

LAMBA	LITTAFI	MAWALLAFI	SHEKARA
1	Rikicin Duniya 1	Ɗan Azumi Baba Chediyar Yangurasa	1990/91
2	Rikicin Duniya 2	Ɗan`Azumi Baba Chediyar ‘Yangurasa	1990/91
3	Ɗan Tasha	Ahmed T. Aminu Gusau	1990
4	In Da So Da Ƙauna 1	Ado Ahmed Gidan Dabino	1990
5	Jamila Da Jamilu	Ibrahim Mandawari	1990
6	Alhaki Kuikuyo ne	Balaraba Ramat Yakubu	1990
7	Wa Zai Auri Jahila?	Balaraba Ramat Yakubu	1990
8	Aibin rashin sani	Abdullahi Moh ɗan Gusau	1991
9	Amintacciyar Soyayya	Ɗan`azumi Baba	1991
10	Dawowar al-Madina Daga Ƙasar Al-Asar	Aliyu Ibrahim Ƙanƙara	1991
11	Duniyar Soyayya 1	Bashir Sanda Gusau	1991
12	In Da So Da Ƙauna 2	Ado Ahmed Gidan Dabino	1991
13	In So Ya Yi So…	Badamasi Shu`aibu Burji	1991
14	Kainuwa	Salisu Na`Inna Ɗambatta	1991
15	Kifin Rijiya	Ibrahim Sheme	1991
16	Kulu 1	Bala Anas Babinlata	1991
17	Labarin Kainuwa	Salisu Na Inna Danbatta	1991
18	Mafiya	Habib Abdullahi Sarki	1991
19	Munafikinka Tabarmarka	Mohammed Lawan S. Panshekara	1991
20	So Marurun Zuciya 1	Aminu Abdu Na`inna	1991
21	Amintacciyar Soyayya 2	Ɗan`azumi Baba	1992
22	Aminu Mijin Bose	Ibrahim M. Mandawari	1992
23	Ɗa Ko Jika? 1	Bala Anas Babinlata	1992
24	Hattara Dai Masoya 1	Ado Ahmed	1992
25	Hattara Dai Masoya 2	Ado Ahmed	1992
26	Ƙin Gaskiya	Badamasi Shu`aibu Burji	1992
27	Ƙin Gaskiya …	Badamasi Shu`aibu G. Burji	1992
28	Kulu 2	Baba Anas Babinlata	1992
29	Kwaɗayi Mabuɗin Wahala	Alhaji Ali Hydar Aliyu	1992
30	Kyan Alkwari … 1	Dan Azumi Baba Chediyar Ýan Gurasa	1992
31	Rikicin Soyayya 1	Musa Gezawa	1992
32	Rikicin Soyayya 2	Musa Gezawa	1992
33	So Marurun Zuciya 3	Aminu Abdu Na`inna	1992
34	Alamomin So	Abba Bature Kawu	1993
35	Allah Ya Haɗa Kowa Da Rabonsa	Ɗan`Azumi Baba	1993
36	Bankwana Da Masoyi	Muhammad Usman	1993
37	Ɗa Ko Jika? 2	Bala Anas Babinlata	1993
38	Fatan Masoyi…	Badamasi Shu`aibu Burji	1993
39	Idan Ka San Wata.. 1	Balarabe	1993
43	Idan Ungulu Ta Biya Buƙata	Ɗan`azumi Baba	1993
44	Ƙauna Adon Zuciya 2	Aminu Abdu Na`inna	1993
45	Komai Wahalar So…	Yusuf Aliyu Lawan Gwazaye	1993
46	Ƙauna Adon Zuciya 2	Aminu Abdu Na`inna	1993
47	Komai Wahalar So …	Yusuf Aliyu Lawan Gwazaye	1993
48	Makircin So …	Badamasi Shu`aibu Burji	1993
49	Masoyan Zamani 1	Ado Ahmad Gidan Dabino	1993
50	Masoyan Zamani 2	Ado Ahmad Gidan Dabino	1993
51	Madubi 1	Aminu Hassan Yakasai	1993
52	Rikicin Duniya 3	Ɗan`Azumi Baba Chediyar `Yangurasa	1993
53	Sakaina 1	Ɗan`Azumi Baba	1993
54	So Tsuntsu 1	Al-Khamees D. Bature Makwarari	1993
55	Soyayya Adon Matasa 1	Nura Abdullahi (Azare)	1993
56	Tsuntsu Mai Wayo 2	Bala Anas Babinlata	1993
57	Mahaƙurci Mawadaci	Amina Ibrahim Sadiq	1993
58	Allah Ya Yi Aure Da Marar Kwabo	Auwalu Ibrahim Ɗandago	1994
59	Dara Ta Ci Gida 1	Bello M. Shehu T/Wazirci	1994
60	Idan Ɓera Da Sata…	Ɗan`Azumi Baba C/`Yan Gurasa	1994
61	Idaniyar Ruwa…2	Abdul`aziz Sani M/Gini	1994
62	Ikon Zuciyata	Sanusi Hashim Ayagi	1994
63	Ƙarshen Tiƙa-Tiƙa Tiƙ	Ahmed S. Zaina	1994
64	Komai Nisan Dare	Umar Tijjani	1994
65	Kowa Ya Tuna Bara …	Aminu Aliyu Argungu	1994
66	Komai Nisan Dare …	Umar Tijjani	1994
67	Kulu 3	Bala Anas Babinlata	1994
68	Magana Jakin Soyayya 1	Shehu Abdullahi Makama Kabara	1994
69	Rashin Sani… 1	Bala Anas Babinlata	1994
70	Sakaina 2	Ɗan`Azumi Baba	1994
71	Sara Da Sassaka … 2	Bala Anas Babinlata	1994
72	So Tsuntsu 2	Al-Khamees D. Bature Makwarari	1994
73	Soyayya Tsantsa	Tijjani U. A. Wukari	1994
74	Tsari Masta	Aminu Abdu Na`inna	1994
75	Zuwa ga Masoya 1	Bala Muh’d Makosa	1994
76	Allura Cikin Ruwa	Bilkisu Salisu Ahmad	1994
77	Salalar Tsiya	Hadiza Sidi Aliyu	1994
78	Soyayya Da Zumunci	Hajiya A`isha Adamu Sifawa	1994
79	So Jinin Jiki 1	Al-khamees D. Bature Makwarari	1995
80	So Jinin Jiki 2	Al-khamees D. Bature Makwarari	1995
81	Fatima Binta	Muhammad Ibrahim	1995
82	Ganjarma 1	Ɗan`azumi Baba C/`Yan Gurasa	1995
83	Ganjarma 2	Ɗan`azumi Baba C/`Yan Gurasa	1995
84	Gimbiya Fauziyya 1	Tambaya Lawan	1995
85	Gishirin Ma`aurata 2	Alh. Ya`u H. Dodo	1995
86	Gugan Ƙarfe..	Babangida Abdu	1995
87	Idan Ɓera Da Sata… 2	Ɗan`Azumi Baba C/`Yan Gurasa	1995
88	In Da Ba Ƙasa… 2	Suhununu Garba	1995
89	Kashin Baƙi Sai Taro 1	Bashir Ahmed Umar	1995
90	Kowa Da Wanda Yake So	Khalid M. Najume	1995
91	Kowa Da Wanda Yake So	Khalid M. Najume	1995
92	Magana Jakin Soyayya 2	Shehu Abdullahi Makama Kabara	1995
93	Mazan Ne Ko Matan? 2	Bala Mohammad Makosa	1995
94	Mazari 1	Dan Azumi Baba Cediyar Ýan Gurasa	1995
95	Ranar Ƙin Dillanci	Salisu Yusuf Salihi	1995
96	Samarin Zamani	Alhaji Shu`aibu Ibrahim	1995
97	Tauraron So 1	Shehu Abdulmalik	1995
98	Zakaran Da Allah Ya Nufa Da Cara	Ahmed Musa Anka	1995
99	Zoben Alƙawari 1	M.S Umar Indabawa	1995
100	Zoben Alƙawari 2	M.S Umar Indabawa	1995
101	Ƙasaitacciyar Soyayya	Atika Salisu Sidi	1995
102	An Daɗe Ana Ruwa….	Hajara Jibril	1995
103	Baƙin Cikin Rayuwata	Hauwa A. Bashir Ayagi	1995
104	Tarkon So	Hauwa Abdullahi Gama	1995
105	Biyayyah!	Hauwa Abubakar Lawal (Mrs Yusif Garba)	1995
106	Furen Soyayya	Hauwa Aminu	1995
107	Ungulu Ba Ta Jewar Banza	Jamila Babayaro	1995
108	Abin Tausayi	Maryam Sahabi Liman	1995
109	Alƙawari Kaya	Safiya A. Tijjani	1995
110	In Da Ba Kasa	Sahanunu Garba	1995

111	Dajin Shiga Da Shiri 1	Musbahu Moh`d	1996
112	Da ƙyar Na Sha…1	Abubakar Ishaq	1996
113	Da ƙyar Na Sha…2	Abubakar Ishaq	1996
114	Gulmiyanu Sha Jini	Aminu Adamu	1996
115	Laifin Wa?	Muhammad Sanusi Dahiru Katsina	1996
116	So Gonar Masoya 1	Moh’d. Ɗanyaro Mahmoud Ningi	1996
117	A Dalilin Wani……1	Ibrahim Sheme	1996
118	An So A Dara	Aminu Bala	1996
119	Ma Ji Ma Gani 1	Bala Anas Babinlata	1996
120	Ma Ji Ma Gani 2	Bala Anas Babinlata	1996
121	Barewa Ba Ta Gudu	Bala Anas Babinlata	1996
122	Haba Mata !	Ibrahim Isa K/Asabe	1996
123	Ido Uku 1	Tijjani U.A Wukari	1996
124	Ido Uku 2	Sulaiman El-Ahmed Azare	1996
125	Ilimi Ribar Rayuwa	Zayyanu Muhammad Ƙaura	1996
126	Jarumi Shantali 3	Badamasi Shu`aibu Burji	1996
127	Kaico!	Ado Ahmed	1996
128	Kashin Baƙi Sai Taro 2	Bashir Ahmed Umar	1996
129	Kibiyar Ajali 1	Nazir Adam Salihi	1996
130	Kibiyar Ajali 2	Nazir Adam Salihi	1996
131	Kowa Da Masoyinsa1	Aminu Abdu Na`inna	1996
132	Kibiyar Ajali 1	Nazir Adamu Salih	1996
133	Kibiyar Ajali 2	Nazir Adamu Salih	1996
134	Kowa Da Masoyinsa 1	Aminu Abdu Na`inna	1996
135	Kwarya Ta Gari 1	Bala Anas Babinlata	1996
136	Kwarya Ta Gari 2	Bala Anas Babinlata	1996
137	Mace Amana 1	Abubakar Lawal	1996
138	Ma Ji-Ma Gani 1	Bala Anas Babinlata	1996
139	Makauniyar Shariá	Habib Hudu Ahmad D.	1996
140	Malukussaif Ibn Ziyzinun 2	Aliyu Abubakar Sharfadi (Fassara)	1996
141	Me Rabon Shan Duka … 1	Al-Hamees D. Bature	1996
142	Me Ya fi Kudi?	Nazir Adamu Salih	1996
143	Ramin Karya 1	Auwalu Jibrin Dan Barno	1996
144	Ruwan Idon Masoya	Haruna Shitu Gozaki	1996
145	Sanadi 1	Tukur Muhd. Gamji	1996
146	So Ne Ko Ki Ne?	Sani Yusuf Musa Mararraba Kano	1996
147	Tudun Mahassada…	Kabiru Y. Alƙasim	1996
148	Kishiyar Uwa	A`ishatu Shehu Tijjani	1996
149	Aure Yaƙin Mata	Amina A. Tijjani Mai Atamfa	1996
150	Wa Ya San Gobe…?	Bilkisu Ibrahim Nabature/Ahmed Funtuwa	1996
151	Haƙuri Mafarin Nasara	Hajiya Husaina Muhd. Bunguɗu	1996
152	Gulmiyanu Sha Jini 2	Aminu Adamu	1997
153	An Yanka Ta Tashi 1	Bala Anas Babinlata	1997
154	An Yanka Ta Tashi 2	Bala Anas Babinlata	1997
155	A Rashin kira….1	Abubakar Ishaq	1997
156	Da Na Sani…	Abdullahi Mohammed Mai Zare	1997
157	Da Sauran Rina A Kaba 1	Ibrahim Mohammed Indabawa	1997
158	Duniya Rumfar Kara	Abdulƙadir Mu`azu Isa	1997
159	Duniya Sai Sannu!	Ado Ahmed Gidan Dabino	1997
160	Fate-Fate Kan Tona	Ibrahim Nuruddeen	1997
161	Hannun Da Ya Ba Da Fure 1	Ɗan Musa	1997
162	Ina Ma A ce Hannun Agogo Zai Dawo Baya	Aliyu Aliyu	1997
163	Jinin Soyayya 2	Habib A. Kwami	1997
164	Kan Mage Ya Waye	Ibrahim Isah Jiƙamshi	1997
165	Ƙarkon Kifi	Rabi`u Abdullkareem Bebeji	1997
166	Kibiyar Ajali 3	Nazir Adam Salihi	1997
167	Komai Ke Da Farko	Awwal Baba Ahmed	1997
168	Komai Ya Baci..1	Awwal Baba Ahmed	1997
169	Kibiyar Ajali 3	Nazir Adamu Salih	1997
170	Komai Ke Da Farko …	Awwal Baba Ahmed	1997
171	Komai Ya Ɓaci … 1	Awwal Baba Ahmed	1997
172	Ku Tashi Tsaye Mata	Salisu Yusuf Muhammad Sokoto	1997
173	Malukussaif Ibn Ziyyanun 3	Aliyu Abubakar Sharfadi (Fassara)	1997
174	Muruccin Kan Dutse 2	Hussaini Abbas Kaya	1997
175	Rai Ya Fi Dukiya 1	Bashir Ahmed Umar	1997
176	Rai Ya Fi Dukiya 2	Bashir Ahmed Umar	1997
177	A Ci Duniya Da Tsinke	Zuwaira Isa	1997

