{"id":2651,"date":"2024-12-09T11:44:50","date_gmt":"2024-12-09T11:44:50","guid":{"rendered":"https:\/\/taskarnasaba.com.ng\/?p=2651"},"modified":"2024-12-09T16:36:47","modified_gmt":"2024-12-09T16:36:47","slug":"musulunci-a-%c6%99asar-hausa","status":"publish","type":"post","link":"https:\/\/taskarnasaba.com\/?p=2651","title":{"rendered":"Musulunci a \u0198asar Hausa"},"content":{"rendered":"\n

Babu wani takamaiman lokacin da za a iya bugun \u0199irji a ce shi ne lokacin da Musulunci ya iso \u0198asar Hausa (Fago da Usman, 2010). Kasancewar \u0198asar Hausa yanki ne mai dausayi; Yanki mai albarkatun \u0199asa, yakan samu Fatake masu zuwa kasuwanci daga sassan Duniya.<\/strong><\/p>\n\n\n\n

Mutanen da suka fi zuwa wannan yanki da nufin kasuwanci akwai Larabawa kuma Musulmi. Cu\u0257anya da wa\u0257annan mutane da nufin kasuwanci, ta haifar da samuwar addinin Musulunci a wannan yanki ga \u0257ai\u0257aikun mutane.

Ya\u0257uwar Addinin Musulunci a \u0198asar Hausa<\/strong>

A tsakiyar \u0199arni na 15 kamar yadda ya zo a Fago da Usman (2010), shi ne lokacin da gobarar ya\u0257uwar Addinin Musulunci ta kama a wannan yanki na \u0198asar Hausa; lokacin da Sarakuna suka kar\u0253i wannan addini na Musulunci sannan kuma suka saka shi ya zama tsarin gudanar da mulkinsu. A Katsina, Sarki Muhammadu Korau, shi ne sarkin da ya fara kar\u0253ar addinin Musulunci a hannun Wangarawa sannan kuma ya saka su suka zama Limaman Masallatai da kuma Al\u0199alan Kotuna (Fago da Usman, 2010; Ingawa, 2006).

Sai dai, akwai sa\u0253anin lokacin gudanar da mulki na shi Sarki Muhammadu Korau tsakanin Fago da Usman (2010) da suka ruwaito cewa, ya yi mulkinsa ne tsakanin 1445 zuwa 1495 da kuma Kangiwa (2014), Ingawa (2006) da kuma takardar jerin sunayen Sarakunan Katsina da muka samu a gidan dagacin Dur\u0253i-ta-Kusheyi da suka kawo cewa, Sarki Muhammadu Korau ya yi mulki ne tsakanin 1384 zuwa 1398. Amma duk sun ha\u0257u a kan cewa, a zamanin Sarki Muhammadu Korau ne Musulunci ya zama addinin gwamnati wanda har ya kai ga gina Masallacin da daga \u0199arshe ya riki\u0257e ya zama babbar Jami\u2019ar da take da dangantaka da Jami\u2019ar Sankore ta \u0198asar Mali wacce ta zauna a Unguwar Gobarau da ke cikin birnin Katsina.

Haka nan, a Kano ma Fago da Usman (2010), sun nuna cewa, a zamanin Sarki Muhammadu Rumfa ne Musulunci ya samu gagarumar \u0257aukaka sakamakon zuwan Wangarwa garin na Kano. Sai dai tun kafin wannan lokacin, akwai Musulunci a garin na Kano tun zamanin Sarki Yaji \u018aantsamiya (1349 \u2013 1385) kamar yadda Wada (2011), Adamu (2007), da kuma NNPC (1979), suka tafi a kai.

A garin Zariya babban birnin Masarautar Zazzau, Fago da Usman (2010), sun bayyana cewa Musulunci ya samu gindin zama ne a zamanin sarki Muhammad Rabo (1503-30), duka dai sakamakon bayyanar wa\u0257annan mutane wato Wangarawa.

