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