178	Ruwan Ido	Tukur Alwadawy	1997
179	Sauyin Rayuwa	Halima Yunusa Adoge	1997
180	Tangaran	Idris A. Mahmud	1997
181	Tsaka Uku Mai Wuyar Fita	Dr. Ashhabu Mu`azu Gamji	1997
182	Ungulu Da Kan Zabo	Yusuf Muhammad Nasir Jega	1997
183	Zinaru 2	Bala Anas Babinlata	1997
184	Taran Aradu Da Ka	A’ishatu Nurudeen Dodo	1997
185	Abin Da Allah Ya Yi	Binta Habib Abba	1997
186	Mutum Mugun Ice	Binta Maiwada	1997
187	Yasmin	Hajiya Bilkisu Jibril	1997
188	Hangen Hadarin Nesa	Jummai Ahmed Karofi	1997
189	Zainabu Abu	Umaimata Usman Ali	1997
190	Rikici	Buhari Masta Alko	1997
191	Da ƙyar Na Sha…3	Aisab	1998
192	Gwanin Mata 1	El-Khamis Bature Makwarari	1998
193	Haƙuri Da Jarunta 1	Nura Ibrahim Garangamawa	1998
194	Na Ci Damben Kuturu 1	Abdullahi Sulaiman	1998
195	Na Ci Damben Kuturu 2	Abdullahi Sulaiman	1998
196	Naira Da Kwabo 1	Nazir Adam Salihi	1998
197	Sihirtacce 1	Bala Anas Babinlata	1998
198	A Bar Maza Da Halinsu	Mamman Naseer Zungeru	1998
199	Abin Ɓoye Ya Fito Fili	Yusuf Salihi	1998
200	Abinda Ya Baka Tsoro	Balarabe A. Mohammed	1998
201	Allurar Zinariya	Abdullahi Ahmed K/Marusa	1998
202	A Lura Masoya	Moh`d Ɗanyaro M. Ningi	1998
203	A Rashin Kira….2	Abubakar Ishaq	1998
204	Maryamu	Bilkisu S. Ahmed Funtuwa	1998
205	A Ci Bulus	NAS	1998
206	Babban Goro	Abubakar Isah Garba	1998
207	Ban ji Ba 1	Aminu Umar Mukhtar	1998
208	Binciken Mai Laifi 1	Yusuf Usman Nasidi	1998
209	Birnin Sarauniya	Nazir Adam Salihi	1998
210	Birnin Sarauniya	Nazir Adam Salihi	1998
211	Ɗacin Soyayya	Abdullahi Sulaiman	1998
212	Ɗan Ƙarya	Tukur Al-wadawy	1998
213	Farin Wata 2	Tukur Al-Wadawy	1998
214	Gamji	Mohammed Murtala Isma`il	1998
215	Ganin Ƙwam! 2	Bashir Ahmed Umar	1998
216	Hassadar Kishiya 2	Hamza Ibrahim	1998
217	Jaruntaka Abar So 1	Nura Ibrahim Garangamawa	1998
218	Kada Ki Yi Kuka	Haruna Hassan Insan	1998
219	Kowa Ya Sha Zuma..	Salisu Yusuf Salihi	1998
220	Makauniyar Shariá 2	Habib Hudu Ahmad D.	1998
221	Makauniyar Shari’ah 3	Habib Ibn Hud Ahmad Darazo	1998
222	Me Ya fi Kuɗi? 2	Nazir Adam Salihi	1998
223	Namiji Ba Ɗan Goyo Ba Ne	Garba Buhari Yola (GBY)	1998
224	Ni Ma `Ya Ce 1	Ishaq Isma`il Manager	1998
225	Nuna Rana (Kara Da Kiyashi) 1	Kabir Yusuf Liman	1998
226	Rabo Ƙugiya	Jamilu Abubakar Makwarari	1998
227	Ragayar Lawashi 1	Balarabe Abdullahi Sani	1998
228	Rana Zafi…. 1	Bala Anas Babinlata	1998
229	Rana Zafi…. 2	Bala Anas Babinlata	1998
230	Sai Wani Jikon	Sani Ishaq	1998
231	Soyayya A Birnin Sarayebo 2	Ibrahim Ahmad Daurawa	1998
232	Ta Leƙo Ta Koma 2	Nazir Adam Salih	1998
233	Wace Ce? 1	Habib El-Mustapha Ɗambatta	1998
234	Wayyo Kaina	Kamilu Dahiru Gwammaja	1998
235	Wa ya Kashe Zainab? 1	Bashir Ahmed Umar	1998
236	Wa ya Kashe Zainab? 2	Bashir Ahmed Umar	1998
237	Zaɓin Shaiɗan	Habib Ibn Hud Ahmed Darazo	1998
238	Zafin Zuciya	Hassan Mamman Legas	1998
239	Zuciya Akwatin Soyayya	Abdullahi Yahya Gidan Ɗango	1998
240	Tsira da Mutunci	A’ishatu Shehu Ahmad	1998
241	Rayuwar Kubra	Bilkisu Ɗanlami Mashasha Rimi	1998
242	Halin ‘Yan Adam	Fati Mohammed Bidir Azare	1998
243	Wace Ce?	Habiba El-Mustafa Ɗambatta	1998
244	Ingiza Mai Kantu Ruwa	Hajiya Mairo Yusuf Othman	1998
245	Sakamakon Yaudara	Hasiya Moh’d. Yola	1998
246	Alƙawarin Juna	Maryam I. Usman Zaria	1998
247	Mutuwar Kasko 2	Nazir Adam Salihi	1999
248	Sihirtacce 2	Bala Anas Babinlata	1999
249	Sirrinsu	Maje El-Hajeej	1999
250	So Rigar Wahala 1	Sabo Sa’du Mohammed	1999
251	Abu Firas 1	Nasir G.A `Yan`awaki	1999
252	A Ci Bulus	Nazir Adam Salihi	1999
253	Abinda Allah Ya Ƙaddara	M.S Usman `Yannaku	1999
254	Alhazan Zamani 1	Bala Moh`d Makosa	1999
255	Antar Ɗan Shaddadu 1	Nasir A. Ahmed `Yan`awaki	1999
256	Antar Ɗan Shaddadu 2	Nasir A. Ahmed `Ýan Awaki	1999
257	A RASHN KIRA…..3	AISAB	1999
258	Ɓacewar Awwal 2	Sabo Sa`idu Mohammed	1999
259	Barazana	Salisu Yusuf Salihi	1999
260	Binciken Mai Laifi 2	Yusuf Usman Nasidi	1999
261	Ɓoyayyan Al`amari	Haruna Hassan Isan	1999
262	Cinnaka	Yusuf Lawan A. Gwazaye	1999
263	Dara Ta Ci Gida 2	Bello M. Shehu T/Wazirci	1999
264	Duniya? (Labarin A`isha)	Salihi	1999
265	Ina Amfanin Yaudara?	Nura Ibrahim Garangamawa	1999
266	Jaki Ko Taiki? 1	Balarabe Zed Murtala	1999
267	Jaki Ko Taiki? 2	Balarabe Zed Murtala	1999
268	Jidali	Ɗan`azumi Baba	1999
269	Jirgi Ɗaya 1	Aminuddeen Ladan Abubakar	1999
270	Kai Ma Ka Dara 2	Ahmed T. Inuwa	1999
271	Katankatana	Ibrahim Sani Bichi	1999
272	Kibiyar Ƙauna 1	Abubakar Sadiq Abdullahi	1999
273	Ko Ban Ce Ba 1	Tanko Baba Kadara Gidan Kaura	1999
274	Komai Rintsi… 1	Basheer Abubakar Umar Fagge Reader	1999
275	Komai Rintsi… 2	Basheer Abubakar Reader	1999
276	Komai Rintsi …. 3	Basheer Abubakar Umar Fagge Reader	1999
277	Kibiyar Ƙauna 2	Abubakar Saddiq Abdullahi	1999
278	Ko Ban Ce Ba … 1	Tanko Baba Kadara Gidan Kaura	1999
279	Komai Rintsi 1	Basheer Abubakar Umar Reader	1999
280	Komai Rintsi … 2	Basheer A. Umar Fagge Reader	1999
281	Komai Rintsi … 3	Basheer Abubakar Umar Reader	1999
282	Mai Rabon Ganin Baɗi	Ibrahim Abdullahi Kwantagora	1999
283	Mugun Nufi 1	Ibrahim Muhammad	1999
284	Mun Gaji Da Kyau	Ibrahim Sani Bichi	1999
285	Ni Ma `Ya Ce 2	Ishaq Isma`il Manager	1999
286	Nisan Kwana 1	HIHAD	1999
287	Nisan Kwana 2	HIHAD	1999
288	Ra`asil Guuli (Mai Kan Fatalwa) 1	Nasiru G. `Yan Awaki (Fassara)	1999
289	Ramin Mugunta 1	Muntasir Umar	1999
290	Ramuwar Gayya	M.S Usman `Yannaku	1999
291	Rayuwa 1	Rabi`u A. Sharfai	1999
292	Sai Bango Ya Tsage 1	Ashiru Bala Bichi	1999
293	Sai Bango Ya Tsage 2	Ashiru Bala Bichi	1999
294	Shakka Babu	Maje El-Hajeej	1999
295	Ta Leƙo Ta Koma 3	Nazir Adam Salih	1999
296	Tana Sama Tana Dabo 1	Muhd. Uba Umar	1999
297	Tonon Asiri	Salihu Yusuf Salihi	1999
298	Tsallake Rijiya Da Baya 1	Jamilu Haruna Jibeka	1999
299	Tsintacciyar Mage…	Bello M. Shehu T /Wazirci	1999
300	Wayyo Kaina 2	Kamilu Dahiru Gwammaja	1999
301	`Yar Kwatano	Auwalu Yusuf Hamza	1999
302	Yaro Tsaya Matsayinka…	Tasi`u Ibrahim Fagge	1999
303	Yaya Ƙarshenta?	Haruna Hassan Insan	1999
304	Zafin Nema 2	Habib Ibn Hud Ahmed Darazo	1999
305	Zafin Nema 3	Habib Ibn Hudu Ahmed Darazo	1999
306	Ƙwai a Baka …	A`isha Ɗan’azumi Baba	1999
307	Muguwar Ƙawa	A’ishatu Abubakar B. Jauro	1999
308	Dangin Miji	A’ishatu Hussaini Azare	1999
309	Tsananin Rabo	Altine Othman Mai mota	1999
310	Uwar Kinibibi	Fa’iza Abubakar Modu Koɗami	1999
311	Wanda Ka Yarda Da Shi	Firdausi A. Umar	1999
312	Kowane Gauta …	Habiba Safiyanu Ɗan’almajiri Zaria	1999
313	Wanka Da Gari…	Hannatu Ado Abdullahi Indabo	1999
314	Zaɓin Iyaye	Humaira Ilah	1999
315	Adashin Mutuwa	Jidda Al-Ameen Gwangwazo	1999
316	Ruƙayya	Jummai Disina Muhammad	1999
317	Sai Gani Na Biyu	Maryam Ali Ali	1999
318	So Hijabin Zuciya	Sa’adatu Umar Faruk	1999
319	Gimbiya Fauziyya	Tambaya Lawan	1999
320	A Ci Duniya Da Tsinke	Zuwaira Isa	1999
321	Damisar Takarda	Nazir Adam Salihi	2000
322	Gidan Ajali 2	Khalid Moh’d Najume	2000
323	Lalube Cikin Duhu	B.A.U.F. Reader	2000
324	Naira Da Kwabo 2	Nazir Adam Salihi	2000
325	Shure-shure … 2	Kabiru Yusuf Anka Fagge	2000
326	So Rigar Wahala 2	Sabo Sa’du Mohammed	2000
327	A Ci Bulus 2	Nazir Adam Salihi	2000
328	Aljani ya taka wuta	Nazir Adam Salihi	2000
329	Àshraf da Aziza	Sabo Sa`idu Moh`d	2000
330	Ashe Haka kuke ?1	Kabir I. Saraki Funtuwa	2000
331	Ashe Haka kuke ?2	Kabir I. Saraki Funtuwa	2000
332	Auren So ko auren wahala ?2	Bashir Ahmed Umar	2000
333	Auren Zumunta	Habib Ibn Hud Ahmed Darazo HIHAD	2000
334	Bayan Bashi…	Habib Ibn Hudu Ahmed Darazo	2000
335	Ba Za Ta Saɓu ba!	Shu`aibu Ahmed Adamu Gwammaja	2000
336	Bindigar Kwali	Nazir Adam Salihi	2000
337	Ɓoyayyar Gaskiya1	Mu`azzam	2000
338	Ɓoyayyar Gaskiya 2	Mu`azzam	2000
339	C.I.D	Bashir Ahmed Umar	2000
340	C.I.D 2	Bashir Ahmed Umar	2000
341	Cinikin Laifi	Ibrahim T. Bello	2000
342	Danƙari!	Maje El-Hajeej Hotoro	2000
343	Ɗaukar Fansa	Nasir Ibrahim Umar	2000
344	Duniya Labarin Hafsa	Salisu Yusuf Salihi	2000
345	Fatalwa	Mohammed Shafi`u Lawan	2000
346	Fatima `Yar Sudan 2	Sabo Sa`idu Mohammed	2000
347	Idan Ka Yi Da Kyau 1	Abubakar Garba Sahabi Shinkafi	2000
348	In Da Kwana A Gaba… 1	Bashir Ahmed Umar	2000
349	In Da Kwana A Gaba… 2	Bashir Ahmed Umar	2000
350	In Hankali Ya Ɓata… 1	Habib Ibn Hud Ahmad Darazo	2000
351	In Hankali Ya Ɓata… 2	Habib Ibn Hud Ahmed Darazo	2000
352	Karan Battar Ƙarfe1	Mustapha Bala Volvo	2000
353	Karon Battar Ƙarfe 2	Mustapha B. Volvo	2000
354	Ƙarya Ta Ƙare 1	Aminu Umar Mukhtar	2000
355	Kibiyar Kauna 2	Abubakar Sadiq Abdullahi	2000
356	Kin Cuce Ni	Muhammad Ibrahim Mu`auya	2000
357	Kowane Allazi… 1	Ibrahim Ahmed Daurawa	2000
358	Kowane Allazi… 2	Ibrahim Ahmed Daurawa	2000
359	Kuɗin Jini	Abdullahi Hassan Yarima	2000
360	Kibiyar Ƙauna 2	Abubakar Saddiq Abdullahi Anguwar Gwado	2000
361	Kin Cuce Ni …	Muhammad Ibrahim Mu`awiya	2000
362	Ma`anar So	Habib Ibn Hud Ahmad Darazo	2000
363	Mace Ko Namiji 1	Ahmad Sani Muri Jalingo	2000
364	Makahon Ciniki 1	Nasir Ali Ahmed Kiru	2000
365	Maƙarƙashiya	Ibrahim Hassan Yerima	2000
366	Mugun Hali 1	`Muhammadu Daku	2000
367	Murna Ta Koma Ciki	Habib Ibn Hudu Ahmed Darazo	2000
368	Mutunci Ko So? 1	Habib Ibn Hudu Ahmed Darazo	2000
369	Mutunci Ko So? 2	Habib Ibn Hudu Ahmed Darazo	2000
370	Na Ji Na Gani 2	Jamilu Haruna Jibeka	2000
371	Ra`asil Guuli (Mai Kan Fatalwa) 2	Nasiru G. `Yan Awaki (Fassara)	2000
372	Ra`asil Guuli (Mai Kan Fatalwa) 3	Nasiru G. `Yan Awaki (Fassara)	2000
373	Rahila	K.I Saraki Funtua	2000
374	Ranar Wanka	Ibrahim Muhammad Indabawa (Mu`azzam)	2000
375	Rashin Fahimta 1	Bashir Magaji Bichi	2000
376	Rugum Ruguntsumi	Ibrahim Musa Kallah	2000
377	Sabanin Alƙawari	Jibril M.D	2000
378	Sadauki Diknar	Abdulƙadir Mu`azu Isa	2000
379	Saki Na Dafe	HIHAD	2000
380	Sharri Jakada … Chi Gaban Lalube	Bashir Abubakar Fagge Reader	2000
381	Shuka A Idon Makwarwa	Hadiza Yusuf Ringim	2000
382	Soyayya A Birnin Sarayebo 3	Ibrahim Ahmad Daurawa	2000
383	Tsakanin Ɗa Da Mahaifi 1	Sanusi Hashim	2000
384	Tsallake Rijiya Da Baya 1	Jamilu Haruna Jibeka	2000
385	Turƙashi (Ci Gaban Wata Miyar)	Maje El-Hajeej	2000
386	Tutse…	Adamu Aliyu Ɗandago	2000
387	Ummi (Ci Gaban Shakka Babu)	Maje El-Hajeej	2000
388	Wata Miyar… Sai A Maƙota	Maje El-Hajeej	2000
389	Ruwan Raina	Amina Abdulmalik	2000
390	Bayan Alƙawari	Baturiya	2000
391	Ba Girin Girin Ba …	Fartana Salisu Sidi	2000
392	Shuka A Idon Makwarwa	Hadiza Yusif Ringim	2000
393	Fatima Zahra	Halima Inusa Aidogie	2000
394	Da Me Zan Ji?	Halima Yusif (Ummi)	2000
395	Baƙar Inuwa	Maimuna Ibrahim Yaro Yahaya	2000
396	Nadama	Maryam Adamu Sabon Kawo Kaduna	2000
397	Taka Tsan-tsan Da Maza	Sa`adatu Baba Ahmed	2000
398	Zumuncin Zamani	Saliha Abubakar Abdullahi Zaria	2000
399	Jidda	Saudatu A. Bayero	2000
400	Ɗa Na Kowa Ne	Umma Umar S. Garo	2000
401	Zuhra	Zainab Auwal	2000
402	Rayuwa ce 1	Mas`ud Mustapha	2001
403	Rayuwa ce 2	Mas`ud Mustapha	2001
404	Abin Tsoro	Khalid Moh`d	2001
405	Abota ko cuta 1	Bashir Ahmed Umar	2001
406	Abota Ko cuta 2	Bashir A. Umar	2001
407	Babbar Magana	Maje El-Hajeej	2001
408	Babu Wanda Ya Sani	Garba Buhari Yola	2001
409	Baƙin Zare	Mustapha Ibrahim Gangara	2001
410	Balbalin Bala`i	Habib Ibn Hud Ahmad Darazo	2001
411	Ba Ni ba Ne!!!	Abdulwahab M. da Umar B. ªarami	2001
412	Ba Ja Da Baya	Bashir Ahmed Umar	2001
413	Cin Zarafi 1	Aminuddeen Ladan Abubakar	2001
414	Dabaibayi 1	Bashir Ahmed Umar	2001
415	Dabaibayi 2	Bashir Ahmed Umar	2001
416	Ɗan Zamani 1	Hamzat Abubakar	2001
417	Dibilwa 1	Bashir Ahmed Umar	2001
418	Dibilwa 2	Bashir Ahmed Umar	2001
419	Dirar Mikiya	Ibrahim Ahmed Daurawa	2001
420	Duhun Dare	Auwalu Isma`il Ɗanbagwai	2001
421	Duk Abinda Ya Samu Shamuwa…	Mustapha Bala Volvo	2001
422	Garari	Shehu Muh`d Rabi`u	2001
423	Haƙƙina	Mahmud Ja`afar Magaji	2001
424	Hali Sai Mai Shi	Aliyu Mohammed Funtua	2001
425	Hannu Da Shuni	Maje El-Hajeej Hotoro	2001
426	Idan Kunama `Ya Ce	ªassim Bala Kangiwa	2001
427	Jigirya- Aniyar Moɗa	Sani Moh’d Ishaq Jigirya	2001
428	Jirgi Ɗaya 3	Aminuddeen Ladan Abubakar	2001
429	Kai Da Jini	Nazir Adam Salihi	2001
430	Kai Da Jini 2	Nazir Adam Salihi	2001
431	Kasassaɓa 1	Basheer Abubakar Umar	2001
432	Kisan Mummuƙe 1	Aminu Haruna Usman (ANHU)	2001
433	Kuɗin Sihiri	Abdullahi Hassan Yarima	2001
434	Kisan Mummuke 1	Aminu Haruna Usman (ANHU)	2001
435	Lomar Hasafi 1	Aminu Muhammad Aliyu	2001
436	Lomar Hasafi 2	Aminu Muhammad Aliyu	2001
437	Makauniyar Mafiya	Mu`áwiyya Yusuf Adam	2001
438	Ramatu	Abdulƙadir Mu`azu Isah	2001
439	Rubutaccen Al’amari	Basheer Abubakar Reader	2001
440	Ruɗani	Maje El-Hajeej Hotoro	2001
441	Saɓani	Ibrahim Mohammed Indabawa	2001
442	Safiyya	Sa`idu Mohammed Kadar	2001
443	Sanadiyya 1	Nasir Ibrahim Umar	2001
444	Sanadiyya 2	Nasir Ibrahim Umar	2001
445	Sharrin So	Nasir Ibrahim Umar	2001
446	Tafarkin Ƙauna	Habibu Abdullahi Sarki	2001
447	Tsakanin Ɗa Da Mahaifi 2	Sanusi Hashim	2001
448	Tuggu!	Aminu Haruna ANHU	2001
449	Wa Na Kama?	Nazir Adam Salihi	2001
450	Ci Talatarka…	Sakina A. Aminu	2001
451	`Yan Baranda Da Karnukan Farauta	Buhari Dauri	2001
452	Yankan Ƙauna 1	Ibrahim Mohammed Indabawa	2001
453	Yankan ƙauna 2	Ibrahim Mohammed Indabawa	2001
454	`Yar Amana	Abbas Sa`idu Kiru	2001
455	Zagon Ƙasa 1	Basheer Abubakar Reader	2001
456	Zakanya	Buhari Daure	2001
457	Zarishima	Sani Yusuf Mararraba	2001
458	Zurfa`a	Aminu Umar Mukhtar	2001
459	Ko An Ki Ko An So?	A`isha Isa Bello	2001
460	Komai Ya Yi Farko …	Bilkisu Ado Bayero Siyama	2001
461	Auren Kisa Wuta	Fatima Aminu Baba	2001
462	Sirrin Zuciya	Hajiya Halima Yusuf (Ummi)	2001
463	Kaicon Zuciyata	Nafisa Baballe Ila	2001
464	Safiyya	Zulai El Yahaya	2001

465	Siraɗi	Ibrahim Y. Birnuwa	2002
466	Sirrin Loba	Kamalu Namowa Bichi	2002
467	Ba Ta Fid Da Ɓarawo	Jamilu Haruna Jibeka	2002
468	Jindaba	Abubakar Aliyu Sharfadi	2002
469	Mijin Hajiya	Aminu Haruna Usman	2002
470	Ci Talatarka	Sakina A. Aminu	2002
471	Rumbun Tunani	Nuraddin Ado Gezawa	2002
472	Sake	Maryam Kabir Mashi	2002
473	Wa Na Kama?	Nazir Adam Salih	2002
474	Shakka	Maje El-Hajeej	2002
475	Hamida	Maryam Kabir Mashi	2003
476	Dare Da Rana	Nazir Adam Salihi	2003
477	Ƙarfen Ƙafa	Hamiz	2003
478	Wankan Wuta	Aliyu Ibrahim Kankara	2003
479	Duniya Dai Ce	Aminu Ahmed Tsagem	2003
480	‘Yartsana	Ibrahim Sheme	2003
481	Dare da Rana 2	Nazir Adam Salih	2003
482	Manunin Hanya	Muhammad H. Sayyinna	2003
483	Warwara	Aminu Anhu	2003
484	Kisan Mummuƙe	Aminu Haruna Usman	2003
485	Dirar Mikiya	Ibrahim Ahmed Daurawa	2003
486	Damisar Takarda	Nazir Adam Salih	2003
487	Ƙarya Linzamin Sheɗan	Nazir Adam Salih	2003
488	Kallabi 2	Maje El-Hajeej	2003
489	Hatsabibiya	Maje El-Hajeej	2003
490	Zazzaɓi	Maje El-Hajeej	2003
491	Baƙin Canji	Abubakar Imam	2003
492	Shu`umin Kallabi	Maje El-Hajeej	2004
493	Yammata	Kabir Yusif Anka	2004
494	Jini Na	Aishatu Hamisu Alhaji	2004
495	A’ishatu	Kikelomo Yusuf	2004
496	Laulayi	Maje Elhajeej Hotoro	2004
497	Mubarak	Bala Anas Babinlata	2004
498	Baƙin Gumurzu	Abdullahi Mukhtar	2004
499	Baƙin Gumurzu 2	Abdullahi Mukhtar	2004
500	Ci Da Ceto	Aminu Haruna Usman	2004
501	Tuggu	Aminu Haruna Usman	2004
502	Alaƙaƙai	Nazir Adam Salih	2004
503	Aljani Ya Taka Wuta	Nazir Adam Salih	2004
504	Kai da Jini	Nazir Adam Salih	2004
505	Bindigar Kwali	Nazir Adam Salih	2004
506	Haɗuwar Ƙaddara	Ibrahim M. Sani	2004
507	Ihu Bayan Hari	Ibrahim M. Sani	2004
508	Shu’uma	Maje El-Hejeej	2004
509	Sirri	Maje El-Hejeej	2004

510	Sa’insa	Bilkisu Dr. Yusuf Ali	2004
511	Auren Musaya	Zuwaira Isa Danlami	2004
512	Sanin Hali	Rahmatu Hassan Sanda	2004
513	Ƙissa Ko Mayani	Umma Sulaiman Shu’aibu Yan’awaki	2004
514	Halin Ƙwarai	Rabi Usman Babba Kaita	2004
515	Babbar Mace Hakime	Hauwa Maiturare	2004
516	Maimunatu	Ibrahim Birnuwa	2004
517	Zainab	Lamir Abubakar	2004
518	Asmal Gasne	Hasiya S.M. Makeri	2004
519	Kowa Da Halinsa	Zulaihatu Sani Kagaro	2004
520	So	Hadiza Salisu Sharif	2004
521	Ƙauna	Hadiza Salisu Sharif	2004
522	Rai da Rabo	Halima Abdullahi	2005
523	Murmushin Alƙawari	Nazir Adam Salih	2005
524	Kuɗi da Maciji	Nazir Adam Salih	2005
525	Ta Cuce Ni 1	Muhammad Barista	2005
526	Namijin Kunama	Balarabe Abdullahi Yola	2005
527	Me Ya Yi Zafi	Fatima Hudu Cikaji	2005
528	Saƙon Mutuwa	Muhammad Barista	2005
529	Sababi	Muhammad Barista	2005
530	Dare Da Rana	Nazir Adam Salih	2005
531	Aziza	Nazir Adam Salih	2005
532	Samarin Hutu	Jamila Moh’d Danfajo	2005
533	Sarƙaƙƙen Al’amari	Shafi’u Dauda Giwa	2005
534	Mugun Albishir	Shafi’u Dauda Giwa	2005
535	Ajali	Shafi’u Dauda Giwa	2005
536	Miskila	Maje Eh-hajeej Hotoro	2005
537	Tsohon Alƙawari	Nazir Adam Salih	2005
538	Murmushin Alƙawari	Nazir Adam Salih	2005
539	Nima ‘Ya Ta Ce	Rahama Abdulmajid	2005
540	Ba Ita Ba Ce	Rahama Abdulmajid	2005
541	Mace Mutum	Rahama Abdulmajid	2005
542	Tarnaƙi	Bilkisu Dr. Yusuf Ali	2005
543	Muddin Ina Raye	Zainab Lawal Brigade	2005
544	Laifin Wane ne	Zuwaira Isa Danlami	2005
545	Gudu Na Ake Yi	Fauziyya D. Sulaiman	2005
546	Ina Mafita	Abubakar Imam	2005
547	Babbar illa	Abubakar Imam	2005
548	Kirana 24	Jamila Umar Tanko	2005
549	Warwara	Aminu Haruna Usman	2005
550	Rashin Dace	Umma Sulaiman Shu’aibu Yan’awaki	2005
551	Yanayi	Zulfa’u Musa Nasir	2005
552	A Dalilin Wani	Aisha Lawal Takafi	2005
553	Zaman Farko 1	Ibrahim Birnuwa	2005
554	Zaman Farko 2	Ibrahim Birnuwa	2005
555	Izzatu	Bilkisu H. Moh’d	2005
556	Rayuwarmu	Sa’adatu Saminu Kankia	2005
557	Hasashe	Sa’adatu Saminu Kankia	2005
558	Ragama	Sa’adatu Saminu Kankia	2005
559	Jagoran Ma’aurata	Sa’adatu Saminu Kankia	2005
560	Halin Rayuwa	Sa’adatu Saminu Kankia	2005
561	Ni Da Kishiyoyina	Sa’adatu Saminu Kankia	2005
562	Auren Son Zuciya	Sa’adatu Saminu Kankia	2005
563	Zabina	Sa’adatu Saminu Kankia	2005
564	Rigar Mutumci	Sa’adatu Saminu Kankia	2005
565	Haɗuwar Zuciya	Sa’adatu Saminu Kankia	2005
566	Yau da Gobe	Sa’adatu Saminu Kankia	2005
567	Daga Santsi	Sa’adatu Saminu Kankia	2005
568	A Kwana A Tashi	Sa’adatu Saminu Kankia	2005
569	Mahaƙurci	Sa’adatu Saminu Kankia	2005
570	Yi Wa Wani	Hafsat Sodangi	2005
571	Nufin Allah	Hafsat Sodangi	2005
572	Garin Banza	Hafsat Sodangi	2005
573	Sai Bango Ya Tsage	Salaha Abubakar Abdullahi	2005
574	Ba A Nan Take ba	Salaha Abubakar Abdullahi	2005
575	Rahima	Salaha Abubakar Abdullahi	2005
576	Yan Biyu	Hadiza Salisu Sharif	2005
577	Baƙar Wahala	Abdul Ishaq Moh’d	2006
578	Ta Cuce Ni 3	Muhammada Barista	2006
579	Intifada	Ibrahim Ahmad Daurawa	2006
580	Tokar Da Na Sani, Rumbun Tunani 2	Nuraddini Ado Gezowo	2006
581	Sadauki Dikinar	Abdulkadir Mu’azu Isah	2006
582	Ta Cuce Ni 2	Muhammad Barista	2006
583	Bindigar Kwali	Nazir Adam Salih	2006
584	Ni Da ‘Ya‘yana	Nazir Adam Salih	2006
585	Baƙar Wahala	Abdool Ishaq Muh’d	2006
586	Baƙin Kishi	Muhammad Barista	2006
587	Buduri	Muhammad Barista	2006
588	Ɓoyayye	Zainab Dahiru Wauwo	2006
589	Sirrin Zuci	Sa’adatu Saminu Kankia	2006
590	Allura Ta Tono Galma	Jamila Moh’d Danfajo	2006
591	Fargar Jaji	Gimbiya Ado Bayaro	2006
592	Ta Cuce Ni	Moh’d Lawal Barista	2006
593	Halin Ni ‘Ya Su	Bilkisu Dr. Yusuf Ali	2006
594	Maye Gurbi	Bilkisu Dr. Yusuf Ali	2006
595	Auren Huce Haushi	Halima Abdullahi Amma	2006
596	Kuɗi Da Maciji	Nazir Adam Salih	2006
597	Mine Ne Aibina	Rahmatu Hassan Sanda	2006
598	Alƙalami Da biro	Rahmatu Hassan Sanda	2006
599	Gangar Jikinsa na aura	Jamila Umar Tanko	2006
600	Sanin Gaibu	Badar Moh’d Gide	2006
601	Mijin Hajiya	Aminu Haruna Usman	2006
602	Taka A Hankali	Rabi Usman Babba Kaita	2006
603	An Yi Ba A Yi Ba	Larabi	2006
604	Dashen Zuciya	Aisha Hamid Alhaji	2006
605	Gudun Gara	Aisha Hamid Alhaji	2006
606	Ummita	Hauwa Bello Idah	2006
607	Hadiyya	Zahra’u Baba Yakasai	2006
608	Mulkin Mallaka	Bilkisu H. Moh’d	2006
609	Mata Masu Duniya	Hafsat Sodangi	2006
610	Kowa Da Rabonsa	Hasiya S.M. Makeri	2006
611	Darasi Ne	Hasiya S.M. Makeri	2006
612	Matsala Ko Wahala	Hadiza Salisu Sharif	2006
613	Maraici	Hadiza Salisu Sharif	2006
614	Maza Gumbar Dutse	Yusuf M Adamu	2007
615	Na Tako	Zainab Dahiru Wauwo	2007
616	Jinkiri	Zainab Dahiru Wauwo	2007
617	Jinkirin ‘Ya Mace	Hadiza Salisu Kayawa	2007
618	Abokin Rayuwata	Surajo Salisu	2007
619	Abokin Rayuwa	Sa’adatu Waziri Gombe	2007
620	Gagara Gasa	Jamila Moh’d Danfajo	2007
621	Sara Da Sassaƙa	Gimbiya Ado Bayaro	2007
622	Kankana	Maje Eh	2007
623	Hadari Sa Gabanka	Rahma Abdulmajid	2007
624	Matsin Rayuwa	Halima Abdullahi Amma	2007
625	Matan Zamani	Moh’d Lawa Barista	2007
626	Kallon So	Zainab Lawal Brigade	2007
627	Alhini	Zainab Lawal Brigade	2007
628	Matan Uba	Zuwaira Isa Danlami	2007
629	Na Yi Biyayya	Rahmatu Hassan Sanda	2007
630	Wa Ya Cuce Ni	Rahmatu Hassan Sanda	2007
631	‘Yantattun Mata	Abubakar Imam	2007
632	Akuta	Abubakar Imam	2007
633	Yare Na Addinina	Jamila Umar Tanko	2007
634	Jayayya	Badar Moh’d Gide	2007
635	Ana Barin Halas	Badar Moh’d Gide	2007
636	Zahra	Badar Moh’d Gide	2007
637	Muƙaddari	Sa’adiya Ahmad Kankia	2007
638	Meena	Sa’adiya Ahmad Kankia	2007
639	Ci da Ceto	Aminu Hawna Osman	2007
640	Karan Tsaye	Larabi	2007
641	Wata Sabuwa	Larabi	2007
642	Garinmu Da Nisa	Ibrahim Birnuwa	2007
643	Wa Ya fi Sonta	Bilkisu H. Moh’d	2007
644	Zaliha	Sa’adatu Saminu Kankia	2007
645	Rayuwar Mata	Farida Ado Gudu	2007
646	Da Kamar Wuya	Hafsat Sodangi	2007
647	Wane Ne Sanadi	Zulaihatu Sani Kagaro	2007
648	Son Gaskiya	Hadiza Salisu Sharif	2007
649	Matar So	Hadiza Salisu Sharif	2007
650	Salon So	Hadiza Salisu Sharif	2007
651	Auren Bashi	Hadiza Salisu Sharif	2007
652	Duniya Rawar ‘Yammata	Bilkisu Funtuwa	2008
653	Gyara Kayanka	Abdurrazak Sabo	2008
654	Saɓanin So	Auwal Garba Badali	2008
655	Intifada 2	Ibrahim Ahmed	2008
656	Humaira	Shafi’u Dauda Giwa	2008
657	Duniyar Gizo	Zainab Dahiru Wauwo	2008
658	Kai Ne Sila	Halima Sulaiman Bahyo	2008
659	Zeenat	Salima Tukur Barda	2008
660	Rashin Sani	Kilima Erawa	2008
661	Mayaudariya	Abubakar Umar mani	2008
662	Aminatu	Sa’adatu Waziri Gombe	2008
663	Wani Al’amari	Sa’adatu Saminu Kankia	2008
664	Hallaccin Ɗa namiji	Jamila Moh’d Danfajo	2008
665	Walƙiya	Moh’d Lawal Barista	2008
666	Baƙin Kishi	Moh’d Lawal Barista	2008
667	Jigida	Abubakar Umar Mani	2008
668	Kai Da Jini	Nazir Adam Salih	2008
669	Hanji Waje	Rahama Abdulmajid	2008
670	Hauwa’u	Tamadina Danlami Mashasha	2008
671	Shaƙuwa	Hadiza Usaini Umar	2008
672	Azabar So	Kamilu Dahiru Gwammaja	2008
673	Kowa Ya Yi Sake	Halima Abdullahi Amma	2008
674	Ɗinkin Kwalba	Hadiza Adamu Shitu	2008
675	Matsalar Mu Ce	Fauziyya D. Sulaiman	2008
676	Burin Raina	Fauziyya D. Sulaiman	2008
677	Mice Ce Rayuwa	Fauziyya D. Sulaiman	2008
678	Rayuwar ‘Ya Mace	Fauziyya D. Sulaiman	2008
679	Bayan Wuya	Rahmatu Hassan Zanda	2008
680	Ya Na Iya?	Abubakar Imam	2008
681	Zazzafar Ƙauna	Amina Abdullahi Sharada	2008
682	Tallafin Ƙauna	Amina Abdullahi Sharada	2008
683	Rashin Halacci	Amina Abdullahi Sharada	2008
684	Sharrin Jini	Amina Abdullahi Sharada	2008
685	Sanadiyya	Amina Abdullahi Sharada	2008
686	Sabon Alƙawari	Sa’adiya Ahmad Kankia	2008
687	Sirrinmu	Umma Sulaiman Shu’aibu Yan’awaki	2008
688	Zuciyarka Na Aura	Jamila Ibrahim Kankia	2008
689	Tawa Ta Same Ni	Halima Abdullahi K/Mashi	2008
690	Tarairaya	Bilkisu H. Moh’d	2008
691	Goro da Sankara	Bilkisu H. Moh’d	2008
692	Ƙauna Ce	Bilkisu H. Moh’d	2008
693	Natu	Murjanatu Moh’d Kusada	2008
694	Shamaki	Hafsat Sodangi	2008
695	Duk Ɗaya	Hafsat Sodangi	2008
696	Siraɗin Rayuwa	Sumayya Abdullahi	2008
697	Ba Shekarun Ba	Rahamatullahi Yakub	2008
698	Shahadan Nasir	Zulaihatu Sani Kagaro	2008