Tun daga wacan lokaci na shigowar Addinin Musulunci da kuma samun kar\u0253uwarsa a matsayin babban addini a \u0198asar Hausa, sai addini da al\u2019adun mutanen wannan yanki na \u0198asar Hausa suka gauraya da na addinin Musulunci da kuma al\u2019adun Larabawa saboda tasirin addinin na Musulunci a \u0198asar Hausa. Wannan magana kuma ta ya yi daidai da ra\u2019ayin Farfesa \u018aangambo (1984), da ya yi maganar cewa, Harshe abu ne mai rai wanda ke girma da kuma ya\u0257uwa; Ya na rayuwa kuma ya na mutuwa kwatankwacin yadda masu magana da shi suke rayuwa da kuma mutuwa. Ya \u0199ara da cewa idan mutane suka canja, to harshensu da al\u2019adunsu ma su na canjawa.

Hakanan Fago da Usman (2010), sun bayyana \u0198asar Hausa da Hausawa a matsayin \u0199asar da sauran \u0199abilun Najeriya ke yiwa kallon \u0198asar Musulunci, shi kuma Bahaushe a matsayin Musulmi.

Shi kuwa Farfesa Jinju (1990), cewa ya yi, \u201cBayan \u0199arni na bakwai, Abdulkarim Al-Maghili wanda ya rasu a 1503, ya ziyarci Nijar, da Kano da Katsina ya na ta yin wa\u2019azi kuma ya na karantar da \u01b4an \u0199asa.\u201d<\/p>\n\n\n\n

Rubutun Ajami a \u0198asar Hausa<\/strong><\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

Rubutun ajami, salon rubutu ne da Bahaushe ya samar daga harrufan Larabci. Wannan salon rubutu ya na \u0257aya daga cikin da\u0257a\u0257\u0257un hanyoyin rubutu da aka yi amfani da ita a \u0198asar Hausa.

Zarru\u0199, Kafin Hausa, da Al-Hassan (1987), sun ce, an haura sama da shekaru \u0257ari da hamsin ana amfani da wannan hanya ta rubutun ajami a \u0198asar Hausa kafin zuwan rubutun Boko.

Mashahuran malaman Musulunci na \u0199arni na goma sha tara kamar irin su Mujadaddi Shehu \u018aanfodiyo da almajiransa, sun yi amfani da wannan salon rubutu wajen rubuta littattafai da wa\u0199o\u0199i.

Farfesa Bunza (2002), ya fassara shi da cewa, \u201cAjami na nufin rubutun harshen Hausa cikin haruffan Larabci.\u201d

Dangane da yaushe ne kuma a ina aka fara yin rubutun ajami kuwa, masana fannin Hausa sun yi rubuce-rubuce masu yawa kowa da nasa ra\u2019ayin. Farfesa Bunza (2002), ya na ganin cewa rubutun Ajami ya wanzu a \u0198asar Hausa tun kafin zuwan Musulunci, ta in da ya kafa hujjoji da zuwan Bayajidda, da kuma dangantakar cinikayya da ta Sarauta da ta wanzu tsakanin \u0198asar Hausa da kuma \u0198asashen Larabawa.

Shi kuwa \u018aanmasanin Kano, Alhaji (Dr.) Yusuf Maitama Sule, ya bayyana cewa, malam \u018aanmasani na Katsina shi ne ya \u0199ir\u0199iro rubutun Ajami na Hausa. A wannan ra\u2019ayi nasa yau ke nan ana lissafa shekarun Ajami kusan shekaru \u0257ari bakwai ke nan.

Sai dai, wani abu da ya fito fili shi ne cewa, ya\u0257uwar addinin Musulunci a \u0198asar Hausa ta taimaka gaya wajen shaharar wannan salo na rubutu. Sannan kuma ya bayar da gagarumar gudun mowa wajen ci gaban rubutu a cikin harshen Hausa.

Wata \u01b3ar Wasi\u0199a Cikin Rubutun Ajami<\/strong>

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\u0646\u064e\u0643\u064e \u0623\u064e\u0644\u0652\u062d\u064e\u062c\u0650 \u0623\u064e\u062f\u064f\u0648.<\/strong><\/p>\n\n\n\n

Karatun Allo a \u0198asar Hausa<\/strong><\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

Makarantar Allo, ita ce tsohuwar hanyar koyo da koyar da karatun Al-\u0198ur\u2019ani a \u0198asar Hausa. A garuruwa kamar Borno da Kano da Katsina da Zariya da sauran su.<\/p>\n\n\n\n

A Kano ana sa ran shigowar wannan karatu tun kusan shekaru \u0257ari shida da sittin a baya, zamanin Sarki Yaji \u018aantsamiya (1349 \u2013 1385) lokacin da Fulani Wangarwa suka zo garin na Kano.<\/p>\n\n\n\n

A Katsina kuma, ana ganin tun shekaru \u0257ari shida da sittin da uku baya da suka gabata a zamanin Sarki Muhammadu Korau (1384 \u2013 1398) lokacin da Sheikh Abdurrahman Zaite da jama\u2019arsa suka je Katsina.<\/p>\n\n\n\n

Wannan makaranta a cikinta ake koyon karatu, rubutu da kuma haddace shi Al-\u0198ur\u2019anin baki \u0257aya. Malaman makarantar allo su suke rubuta Al-\u0198ur\u2019ani kodai da ka, ko kuma ta hanyar mai-da-kama.<\/p>\n\n\n\n

\"\"
Almajirai su na karatu a kan Girgir a Makarantar Allo. <\/em><\/figcaption><\/figure>\n\n\n\n

Tsarin Makarantar Allo<\/strong><\/p>\n\n\n\n

Makarantar allo makaranta ce mai tsari sosai. Asali iyaye kan kai yara wannan makaranta kuma yaran da ake kaiwa sai sun kai shekaru shida ko bakwai wanda a wannan lokacin idan namiji ne an yi masa kaciya kenan. Idan aka kai yaro to shike nan yaro ya zama \u0257anmakaranta da ake kira Almajiri. <\/p>\n\n\n\n

Wa\u0257annan \u0257alibai kala biyu ne, akwai wa\u0257anda ke kwana a makaranta, akwai kuma wa\u0257anda suke zuwa daga gidajensu su yi karatu su koma (kamar dai yanzu yadda ake da tsarin makarantar kwana da kuma jeka-ka-dawo a makarantar boko).<\/p>\n\n\n\n

Lokutan Karatu<\/strong><\/p>\n\n\n\n

A makarantar allo ana karatu kusan sau biyar a kowace rana.<\/p>\n\n\n\n

    \n
  • Ana fara zama a \u0199arshen Dare dab da sallar Asuba (misalin karfe hu\u0257u na asuba kenan a yanzu) har zuwa wayewar gari. Ana cikin wannan karatu ake tashi a je a yi sallar Asuba sannan a dawo a ci gaba da karatu har zuwa wayewar gari. Idan gari ya waye, sai kuma a \u0257umama guntun tuwon da ya kwana a ci. Wannan tuwo shi ake \u0199ira ‘Gajala.’ <\/li>\n<\/ul>\n\n\n\n
      \n
    • Lokaci na biyu shi ne idan hantsi ya yi, sai kuma a tafi wajen gari a shiga ‘Kis\u0199ali’ (\u0257aki ne da ake yinsa a wajen gari da ciyawa da kara), ko kuma a zauna a gindin bishiya. Wannan lokaci yakan zarce har zuwa tsakiyar rana. Daga nan kuma sai a tafi hutu idan rana ta zo tsakiya. A cikin wannan hutu ake neman abinci a ci, idan kuma akwai abincin a ajiye sai a \u0257auka a ci.<\/li>\n<\/ul>\n\n\n\n
        \n
      • Lokaci na uku kuma shi ne bayan sallar Azahar. Idan aka yi sallar Azahar sai kuma a sake zama. Wannan lokaci yakan kai har zuwa kusan da fa\u0257uwar rana. Shi ma wannan lokaci ana cikin karatu ake tashi a yi sallar La\u2019asar.<\/li>\n<\/ul>\n\n\n\n
          \n
        • Sai kuma bayan sallar Magariba. Ana idar da sallar Magariba ake zama na \u0257an gajeren lokaci kafin sallar Isha (Idan aka kwatanta da zamani, tsawon wannan karatu baya wuce rabin awa). Wannan shi ake kira ‘Karatun Magariba.’ <\/li>\n<\/ul>\n\n\n\n
            \n
          • Sai kuma bayan sallar Isha. A kan zauna wannan karatu bayan sallar Isha har zuwa \u0257aya bisa ukun dare na farko. Wannan karatu shi suke kira ‘Ja-dare.’ Sai dai, akan samu wasu su ma zarce da karatun ba sa barci. Sannan kuma duk wanda barci ya rinjaya koda ba a kai lokacin tashi ba yakan tashi ya je ya yi.<\/li>\n<\/ul>\n\n\n\n