8.1 Rataye Na Biyu: Takardar Neman Bayani.

Ni ɗalibi ne a Jami`ar Usmanu Ɗanfodiyo da ke Sakkwato. Ina gudanar da bincike na ilimi a kan ADABIN KASUWAR KANO: NAZARI DA SHARHI GAME DA RAYUWAR ƘAGAGGUN LABARAN HAUSA (1984-2008.) (KANO MARKET LITERATURE: A STUDY OF HAUSA NOVELS BETWEEN 1984-2008)

Saboda haka ina neman taimakonka/ki da a taimaka a gaya mani gaskiyar abin da aka sani kan tambayoyin da ke ƙasa domin ƙarin bayani kan wannan aikin. Za a yi amfani ne da amsoshin da aka bayar ne kawai domin wannan nazari, ina fatan Allah Ya ba da ikon amsawa, amin.

Na gode ƙwarai da gaske.

Bashir Abu Sabe

Jami`ar Umaru Musa Yar`adua, Katsina.

Shekara………………………………………………….

Sunan Gari………………………………………………

Ƙaramar Hukuma……………………………………….

Sana’a…………………………………………………….

Addini……………………………………………………

Jinsi………………………………………………………

Matakin Ilimi…………………………………………….

Ko an san litattafan da ake wa laƙabi da Adabin Kasuwar Kano ko litattafan soyayya?……………………………….
Ko ana karanta waɗannan litattafan?……………………………..
A kawo sunayen guda biyar daga cikin waɗanda aka karanta…………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………
A ina aka/ake sayen littafin?……………………………………….
Nawa aka/ake sayen littafin?……………………………………….
Ko an san cewa ana ba da hayar litattafan?………………………………………………………………….
Ko an san nawa ake ba da hayar littatafan?…………………..
Ko ana ƙaruwa daga karatun litattafan?…………………………………………………………………
Wane darasi ke cikin litattafan Adabin Kasuwar Kano?…………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………..
Sunan da ake kiran shi da shi na Adabin Kasuwar Kano ya dace da shi?…………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………..
Kawo waɗanda ake jin sun fi shahara…………………………………………………………………………………………………………………………………………………………………………………………………………………………………………….
Ko kana cikin masu rubuta waɗannan litattafai?…………………………………………………………………….
Me ya sa ka shiga harkar rubutun?……………………………………………………………………..
Akwai riba cikin wannan harka?……………………………
Waɗanne matsaloli ne ake fuskanta wajen gudanar da sana`ar rubutun ?……………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………….
Wace barazana ce ake jin finafinan Hausa na yi wa wannan harka ta rubutun ƙagaggun labaran Hausa ?…………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………

Wannan bayani an ciro shi ne daga rubutaccen kundi mai taken: ADABIN KASUWAR KANO: Nazari da Sharhi Game da Ƙagaggun Labaran Hausa (1984-2008) wanda Bashir Abu Sabe 07/211111002 (M.A Hausa Studies) USMANU ƊANFODIYO UNIVERSITY, SOKOTO, NIGERIA ya wallafa.

Jigo Da Salo A Littafin Mace Mutum danna nan

Edita@rumasau-kallamu

28/07/2025

Jigo Da Salo A Littafin Mace Mutum

Littafin Mace Mutum na Rahma A. Majid na magana ne kan danne haƙƙin mata da akan yi, musamman na daga abin da ya shafi al`adar Bahaushe. Marubuciyar ta ma fara ne da shimfiɗa labarin littafin da nuna yadda talauci kan jefa mafi yawa daga cikin mata su shiga harkar barace-barace, bayan sun sha wahala ko dai ta aure, wanda ya ƙi daɗi, ko kuma wadda ake yi a gargajiya.

Ginin labarin ya fara daga ƙauye, yadda Fatima wadda aka fi sani da Godiya ke ba da labarin yadda rayuwa ke gudana a ƙauyensu, na yadda mazauna ƙauyen ke fama da rashin wayewar kai, da kuma irin yadda al’adun ƙauyen suka kasance na ko-in- kula dangane da abin da ya shafi mata gaba ɗaya, ga abin da take cewa:

‘Ta ɓangaren karatu dai mu mata babu ruwanmu, aure kawai muke jira.’

Godiya dai ta ci gaba da nuna mana cewa su dai matan wannan ƙauyen ba su da wata ƙima ko daraja da suke da ita, domin duk wani aiki mata ke yi, kuma babu ruwan su da wani karatu, kuma don duhun jahilci, ko su mazan karatun addini kawai ake tura su gabas su yi, shi kuwa karatun zamani, suna samun labarin cewa ne kawai duk wanda ya yi zurfi cikinsa, to ya fantsama ne cikin duhun kafirci.

Hasali ma, mutanen wannan ƙauyen ba su da wata alaƙa da mutanen birni, balle ma har su sami wata yarda ko aminta da wannan ilmin zamani da suke jin labarinsa, wanda na kafirci ne, sannan tsakaninsu da birnin ma tafiya ce mai tsawo, domin mota ma ba ta zuwa daga kasuwa sai kasuwa ta garin wadda ke ci mako- mako suke ganin mota. A taƙaice dai Godiya a nan tana ƙoƙarin nuna yadda jahilci, da duhun kai da kuma talauci ya yi wa mutanen ƙauyensu katutu.

A haka dai rayuwa ta ci gaba a wannan ƙauyen, ta yadda har aka yi wani baƙon malami daga Nijeriya (wannan labarin ya faro ne daga wani ƙauye a Jamhuriyar Nijar), inda babansu Godiya ya yi wa wannan malamin kyautar Lami wato yayar Godiya. Duk dai a nan wurin mun ga yadda ita Lami ke yi wa ƙanwarta huɗubar kada ta bari a yi mata irin yadda aka yi mata, domin ta nuna irin yadda mata ke rayuwar bauta yayin da aka yi masu aure, musamman wanda ba su so.

Kuma a haka Alaramma ya ɗauki amaryarsa, aka kuma ba su Godiya domin ta je ta zauna da amarya a can Nijeriya. A can Nijeriya kuma Lami ta je ta faɗa wa kishin kishiyoyi, domin Alaramma na da mata biyu, a haka kuma jininta ya shaƙu da na wadda Alaramma bai cika so a gidan ba, wannan duk sai suka taru suka sa wa Lami da `yar zamanta baƙin jini a gidan.

Bayan zaman doya da manja da ake yi, da cikin da matan malam biyu suka samu, ciki kuwa har da Lami, kwatsam sai ga malam ya ƙara yin aure, wanda wannan ya ƙara tayar da hayaniya a gidan. Su kuma masu cikin, sai aka yi ta ƙoƙarin ɗura masu rubutun sha, yayin da Lami ta nemi a kai ta asibiti kuwa, ta ji abin da ba ta yi tsammani ba, domin kuwa ta ji cewar ko matar Maigari ma sai idan haihuwar ta zo mata da gardama sannan ake kai ta wurin unguwarzoma, ita ko ga ta matar malam tana maganar asibiti.

A haka dai haihuwa ta zo wa Yaya Indo, bayan ta yi kwana huɗu tana yin naƙuda ta haihu, amma ɗan bai zo da rai ba, ita kuma wadda ta haihu jini ya ƙi tsaya mata, aka ɗauke ta aka kai wani asibitin ƙauye, an nemi jinin da za a ƙara mata, amma duk wanda aka gwada cikin waɗanda suka kai ta asibitin su ma suna neman ƙarin jini, a haka dai matar malam ta mutu.

Ita ma yayar Godiya da ta fara naƙudar, amma ta zo da gardama sai aka yi mata yankan gishiri, wanda wannan ya jefa ta cikin mawuyacin hali, wanda ya sanya dole sai an kai ta birni don yin tiyata, ta mutu a birnin, amma da suka dawo ba a gaya wa Godiya ba, sai daga baya malam ya ce su shirya a kai ta gida, bayan zuwansu ƙauyensu ne ta fahimci cewar Lami ta mutu.

A ƙauyensu ɗin ta sake ganin wannan malamar asibitin wadda ta ke zuwa ƙauyensu malam tana ba su magunguna, wato malama Zubaida, ta yi mata bayanin duk abin da ya faru, sannan ta nemi da ta tafi da ita, domin ta ji ana cewa ita za a mayar wa malam, amma ta rarrashe ta, daga ƙarshe dai da maganar auren Godiya da malam ta tsananta, sai ita Godiya ta ɗauki shawarar da yayarta mai mutuwa ta ba ta, na ta gudu ta bar ƙauyensu.

Ta gudu ɗin, kuma kamar arashi, sai direban malama Zubaida ya tsince ta ya kai ta wurin malama, wadda dama ta yi ta roƙon da ta gudu da ita. Daga ƙarshe dai ganin Godiya za ta shiga wani hali, tun da ta sha alwashi ko da malamar ba ta tafi da ita ba za ta gudu, malamar ta aminta za ta tafi da ita ɗin, amma bisa sharaɗin cewa bayan ta gama makaranta za ta dawo ƙauyensu, wato lokacin da ta san ciwon kanta, kuma lokacin da ba wata barazana da wani zai yi mata.

Rayuwar Godiya, wadda yanzu sunanta ya dawo Fati a birni ya shiga cikin wani sabon salo, domin kuwa ta san yadda rayuwa take gudana a birni, ta shiga makaranta, har ya kai ga ta yi jarabawar JAMB domin samun ci gaba da karatu, a cikin wannan halin ne malama Zubaida ta nemi haɗa auren ɗanta Bashir da Fati, saboda ta lura ɗan nata na neman shiga cikin rayuwar Fati ɗin, shi kuma ya nemi jajircewa.

A dai haka Fati ta samu shiga jami`ar Abuja, yayin da shirye-shiryen aurenta da Bashir ya kankama, amma malama ta ce sai an je ƙauyensu Godiya an bayyana musu. Sun dai je ƙauyensu Godiya ɗin an kuma iske abubuwa da dama sun faru, wasu masu daɗin ji, wasu kuma akasin haka.

Bayan dawowarsu gida Nijeriya an ɗaura auren Bashir da kuma Fati (Godiya), amma dai a tsaitsaye, domin ga alama dai Bashir ba ya son auren, ita kuma Fati ta fara karatunta a lokacin. Kuma har zuwa lokacin da ta gama bautar ƙasa abubuwa tsakaninta da mijinta ba su sauya ba, a haka dai ta haƙura.

Sun zauna tsawon lokaci har zuwa sadda malama Zubaida ta rasu, abubuwa dai ba su sauya ba, kuma saboda tsananin halin da Fati ta shiga tsakaninta da mijinta, ya sanya har ta yarda da abokin mijinta suka rinƙa tarayya a lokacin da mijin nata yake Abuja da amaryar da ya aura. Auren Bashir da Fati ya zo ƙarshe lokacin da ya gane suna yin lalata, ita da abokinsa lauya, bayan ya sake ta, ta nemi lauya ya aure ta shi kuma ya turje da nuna cewa idan ya aure ta Bashir zai samu damar nuna wa duniya cewar dama mazinata ne.

Bayan ƙin auren ta da lauya ya yi, Fati ta ƙara shiga cikin wani ƙangin na gaba-kura-baya-sayaki na yadda za ta tafiyar da rayuwarta, a haka dai ta yanke shawarar barin gidan da lauya ya kama mata, ta tafi Sakkwato wurin wata Hajiya Hassana wadda ta sani. A Sakkwato bayan jin labarinta da Hajiya ta yi, ta tausaya mata, ta kuma ba ta wurin zama, sannan kuma ta nemar mata aiki a makaranatar kwamfuta ta mata da wata tsohuwar kwamishiniya ta buɗe a garin Sakkwato, amma daga bisani aka bar koyarwar, sai dai shiga yanar gizo.

Tsaron da take yi a wurin ne ya sa ta samu wani basarake ya nemi auren ta, ta dai amince an yi auren, daga baya take ji a wurin wannan basaraken cewa wai malamin duba ne ya ce za su haɗu, kuma su yi aure saboda shi haihuwa yake nema don ya samu mai gadonsa. Bayan auren ta da basarake an yi soyayya, kuma ta ga kula har take tunanin cewa ko ramuwa ce na soyayyar da ba ta gani ba a baya, har zuwa lokacin da ta samu ciki, har ya kai ga haihuwa, amma abin da ya ɓata harkar shi ne da ta haifi mace, wannan haihuwa ta mace da ta yi kusan ita ta wargaza jin daɗinta da kuma soyayyar da ta gani a baya.

Zama bai ga Fati ba domin an yi zargin cewa ma cikin ba na Ciroma ba ne, domin dai bai nan ya yi tafiya, bayan ya dawo aka ce tana da ciki, wannan shi ya sanya ta sake yin hijira ta bar Sakkwato, ta nufi Kano bisa hanyarta ta zuwa Legas. Ta isa Legas cikin jirgin ƙasa, kuma ta faɗa hannun innar ‘yan Arewa wato Inna Yaya mai sai da abinci, inda ta kasance mai ba da tikiti idan an ci abinci, amma zama bai yi tsawo ba, domin da uwar ɗakinta ta haɗa ta da wani don ya zama farkanta, ita kuma ta ƙi, sai ta fatattake ta.

Ita kuma ta koma Zango, gidan wata Mai alkubus, inda ta zauna kuma har daga baya ma ta buɗe wurin karantar da yara, amma nan ma ba da daɗewa ba ta wargaje, sai daga baya aka samar mata tuƙa tuwo a wani gidan sai da abinci, kuma daga fara aikinta a wannan gidan tuwon ba da daɗewa ba wani ciwo ya taso mata a gabanta, wanda likitoci suka ce sai an yi mata tiyata, su kuma ba su da waɗannan kuɗin, wannan ciwon dai shi ne ya yi ajalin Godiya, ta rasu ta bar ɗiyarta guda ɗaya Amina.

Ɗiyar da Fati ta bari wato Amina ta ci gaba da rayuwa a hannun Mai alkubus, har zuwa lokacin da rikicin ƙabilanci ya kaure, Aminar na makaranta yayin da ta dawo gida sai ta iske an fasa gidan nasu, wannan shi ya yi sanadiyar komawarta hannun wata wai ita yaya Bilki, ita ta ci gaba da rainon ta a Legas ɗin har zuwa lokacin da ta gama makaranta. Ta bar wurin mama Bilki saboda ta ƙi yi mata tallar ruwa, daga baya ta haɗu da wasu matasan `yan jami`a, mace da namiji waɗanda suka tafi da ita gidansu na gado suka ci gaba da zama.

Daga baya dai Amina ta sake haɗuwa da Mai alkubus, kuma ta samu gurbin karatu a jami`ar Ahmadu Bello da ke Zariya. Amina dai ta gama jami`ar Ahmadu Bello, bayan abubuwa da dama da suka faru. A ciki ta yi karatu tuƙuru, ta kuma ƙi jinin da ƙaunar duk wani ɗa namiji bisa dalilinta na rashin tausai da riƙon amana. Ta yi ƙawaye `yan birni daga ciki har da Ummi, wadda daga baya saurayin Ummin ya dawo wa Amina bisa dalilinsa na cewa Ummin ba `yar goyo ba ce, wannan kuma ya haifar da rigingimu, iri-iri, amma dai duk da haka ta gama karatunta na likitanci da sakamako mai kyau. Sannan daga ƙarshe ta auri Abbas, wanda shi ne tsohon saurayin Ummi.

A dunƙule, dai bayan auren Amina da Abbas rayuwa ta yi daɗi, kuma Amina ta ƙaddamar da shirinta na neman `yancin mata wanda shi ne ƙashin bayan littafin.

Jigo A Littafin Mace Mutum

Kai tsaye duk wanda ya fara karanta wannan littafin zai san jigonsa neman haƙƙin mata ne. Duk da akwai ƙananan jigogi, amma dai wannan jigon shi ne kan gaba. A farkon buɗe littafin maganar babban jigon ce ta fara fitowa fili inda wata `yar kare haƙƙin mata ta rubuta buɗaɗɗiyar wasiƙa zuwa ga wata ƙungiya mai iƙirarin kare matan mai suna HATTARA! CI DA GUMIN MATA !

Sannan idan muka kalli irin wahalhalun da marubuciyar ta ce Godiya (wato mahaifiyar Amina) ta sha, a wurare da dama, an nuna yadda maza ke tauye haƙƙin mata ne. Dubi rayuwarta ta farko a ƙauyensu, sannan lokacin da ta dawo birni irin yadda Bashir ya yi faman neman ɓata rayuwarta kafin daga baya mahaifiyarsa ta tilasta masa auren Fatimar.

Haka ma ko bayan auren an nuna irin azabar da ta yi ta sha, har zuwa lokacin da ta auri basarake a Sakkwato, nan ma duk an nuna yadda aka danne haƙƙinta, kai a cikin littafin, a rayuwar Godiya kaf, an nuna cewa ta rayu cikin bautar maza, har zuwa lokacin da ta mutu, ɗiyarta ta karɓa.

Jigon dai ya fara fitowa fili ne lokacin da Abbas ya nemi ta amince su yi aure, wato lokacin da take labarta masa irin wahalar da mahaifiyarta ta sha a hannun maza, ta ce:

‘… don haka ba na son maza, don ba sa son mu. Ba su son mata, amma sun ƙi fitowa fili su nuna mana ba sa son mu, ba don komi ba sai don imaninsu da cewa mu ba mutane ba ne, don haka ba za mu fahimci ƙiyayya ba. Yaudarar mu nishaɗi ce… ? Yaudararmu sana’a ce, mai riba. Yaudararmu kamar halaccin lallashin dabbar da ake son a kama ne domin a yanka a ci namanta…. Suna zuba mana kayan kwaɗayi, sai mun shagala, muna ci kamar dabbobi, sai mu ji harbi.