            Wa\u0257annan matakai guda biyar su ne abin da aka sani game da lokutan karatu a makarantar Allo ta asali. Haka nan \u0198olo da Titti\u0253iri ba su cika yin Ja-dare ba.<\/p>\n\n\n\n

            Tsarin Shugabanci<\/strong><\/p>\n\n\n\n

            Sanannen abu shi akan samu unguwa guda da ake kira Tsangaya wacce nan ce Cibiyar karatun Al-\u0198ur\u2019ani a gari. Ba\u0199in malamai, gardawa, da \u01b4an gari nan suke zuwa don koyo da kuma koyar da karatun Al-\u0198ur\u2019ani. Saboda haka akwai kyakkyawan tsarin shugabanci a ciki. <\/p>\n\n\n\n

            Ya na da Matakai Kamar Haka:<\/strong><\/p>\n\n\n\n

            Uban Tsangaya: Uban tsangaya shi ne asalin wanda ya kafa wannan Tsangaya. Saboda haka shi yake zamowa mai fa\u0257a-a-ji na \u0199arshe. Wato shi ne sama da kowa a wannan tsangayar. A wasu lokutan ma akan kira Tsangayar da sunansa. Misali, a ce \u2018Tsangayar Malam Sale.\u2019<\/p>\n\n\n\n

            Maidarasu: Mutum na biyu a tsarin shugabancin Tsangaya shi ne Maidarasu; malamin da ke bayar da karatu ga Gardawa wa\u0257anda a cikinsu wasu ma Alarammomi ne. Sai dai, ana raba wannan matsayi ne da na Uban Tsangaya idan ya zama shi Uban tsangayar ba shi da isasshen karatun da zai bayar da darasi. Amma idan Uban tsangaya ya zama ya na da karatun da zai bayar da darasu, to shi ne kuma yake zamowa Maidarasu a wannan Tsangaya tasa.<\/p>\n\n\n\n

            Shugaban Gardawa: Mu\u0199ami na \u0199arshe shi ne jagorancin dukkan almajiran tsangayar wanda suka ha\u0257a da \u0198olo, Titti\u0253iri, Gardi, da kuma sauran Alarammomi. Dukkan su sun a \u0199ar\u0199ashin shugaban gardawa. Akan za\u0253i gardi maras tsoro kuma \u0199a\u0199\u0199arfa a \u0257ora masa wannan nauyi. Shugaban gardawa shi yake da alhakin kula da zirga-zigar sauran almajirai \u01b4an\u2019uwansa. Ba kasafai ake zuwa gaban Uban tsangaya da matsala ba sai ta tsananta.<\/p>\n\n\n\n

            \"\"
            Allon karatu<\/em>. <\/figcaption><\/figure>\n\n\n\n

            Horo<\/strong><\/p>\n\n\n\n

            Akwai matakan horaswa da ake \u0257auka a makarantar Allo a kan duk wanda ya sa\u0253awa tsari ko yake \u0199o\u0199arin fan\u0257arewa. Matakan sun kama tun daga matakin yin nasiha, garga\u0257i, duka, tsarewa a \u0257aki, saka mutum a turu, \u0199auracewa, dakatarwa, har zuwa matakin kora daga makaranta baki \u0257aya.<\/p>\n\n\n\n

            Sana\u2019o\u2019i<\/strong><\/p>\n\n\n\n

            Yawancin sana\u2019o\u2019in gardawa su ne \u0257inki (\u0257inkin Hula da kuma aikin Riga kamar Kufta ko Babbar Riga), Sa\u0199a, Rini, Noma da kuma Jima (sai dai Jima da Rini a can lokutan baya masu tsawo aka fi yin su).<\/p>\n\n\n\n

            Tsarin Koyon Karatu<\/strong><\/p>\n\n\n\n

            Akwai matakai goma sha \u0257aya zuwa sha biyu da ake \u0257auka na koyon karatun Al-\u0198ur\u2019ani a makarantar Allo. Idan aka kammala irin wa\u0257annan matakai, to, daga \u0199arshe akan zama Gwani ko kuma Gangaran kamar yadda zamu kawo su daki-daki;<\/p>\n\n\n\n

              \n
            • Gwaji: Shi ne matakin farko da ake \u0257ora sabon Almajiri mai shekaru shida ko bakwai a kai. Ana farawa da koya masa karatu da baki. Manufar wannan mataki shi ne a gane cewa yaron zai iya yin karatun ko kuwa ba zai iya ba. A wannan mataki ana koya masa karanta Fatiha ne zuwa Alamtarakaifa da ka.<\/li>\n<\/ul>\n\n\n\n
                \n
              • Babba\u0199u: Mataki na biyu shi ne matakin babba\u0199u. Idan yaro ya iya kammala wancan mataki na farko, to sai kuma a kawo shi mataki na biyu, wato an gane zai iya koyon karatun kenan. A wannan mataki ana rubutawa Almajiri harrufan Al-\u0198ur\u2019ani ne tun daga A\u2019uzu billahi har zuwa Alamtarakaifa. Akan kira shi da ‘Alu-Ambaki waw zal (\u0627 \u0639\u0648 \u0630).’ Almajirin da yake wannan mataki shi ake kira \u0198olo. <\/li>\n<\/ul>\n\n\n\n
                  \n
                • Farfaru: Shi ne mataki na uku. A wannan mataki ake koya wa Almajiri yadda ake ha\u0257a sautin Al-\u0198ur\u2019ani. A nan Almajiri ya na maimaita mataki na biyu ne amma kuma ana yiwa ba\u0199a\u0199en wasali (\u0627\u064e \u0639\u064f\u0648\u0652 \u0630\u064f ). Dukka wannan \u0198olo ne yake yin su.<\/li>\n<\/ul>\n\n\n\n
                    \n
                  • Hajjatu: Shi ne mataki na hu\u0257u. A wannan mataki ake koyawa Almajiri ha\u0257a Jimla, furta kalmomin Al-\u0198ur\u2019ani da kuma yin rubutu. Shi ma dai wa\u0257ancan Surori da ya yi a mataki na biyu da na uku su yake sake maimaitawa. Amma yanzu, sautin yake fa\u0257a. Sannan kuma ana koya masa ga\u0253a-ga\u0253a ne da farko, idan ya kai Alamtarakaifa, sai a koma ana koya masa aya-aya, sannan kuma a ba shi dama ya fara rubutu. Haka zai yi ta yi har sai ya kai Sabbi; Izu guda ke nan. To idan ya zo wannan mataki ana sa ran zai samu abubuwa uku; iya ha\u0257a ba\u0199i, rubuta shi da kuma hadda. Idan ya iya wannan, to ya zama Titti\u0253iri ke nan. Haka zai yi ta tafiya, ya na rubutawa ana gyara masa, ya na haddacewa har sai ya kai izu goma, amma wajen rubutun idan aka zo gajeruwar sura za a rubuta ta baki \u0257aya, idan kuma doguwa ce sai a rabata biyu ko uku gwargwadon fahimtar \u0257alibi. Ana tabbatar da haddarsa ne idan ya mi\u0199a allon ga malam sannan ya kawo karatun da ka.<\/li>\n<\/ul>\n\n\n\n
                      \n
                    • Sare: Shi ne mataki na shida, a wannan mataki ne almajiri yake rubuta simini-simini a jikin allonsa ta hanyar saro izun da ke gaba, sannan ya iyo baya. Misali, Suratul Ah\u0199af, ba zai rubuta Suratul Jathiya ba sai ya wuce Suratul Zukhrufi kan izu (\u0642\u064e\u0644\u064e \u0623\u064e\u0648\u064e\u0644\u064e\u0648\u0652 \u062c\u0650\u0639\u0652\u062a\u064f\u0643\u064f\u0645\u0652\u2026) ya faro daga can ya gangaro ya ha\u0257e da surar Ah\u0199af \u0257in, sannan ya sake saro izu na gaba, da haka-da-haka sai ya kai Ba\u0199ara. Idan ya gama wannan sai a ce ya yi saukar sare, sannan kuma ya zama Gardi.<\/li>\n<\/ul>\n\n\n\n