Wasu sun mayar da mu karnukan farauta. Mu suke tasawa a gaba wajen kamo `yan uwanmu a gabanmu su wulaƙanta. Su auri mai mutunci, ba don su yi mutunci ba, sai domin ta renar masu mutuncin gidansu, su suna waje suna yaga mutuncin `yar uwarta. Wasu suna mana wayo, sun ce sun sakar mana wuya, mu sha ruwa, bayan sun sakar mana tarko a ƙafa, suna talla da mu, mu ne sana`ar da ke ciyar da su, ta shayar da su, amma ba mu sani ba, muna zaton su ke ba mu abin da muke ba su. Muna zaton mu ke dogara da su, ashe su ke dogara da mu. Sun sanya mu mun fi dabba dabbanci’.

A nan wurin duk abin da Amina take nunawa bai wuce irin abin nan da Bahaushe ke cewa na an ci moriyar ganga, an ya da kwaurenta ba, domin duk abin da take cewa bai wuce rashin nuna yarda da namiji ba, ko kuma irin yadda maza ke amfana da mata, amma a koma a rinƙa cewa mata ba su da amfani, ko kuma a yaudare su, ko wani abu makamancin haka.

Jigon littafin bai fito fili sosai ba sai lokacin da Amina ta zama cikakkiyar mace, lokacin da ta gogu da boko, lokacin da suka kafa ƙungiyarsu ta fitattun mata a arewa, kuma lokacin da suka tashi tsaye don neman `yancin mata, ga abin da suke cewa:

‘… Ba gasa muke ba… Ba hassada muke ba. Haƙƙinmu muke nema. Amma ba za mu samu ba, sai mafi akasarin mata sun san suna da haƙƙin da aka danne masu. To ta yaya za mu yi haka in ba da ilmi da ilimantarwa ba ? Ke nan ashe ilmi ne kan gaba a harkarmu.’

Kai tsaye mun fahimci cewar `yancin mata kawai suke son ƙwatowa daga danne shi da ake yi. Kamar yadda muka ce akwai ƙananan jigogin da suka tallafa wa fitowar babban jigon, kamar jigon soyayya da jigon haƙuri da sauran su.

Salo A Littafin Mace Mutum

Salon littafin duk da cewar mai sauƙi ne, amma yana da ɗan ruɗarwa, domin kuwa an yi amfani da wani salon kwan-gaba-kwan-baya daga farkon littafin domin fara nuna inda aka dosa, da yake dama so ake a yaƙi danne haƙƙin mata, sai aka ɗauko salon buɗe littafin da yadda mata da sauran mabarata suka cika garuruwan ƙasar Hausa. Sannan Hausar da aka yi amfani da ita mai sauƙin ganewa ce, ga karin maganganu da aka yi amfani da su bila haddin.

Wani salon kuma da ya bambanta wannan littafin da wasu littatafai shi ne yadda a sashi na biyu na littafin sai aka nuna cewa kamar Amina ta gama karanta labarin mahaifiyarta ne ga mai karatu, ba shakka wannan wani salo ne wanda ba duka marubuta ke amfani da shi. Haka kuma an yi amfani da kalamai da lafuzza masu sauƙi da daɗin fahimta. Kuma an yi amfani da salon fara rayuwa daga ƙauye zuwa birni.

Naɗewa

A wannan babin an yi nazarin littattafai guda huɗu; Rabin Raina da So Jinin Jiki da Ina Son Sa Haka da kuma littafin Mace Mutum ta fuskar jigo da salo domin fito da wancan fasalin na adabin Kasuwar Kano da muka gani.

Wannan bayani an ciro shi ne daga rubutaccen kundi mai taken: ADABIN KASUWAR KANO: Nazari da Sharhi Game da Ƙagaggun Labaran Hausa (1984-2008) wanda Bashir Abu Sabe 07/211111002 (M.A Hausa Studies) USMANU ƊANFODIYO UNIVERSITY, SOKOTO, NIGERIA ya wallafa.

Domin karanta Sharhin Littafin Ina Son Sa Haka danna nan

Edita@rumasau-kallamu

28/07/2025
Yadda Ake Zikiri Yayin Fita Daga Gida

“Bismillaahi Tawakkaltu alallaahi walaa haula walaa ƙuwwata illaa bil-laahi”.

{Da sunan Allah (nake fita), na dogara ga Allah, kuma babu dabara, babu ƙarfi sai da Allah}.

“Allahumma inni A’uzu bika an adhilla au udhilla, au azhilla au uzhalla, au azlima au uzlama au ajhala au yujhala alayya”.

{Ya Allah! Ina neman tsarinka daga na ɓata ko a ɓatar da ni, ko na zame ko a zamar da ni, ko na yi zalunci ko a zalunce ni, ko na yi wauta ko a yi mini wauta}.

Domin karanta cikakken bayani akan Zikiri Yayin Shiga Gida danna nan.

Domin karanta cikakken bayani akan Ladubban Addu’a A Musulunci danna nan.

Wannan bayanin anciro shi ne daga littafin Garkuwar Musulmi Ta Addu’o’i Daga Alƙur’ani Da Sunna; wanda Sheikh Sa’id Ibn Ali Ibn Wahf Al-Kahdani ya wallafa shi; Domin karanta cikakken littafin danna nan.

25/07/2025
Yadda Falalar Zikiri Bayan Sallar Asuba Har Zuwa Ɓullowar Rana Ya Ke

An karɓo daga Anas ɗan Malik (Radiyallahu Anhu) yace; Manzon Allah (Sallallahu Alaihi Wasalam) yace; “Wanda ya yi sallar asuba a cikin jam’i, sannan ya zauna yana ambaton Allah har rana ta ɓullo; sannan ya yi salla raka’a biyu za a ba shi lada hajji da umra cikakku, cikakku, cikakku (Tirmizi 586).

Domin karanta cikakken bayani a kan Yadda Falalar La Ilaha Ilallahu Ta Ke danna nan.

Domin karanta cikakken bayani a kan Falalar Ƙulhuwallahu Ahad danna nan.

Wannan bayani an ciro shi ne daga littafin Ingantattun Nafiloli Da Falalarsu; wanda Usman Abubakar Muhammad (Shehu Mansur Dala) ya wallafa shi; Domin karanta cikakken littafin danna nan.

25/07/2025
Sharhin Littafin Ina Son Sa Haka

Littafin Ina Son Sa Haka

Littafin Ina Son Sa Haka wanda Balaraba Ramat Yakubu ta wallafa a shekarar ta 1999, yana ba da labarin wata yarinya ce Fatima wadda aka yi wa auren dole, kuma ta aminta ta zauna saboda biyayyar iyaye. Saboda haka za a iya cewa Fatima ita ce gwarzuwar littafin, domin kuwa ita ce aka yi wa auren dole ga wani Shehu wanda ba ta so.

Ita dai Fatima kamar yadda marubuciyar ta ruwaito babanta mutumin Fage ne cikin birnin Kano, yayin da mahaifiyarta mutumiyar Yamai ce, a jamhuriyar Nijar. Ta yi karatun sakandare, bayan ta gama aka maida ta wurin kakarta, wadda ta haifi mahaifinta sakamakon rasuwar mahaifiyarta.

Shi kuma Shehu wanda ya auri Fatima ba tare da tana son sa ba ya girma a Kano ne, amma ya yi karatunsa a Jami`ar Oxford da ke Ingila, bayan ya dawo daga karatunsa suka haɗu da Fatima, amma kafin nan ya haɗu da mata iri-iri, amma duk ya watsar sai Fatima da suka haɗu ya ga yana so, ita kuma ta ƙi shi.

Duk da wannan ƙi da Fatima ta yi wa Shehu, wannan bai hana ta auren shi ba, domin dama an matsa mata kan maganar aure, wanda gamuwa da Shehu da hikimomi na iyayensa suka sanya aka ɗaura auren Fatima da Shehu.

Bayan auren, Shehu ya yi ta fama da Fatima domin ta yarda da shi, amma ƙiri da muzu ta ƙi shi, wannnan ne ma ya sa shi ya haƙa mata tarko ya kai ta kulob inda ya yi ƙoƙarin shayar da ita kayan maye, maimakon wannan ya ɗan jayo hankalin Fatima ga Shehu, sai abu ya ta`azzara, inda ta yi yaji, ta koma gidan kakarta.

Da lallashi da ban haƙuri daga wurin kakarta, kwatsam sai ga kira daga babanta domin Shehu ya je ya kwashe abin da ya faru na cewa ta fita daga gidansa. Nan babanta, Alhaji Haruna ya fatattake ta, ta koma gida, shi kuma Shehu a gida ya ci gaba da lallashin Fatima, duk dai don ta yarda da shi.

A haka dai rayuwar aure ta ci gaba da gudana a gidan Shehu, inda har Fatima ta haifar masa `ya`ya huɗu, daga nan kuma shi ya sakankance da cewar ya mallake zuciyar Fatima, amma fa ga wautarsa.

A cikin irin wannan yanayin ne wata rana suka yi faɗa sosai, har ta kai ga har Shehu ya saki Fatima, ta koma gidan kakarta, amma babanta na samun labarin sakin ya je har gidan kakar ya nemi maida Fatima gidan mijinta, amma suna zuwa Shehu ya ce ba zai karɓe ta ba, domin shi ya gaji da irin abin da Fatima ke yi masa.

Zaman da ake yi na jiran Shehu ya maida Fatima, shi ya ba ta damar tafiyarta wurin wata ƙawarta mai suna Saratu ta zauna, daga baya Saratu ta kai Fatima wurin wata ƙawarta a Sabon Gari, wato Zulai wadda take karuwanci. A lokacin Zulai ta gayyaci Fatima da su tafi Obalande, a Legas, kuma Fatima da ta yi niyyar bin ta, amma sai ta tuna da `ya`yanta da ke wurin kakarta, wanda wannan shi ya hana ta yin wannan tafiyar.

Fatima ta koma gidan kakarta, kuma mahaifinta na samun labarin dawowarta, ya je ya yi ta yi mata faɗa, kuma ya tursasa cewa lallai sai ta tashi su tafi ya maida ta ɗakinta, kakar ce ma take lallashin shi, ya haƙura sai da marece, shi kuma ya matsa, nan ne ma kakar ke nuna masa cewa kamata fa ya yi a lallashi Fatima, ba wai a tilasta mata ba.

Fatima ta koma gidan Shehu, inda har ta samu wani cikin. Wata rana Fatima na barci, sai ɗaya daga cikin ‘ya’yanta ya yi ta ciwo, ita kuma saboda wahalar da cikinta yake ba ta tana bacci, sai ga Shehu ya dawo, ya isake yaro na ta kuka, ita kuma mahaifyarsu na ta barci, wannan ya baƙanta masa rai, ya je ba tare da ya ba ta wani hurumi ba ya hau ta da duka, ya ba ta kashi sosai har sai da ya gwama ta da da kujera, wannan ya sa cikinta ya bugu, sai jini ya yi ta kwarara, shi kuma ya sa ƙafa ya fice daga gidan.

Kamar haɗin baki, sai ga Gwaggo, mahaifiyar Shehu, nan suka ɗauki Fatima sai asibiti, likita ya duba ta ya ce ta yi ɓari, kuma ma mahaifarta ta taɓu sosai ta yadda da wahala ta sake haihuwa. Duk da cewa Shehu ya yi ta zuwa asibiti ganin Fatima, amma Gwaggo ta ƙeƙasa ƙasa ta ce sai dai a raba auren Shehu da Fatima, shi kuma mahaifin Fatima ya ce abadan, ba a raba wannan auren, sai yake ma ganin cewa ai laifin Fatima ne, ita ce ba ta son zaman aure, ita kuma Fatima sai take nuna cewa babanta ba ya tsayawa ya binciki abin da ya faru in rigima ta haɗa su da mijinta, sai kawai ya ce ita ke ba ta da gaskiya.

Baban dai ya kasa cewa komi game da wannnan, sai dai kawai daga ƙarshe ya ce in dai har ta sake ta bar gidan Shehu, to sai dai ta nemi inda za ta zauna amma ba a gidansa ba. A nan wurin Fatima ta shiga tsaka-mai-wuya, domin mijinta ya ƙi ta, an zo gida wurin mahaifinta, shi ma ya fatattake ta. Ba arziƙi Fatima ta tuno da gidan su ƙawarta Saratu, nan take ta ce wa `Yansandan nan da su kai ta gidan, suna zuwa kuwa aka buɗe mata ƙofa, bayan `Yansandan sun yi masu bayani, a nan Fatima ta ƙarasa daren wannan rana.

Gari na wayewa mahaifin Fatima ya zarce gidan Gwaggo, domin ya san ba makawa can Fatima ta dosa, amma yana zuwa don ya kore ta, sai ya iske ba ta nan, ita kuma Gwaggo ta hau shi da faɗa da ta fahimci cewa Fatima ta gudu, daga ƙarshe ma ta kore shi daga gidan, ta ce ba ta, ba shi har abada, tun da ya kori Fatima.

Ita kuma Fatima daga ƙarshe ta yanke shawarar ta bar garin gaba ɗaya, domin ta huta, Saratu ta ba ta shawarar ta tafi Legas wurin Zulai (tun da dama ta taɓa yi mata tayin zuwa can ɗin), a nan Saratu ta ba ta wasu kayan da za ta yi amfani da su, kuma ta ranta mata kuɗin jirgin da za ta tafi Legas ɗin.

A lokacin da Saratu ta raka Fatima filin jirgi don tafiya Lagos, sai suka ga wani Alhaji, iyalinsa sun rako shi zai yi tafiya, Saratu ta ce wa Fatima za ta je su gaisa da shi, domin ta san shi a ma`aikatar da ta yi wa ƙasa hidima, bayan ta dawo ne Fatima ke tambayar ta waɗanda suke tare da shi, ta ce mata iyalansa ne suka rako za shi kwas na shekara huɗu a ƙasar Sin, amma ta Legas zai bi.

Bayan tafiyar iyalan Alhaji Sadiq ne ya kira Saratu, inda ya yi mata tambayoyi kan wadda suke tare da ita, wato Fatima, da kuma inda za ta, ita kuma ta ce masa za ta Obalande wajen `yar uwarta, daga baya ya ce mata ta kira Fatima. A nan dai Alhaji ya nuna ra`ayinsa kan Fatima, ya nemi kuma ya biya mata kuɗin jirgi tare da raka ta har Obalande ɗin, don dai shi ya nuna damuwarsa na yadda za ta tafi Legas ita kaɗai, ga ta ba ta san wurin ba, ta dai amince. Kan ka ce me, soyayya ta shiga tsakaninsu.

A Legas, masoyan biyu sun kwana a ɗaki guda, kuma duk da cewar ba abin da ya shiga tsakaninsu, amma sun shafe dare suna ba junansu labarinsu, a nan ta bayyana cewa Alhaji Sadiq ba ya jin daɗin matansa, domin suna gallaza masa. Daga ƙarshe dai Sadiq ya nemi da idan Fatima za ta iya jiransa nan da shekara huɗu in ya dawo daga birnin Sin, sai su yi aure, ta yarda.

Bayan tafiyar Alhaji Sadiq, Zulai ta shigar da Fatima karuwanci gadan-gadan, an dai karantar da Fatima harkar karuwanci kafin ta waye, ta fara haɗuwa da Chukumeka, kafin ta koma wa wani Ibon, Ugochukwu wanda shahararren ɗan fashi ne.

Ugo, kamar yadda marubuciyar wannan littafin take kiran sa, yana matuƙar son Fatima, daga bisani ma har gida ya gina musu ita da Zulai a Surelere, kuma sun daɗe suna harka tare. A irin haka ne Fatima da Saratu suka yi shawarar cewa su kwashe kayan ƙarau ɗinsu da wasu kayansu, ta yadda ko da an kama wannan gagararren ɓarawon, a ƙalla su tsira da wani abu.

Kamar suna duba kuwa! Wata rana sai ga Ugo ya shigo gidansu afujajjan, inda ya shaida masu cewa sun yi wa jakadan Ingila da ke nan Nijeriya fashi, kuma sun samo kuɗi, saboda haka shi da muƙarrabansa za su bar garin sai ƙura ta lafa, nan dai ya ba Fatima kuɗi kimanin naira miliyan biyu, kuma ya amince mata ta ci gaba da harkarta har sai ya dawo.

Zulai ma bai bar ta haka nan ba. Ashe rabuwar ƙarshe ce da Ugo, domin ba a daɗe ba aka kama shi dangane da wannan satar, aka kuma kashe shi. Su kuma su Fatima suka gudu daga gidan, don tsoron kar tsautsai ya sa a kawo farmaki a gidan, suka koma wurin wani maigadi kusa da gidan, sannan suka sa shi a hankali ya kwaso masu kayayyakin da ke gidan nasu, daga baya Ibrahim, saurayin Zulai ya mai da su gidansa.

A lokacin wannan gudun hijra ne Sadiq ya dawo daga China, ya kuma nemi Fatima kamar yadda suka alƙawarta wa juna, amma ba ta. Bayan ya sha wahalar nema da taimakon maigadin da su Fatima suka zauna gidansa, Sadiq ya gano Fatima, tare da jaddada mata soyayyarsa, ita kuma ta rinƙa kwatanta masa abin da ta aikata lokacin da ba ya nan, a haka dai ya natse da son ta, soyayya ta dawo sabuwa!

Kuma Fatima ta nemi da in dai da gaske ne yana sonta, to ya aure ta don ya raba ta da karuwancin da take yi, ya yarda, Zulai ma ta nemi Ibrahim da ya aure ta, shi ma ya yarda, kuma take suka yanke shawarar cewa su Fatima su koma gidan Gwaggo, don su yi idda.

Fatima ta sake komawa Fagge ta Kano shekara huɗu da wata takwas da kwana bakwai bayan barin gida, kan ka ce me, duk unguwar aka samu labarin dawowarta, `yan uwa da abokan arziki aka yi ta zuwa murna, ciki kuwa har da babanta, ya kuma yafe mata. Kwatsam! sai ga tsohon mijin Fatima a guje, ya nemi ta koma gidansa, ta ƙi, ya yi lallashin duniya, ta ƙi, daga ƙarshe dai ya haƙura, amma kuma ya zama mashayi na sosai, wanda shan ya yi ajalinsa.

Bayan auren Fatima da Sadiq, sai matsalar kishiyoyi ta addabi gidan Sadiq, wanda wannan har ta ja a wani faɗa da aka yi a gidan, Sadiq ya biyo Fatima yana ba ta haƙuri ya zame daga matattakalar bene ya kuma ji ciwo sosai, wanda aka yi ta faman magani amma abu ya yi ƙamari, har dai sai daga ƙarshe aka kai shi asibitin Ibadan, suka ce za su iya yi masa aiki, amma kafin nan duk matan Sadiq sai da suka guje shi, sai Fatima kaɗai ta tsaya kai-da-fata kan lafiyarsa, ta kuma bayar da zunzurutun kuɗin da aka nema don yi masa magani.

Dangin Fatima sun damu da yadda ita kaɗai ta tsaya tana jinyar Sadiq, amma ita ta nuna masu cewa ita fa tana Son Sa Haka, kuma daga nan ne ma sunan littafin ya samo asali, wato tana son sa a yadda yake. Daga bisani dai Sadiq ya warware, bayan dawowarsa gida ya saki sauran matan, suka zauna shi da Fatima, rayuwa ta zame masu sabuwa, Fatima ta shiga harkar safarar motoci daga cikin ɗimbin kuɗin da ke gare ta, wanda ta samo daga wurin Ugo, ta gina masallatai da makarantun Islamiyya da taimaka wa gajiyayyu.

Jigo a Littafin Ina Son Sa Haka

Kai tsaye za a iya cewa jigon wannan littafin rayuwar aure ce da take magana kan auren dole, domin kamar yadda wasu masana suka nuna, (Adamu, 2001), littafin yana da kama da littafin Balabara na Wa Zai Auri Jahila? Saboda dukkansu dai suna yin magana ne kan auren dole.

A cikin littafin an nuna illar da auren dole ke da shi ga al`ummar Hausawa, ta yadda yake jefa da dama daga cikin waɗanda aka yi wa irin wannan aure cikin karuwanci. Akwai wurare da dama a cikin littafin da za su nuna mana cewa auren dole shi ne jigon wannan littafin, alal misali inda Fatima ke cewa:

‘Kai dai mijina ne, amma ba masoyina ba. Ai mutum ba ya yin soyayya shi kaɗai’ (sh:21)

An ce ido ba mudu ba ne…, ai daga jin wannan an san cewa don dole ne ake zaune da mutum, amma ba don ana son sa ba. Haka kuma mu dubi inda take cewa:

‘Ka saurare ni da kyau ka ji, don shegen nacin tsiya ka ƙi rabuwa da ni, don Babana yana sonka, ni har abada ba zanƙaunace ka ba’. (sh:35).

Babu shakka nan ma an yi amfani da kalamai masu zafi don nuna cewa ba ana zaune da mijin don soyayya da ke tsakani ba ne, ana dai zaune ne kurum don an tilasta a zauna ɗin. Haka kuma za mu ga inda wannan batu na auren dole ya fito a fili, wato lokacin da Fatima ta yi yaji ta je gidan Gwaggo, a inda Gwaggo ke lallashinta ta koma gidanta, ga abin da Gwaggon ke cewa ;

‘Ki yi haƙuri, Fatima. Ba a kanki aka fara auren dole ba. In Allah Ya so, za ki haƙura da shi. Bari dai ki fara haihuwa’ (sh:31). Haka kuma jigon littafin dai yaƙara fitowa fili a lokacin da Shehu ke lallasashin matarsa, ita kuma ta fitoƙiri-ƙiri ta nuna ba ta son shi, ga abin da take cewa ; ‘In mijina ne kai sai me, ni na ce ba na son ka Shehu, ba naƙaunar ka, koko dole ne soyayyar?’

Saboda haka babban jigon wannan littafin shi ne auren dole, idan aka lura da kyau, iyayen yara kan yi wa `ya`yansu aure ga wani wanda suke so ba zaɓin yaran ba, wato iyaye na yin amfani da damar da ke gare su kan `ya`yansu, su zartar da cewa ga wanda suke son su aura, ko da su `ya`yan ba su son shi, musamman `ya`ya mata, duk da cewar maza ma akan samu hakan, amma ya fi yawa ga mata.

Wannan littafi na Ina Son Sa Haka bisa wannan turbar aka samar da shi. Kamar yadda muka gani a ciki, mahaifin Fatima ya zaɓar mata wanda za ta aura, duk da cewar ba ta son shi, ta aure shin, saboda neman albarkar iyaye, amma zama bai yi daɗi ba.

Salo a Littafin Ina Son Sa Haka

Salon littafin Ina Son Sa Haka mai aramashi ne, an yi amfani da hikima da basirar sarrafa harshe wurin gina labarin. Haka ma kalmomin da aka yi amfani da su duk sun dace, saboda akwai nuna gwaninta wurin amfani da su. Sannan kuma ba a yi amfani da wasu kalmomin masu sarƙaƙiya ba, kawai dai a iya cewa an buɗe labarin ne cikin gwaninta ta iya tsara littafi, domin mawallafiyar ta fara ne kai tsaye da nuna cewar gwarzuwar littafin tamkar ta tuna baya ne, ko kuma ana tariyar abin da ya faru.

Domin kuwa an nuna Fatima ta zo gidansu ne don su gaisa, sai suka haɗu da wani ɗan uwansu wanda sun kwan biyu ba su haɗu ba, inda shi kuma mahaifinta ya fara da cewa ta liƙe wa wani mijinta ne wanda ba shi da lafiya, kuma ma duk matansa sun guje shi, sai ita kaɗai ta tsaya tana wahala da shi, ga abin da yake cewa;

‘Matansa uku, duk sun fita, sun bar ta da shi. `Ya`ya goma sha uku suka zube mata, sai ka ce `yar aiki. Kai da yake baƙo ne, ka yi mata magana’. (sh:3).

Kusan daga nan za a iya cewa an buɗe wannan labarin, wanda shi kan shi wani salo ne na bayar da labari da mawallafiyar ta yi amfani da shi, wato na kwan-gaba-ƙwan-baya. Baya ga wannan, mawallafiyar ta yi amfani da kalmomi masu sauƙin fahimta, ta yadda kowa ya karanta littafin zai iya fahimtar komai a ciki. Yadda marubuciyar ta yi amfani da kalmomin, sun tabbatar daƙudurinta na isar da saƙonta.

Haka nan jimlolin da marubuciyar ta yi amfani da su na kai-tsaye ne, domin cikin jimla ɗaya mutum na iya gane inda ta sa gaba, kuma saƙon bai shige duhu ga mai karatu ba.

Wannan bayani an ciro shi ne daga rubutaccen kundi mai taken: ADABIN KASUWAR KANO: Nazari da Sharhi Game da Ƙagaggun Labaran Hausa (1984-2008) wanda Bashir Abu Sabe 07/211111002 (M.A Hausa Studies) USMANU ƊANFODIYO UNIVERSITY, SOKOTO, NIGERIA ya wallafa.

Danna nan ka karanta Sharhin Wasu Littattafan Adabin Kasuwar Kano

Edita@rumasau-kallamu

24/07/2025
Sharhin Wasu Littattafan Adabin Kasuwar Kano

A wannan babi an yi ƙoƙari na yin sharhin wasu daga cikin litattafan Adabin Kasuwar Kano. Sai dai da yake littattafan da yawa an taƙaita ne ga zaɓo wasu daga cikin zangunan da littattafan suka wanzu na rayuwar wannan adabi. Kamar yadda aka bayyana a baya a wannan aiki, akwai zanguna huɗu na samar da littattafai na Adabin Kasuwar Kano.

An bi waɗannan zanguna ne aka zaɓo littafi ɗaiɗaya waɗanda suka haɗa da; Rabin Raina da So Jinin Jiki da Ina Son Sa Haka da kuma Mace Mutum. Amma sharhin da za a yi wa littattafan ya ta’allaƙa ne a kan jigo da salo kawai.

Masana da dama suna kallon salo ta fuskoki daban-daban. Salo dai kamar yadda Cuddon (1977) ya ce ‘salo wata hanya ce da marubuci ke bi domin ya ɓarji guminsa a rubutun zube ko waƙa domin isar da saƙonsa cikin sauƙi. Salo hanya ce da marubuci ko mawallafi ke rattaba abubuwa cikin harshe mai burgewa ko kuma domin ya inganta wallafarsa.

Ke nan irin yadda marubuci yake zaɓar kalmomi da yadda yake amfani da adon harshe da kuma yadda yake tsara zancensa da tsarin tsawon jimlolinsa, kai, har da ma yadda yake amfani da sakin layi da dai duk sauran hanyoyin da ya bi domin fiddo da tsara batu mai burgewa shi ne salonsa.

Ɗangambo (2007:35) da yake ƙoƙarin fitar da ma`anar salo cewa ya yi ‘ba wani abu ba ne salo face zaɓi cikin rubutu ko furuci. Sai dai ba dole ne a same shi cikin kowane rubutu ko furucin ba’. Haka nan Yahya (2001:2) cewa ya yi ‘ salo dabara ce ko hanya mai yin kwalliya ga abu domin abin ya ƙwarzanta ko ya bayyana,’ ya ci gaba da cewa idan kuwa za mu yi wa wannan ma`ana gyara domin mu dubi salo a cikin waƙa, sai a ce, ‘salo yana nufin duk wata dabara ko hanya a cikin waƙa wadda aka bi domin isar da saƙo.

Ita wannan dabara ko hanya tana yi wa waƙa kwalliya, ta yadda saƙon waƙar zai isa ga mai sauraro ko karatun waƙar’. Idan muka kalli wannan ma`ana da Yahya (2001:2) ya ba salo a cikin waƙa, za mu ga cewa duk sun yi kaka-gida a cikin ƙagaggun zube ko makamantansu, ciki kuwa har da wannan makeken fage na Adabin Kasuwar Kano.

Shi ma a nasa ra`ayin Mukhtar (2004:99) yana cewa ‘salo wata baiwa ce ta mawallafi wadda kuma ta taƙaita a kansa, domin wurinsa kawai za ka samu irin wannan baiwar da ya yi amfani da ita a wallafarsa’. Saboda haka, muna iya cewa marubuta sun bambanta dangane da zaɓin da suke yi wajen isar da saƙonsu da baki ko a rubuce.

A fage irin na Adabin Kasuwar Kano marubutan sun kasu kashi-kashi dangane da salo na rubuce-rubucensu, wasu su yi amfani da hanya mafi sauƙi wajen isar da saƙonsu, yayin da wasu kan zaɓi hanya mai sarƙaƙƙiya don isar da nasu saƙon.

Bayan salon a gaba ɗaya akwai kuma mataimakan salo waɗanda ke ƙara fiddo salon fili, musamman a rubuce, waɗannan kuwa sun haɗa da zaɓen kalmomi da ƙirƙirar jimla da yanayi ko nau’o’in jimla da tsarin tunanin marubuci da sauransu. Haka kuma shi kansa salon ya kasu kashi-kashi; akwai miƙaƙƙen salo da salo mai armashi da raggon salo da sauransu (Ɗangambo, 2007:38).

Miƙaƙƙen salo shi ne salo mai sauƙin fahimta da sauƙin isar da saƙo, a cikinsa mai karatu bai cika fuskantar matsala ba wajen fahimtar manufar marubucin. A irin wannan salon ba kasafai ake yin amfani da karin magana ko amfani da tsofaffi da sababbin kalmomi ba.

Salo mai armashi kuwa, salo ne mai burge mai karatu ko saurare, a cikinsa ana amfani da maganganun hikima, ko karin magana da sauran dubarun jawo hankali, domin ƙara armashin batutuwa.

Shi kuwa raggon salo, salo ne mai wuyar ganewa, wato akwai sarƙaƙiya sosai a cikinsa. A cikin irin wannan salo, marubuci kan yi amfani da abubuwa barkatai, kamar amfani da karin harshe iri-iri, sanyo tsofaffi ko sabbin kalmomi, kara-zube. Akan samu kwan-gaba-kwan-baya sannan uwa-uba ba kasafai ake gane gundarin saƙon da ake son isarwa ba (Sarɓi, 2009:130).

Idan muka koma ta fuskar jigo kuwa, kamar yadda kalmar ta bayyana tana nufin maƙasudin abin da ake bayani, wato abin da wani abu ya sa wa gaba. Amma a adabi, jigo na nufin manufar marubuci, wadda dukkan bayanai suka dogara a kanta. Saboda haka, jigo shi ne saƙon da marubuci ke son sadarwa ga jama`a.

Akwai ire-iren jigo gida biyu; gundarin jigo da kuma ta`allaƙaƙƙen jigo. Gundarin jigo shi ne babban jigo, wato babbar manufar da marubuci ke son isarwa. Akan samu babbar manufa guda ɗaya da marubuci ke yin magana kanta. Shi kuwa ta`allaƙaƙƙen jigo na nufin ƙaramin jigo, wanda ba ya tafiya sai da babban jigo. Ke nan a iya cewa kamar ƙaramar manufar marubuci ke nan (Sarɓi, 2009:69.)

Idan muka kalli litattafan da muka zaɓa domin nazari za a iske cewa duk suna ɗauke da waɗannan abubuwa kamar sauran litattafai na ƙagaggen labari. Saboda haka, za a kalli yadda kowane daga cikinsu yake dangane da salo da jigo.

Littafin Rabin Raina

Littafin Rabin Raina kamar yadda muka yi bayani a baya, kusan a iya cewa shi ne ake gani a matsayin na farko a sahun Adabin Kasuwar Kano, an samar da shi ne a shekarar 1984, an kuma gina labarin ne a kan soyayyar Usman da Maryam.

A cikin labarin soyayyar wanda mawallafiyar ta tabbatar da cewa ta samar da shi ne a makaranta daga gyauron labaran da take ba ƙawayenta, an nuna ginuwar soyayyar Usman ɗin da Maryam inda aka nuna cewa da abokan faɗan juna ne a cikin unguwa, kasancewar unguwarsu guda, amma daga baya sai suka fahimci so da ƙauna ya shiga tsakaninusu.

An dai nuna cewar sun fara soyayya ne bayan tafiyar Usman makaranta, sai Maryam ta ji tana matuƙar kewar Usman ɗin, yayin da shi kuma a makaranta yake jin wani abu mai santsi game da Maryam. Bayan dawowarsa daga makaranta ya yi ta saƙe-saƙe na ko ya je wajen Maryam, amma yana fargaba, yayin da ita kuma ta ga cewa tsokanar faɗa da Usman ke mata ya daina, hasali ma kamar ba ya ganinta.

Usman dai ya yi ta maza, inda ya je gidan su Maryam ya aika aka kira ta, da ta fito ta ga Usman ta yi mamaki, amma ta ce a zuciyarta ko kashe ta za ya yi sai dai ya kashe ta, ai dai ta gan shi, shi kuma ya rasa abin da zai ce mata, sai ya ɓuge da cewar ta yafe masa abubuwan da ya yi mata a baya, ita kuma ta ce ta yafe, daga nan wannan soyayya ta samo asali.

Ko bayan komawar Usman makaranta, soyayya mai ƙarfi ta ci gaba da wanzuwa tsakaninsu. Haka bayan ya gama sakandire, a wannan lokacin ne kuma ita Maryam ta samu damar tafiya sakandire ta kwana, kuma daga nan ne suka ci gaba da soyayyarsu ta hanyar wasiƙa har zuwa lokacin da Usman ya tafi karatu Ingila.

Ko da yana Ingilar soyayyarsu da Maryam ta ci gaba da gudana tare da alƙawarin aure a tsakaninsu. An nuna cewa ya yi ta samun farmakin mata abokanan karatunsa musamman wata da aka kira Becky ita ce ta liƙe ma shi, amma ya zame da cewar yana da mata a gida, amma duk da haka ta dage kan sai an yi da ita. A gida kuwa samari suka yi wa Maryam caa, da sunan suna son ta, amma ta ce ta ƙi sauraron kowa ita sai Usman ɗinta.

Bayan dawowar Usaman daga Ingila ya je aikin hajji, da ya dawo kuma ya samu aiki mai tsoka har da gida da mota. Ita kuma Maryam bayan ta gama karatunta, ita ma ta samu aikin koyarwa. Daga baya dai an yi auren Usman da Maryam bayan doguwar rashin lafiya da ita Maryam ɗin ta yi, sakamakon wai hawayen da ta zubar ba lokacin da Usman ya dawo daga Ingila.

Bayan biki, masoyan biyu sun samu ƙaruwar ɗa namiji mai suna Ƙassim, a haka suka ci gaba da rangaɗa soyayyarsu har zuwa lokacin da mahaifin Maryam ya rasu, bayan zaman makoki suka ci gaba da rayuwarsu ta masoya a gidan aure.

Jigo a Littafin Rabin Raina

Jigon littafin Rabin Raina ba komai ba ne face tsagwaron soyayya. Domin tun daga farkon littafin har ƙarshensa an nuna soyayyar da ta auku tsakanin Usman da Maryam wadda har ta kai su ga yin aure.

Jigon kuma ya fito fili tun daga lokacin da Maryam ta ce wa Usman kada ya ƙara zuwa gidansu domin an yi mata faɗa, shi kuma gogan naka da ya koma gida sai rashin lafiya ta kama shi saboda ta ce kada ya ƙara zuwa wurinta, ciwo dai ya-ƙi-ci-ya-ƙi-cinyewa har sai ranar da Maryam ta zo ganin Usman da jiki, ga abin da ya faru;

‘Ya sa hannu ya share idon sa. Bayan ya tabbata Maryam ce,

Sai kawai ya kama ta ya ƙaƙume, ya sumbace ta yana ta

magana a cikin kunnenta.’

Wannan ya nuna mana cewa saboda tsananin son da yake yi wa Maryam, rashin lafiya ta kama shi, amma da yake yanzu ya gan ta, ciwo ya warke sarai! Haka kuma marubuciyar ta ƙara tabbatar mana da cewa soyayya dai ita ce jigon littafin nan domin can a shafi na 10 ga abin da ta ce:

‘Haka wannan alƙalamin soyayya ya kasance Tare da waɗannan masoya’.

Salo a Littafin Rabin Raina

Salon littafin Rabin Raina mai sauƙi ne, domin duk wanda ya karanta littafin yana iya fahimtar shi, ga kalmomi da jimloli masu sauƙin ganewa, sannan marubuciyar duk da cewar ta yi amfani da baƙin kalmomi irin su; Likita, recorder, camera, Ingila, da sauransu, amma ba a cika samun karin magana a cikin littafin ba.

Zaren tunanin labarin dai bai tsinke ba tun daga farko har ƙarshe. Sannan kuma duk da cewar labarin a zube ya zo, marubuciyar ta jefo waƙa da kuma salon wasan kwaikwayo a ciki.

Littafin So Jinin Jiki

An samar da wannan littafi na So Jinin Jiki a 1995 wanda Alkhamees Bature Makwarari ya rubuta. Shi ma kamar sauran litattafan wannan zango, yana magana ne kan soyayya, sai dai shi ta wata siga daban.

Littafin yana ba da labarin soyayyar wani matashi ɗan ƙwalisa mai suna Muzaffar da budurwarsa, Weedat wadda ta yi ta gasa masa aya a tafin hannunsa saboda ta lura da yadda yake mutuwar sonta. Kasancewar Weedat ta ga tana da matsanancin kyau, kuma samari ‘yan birni na ruguguwar zuwa wajenta, ya sanya take jan zarenta yadda take so.

Muzaffar ya dage kai-da-fata bisa ga son da yake yi wa Weedat, ita kuma duk da cewar duk cikin samarin da ke nemanta ta fi son Muzaffar ɗin, amma wannan bai hana ta yi masa wulaƙanci yadda ta ga dama ba. Daga cikin wulaƙancin da Weedat ta yi wa Muzaffar ba wanda ya fi fice sai lokacin da ya samu haɗari sanadiyyar ita Weedat ɗin, ga abin da ta ke cewa;

‘Wai kai ba ka san idan zamani ya riski manshanu ko an toya shi ba ya ƙamshi ba? Ga lafiyayyun samari ‘yan birnin asali zan tsaya na saurari kwalmaɗaɗɗen saurayi gurgun mage? Daga ji an san cewa wani irin wulaƙanci ne aka yi wa saurayin duk ko da soyayyar da ke tsakaninsu.

Kasancewar Muzaffar saurayi mai farin jini ya sa ‘yan mata ke ta kawo masa caffa, amma shi ya ƙuƙe sai Weedat, a irin wannan hali wata budurwa mai suna Santisima da ta daɗe tana son Muzaffar, shi kuma ya ƙi ta, ta shammace shi suka tafi wani wuri ta neme shi da su riƙa yin safarar miyagun ƙwayoyi shi kuma ya ƙi, wannan ƙiyawa da ya yi ta jawo masa barazanar kisa daga wurin Santisima, da ƙyar da jiɓin goshi ya samu ya gudo.

Muzaffar ya sake samun haɗari inda wata budurwa ta banke shi, wanda har ya ja masa kwanciya asibiti, bayan ya warke kamar wasa sai soyyaya ta ƙullu tsakaninsu da wannan budurwa mai suna Munazzafa. Ga mamakin Muzaffar sai ga Weedat ta dawo tana neman soyayyarsa, bayan ta gama wulaƙanta shi, amma ya ƙiya, ya kuma sha alwashin ɗaukar fansar abin da Weedat ɗin ta yi masa.

Daga ƙarshen littafin dai Muzaffar ya auri Munazzafa, sannan kuma ya ɗauki fansar abin da Weedat ta sanya aka yi masa, ita kuma Weedat ɗin ta yi nadamar wulaƙancin da ta yi wa Muzaffar.

Jigo a Littafin So Jinin Jiki

Jigon wannan littafi kamar saura na wannan zangon bai wuce soyayya ba tsakanin saurayi da budurwa ba kamar yadda Muzaffar ya tabbatar ga Munazaffa.

‘ Ko kusa ko alama idan kin lura ai soyayyarmu da ke haɗuwar jini ce, da kuma tsabar fahimtar juna. Kin ga duk wata maganar sihiri ba ta taso ba…, Duk masoyan da Jinin Jikinsu ya gauraya soyayyarsu ta fi ƙarko da nagarta. Kuma za su iya bayyana tsananin begensu da ƙaunar da suke yi wa juna ba tare da jin kunya ba.’

Wannan ya nuna mana cewa jigon wannan littafin soyayya ce, kai ko ginin littafin ma, duk wanda ya karanta shi ba abin da zai ji da gani sai labarin soyayya.

Salo a Littafin So Jinin Jiki

Salon littafin So Jinin Jiki mai sauƙin gane wa ne, marubucin ya yi amfani da kalmomi masu sauƙi, sannan zaren tunanin littafin a jere yake, babu kwan-gaba-kwan-baya. Kasancewar marubucin ƙwararre wajen sarrafa harshe, wannan ya sanya karin magana da ba’a da habaici ya cika littafin, ga kuma amfani da salon zayyana ta yadda ko ɗaki aka ce na wane ko wance ce sai an bayyana yadda yake.

Haka kuma ko budurwa ce za a zana surarta a tsaye, ta yadda mai karatu zai dinga ganin kamar ya ɗauki hoton wannan budurwa yana kallo, da dai sauran ire-iren waɗannan abubuwa da Al-khamis Bature Makwarari ya ƙware kansu.

Wannan bayani an ciro shi ne daga rubutaccen kundi mai taken: ADABIN KASUWAR KANO: Nazari da Sharhi Game da Ƙagaggun Labaran Hausa (1984-2008) wanda Bashir Abu Sabe 07/211111002 (M.A Hausa Studies) USMANU ƊANFODIYO UNIVERSITY, SOKOTO, NIGERIA ya wallafa.

Danna nan ka karanta Tsokaci Kan Adabin Kasuwar Kano A Jaridu Da Mujallu

Edita@rumasau-kallamu

24/07/2025
Tsokaci Kan Adabin Kasuwar Kano A Jaridu Da Mujallu
Daga bayanan da muka gani a sama, mun gane kowane daga cikin rukunin al’ummar Hausawa da yadda suke kallon wannan abu na adabi da ya auku a cikin wannan zangon rayuwa. To sai dai domin a ga yadda fasalin yake da yadda tabbatuwar wanzuwar adabi ta kasance a tsakanin jama’a, muna iya cewa shiga cikin rayuwar mutane da ya yi a cikin zamanin samuwar sa da tashensa da lokacin da ya soma gushewa za su iya yi mana jagora.

A nan za mu dubi abubuwan da suka faru ta hanyar Muhawarorin da aka yi kan wannan matsala a tsakanin al’ummar baki ɗaya. Sai dai su ma irin waɗannan Muhawarori kamar yadda suka wanzu a zamanin Elizabeth a Ingila da birnin Munich na Jamus a lokacin Kitsch da kuma waɗanda suka wanzu a zamanin Adabin Kasuwar Onisha a Nijeriya sun ɗauki salo iri daban-daban yayin gudanar da su. Mun kasa Muhawarorin zuwa gida-gida domin sauƙin fahimta:
- Akwai waɗanda aka dinga yi a cikin jaridun Hausa da suka haɗa da Nasiha da Gaskiya Ta Fi Kwabo da Almizan.
- Akwai waɗanda aka yi a cikin mujallun Hausa da suka haɗa da Rana da Gwagwarmaya.
- Akwai kuma waɗanda suka kasance a jaridun Ingilishi, musamman jaridun New Nigerian da Weekly Trust da Triumph.
- Akwai Muhawarorin da aka yi ko dai a masallatai ko kuma a sauran wuraren bukukuwan addini.
Jaridar Nasiha

Ra’ayi na farko game da wannan matsala ta Adabin Kasuwar Kano ya fito ne daga wata Hauwa Sheriff inda ta yi sharhinta a cikin jaridar Nasiha ta ran 6/09/1991 a wata hira mai suna ‘Ba a Nan Take ba’. A cikin wannan hirar da suka yi da Ibrahim Sheme ta nuna cewa mutane sun gaji da labaran soyayya, kuma ta ce tana so ta rubuta wani labari wanda bai shafi soyayya ba domin ta yi wa sauran marubuta nuni.

Wannan rubutu na Hawwa shi ya sanya wani malamin jami’a, Ibrahim Malumfashi ya yi nasa sharhin mai taken ‘Akalar Rubutun Hausa Na Buƙatar Sauyi’ a ran 15/11/1991. Nazari da sharhi ne da ya bibiyi tarihin adabi, ya kuma tattauna yadda adabin Hausa ya kamata ya kasance.

Daga wannan lokaci ne muhawarar ta soma sosai da sosai, musamman ganin cewa Ado Gidan Dabino ya shigo da sharhinsa ‘Zamani Zo Mu Tafi’, a cikin jaridar Nasiha ta ran 24 da 31, Yuli 1992, ya shigo don mayar da martani. Ya nuna cewa sharhin da Ibrahim Malumfashi ya yi masu, bai yi shi bisa tsari ba, domin rubutunsu na zamani ne, saboda haka tun da zamani ne ya kawo, shi ya sanya suke yin haka.

Daga nan sai Ibrahim Malumfashi ya dawo cikin jaridar Nasiha dai ta ran 24-31/7/1992 domin ya warware wa Gidan Dabino zare da abawar abin da yake nufi da wancan bayani inda ya bambanta Tsakanin Gwanjo da Orijina. A ciki ya rarrabe tsakanin adabi mai kyau da kuma wanda ya kira jabu (Tsakanin Gwanjo Da Orijina)

Kwatsam sai ga Yusuf Adamu ya shigo don kare littafinsa, shi ma a cikin Jaridar Nasiha, 21/08/1992 (Idan So Cuta Ne) wanda yana daga cikin litattafan da bulalar Ibrahim Malumfashi ta ba kashi, inda yake kare littafin daga caccakar da Malumfashi ya yi masa na cewa ya kwaso kayan aikin Turawa ne, inda yake cewa (Ina Da Ja, Ibrahim Malumfashi!).

A dai wannan ranar, wato juma’a 21/08/1992, shi ma wani Shehu Gambo ya shigo fage don ya nuna goyon bayansa ga irin bugun da bulalar Malumfashi ta yi wa waɗannan littattafai. Shehu ya nuna cewa ai Ado Gidan Dabino na rubuta litattafansa ne don kasuwanci kawai, ba don ilmantarwa ba, ya kira nasa taken da ‘Jigon Soyayya: Holoƙo Hadarin Kaka’.

Kamar haɗin baki, sai ga Nasiru Mudi Giginyu a dai wannan ranar ta juma’a 21/08/92 a cikin jaridar Nasiha, ya jefo nasa ra’ayi don nuna goyon bayansa ga rubutun Malumfashi inda ya mai da wa Ado Gidan Dabino martani. A ciki yake zargin Ado ɗin da jefa wasu ‘yan mata cikin haɗari saboda irin rubutunsa na soyayya domin kuwa ya nuna wata yarinya ta kashe kanta a Kaduna ta faɗawa rijiya, kamar yadda jaridar New Nigeria ta ranar 24/11/91 ta ruwaito, saboda karanta littafin Ado ɗin. Ya yi wa sharhin nasa taken ‘Ƙaramin Sani Ƙuƙumi Ne: Martani Ga Ado Ahmed Gidan Dabino,’.

Duk waɗannan abubuwa na faruwa ne ganin cewa a wannan lokacin Ibrahim Sheme, wanda yake shi ne Editan shafin adabin wannan jarida, wadda ake ta gumurzu a cikinta, ya shigo fage domin wai ya raba faɗa tsakanin masu wannan badaƙala, amma kuma sai ga shi ya ƙara rura wutar ne maimakon raba gardama, ya yi wa nasa taken ‘Raba Matasan Marubutan Hausa Faɗa,’ wanda aka buga a cikin Nasiha, ta dai wannan ranar 21/08/1992).

Bayan an sake buɗe kamfanin Nasiha a karo na biyu, mahawarar ta sake kunno kai a inda aka san ta, a wannan lokaci Ibrahim Malumfashi ne editan shafin adabin jaridar Nasiha. Abu na farko da ya sake ta da ƙayar baya shi ne batun da Ibrahim Malumfashi ya yi a cikin jaridar ta Nasiha ta ranar 3 zuwa 29 ga watan 7 a shekarar 1994.

A ciki ne ya raɗa wa wannan batu ADABIN KASUWAR KANO a karo na farko, domin ya yi bayanin ko mene ne Adabin Kasuwar Kano tare da faɗar fasalinsa da kuma rarrabewa tsakanin adabin, kuma a nan ne ya goyi bayan Ɗanjuma Katsina kan matsalolin Adabin Kasuwar Kanon. Ya dai yi wa rubutunsa suna ‘Adabin Kasuwar Kano’.

Wannan ne ya sa Nasiru Mudi Giginyu ya yi nasa sharhin da ya kira ‘Ina Ruwan Biri da Gada?’ a cikin Nasiha, ta 4 ga Satumba, 1994). Inda martani ne ga Ado Gidan Dabino, inda yake nuna cewa marubutan suna yi ne kawai don kuɗi ba ɗaukaka adabi ba, sannan kuma ya yi kira ga marubuta irinsu Ado da su juya akalar rubutunsu ko da na soyayya ne ta yadda zai rinƙa gyara ga yanayin rayuwa da halin da ake ciki.

Kamar da ƙasa, sai ga Muhammad Abdullahi ya shigo a dai wannan rana ta juma’a 4/09/94, da sharhin ‘Shin Marubuta Soyayya Sun Kuwa San Soyayyar?’ A ciki dai ya yi bayanin ko mecece soyayya da yadda tasirinta yake ga matasa.

Muhammad Kabir Assada, a nasa sharhin mai taken, “Ramin Ƙarya ƙurarre Ne”, a Nasiha, ta 16 zuwa 22 Satumba, 1994 ya yi nuni da cewa abin da Ibrahim Malumfashi ya faɗa haka ne domin yawancin marubutan na ɗauko labaran ne daga finafinan Indiya, inda ya nuna cewa wani littafi mai suna Alƙawarin So na Aminu Adamu, fim ɗin Indiya mai suna Romance ne aka kwaikwaya, don haka a canza salon rubutun.

Shi kuma Gidan Dabino sai ya mayar da martani ga Ibrahim Malumfashi da nasa sharhin mai taken “Wanda Ya Raina Tsayuwar Wata Ya Hau Ya Gyara”, a cikin Nasiha ta ran 16 ga Satumba da kuma ta ran 6 ga Oktoba 1994. Ado ya nuna cewa yawancin zargin da Ibrahim Malumfashi ya yi ba su da tushe, domin ana karanta littattafan a makarantu.

Shi kuwa Muhammad Qaseem ya shigo da nasa sharhin ‘An Ƙi Cin Biri, An Ci Dila’ ne ranar juma’a 7/10/1994 yana mai nuna rashin amincewarsa kan abin da Malumfashi ya faɗa a baya game da littatafan, har yake nuna cewa ai littafin Ibrahim Malumfashi na Wankan Wuta idan haka ne shi ma an kwaso shi ne daga fim ɗin Indiya Kudgaaz kuma na soyayya ne. Wato dai shi ma Malumfashin ya zama marubucin litattafan soyayya.

Bayan ‘yan watanni ne sai ga Suwaiba A. Aliyu ta shigo fagen ita ma a ranar 2 ga watan 12,1994 da nata sharhin ‘Sharhi Ba Zargi Ba Ne’, ita ma tana ba masu sukar littattafan shawarar da su san abin da za su ce game da wannan sabon salon rubutu, tana kare marubata soyayya tare da cewar yin rubutu kan soyayya ba ya da illa, kuma ba an samo asalinsa ne daga Turawa ba, ya samo asali ne daga Larabawa. inda ta nuna Larabawa suna yin rubutu kan soyayya sosai.

Mako biyu tsakani, wato ranar juma’a 16 ga watan 12, 1994 sai ga Sani Yusuf Ayagi yana ƙoƙarin kare marubutan soyayyar da ‘Yabon Gwani Ya Zama Dole’, shi ma yana mai da martani ga Ibrahim Malumfashi da Nasiru Mudi Giginyu tare da yabo ga marubutan irin su Ado, har yake cewa shi bai yarda da cewar litattafai irin waɗanda su Ado ke rubutawa su ne ƙashin bayan gurɓata tarbiyya ba.

Shi ko Bashir Yahuza ya zo a ranar 2 ga watan 6, 1995, yana tabbatar da abin da Malumfashi ya faɗa da sharhin ‘Marubutan Zamani Da Adabin Zamani’; yana cewa ayyukan marubutan ba su samun tacewa daga ƙwararru kuma mafi yawan masu yin su ba su kai aikin ɗab`in a wuraren ɗab`in da hukuma ta aminta da su.

An dai yi shiru na wani lokaci, kusan bayan tsawon shekara biyu ba a ƙara cewa komi ba, musamman ganin cewa an rufe gidan jaridar da Sheme ke wa aiki ya koma wani wurin da aiki zuwa kamfanin Hotline da buga mujallar Rana.

Mujallar Rana

Kamar yadda muka yi bayani bayan mahawarar da aka tabka a cikin jaridar Nasiha, sai akalar mahawarar ta koma mujallar Rana, wannan kuwa bai rasa nasaba da cewar jagorar gudanar da wannan mahawara, wato Ibrahim Sheme ya taso daga Nasiha ya koma mujallar Rana ɗin. Wannan ya bada dama aka buɗe wannan sabuwar muhawarar a mujallar Rana.

Shemen ne kuma a nan ya yi wata hira da Bashir Sanda Gusau a mujallar Rana ta 8/02/93, mai taken ‘Abin da Ya Sa Muke Rubuta Labaran Soyayya’ inda ya faɗi dalilan da ya sa suke rubuta labaran soyayya. Wannan ya sa Ibrahim Sheme ya yi bincike mai taken ‘Aibin Biro Ko Amfaninsa’ domin jin ra’ayin jama’a game da litattafan na soyayya, inda wasu suka nuna rashin jin daɗinsu na yadda marubuta suka tsaya kan jigon soyayya kaɗai.

Wasu daga cikin mutanen da aka zanta da su akwai Hauwa Ibrahim Sharrif, wadda ita ce ta fara buɗe wancan maharawa ta farko a jaridar Nasiha ta yi nuni da cewa da marubutan sun canza alƙiblar rubutunsu da an karɓe su hannu biyu.

A dai wannan fitowar ta mujallar Rana 8/02/1993, an yi hira da wata Zabba’u Garba Musawa, mai taken ‘A Yi Rubutun Da Zai Inganta Rayuwa’ inda ta nemi marubuta da su rinƙa yin rubutun da zai gyara rayuwa da sauran ɓangarori, ba su tsaya kan soyayya ba kawai a hirar da suka yi da Sheme.

Mujallar Gwagwarmaya

A cikin wannan mujallar ma wadda wani Ɗanjuma Katsina ke wa Edita an ci gaba da fafatawa kan litattafan soyayya ko kuma Adabin Kasuwar Kano. Wannan ya faru ne ganin irin taƙaddamar da ke wanzuwa a cikin mujallar Rana da Sheme ke wa Edita, kuma da alama abin da marubutan ke bayyanawa ne ya jawo mujallar Gwagwarmaya ta yi nata binciken.

Da farko dai doguwar wasiƙa ce Ɗanjuma Katsina ya rubuta ga marubuta: ‘Zuwa Ga Marubutan Soyayya; ta 11, a shekarar 1993, inda ba kawai ya yi masu nasiha ba ne, har nunawa ya yi cewa abin da marubutan suke rubutawa saɓon Allah ne, domin wani daga cikin jigon su shi ne auren dole da sauran su. Sannan ya nuna cewa ana nuna cakuɗar maza da mata cikin wasu litattafn wanda Musulunci ya hana.

Ba tare da ɓata lokaci ba wata wai ita Hadiza Mohammed ta maido wa Ɗanjuma da martani tare da inkarin maganar da ya yi ta kafircewar marubuta soyayya, a sharhinta ‘Kafircewar Marubutan Soyayya: Martani Ga Editan Gwaggwarmaya,’na 31/05/1993). kuma ta nuna wa Editan cewar bai yi wa marubutan adalci ba.

Sai wata hira da Ɗanjuma Katsina ya yi da Ado Ahmed Gidan Dabino, ‘Ba Laifinmu Ba Ne!’ a fitowa ta 13 a shekarar 1993. inda shi Ado ɗin yake nuna cewa ba laifinsu ba ne, domin ko kafin su fara rubutun litattafansu ana aiwatar da wasu abubuwan assha a birnin Kanon.

Shi dai Ɗanjuma Katsinan ya dawo da nasa raddi kan Hadiza Mohammed,‘Kafircewar Marubutan Soyayya: Raddin Editan Gwagwarmaya’, a fitowa ta 14 a shekarar 1993, yana mai nuna cewa ƙila ma ba wata Hadiza, wani ne ya yi amfani da sunan kawai domin a laɓe da guzuma a harbi karsana.

Jaridar New Nigerian

Da kuma aka sake rufe kamfanin jaridar Nasiha a karo na biyu a shekarar 1995 sai lamarin mahawara ya sake kwantawa. A daidai kuma wannan lokaci mujallun Rana da Gwagwarmaya sun watsar da batun, musamman ganin mujallar Gwagwarmaya ta yi laushi, shi kuma Ibrahim Sheme da ke a mujallar Rana, ya bar ta ya koma jaridar New Nigeria, sai mahawarar ta canza salo.

Shehu Gambo ne ya soma da yin nasa sharhin, ‘A Harmful Love’, a ranar 21-02-1997, yana yin kira ga iyayen ƙasa da su tashi tsaye domin yin yaƙi da wannan salon rubutun soyayya da ke lalata matasa.

A dai wannan fitowar ta wannan Jarida 21-02-97, wani Ibrahim Musa ya shigo da tasa shawarar cewa a samu hukumar da za ta riƙa tace waɗannan litattafai, a cikin sharhinsa na ‘Censoring The Romantics’. Duk da cewa ya nuna bai damu da karanta waɗannan litattafan ba, amma ya nemi da a rinƙa tsarkake su domin ya siffanta su da ciwon daji.

Ana cikin haka sai ga rubutun wani Bature mai bincike Brian Larkin, shi ma ya shigo da bayanin sabon yanayi na yin finafinan Hausa da rubuce-rubuce na zamani wanda aka buga a jaridar New Nigeria ranar 21-26/02/97 mai taken ‘Modern Lovers: Indian Films, Hausa Drama And Love Novels Among Hausa Youth.’ Wannan rubutu ba wai domin mahawarar ya shigo ba, domin kuwa maƙala ce da Brian ya fara gabatarwa a Amurka, sannan daga baya Sheme ya buga ta a wannan jaridar, domin nuna wa duniya halin da wannan salon rubuta ya shiga.

Shi kuwa Maigari Ahmed Bichi ya yi nazarinsa ne kan wanda ya fara assasa wannan abu da ake ce da Adabin Kasuwar Kano, a nasa sharhin, ‘Kano Market Literature:The Man Behind It” ranar 20-06-97. A nan yana mai ƙara nuna ra`ayinsa na goyon bayan Ado Gidan Dabino tare da nuna cewa shi fitacce ne.

Haka kuma A`ishatu Haruna ta shigo ita ma a wannan ranar ta juma’a 20-06-97 da kalmomin yabo ga Ado Gidan Dabino, ta ce ‘The Hausa Writer Who Never Went To School,’ tare da nuna cewar shi ƙwararren marubuci ne, wanda bai taɓa halartar wata makaranta ba.

A dai wannan rana ta 20-06-97, Yusuf Adamu ya shigo da nasa ra’ayin ne, ‘Hausa Writer And Writing Today’, ta yin fashin baƙi dangane da matsayin rubutun soyayya, inda ya yi tambihin samuwar ƙagaggun labaran Hausa. Shi ma dai maƙala ce da ya gabatar aka buga domin jan hankali kan wannan maharawa.

A cikin wannan bugun dai aka kawo ra’ayin Ibrahim Malumfashi kan ‘The Hausa Writer And The Reading Culture’, a nan ya fito ne yana bayanin samuwar karatu da rubutu a ƙasar Hausa, har zuwa yadda rubutun Adabin Kasuwar Kano ya samu dawwama, kuma nan ne Malumfashi ya ƙara jaddada matsayin shi kan Adabin Kasuwa Kano, bayan wanda ya fara nunawa a jaridar Nasiha can baya.

Daga nan kuma Ibrahim Sheme ya sake tsokano manazarta a ranar 25-06-97 da nasa sharhi, ‘Much Ado About Soyayya Writers’ yana yin bayanin irin Muhawarorin da ake ta fafatawa, musamman a kan Ado Gidan Dabino.

Shi kuwa Ɗanjuma Katsina nuni ya sake yi a cikin sharhinsa na ranar 05-09-97, ‘Hausa Writers: The Good The Bad And The Ugly; inda yake cewa a cikin marubuta litattafan nan akwai masu kyau akwai marasa kyau, sannan akwai kuma waɗanda muninsu ya ƙazanta, domin kuwa yana nuna cewa wasu marubutan ba su lura da ƙa’idojin rubuta, kuma jigon nasu ma ya bambanta.

Daga baya kuma Ɗanjuma Katsina ya dawo a ranar 19-12-97, yana yabon wata hira da Ibrahim Sheme ya fassaro wadda aka yi da Abubakar Imam, ‘Lessons From The Abubakar Imam Interview’, tare da fiddo wasu darussa da yake ganin ana iya kwaikwayo daga hirar.

Jaridar New Nigerian Weekly

Da kuma hukumar gidan jaridar New Nigerian ta samar da jaridar New Nigerian Weekly da take fitowa kowace ranar asabar, ta naɗa Ibrahim Sheme Mataimakin Edita, sai shafukan adabi da ke fitowa ranar juma’a suka koma cikin wannan jarida. Saboda haka sai muhawarar Adabin Kasuwar Kanon ta koma cikin wannan sabuwar jarida.

A wannan karon Ɗanjuma Katsina ne cikin jaridar NNW ta ranar 28/02/1998 mai taken ‘Hausa Literature: Why Novian Whitsitt Couldn`t Get It Right’, inda ya yi kaca-kaca da wani bincike wanda wani Bature ya gudanar domin samun takardar shaidar kammala digiri na biyu a Amurka kan wata marubuciya Balaraba Ramat da sauran mata marubuta na Hausa.

Shi Novian Whitsitt ya yi magana kan ƙagaggun labaran Hausa da addinin Musulunci. Ɗanjuma ya nuna rashin jin daɗinsa na yadda wannan bature ya gudanar da bincikensa, ya kuma nuna cewa da wannan manazarci ya tuntuɓi manyan malaman Musulunci sun ba shi ƙarin haske kan ‘yancin mata a Musulunci da aikin ya yi kyau. A taƙaice dai Ɗanjuma ya yi wa aikin wannan Bature jina-jina.

Mako biyu bayan wannan hukunci na Ɗanjuma wato ranar 14/03/1998 sai ga Baturen ya fito fili yana kare kansa da nasa sharhin ‘Hausa Literature: Why Ɗanjuma Failed To Get It Rigtht’, inda ya nuna cewa ai Ɗanjuma ma bai fahimci abin da yake nufi ba a bincikensa da ya gudanar shi ya sa ya yi masa mummunan fassara.

A wannan fitowar dai ta ranar 14-03-98, wani mai take wa Baturen baya ne ya yi nasa bayanin mai taken ‘..And Why Whitsitt Should Have It As Such’ don ya ƙara nuna wa Ɗanjuma abin da ya sanya ubangidan nasa ya yi aikinsa haka, kuma ya ma nuna cewa lallai wannan takalar faɗan ta Ɗanjuma na da gangan ne, har yake nuna cewa ai Whitsitt ɗin bai ma gama bincikensa ba, ko kuma yanzu ya fara.

Daga wannan lokaci ne Ibrahim Malumfashi ya sake shigowa fage da sharhinsa ‘Kano Market Literature: A Love Story’, kodayake ba da sharhin muhawara ba a ranar 14-03-98, inda yake bayanin sabon salon rubutun adabin da ya bayyana a baya, tare da bayanin cewa ai marubutan ma ba su da wani zurfin ilimi. Maƙala ce da ya taɓa gabatar wa a jami’ar Ahmadu Bello, Zariya, daga baya aka buga ta a jaridar.

Shi kuwa Yusuf Adamu ya zo da nasa bayanin ne dangantakar da ke tsakanin birnin Kano da kafafen watsa labarai da kuma adabin al’umma, mai taken ‘Kano: The City, The Media And The Literature; a ranar 14-03-98 yana bayanin rashin jin daɗin dangantakar marubuta da `yan jarida a birnin Kano, ya nuna cewa lallai marubuta a jihar Kano ba su jin daɗin yadda ‘yan jarida ke ba da dama ana caccakarsu, amma su ba a ba su irin wannan damar.

Hamisu Abdullahi Gumel ya yi nasa Sharhin Mai Taken ‘Of Hausa Novel And Moral Decadence’, a ranar 16-05-98, yana nuna cewa ai waɗannan litattafan soyayya na Hausa suna gurɓata al`adun Hausawa, ya yi kira ga hukuma da ko dai ta hana yin su, ko kuma ta tsaftace wannan harka, wato ta sanya a riƙa tace waɗannan litattafan.

Haka dai Yusuf Adamu ya dawo ranar 6/06/98 domin kare gwarzon nasa litattafan soyayya, ‘Long Live The Hausa Novel’, kan sukar da Gumel ya yi masa, yana nuni da cewa lallai marubutan nan sun taka rawar gani, bai kamata a yi ta sukar su ba kai ba gindi ba.

Yusuf Adamu ɗin dai ya dawo ranar 18-07-98 domin mai da raddi ga A`isha Umar Yusuf (wadda ta yi magana cikin jaridar Weekly Trust ta ran 19/07/98), mai taken ‘Hausa Novel: Beyond The Great Debate’ kan sukar da ta yi wa gwanin nasa, tare da nuna cewa lallai A’isha ba ta san wainar da ake toyawa a fagen ƙagaggun labaran Hausa ba, musamman da ta ce babu wanda ya san lokacin da aka fara wannan muhawarar.

Ya nuna mata cewa ai Ibrahim Sheme shi ya buɗe wannan gumurzu a shekarar 1991, sannan ya ci gaba da lissafo waɗanda suka kasance ƙashin bayan wannan muhawarar, kamar su Ibrahim Malumfashi da Ɗanjuma Katsina da ya shigo fagen a 1993, da shi kansa Yusuf Adamu da sauransu.

A ranar 16-08-98 Ibrahim Sheme ya yi hira da Bilkisu Ahmed Funtuwa, wadda ita ce marubuciya mace da aka fara yin hira da ita kan wannan batu a jarida, inda ta yi bayanin ‘I Write To Enlighten Northern Women’, ta ƙara da cewa ita fa tana yin rubutu ne don ta fadakar, da kuma dalilan da suka sanya ta fara rubutu.

Ɗanjuma Katsina ya dawo da zafafan kalamansa ranar 05-09-98 domin mai da wa Yusuf Adamu raddi, inda har yake cewa ‘Death To The Soyayya Novel’, inda yake cewa iyaye sun gwammace su sayi litattafan addini fiye da irin waɗanda ake rubutawa. Ya ce su a Al-mizan sun yi bincken da ya nuna cewa mutane sun fi son su sayi litattafan addini da su sayi litattafan soyayya da ake ta samarwa.

Bayan kamar wata ɗaya, wato ranar 17-10-98 sai ga Ɗanjuma ya sake shigowa sahu, da ‘The Best Hausa Books’. Ɗanjuma Katsina ya fito da wasu litattafai na Hausa ne da yake ganin sun fi saura ƙima, wato kamar ya yi amai ya lashe ke nan!

Bayan wani lokaci, wato ranar 19-12-98 sai ga Mansur Ahmed ya zo domin nuna goyon bayansa ga Ɗanjuma Katsina da nasa sharhi ‘Re-The Best Hausa Books’. Daga wannan lokaci ne Abdallah Uba Adamu ya biyo layi da nasa sharhin a ranar 1-05-99, ‘Hausa Literature In The 1990’s’, inda ya nuna goyon bayansa ga littattafan soyayya.

A nan dai ya yi sharhi mai tsawo kan waɗannan litattafai da kuma muhimmancinsu a cikin al’umma. Wannan shi ne ya buɗe fage na biyu na taƙaddama kan waɗannan littattafai tsakaninsa da Ibrahim Malumfashi domin a ranar 15/05/99 sai ga Ibrahim Malumfashi da nasa martani ga Abdallah, ‘Beyond The Market Criticism’ inda yake cewar Abdallah na nunin al’ummar Hausawa daga shekarun 1991-1998 suna cikin soyayya ne kurum. Sannan kuma yana ta nuna cewar waɗannan litattafan da wuya su yi tsawon rai.

Abdul`aziz Malumfashi ma ya yi nasa sharhin ‘Babinlata: A Writer With A Difference,’ a ranar 22/05/99 da kalamai na yabo da koɗawa ga Bala Anas Babinlata, da nuna cewa aikin Babinlata ɗin ya sha bamban da sauran marubuta.

Ibrahim Sheme wanda shi ne mai raba faɗa a da, sai ga shi ya shigo ranar 05-06-99 don mai da wa Ibrahim Malumfashi da martani mai taken ‘Of Market Forces And Hausa Novels’ inda ya nuna ƙin yarda da abin da ya faɗa, tare da nuna cewa ko da wannan salon adabin yake baƙo a al’ummar Hausa, amma dai akwai barbaɗinsa, sannan kuma ya nuna cewar ko ba komi waɗannan marubutan sun adana wasu daga cikin al’adun Hausawa.

Abdallah Uba Adamu shi ma ya dawo ranar 12-06-99 don yin martani ga Ibrahim Malumfashi, ‘Idols Of The Market Place’, inda yake nuna ai waɗannan marubuta sun taka rawar gani, domin ko ba komi wasu daga cikinsu irin su Zinaru na Bala Anas, sun taɓo matsalolin yau da kullum fiye da yadda Shehu Umar ma ya nuna.

Ibrahim Malumfashi ya dawo domin kare zarge-zarge da dama da aka yi masa a ranar (10-07-99) da nasa martani mai taken, ‘Dancing Naked in the Market Place’, kuma ya ma nuna cewa ai yawancin marubutan ma tamkar suna yin rawa zindir ne a kasuwa, domin kuwa suna kwaso kayan aikin wasu ne don su gina nasu.

Ranar 25-09-99 sai ga Mohammed Ɗantala Aliyu ya shigo domin nuna takaicinsa da nasa sharhi, ‘Why Some Academicians Hate The Soyayya Novel’ ya nuna yadda wasu malaman Jami`a irin su Abdallah suke goyon bayan wannan adabi na Kasuwar Kano, tare da nuna rashin jin daɗinsa da Malumfashi ya bar tofa albarkacin bakinsa, ya kuma nuna cewar to idan malaman jami’a kamar su Malumfashi ba su yaƙi wannan adabin ba ya za a gyara.

Habeeb Idris Pindiga ya shigo yana mai da martani ga Ɗantala a ranar 23-10-99, yana cewa ‘Soyayya Novels Are The Real Hausa Literature’, yana nuna cewa ai waɗannan ayyukan na Adabin Kasuwar Kano su ne mafi dacewar aikin adabi a ƙasar Hausa, ya kuma tambaye shi waɗanne litattafan adabin ne masu inganci, shin fassarar da Garba Funtuwa ya yi, ko kuwa labarin ta’addanci na Bature Gagare da sauransu.

Ga alama wannan karon taron dangi aka yi wa Ɗantala, domin kuwa kwatsam sai ga Abdallah shi ma ya dawo ranar 01/11/99 domin mai da martani ga Ɗantala, ‘Emotions In motion: Sleaze, Salacity, Moral Codes And Hausa Literature’, yana mai nuna cewa in har ana son gyara rubutun soyayya, sai al`umma sun fara gyara kansu.

Ibrahim Sheme ya kuma bayyana nasa ra’ayi ranar 21-07-2001 kan wani biki da Ibrahim Malumfashi ya yi kan shekaru ishirin bayan rasuwar Abubakar Imam, ‘Imam: Beyond Nostalgia’ inda ya kawo wasu marubutan kamar su Bature Gagare da Sulaiman Ibrahim Katsina da sauransu da ya ce sun kamo Imam. Sannan ya nuna cewa shekaru ishirin bayan rasuwar Abubakar Imam babu wani ƙoƙari da aka yi domin tallafa wa ƙananan marubuta.

Sumaila Umaisha, wanda ya gaji Sheme a matsayin editan shafin adabi a jaridar ya yi hira da Ado Gidan Dabino, ‘The Making Of The King Of Soyayya’, inda har yake nuna cewa shi sukar da ake masa ba ta canza shi, sai dai ta ƙara masa ƙwarin gwiwa, sannan kuma ya taɓo harkar fim da ta fara canza akalar marubuta.

Jaridar Weekly Trust

Duk da cewa mun ga yadda aka gwabza a cikin jaridar New Nigerian, to ba nan kaɗai abin ya tsaya ba, mun ga yadda akalar muhawarar ta koma cikin jaridar Weekly Trust, ita ma ɗin dai da taimakon Ibrahim Sheme wanda ya koma can yana aiki, kuma yana kula da shafin adabi.

A wannan karon Hajiya A`isha Umar Yusuf ce ta shigo fagen, da ‘The Great Soyayya Debate’, wanda kamar yadda muka gani a bayanin da muka yi kan jaridar New Nigerian Weekly, wasu sun maida mata martani kan abin da ta faɗa. Ita dai Hajiyar ta yi nata sharhin ne ranar 19/06/1998, kuma duk da cewa litattafai 10 kawai ta karanta, ta fito tana mai nuna rashin goyon bayanta ga litattafan saboda yadda suke kwaso aikinsu daga ayyukan Turawa.

Ta kuma yi kiran da a samar da hukumar da za ta rinƙa tace waɗannan litattafan tun da wuri, kafin a zo a yi da na sani. Rubutun kamar yadda muka gani a sama shi ne ya jawo raddi daga Yusuf Adamu cikin jaridar NNW, ‘Hausa Novels: Beyond The Great Debate’ ta ran 18/07/1998.

Shi ma Ibrahim Malumfashi ya mai da martani ga Abdallah, ‘Beyond The Market Criticism,’ duk da cewa ya aika wa jaridar New Nigerian Weekly ‘Beyond The Market Criticism,’ ranar 15/05/99).

Aliyu Tilde shi ma ya shigo domin bayyana fahimtarsa kan Adabin Kasuwar Kano yana mai nuna cewa ba su da wani ingancin aiki, kuma ba ingancin bugu a cikin ‘Prudence And The Contemporary Hausa Novel’ da aka buga a ranar (06-08-99).

Shi kuma Adamu Mohammed Nababa ya shigo domin neman daidaito tsakanin marubutan da nuna cewa duk da cewa ba a samu wani marubuci kamar Abubakar Imam ba, to ana fa iya samu, a nasa sharhin ‘A Dialogue With A Deaf,’ da aka buga ranar 7-04-2000).

Daga nan kuma Ibrahim Malumfashi ya dawo domin warware zare da abawa, musamman kan raddin da Ibrahim Sheme ya yi masa kan Imam. Ya fara da cewa yana girmama Sheme a fagen adabi na Ingilishi, amma ya ce yana mamakin yadda yake yin ruwa ya yi tsaki a na Hausa.

Kuma daga ƙarshe yake fatan cewa waɗannan marubutan za su dawo wa adabin gaskiya da zaran Adabin Kasuwar Kano ya kau. Ya dai ba taken aikin nasa da take ‘Between The Classics And Sheme`s Diatribe,’ da aka buga a jaridar NNW ta ran 25-08-2001, da kuma Weekly Trust, 21-09-2001).

Shi ma Ibrahim Sheme bai yi ƙasa a gwiwa ba, domin ya dawo domin nuna tasa fasahar, musamman kan dai Adabin Kasuwar Kanon, ya yi bayanin yadda adabi na duniya ya samu tun daga adabin Turanci da marubutan, har zuwa na Hausa a cikin abin da ya kira da ‘An agenda for Hausa writing,’ da aka buga a cikin NNW ta ran 06-10-2001 da kuma Weekly Trust ta ran, 26/10 da 1-11-2001).

Jaridar Triumph

Daga abin da muka gani a can baya za a ɗauka cewa dukkan hayaniyar da ta faru game da Adabin Kasuwar Kano ta soma ne daga jaridar Nasiha sai a ga cewa ba haka ba ne, domin kuwa an fara ne a cikin jaridar Triumph ta Kano. Sai dai shi wancan sharhin na Maigari Ahmed Bichi na ran 12 da 17 /03/1992 bai takalo ka-ce-na-ce ba shi ya sa, amma ana iya cewa ya soma taɓo batutuwan da suka zo daga baya suka yi tashe. Yadda ya shigo da yabo ga Ado Ahmed Gidan Dabino cikin sharhinsa mai taken The Author`s Imagination, cikin jaridar ya ƙara nuna mana daga ina wannan hayaniya ta samo asali.

Jaridar Gaskiya Ta Fi Kwabo

Haka kuma dai wannan muhawarar ta samu shiga cikin jaridar Gaskiya Ta Fi Kwabo, inda nan ma aka fafata a ranar 29/07/1993. Kuma da alama ko da ake yi a cikin Nasiha, jaridar Gaskiya ma ta kwashi nata rabon.

Wani Muhammad Lauwali Ahmed shi ya somo sukar rubutun ranar alhamis 29/07/93, yana nuna cewa gara ma marubutan su koma rubutu kan Musulunci da sauran al’ammurran duniya a cikin ‘Marubutan Soyayya Ko Maɓarnata Al`umma?

Sakamakon Muhawarori

Waɗannan Muhawarori da masana da manazarta da makaranta da kuma ‘yan jarida suka yi ta tabkwa sun taimaka ƙwarai da gaske wajen fito da waɗannan littattafai ta fuskar yabo da kuma suka.

Da dama wasu mutanen ba su san wainar da ake toyawa ba game da waɗannan litattafai, amma saboda muhawarar da ake tabkawa ko dai a cikin Jaridu da Mujallu, ko kuma a wurin taron ƙara wa juna sani da a wajen muhawara ya sanya suka san da hayaniyar da ake yi da kuma illa ko kuma taimakon da suke ba da wa ga al’ummar Hausawa.

Misali a nan shi ne shahararren mai yin sharhin nan cikin Jaridu wato Dr. Aliyu Tilde (06-08-99) da shi ma sakamakon abinda yake gani ana tabka muhawara kan sa shi ma ya jefo nasa tunanin.

Muna dai iya cewa waɗannan Muhawarori sun taimaka ƙwarai da gaske wajen fito da waɗannan littattafan ga sauran jama’a da ba su san wainar da ake toyawa ba .

Naɗewa

A wannan babin an dubi irin zangunan da Adabin Kasuwar Kano ya kutso a ƙasar Hausa, da kuma irin rawar da ya taka wajen ginuwar wani ɓangare na ƙagaggun labaran Hausa, kama daga rayuwar farko da ta wanzu tsakanin shekarun 1984-1989 wanda wannan ne kusan zangon farko da ya samar da littattafan Adabin Kasuwar Kano, da kuma waɗanda suka taka rawa wajen samar da bunƙasa shi.

Sai kuma zango na biyo wanda ya fara daga 1990 zuwa 1995 wato lokacin da wannan adabi ya bunƙasa tare da shigowar wasu marubuta da suka ƙara inganta wannan zango. Daga wannan zango, sai wanda ya fara bayansa da ya samu daga shekarar 1996 zuwa 2001 wanda shi kuma ya zo da salon samar da ƙungiyoyin marubuta da na makaranta sannan a wannan zango ne dai saye da sayar da waɗannan littattafi ya ƙara samun tagomashi sosai da sosai.

Zango na ƙarshe a wannan aikin ya fara ne daga 2002 zuwa 2008 wanda ya zo da nashi fasalin na samar da wasu marubutan da suke ganin sun canza wa zangon fasali musamman ganin cewa marubutan da suka shahara a baya wasu sun watsar da rubutun, wasu kuma sun kama wata sana’ar.

An kuma kalli siffofin Adabin Kasuwar Kano da kuma saƙon da littattafan suke ɗauke da shi sannan kuma an nazarci Muhawarorin da aka yi ta tabkawa cikin Jaridu da Mujallu da ake ganin sun taka muhimmiyar rawa.

Wannan bayani an ciro shi ne daga rubutaccen kundi mai taken: ADABIN KASUWAR KANO: Nazari da Sharhi Game da Ƙagaggun Labaran Hausa (1984-2008) wanda Bashir Abu Sabe 07/211111002 (M.A Hausa Studies) USMANU ƊANFODIYO UNIVERSITY, SOKOTO, NIGERIA ya wallafa.

Domin karanta Siffofin Adabin Kasuwar Kano danna nan

Edita@rumasau-kallamu
23/07/2025

Siffofin Adabin Kasuwar Kano

Da yake ana tariyar abin da ya wuce ne game da wannan fage na Adabin Kasuwar Kano, ta yaya za a iya gane aikin adabin da za a ce na Kasuwar Kano ne idan an gan shi, ko kuma waɗanne siffofi ne za a ce su ne na Adabin Kasuwar Kano? Amsar na da sauƙi ganin cewa an riga an yi shimfiɗa game da Adabin Kasuwa na bai ɗaya a cikin babi na uku.

Saboda haka abin da aka yi a nan shi ne a fitar da kamannun da su ne za a iya gani a ce wannan na daga cikin siffofin Adabin Kasuwar Kano. Haka kuma yin hakan ya zo da sauƙi domin daga cikin siffofi na bai ɗaya da aka gani can baya game da adabin kasuwa da manazarta suka ayyana, an fahimci yana ɗauke da manyan siffofi guda huɗu:

Adabi ne da ke yin tashe a wani zamani daga baya ya kau.
Adabi ne da yake gudana tsakanin wasu gungun mutane kurum ba kowa da kowa ba.
Adabi ne na kasuwa ko na yayi.
Adabi ne da ake alaƙanta shi da wani wuri ko gari ko zamani ko yanayin da ya sami kansa.

Idan muka dubi littatafan adabin da ake yi wa laƙabi da Adabin Kasuwar Kano kamar yadda muka zayyana a baya, za a ga cewa sun shiga cikin sahun adabin kasuwa kamar yadda suke zayyane a sama.

Tun da farko wannan harka ta samo asali ne a wani ayyanannen lokaci, wato daga farkon shekarun 1980, musamman a tsakanin shekarar 1983 zuwa 1984 ya zuwa farkon ƙarni na 21 inda daga lokacin ya fara salamcewa, domin harkar fim ta sha gabansa.

Saboda haka shi ma kamar sauran ayyukan adabin kasuwa irinsa, ya samu wani lokacin da ya fara da kuma lokacin da ya girma, kuma zai kasance ya koma cikin taskar tarihi a cikin wani lokaci mai zuwa. A halin yanzu dai an samu sama da shekara 25 ana aiwatar da wannan tsari na adabin kasuwa a ƙasar Hausa.

Haka kuma adabi ne na gungun matasa, ba na kowa da kowa ba, yawancin masu yin sa da karanta shi ba su wuce ‘yan shekara 18 zuwa 35 ba. Idan aka dubi samuwar wannan fasalin rubutu daga 1983, marubuta biyu ne daga cikin 13 da ake da su, suka haye shekara 25, wato Balaraba Ramat da Ƙamarradeen Imam, saura duk ‘yan ƙasa da 25 ne.

Sa’annan kuma adabi ne na ‘talakawa’, wato waɗanda suke da ƙaramin ƙarfi, ba dole sai masu kuɗi ko tajirai za su iya sayen sa ba, kamar yadda yake a gangariyar adabi. Da yake kuma adabin talakawa ne, shi kuma adabin talakawa yana zuwa da nasa siffofin na daban; daga ciki zai kasance mai sauƙin karantawa, wato mai jimloli marasa sarƙaƙiya.

Haka kuma nahawunsu zai kasance sassauƙa, ba nannauya ba. Ke nan wannan adabin yakan kasance bai da yawan shafi, ma’ana, bai ɗaukar lokaci za a iya karance shi. Idan aka dubi nazarin da aka yi a sama za a ga cewa wannan fasali ya fito fili. Yawancin littattafan sun kasance masu sauƙin karantawa ga ɗan firamare ko sakandare, haka ma wanda ya yaƙi jahilci.

Idan aka koma kan batun cewa adabin kasuwa ana alaƙanta shi da wani wuri ko zamani ko gari ko yanayi, za mu iya cewa lallai haka abin ya faru da Adabin Kasuwar Kano. Mun dai ga cewa zamanin Sarauniya Elizabeth ya haifar da Adabin Kasuwar Elizabeth a Ingila, na Kitsch ya haifar da Adabin Kasuwar Kitsch a Jamus, kasuwar Onitsha ta haifar da Adabin Kasuwar Onitsha a Nijeriya.

Saboda haka sanya wa Adabin Kasuwar Kano sunan na kasuwar Kano ya danganta ne da ganin cewa Kano tana da fitacciyar kasuwa wadda daga ko ina ana zuwa cin wannan kasuwa. Kamar yadda kasuwar Onitsha ta yi fice a duk faɗin Afrika, ta yadda duk wani littafi da aka wallafa a wannan ɓangare za a iya samun shi a wannan kasuwa ya ba da damar a sa masa wannan suna.

Ko da kuma aka gama cin kasuwar a ƙasar Inyamurai, a tsakanin shekarun 1947 zuwa 1969, kasuwar ta watse a 1975, sai aka yi wa wannan rayuwa da abin da ta haifar laƙabi da Adabin Kasuwar Onitsha (Okoro, 2002). Saboda haka ba sai an faɗa ba, tun da Kano birni ne na kasuwanci, sa wa adabin kasuwa laƙabin Kano, an yi shi ne da sani da kuma amincewar haka abin yake a tarihin adabin duniya.

Kasuwanci dai a birnin Kano ya sami gindin zama sama da shekaru dubu da suka wuce. Birnin Kano ya kasance matattarar kasuwanci da daɗewa tsakanin ƙasashen Hausa, tun zamanin cinikin bayi. Saboda haka ko da waɗannan litattafai suka soma ɓuɓɓugowa daga Kano da Kaduna, Kano suka yada zango.

Kuma daga shekarar 1984 da Talatu Wada ta fiddo littafinta, wanda shi ne ya yi wa wannan fasali mazaunin farko, Kano aka kawo shi domin sayarwa ga sassan duniya a can kuma ya samu karɓuwa sosai. Daga wannan lokaci ne Kanawa da ke bin wannan sana’a suka shiga sayar da litattafan, suna sarar duk wani littafi da ya fito, su dinga biyan marubuta a hankali.

Wasu masu sayar da litattafan suka shiga buga litattafan da kansu, wato su bayyana wa marubuci irin labarin da suke so a rubuta, su kuma sa kuɗi su buga, su rarrabar, su sami riba, (Adamu, 1998 da 2002).

Shafuka

Rashin yawan shafuka kamar yadda bincike ya nuna bai rasa nasaba da dalilai da dama. Na farko, tunanin yawancin marubutan irin waɗannan littattafai bai cika cokali ba, don haka ko sun tashi yin tunani mai zurfi don su tsawaita labarin, sai ka ga zaren ya tsinke, sun ƙuge ga shafuka 40 zuwa 80.

Daga baya ne dabarar tsinka labaran ta shigo ga marubutan, domin su ninka ribar da suke samu. Wannan shi ya haifar da littafi na ɗaya da na biyu, ko uku, ko ma fiye, kamar yadda aka sami irin wannan siffa a ayyukan adabin Onitsha.

Ƙila abin da wani zai tambaya shi ne me ya sa littattafan za su kasance marasa yawan shafi? Kamar yadda bincike ya nuna, yawancin marubutan da suka yi tashe daga 1984 zuwa 1991, an fahimci cewa ba su yi zurfi a ilmin zamani ba. Alal misali Ado Gidan Dabino, bai yi karatun zamanin ba, makarantar dare ya yi, daga baya ne ya wuce zuwa ƙaro ilimi, shi ma bayan ya zama wani abu a cikin fagen rubuta irin waɗannan littattafai.

Su kuwa sauran matan da suka shahara a wannan fage ba su wuce karatun firamare da sakandare ba, irin su Zuwaira Isa da Bilkisu Ahmed Funtua, sun isa misali. Wasu kuma sun yi tishin karatun ne bayan sun yi shekaru da gama firamare, har an yi musu aure, suka koma fagen rubutun.

Irin su Zuwaira Machika, sun zama misali. Saboda haka duk yadda irin waɗannan marubuta ke son su tsawaita littatafan, sai a ga abin ya faskara. Sa’annan kuma uwa-uba, siffar irin waɗannan littatafai ke nan, ba a yi su domin yawan shafuka ba.

Yanayin Bugu

Duk adabin da bai da wani kamfani takamaimai ko wurin ɗab’i da hukuma ta san da shi, ko kuma bai bin tsari da doka na ɗab`i kamar yadda aka tanada, to wannan adabi, na kasuwa ne. Duk wani adabi da ba a san shi a manhajar karatu ta firamare ko sakandire ko wani mataki na karatu daban da waɗannan ba, ko kuma ya bi tsarin shigar da shi cikin manhajar ba, wato ta bin doka, to wannan adabi na kasuwa ne.

Idan haka ne to da wuya irin waɗannan littattafai su kasance ba na kasuwa ba. Wannan ya zama haka ne ganin cewa ana buga su ne a bakin titi ko wurin buga littattafai da ke maƙare a cikin kasuwa. Haka kuma ba sa shiga cikin manhajar karatu kamar yadda hukuma ta tsara domin da ma ba gangariyar ba ne.

Idan har aka ga ana karanta su a sakandare ko jami’a to wani shiri ne tsakanin marubutan da malamai, ba wai hukumomin makarantun sun san da shirin ba. Ba wannan ba ma, hatta waɗanda ke wallafa littattafan ba suna wallafa su ne domin su yi ƙarƙo ne ba, a dai buga da takarda mafi sauƙi, da bango mafi arha, a kuma injuna marasa caji da tsada.

Domin fahimtar wannan siffa sosai, ya dace a gane cewa takarda kala biyu ce ake amfani da ita wajen wallafa ire-iren waɗannan littattafai; akwai news print da kuma bond. Ita newsprint tun asali ita ce ake amfani da ita, domin ta fi arha. A daidai lokacin da aka soma wannan harka, da naira ɗari biyar zuwa dubu ɗaya za a iya sayen takardar da za a buga kwafe dubu zuwa dubu biyu, Saboda haka duk tsadar littafin bai wuce naira 5 zuwa 10 daga haihuwa zuwa ƙuruciya, a kuma samu sami riba in an sayar.

Hatta bangon littafin ba da takardar ƙwarai ake buga shi ba, saboda a rage tsadarsa. Baya ga wannan masu bugawar ba su da kayan aiki na ƙwarai da suka haɗa da injuna da tawada da makamantan su. Ke nan duk wani littafin da ya sami kan sa a cikin irin wannan hali, to za a ga bugun zai kasance ba na ƙwarai ne ba, kamar dai yadda muka ga haka game da littattafan Grub Street a ƙasar Ingila da Kitsch a Jamus.

Saƙo Ko Jigo

Saƙon da litattafan Adabin Kasuwar Kano ke isar wa a fili suke, domin kamar yadda (Adamu, 2006:150) ke cewa, kusan marubuta na farkon-farkon, wato irin su Talatu Wada Ahmed mai (Rabin Raina) da sauran su, soyayya ce suka tanada a cikin littattafan nasu, ba don komi ba sai don su ne ke shere masu karatu.

Shi ya sa Adamu (2006:138) yake nuni da cewa kusan tun daga bangon litattafan za a fahimci jigonsu, saboda daga bangayen, jigon zai bayyana cewa waɗannan litattafai na soyayya ne, domin ba abin da za ka gani daga ‘In Da So Da Ƙauna’, sai ‘Dace Da Masoyi’, sai ‘Kwabon Masoyi’, sai ‘So Tsunstu’, sai ‘Ruwan Soyayyar Zuciya’, sai ‘Kibiyar Soyayya’ da dai sauransu da dama masu ɗauke da irin waɗannan sunayen.

Da tafiya ta yi tafiya sai aka fara samun wasu masu magana kan auren da yanayin auren Hausawa da matsalolin da ke tattare da su. Ya zuwa shekarar 2002 zuwa 2008 sai ya kasance saƙonnin ko jigogin litattafan sun canza fasali gaba ɗaya, domin kuwa sama da kashi casa`in da takwas na litattafan sai suka koma ba su maganar komai sai labaran soyayya, kamar dai yadda suka faro daga farko.

Sannan kuma daga abin da masu karatu suka faɗa game da saƙonni ko jigogin littattafan sai aka fahimci cewa soyayya da rayuwar zaman aure su suka fi tashe, sai kuma zamantakewar yau da kullum (Bashir, 2009:202). Sai dai domin a fidda wannan fasali fili, ya dace mu nazarci saƙonni ko jigogin waɗannan littattafai sosai.

Tuni dai (Adamu, 2006:150) ya taɓa gudanar da makamancin wannan aiki, sai dai littattafan da ya nazarta ba su wuce 453 ba. Wannan nazari ya ɗora bisa wancan, an samu ganin cewa saƙonnin da ke cikin litattafai sama da 712 da aka yi nazari sun kasance mabambanta, duk da haka dai jigon soyayya shi ne kan gaba. Ga yadda jadawalin ya kasance.

JIGO	ADADIN LITATTAFAI
Soyayya	250
Rayuwar Aure	62
Zamantakewa	164
Rikici	30
Kishi	27
Yaudara	25
Biyayyar Iyaye	12
Ban Dariya	8
Siyasa	12
Haƙuri	20
Waɗanda Ba A Tantance Ba	102

Kamar yadda Adamu (2006) ya nuna daga nasa binciken kimanin kashi 35 ne kaɗai suke da jigon Soyayya, sauran kashi 65 kuwa suna magana ne kan wasu jigogin na daban, amma duk da haka wai manazarta na ta sukar marubutan, da cewa sun ta’allaƙa ne kan jigon soyayya.

Amma daga nawa binciken, ana iya ganin cewa kaso mafi tsoka daga cikin littatafan da aka nazarta kusan 712 na soyayya sama da 250 ne, sai sauran jigogin da marubutan sukan taɓo.

Daga binciken da aka gudanar sauran jigogin da waɗannan marubutan sukan taɓo sun haɗa da Rayuwar aure (misali, Matsalar Mu Ce na Fauziyya D. Sulaiman,) da Kishi, (misali, Baƙin Kishi na Muhammad Lawan Barista) da Yaudara, (misali, Mayaudariya na Abubakar Umar Mani) da Rayuwar Duniya, (misali, Zaman Farko na Ibrahim Birniwa) da Haƙuri, (misali, Mahaƙurci, na Sa’adatu Saminu Kankiya) da Ban Dariya, (misali, Namijin Kunama na Balarabe Abdullahi Yola) da Biyayyar Iyaye, (misali , Tsakanin Ɗa da Mahaifi na Sanusi Hashim,) da Rikici, (misali, Sadauki Diknar na Abdulƙadir Mu’azu Isa,) da Tsaro, (misali, An Yanka Ta Tashi na Bala Anas Babinlata da dai sauransu.

Su ma idan aka yi musu nazarin ƙwaƙƙwafi za a ga cewa wasu daga cikinsu na soyayyar ne kodayake ba kai tsaye ba, amma dai suna da alaƙa da soyayyar, musamman waɗanda suka shafi rayuwar aure da kishi da makamantan su.

Bincike ya nuna cewa an samu waɗannan canje-canjen ne dangane da fasalce-fasalcen waɗannan littattafai da muke magana a kai daga mabambanta dalilai. A cikin shekara bakwai da fara wannan harkar adabi, wato lokacin da shekarar 1991 ke ƙaratowa, abubuwan sun bunƙasa sosai a wannan fage.

Wannan sabon salon rubutu ya cika da batsewa, ya kuma fantsama a ko ina a ƙasar Hausa, musamman wurin mata da matasa. Haka kuma ya kasance rubutun ya tashi daga ƙagawa da aka fara gani a rubucen-rubucen farko, sai ya koma kwashewa ko gamaɗe. Marubuta littattafan sai suka koma kwaso kayan cikin adabin daga fina-finan Indiya da majigin Turawa da Larabawa da kuma litattafan soyayyar Turawa suna mayar da su nasu.

Daga shekarar 1991, lokacin da su Ado Gidan Dabino suka yi ruwa, suka yi tsaki, harkar buga litattafan ta koma tamkar kamfani, ƙungiyoyi daban-daban suka shiga ɓullowa, tare da shugabanni da mambobi da kuma masu tallata litattafan da suke wallafawa. Wannan kamar yadda muka yi bayani a baya ya taimaka sosai wajen tabbatuwar wannan harka, wanda ya sa aka samar da litattafai sama da 1,860 zuwa shekarar 2007 (Furniss, 2007).

Bayan samun gindin zama da Adabin Kasuwar Kano ya yi, har ta kai ga sun kakkafa ƙungiyoyi domin tafiyar da harkokin rubuce-rubucensu, sai kuma sauran jama`ar gari suka bi sahu. Manazarta da `yan jarida da kuma sauran mutane suka fara tofa albarkacin bakinsu kan yanaye-yanayen wannan adabi. Wasu suke yabawa, yayin da wasu kuma sun nuna irin yadda rubuce-rubucen suka dagule, musamman idan aka haɗa su da gangariyar aikin adabi da suka gabata.

Da dama mutane sun nuna rashin jin daɗinsu na yadda batsa da mugayen kalamai suka fara gurɓata al`adun Hausawa daga cikin rubuce-rubucen Adabin Kasuwar Kano. Su kuma marubutan a koyaushe ƙoƙarin kare kansu suke yi daga zarge-zargen da ake masu. Sukan nuna cewa jigon soyayya da suka ɗauka don gina ayyukansu, suna yi ne saboda ya dace da zamani ne.

Wannaan ya sanya a lokacin idan mutum ya duba kasuwannin litattafai na Hausa ba abin da zai tsinkaya sai dalar litattafai daban-daban na soyayya, irinsu; In Da Rai… ko Rabin Raina ko Budurwar Zuciya ko Furen Soyayya ko Idan So Cuta Ne. Akwai kuma irin su Garin Masoyi da Marurun Soyayya da So Marurun Zuciya da Duniya Bautar Mata da sauransu dai da dama.

Masu Sayarwa

Kamar kowane irin tsarin adabin kasuwa, Adabin Kasuwar Kano ya zo da nasa fasalin sayar da littattafan. Sai dai shi ma kamar sauran ana sayar da littatafan ne a manyan kasuwannin ƙasar Hausa da suka haɗa da Kano da Kaduna da Jos da Sakkwato da Zaria da Gusau da Gombe da Bauchi da Minna da Katsina da sauransu da dama.

Waɗanda suka taimaka a wannan fage kamar yadda Adamu (2002) ya bayyana su ne dillalai ko masu bugawa da sayarwa a kasuwannin Kano da sauran sassan ƙasar Hausa, musamman da yake a wancan lokaci ba wani shago da ake da shi da ke tallata littatafan Hausa kurum. A birnin Kano, inda nan ne harkar ta zaunu sosai akwai irin su Alhaji Baba, mai Jakara City Bookshop da Alhaji Musa Ɗanbala, mai Sauƙi Bookshop da Alhaji Garba Mohammed, mai Garba Mohammed Bookshop.

Da farko dai waɗannan shaguna suna dillancin littatafan ne da masu rubutawa ke kawo musu su sayar, amma daga baya sai suka koma masu wallafawa da bugawa su da kansu. Za su sayi littafi hannun mai shi ko kuma su sayi wanda ba a buga ba, su su buga suna sayarwa. Daga nan Kano harkar ta koma sauran biranen, su ma da manyan dillalansu da suka haɗa da irin su Alhaji Abdullah a kasuwar Sakkwato da kuma shagunan littattafai irin su Anti Bilki Bookshop a Funtua da makamantansu da dama.

Haka wannan harkar ta ci gaba da wanzuwa har ta kai an samar da shaguna da suke ba sayarwa kurum suke yi ba suna bayar da hayar waɗannan littatafai ga waɗanda ba su da ƙarfin sayen littattafan ko kuma ba su son su tara su jibgi a gida.

Masu Karatu

Masu karatun waɗannan litattafan kamar yadda muka gani a can baya mafi yawa matasa ne. Sai dai domin mu fahimci inda aka fito dangane da wannan ɓangare na bincike, na ga ya dace a bi diddigin game tunanin masu karanta waɗannan littatafai. Hanyar da aka bi domin yin haka, ita ce ta rarraba takardun neman bayanai domin a ji daga bakin masu karatu game da abubuwa da dama da suka shafi wannan harka.

Daga cikin takardun neman bayanai sama da 400 da aka rarraba a sassan garuruwan ƙasar Hausa, kamar Katsina da Kano da Kaduna da Sakkwato da Zariya da Gombe da Dutse da kuma Bauchi, an samu guda 350 da suka dawo hannu. An yi amfani da waɗannan takardun bayanai domin gane matsayin makaranta waɗannan littattafai. Ga dai fasalin rabe-raben takardun neman bayanin da aka samu.

Jadawali Na Farko: Bayanai Dangane Da Shekaru

Shekara	Waɗanda suka maido	Adadi
1-20	40	Kashi 2
21-40	287	Kashi 97
41-60	23	Kashi 1
Jimilla	350	Kashi 100

Kamar yadda muka gani a sama, mafi yawan masu karanta waɗannan litattafan da suka amsa tambayoyin neman bayani shekarunsu sun kama daga shekara 21 zuwa shekara 40. Sai kashi ɗaya waɗanda shekarunsu suka kama daga shekara 41 zuwa shekara 60. sai sauran da shekarunsu ya kama daga 1 zuwa ashirin.

Jadawali Na Biyu: Bayanai Dangane Da Addini

Addini	Waɗanda suka maido	Adadi
Musulunci	350	Kashi 100
Kiristanci	0	0
Jimilla	350	Kashi 100

Haka kuma an dubi addinan waɗanda suka maido bayanan daga waɗanda suke karanta waɗannan litattafan. Su kuma kashi 100 cikin ɗari dukkan su musulmi ne. Wannan shi ma bai zama abin mamaki ba, musamman ganin cewa yawancin garuruwan da aka rarraba takardun na musulmi ne.

Jadawali Na Uku: Bayanai Dangane Da Ƙabila

Ƙabila	Waɗanda suka maido	Adadi
Hausa/ fulani	350	Kashi 100
Sauran Ƙabilu	–	Kashi 0
Jimilla	350	Kashi 100

Daga takardun da muka samu karɓa na neman bayanai mun fahimci cewa mafi yawan waɗanda suka yi mana bayanan Hausawa da Fulani ne, domin kamar yadda ya zo a teburi na uku, kashi ɗari na daga masu karanta litattafan Hausawa da Fulanin ne. Wannan ko bai rasa nasaba da cewa Hausawa da Fulani ke zaune inda aka rarraba waɗannan takardun neman bayanai.

Sannnan kamar yadda ya zo a teburi na huɗu a ƙasa, mai nuna matakin ilimin waɗanda suka amsa tambayoyin namu, mun ga cewa matakin ilminsu bai yi zurfi ba, domin sun kama daga matakin sakandare, mai kashi 27 cikin 100 ne, zuwa matakin karatun difloma ko NCE, ko kuma wata babbar shedar karatu, masu kashi 70 cikin 100. Sai dai akwai waɗanda suka yi digiri masu rabin kashi da kuma waɗanda suka yaƙi jahilci masu kashi ɗaya. Sai kuma masu ilmin addini kurum, masu kashi ɗaya su ma.

Jadawali Na Huɗu: Bayanai Dangane Da Matakin Ilimi

Matakin ilimi	Waɗanda suka maido	Adadi
Ilimin addini	14	Rabin kashi
Ilimin sakandire	120	Kashi 27.1
N.c.e/difloma	148	Kashi 70
Digiri	10	Rabin kashi
Yaƙi da jahilci	58	Kashi 1
Jimilla	350	Kashi 100

Dangane da garuruwan da waɗanda suka amsa tambayoyin suka fito, wannan binciken ya nuna cewa Katsina (da kashi 40) da Kano (da kashi 34), nan ne aka samu yawancin amsar tambayoyin bayanan da aka nema. Katsina dai ba abin mamaki ba ne, domin mai binciken a nan yake da zama, ke nan ana iya samun takardun neman bayanin da suka dawo masu yawa a nan. Kano dama can ake sayar da litattafan, saboda haka ba abin mamaki ba ne don an samu amsar tambayoyi da dama daga can. Haka akwai sauran sassan garuruwan da aka dawo da amsoshi kamar yadda yake a teburi na ƙasa.

Jadawali Na Biyar: Bayanai Dangane Da Gari

Gari	Waɗanda suka maido	Adadi
Katsina	142	Kashi 40
Kano	92	Kashi 34
Gumel	2	Rabin kashi
Sokoto	40	Kashi 10
Bauci	2	Rabin kashi
Gombe	2	Rabin kashi
Zariya	25	Kashi 5
Kaduna	45	Kashi 10
Jimilla	350	100

Jadawali Na Shida: Bayanai Dangane Da Jinsi

Jinsi	Waɗanda suka maido	Adadi
Namiji	112	Kashi 30
Mace	178	Kashi 65
Ba jinsi	60	Kashi 5
Jimilla	350	Kashi 100

Dangane da jinsin waɗanda suka mayar da takardu kuwa, daga binciken da aka gudanar a teburi na 6, ya nuna cewa kashi 65 daga cikin waɗanda suka mayar da bayanai mata ne, sai mai bi musu, maza, masu kashi 30. Akwai kuma waɗanda ba su bayyana jinsinsu ba.

Jadawali Na Bakwai: Bayanai Dangane Da Sunan Adabin Kasuwar Kano

Shekara	Waɗanda suka maido	Adadi
1-20	20	Kashi 1
21-40	320	Kashi 98
41-60	10	Kashi 1
Jimilla	350	Kashi 100%

Daga binciken da aka yi sama da kashi 98 sun san da ana kiran waɗananan littattafan da littattafan soyayya ko kuma Adabin Kasuwar Kano, ƙalilan ne daga ciki ba su sani ba, su ma kuma ɗin daga abin da aka kalato, rashin sanin nasu ba ya rasa nasaba da cewar ko dai ba su mai da hankali ba ne ko kuma suna yin karatun ne ba tare da sanin ana kiran su da wani suna ba, face Hadisan Kano da suka ce suna jin ana kiran su da shi.

Yawancin waɗanda suka san da sunan littattafan Littattafan Soyayya ko Adabin Kasuwar Kano, matasa ne masu shekara 21 zuwa 40 kamar yadda yake a teburin na bakwai. Mafi rinjaye daga masu karatun da suka san da waɗannan sunaye da ake kiran waɗannan littattafai da su suna karanta littatafan domin. kusan kashi 70 na waɗanda aka nemi bayanansu, suna karanta litattafan musamman matasa, kamar yadda muka gani a teburi na uku.

Sai dai wasu daga cikin waɗannan kashi ɗin suna ganin cewa sunan da ake kiran waɗannan littattafai da shi bai dace da shi ba. Kusan kamar kashi uku na daga wannan kason suna ganin bai dace a rinƙa kiransu da Adabin Kasuwar Kano ba, sai dai a kira su da litattafan soyayya ko kuma a canza masu wani suna daban.

Jadawali Na Takwas: Bayanai Kan Inda Ake Sayen Litattafan

Inda ake sayen litattafan	Waɗanda suka maido	Adadi
Kasuwa	345	Kashi 99.9
Kantunan saida litattafai	5	½
Jimilla	350	Kashi 100

Sannan dangane da kuɗaɗen da ake sayen littattafan ma bayanai sun zo daidai, domin akasarin amsoshin da aka maido sun nuna kuɗin littattafan sun kama daga Naira 40 zuwa Naira 200.

Dangane da maganar ba da hayar waɗannan littattafan, su ma ɗin kusan kaso 80 cikin 100 na waɗanda suka amsa tambayoyin sun tabbatar da cewa sun san ana ba da hayar waɗannan littattafai. Kashi kamar ishirin ne ba su sani ba, su ma ɗin wataƙila don sayen littattafan kawai suke yi, ba su mai da hankali ga lura da cewar ana ba da hayar ba.

Jadawali Na Tara: Bayanai Dangane Da Ko Ana Ƙaruwa Da Karatun Litattafan.

Sama da kashi 85 cikin 100 da suka amsa tambayoyin sun nuna ba su ƙaruwa da komai daga karanta waɗannan littattafan, suka ci gaba da cewar suna karanta litattfan ne kawai ko dai don rashin abin yi ne ko kuma don nishaɗi. Kaso kamar 15 cikin 100 su ne suka ce suna ƙaruwa da saƙonnin littattafan, kuma daga cikinsu mafi yawanci mata ne suka ce suna ƙaruwar da ko dai zaman aure ko kuma soyayya ko mallake miji da dai sauransu.

Sannan kuma ko a maganar darussan da ke cikin litattafan maganar ba ta canza zane ba, saboda abin da aka zaƙulo, masu karatun sun nuna cewa sun fi sha’awar daga na soyayya, sai zamantakewar aure ko rayuwar jama’a da dai sauransu. Ga dai yadda fasalin yake a teburi na ƙasa.

Ana ƙaruwa da karatun litattafan	Waɗanda suka maido	Adadi
Eh	15	15
A a	335	85
Jimilla	350	Kashi 100

Dangane da masu sana’ar ta ko dai rubuta litattafan ko kuma buga su, su ma babu abin da suke cewa da ya wuce sun shiga harkar ne don bunƙasa adabi, sai kuma don neman kuɗi. Wasu sun nuna cewar lallai harkar akwai riba, amma wasu sun nuna cewa babu wata riba sai dai a yi don bunƙasar adabin kawai. Haka kuma kan maganar matsalolin da suke fuskanta wajen rubutun, maganar kuɗi ita ce gaba, sai kuma kayan aiki na ɗab’i da sauransu.

Bayanai Dangane Da Sauran Tambayoyin Bincike

Dangane da tambayar da aka yi na a kawo sunayen wasu daga cikin litattafan da aka karanta, mafi yawanci sun yi ƙoƙarin kawo waɗanda suka karanta ɗin na ainihi, wasu kuma suna haɗawa har da litattafai irin su Ruwan Bagaja da Shehu Umar da sauransu, wanda ya ƙara tabbatar da cewa ba duka suke iya bambancewa tsakanin abin da ake kira Adabin Kasuwa da gangariyar adabin ba.

Sannan kuma bayanai sun nuna cewa kusan kashi 99.9 na daga cikin takardun da aka maido amsar kan inda ake sayen litattafan sun nuna cewa nan a kasuwa ne, domin kuwa abin da ake faɗa daga amsoshin yawanci suna nuna cewa daga kasuwa ko dai ta Kurmi a Kano, ko kuma ta Abubakar Rimi a Kanon, ko bakin Bata a Kanon, ko kuma Kasuwar Bacci a Kaduna ko kuma kasuwar `Yarkutungu a Katsina ko babbar kasuwar Sakkwato, a Sakkwato ko kuma shagunan sai da littattafai da finafinan Hausa a waɗannan garuruwan da aka gudanar da binciken.

Kashi ƙalilan ne kawai suka ce sukan sayi wasu daga cikin littattafan a shagunan sai da litattafai na zamani. Amma fa a kula, ko su ɗin littattafan da sukan ce sun saya, suna daga cikin tsofaffin litattafn Hausa ne kamar su Ruwan Bagaja da Shehu Umar da Iliya Ɗanmaiƙarfi da sauran litattafan da suka fito a wancan zangon.

Saboda haka daga abin da muka gani daga waɗanda suka amsa tambayoyin namu, kusan dukkan litattafan nan da ake wa laƙabi da litattafan Adabin Kasuwar Kano, ana sayen su ne a kasuwanni ko shagunan sai da finafinan Hausa da littattafan, kamar dai yadda ya zo a teburi na takwas.

Danna nan ka karanta Nazarin Rayuwar Adabin Kasuwar Kano

Edita@rumasau-kallamu

23/07/2025

Category: WikiHausa

Idan ana maganar harshe, to ana magana ne a kan fagen ilimin kimiyyar harshe wanda yake magana a kan yadda ake bin diddigi ko nazarin harshe a kimiyyance don fahimtar ƙa’idojinsa. Kowace al’umma tana da irin nata tsarin ilimin kimiyyar harshe.

MA’ANAR HARSHE

MA’ANAR ILIMIN WALWALAR HARSHE

MANA’ANAR BUROKA (PIDGIN)

MUHALLIN DA AKE AMFANI DA BUROKA

ALFANUN BUROKA

RASHIN ALFANUNSA

KAMMALAWA

MANAZARTA

Wannan babi ya yi bayani kan hasashe da bagiren wannan bincike da manufarsa da ƙunshiyarsa da kuma dabaru da hanyoyin da aka yi amfani da su wajen tattara bayanan wannan nazari da wuraren da aka samo su.

1.1 Hasashe da Bagiren Bincike

1.2 Manufar Wannan Bincike

1.3 Ƙunshiyar Bincike

1.4 Dabarun Aiwatar da Bincike

A wannan bincike mai suna Adabin Kasuwar Kano: Nazari da Sharhi Game da Ƙagaggun Labaran Hausa (1984-2008), an yi nazarin abubuwa da dama.

A babi na farko an yi bitar ayyukan da suka gabata waɗanda masana suka yi sannan an kalli dalilin gudanar da wannan binciken da iyakar binciken da manufar binciken da kuma hanyoyin da aka bi aka gudanar da wannan binciken.

Manazarta:

Rataye Na Ɗaya: Muhimman Littattafan da Aka Rubuta Na Adabin Kasuwar Kano (1990-2008)

8.1 Rataye Na Biyu: Takardar Neman Bayani.

A dai haka Fati ta samu shiga jami`ar Abuja, yayin da shirye-shiryen aurenta da Bashir ya kankama, amma malama ta ce sai an je ƙauyensu Godiya an bayyana musu. Sun dai je ƙauyensu Godiya ɗin an kuma iske abubuwa da dama sun faru, wasu masu daɗin ji, wasu kuma akasin haka.

Jigo A Littafin Mace Mutum

Salo A Littafin Mace Mutum

Naɗewa

“Bismillaahi Tawakkaltu alallaahi walaa haula walaa ƙuwwata illaa bil-laahi”.

“Allahumma inni A’uzu bika an adhilla au udhilla, au azhilla au uzhalla, au azlima au uzlama au ajhala au yujhala alayya”.

Littafin Ina Son Sa Haka

Jigo a Littafin Ina Son Sa Haka

Salo a Littafin Ina Son Sa Haka

Littafin Rabin Raina

Jigo a Littafin Rabin Raina

Salo a Littafin Rabin Raina

Littafin So Jinin Jiki

Jigo a Littafin So Jinin Jiki

Salo a Littafin So Jinin Jiki

Jaridar Nasiha

Mujallar Rana

Mujallar Gwagwarmaya

Jaridar New Nigerian

Jaridar New Nigerian Weekly

Jaridar Weekly Trust

Jaridar Triumph

Jaridar Gaskiya Ta Fi Kwabo

Sakamakon Muhawarori