                        \n
                      • Ture: Shi ne mataki na shida. A wannan mataki Gardi zai sake juyowa da karatu ne daga Ba\u0199ara zuwa Nasi. Wato zai turo karatun ke nan zuwa \u0199asa. A wannan mataki ana yin tilawa ne tare da hadda. Wannan mataki shi ke \u0199ara goge tilawar gardi. Gardi zai ri\u0199a rubuta rubu ko nisfu (\u0257aya bisa hu\u0257u na izu, ko Nisfu, wato rabin izu) gwargwadon basira. Har ila yau, a wannan mataki gardi yake yin gallari (gallari shi ne ha\u0257a alluna biyu); zai samu alluna guda biyu, \u0257aya na hadda \u0257aya kuma na gwaji. Wato gardi zai yi ainihin rubutun da zai ri\u0199a zuwa ana biya masa, sannan ya haddace. Idan ya haddace kafin ya je gurin malam sai ya \u0257auko wancan \u0257aya allon ya rubuta da kansa ba tare da ya kalli takardu ko wani allon ba, sannan ya \u0257auko allonsa na asali ya duba ya ga gurin da ya yi kuskure tun kafin ya je gaban malam. Wanda ya yi wannan sauka ta Ture, shi ake kira alaramma (amma shima alaramman a matakin farko).<\/li>\n<\/ul>\n\n\n\n
                          \n
                        • Satu: Mataki na bakwai kuma shi ne matakin Satu; wanda shi ne matakin da Alaramma zai ri\u0199a rubuta izu guda ko rabin izu (nisfu) da ka a jikin allonsa ba tare da ya duba takardu ba (wato zai ajiye allon gallari kenan). Sannan ya je gurin malam ya yi darasu. Idan ya je sai malam ya ri\u0199a karantawa shi kuma yana bi, idan aka zo gurin da gyara yake sai malam ya nuna masa, shi kuma ya gyara sannan ya kiyaye. Ana maimaita wannan mataki har sau biyu ko uku, ko ma sama da haka gwargwadon fahimta (wato ana yin sauka daga Ba\u0199ara zuwa Nasi sau biyu ko sama da haka).<\/li>\n<\/ul>\n\n\n\n
                            \n
                          • Karya Takarda: Mataki ne da Alaramma ke fara rubuta Al-\u0198ur\u2019ani dukkansa da ka, ban da Fatiha ita ka\u0257ai. A wannan mataki zai rubuta dukkan Al-\u0198ur\u2019anin a jikin takarda, sannan ya kai wa malaminsa ya rubuta masa Fatiha sannan kuma ya gyaggyara masa. Idan gyare-gyaren ba su yawaita ba, sai a yi masa izinin ci gaba da rubutu. Idan kuma suka yawaita, to sai a umarce shi da ya wanke Allo, sannan ya sake komawa makaranta.<\/li>\n<\/ul>\n\n\n\n
                              \n
                            • Shan Fari: Wannan mataki ne na tishi. A nan alaramma zai ri\u0199a rubuta izu guda da ka, sannan ya \u0257auka ya tafi wajen darasu. Idan aka biya ba gyara, to sai ya ci gaba da haka har sai ya sauka. Bayan ya gama shan fari kuma, sai shima a yi masa izinin yin darasi. Wato ya zama cikakken malami kenan da zai ri\u0199a bayar da darasu.<\/li>\n<\/ul>\n\n\n\n
                                \n
                              • Gwani: Shi kuma mataki ne da ake taka shi ta hanyar iya rere karantun Al-\u0198ur\u2019ani wanda ake samu saboda yawan maimaita karatun. Ana hawa wannan mataki ba sai lallai da hadda ba. Mutumin da ya \u0199ware wajen rera karatun<\/li>\n<\/ul>\n\n\n\n

                                Al-\u0198ur\u2019ani; wato ya iya furta harrufan a yayin rera karatu, shi ake kira gwani. A kan samu gwani amma kuma ba shi da tilawa.<\/p>\n\n\n\n

                                  \n
                                • Gangaran: Mataki ne da sai mai hadda yake hawansa. Wanda ya samu hadda mai \u0199arfin da bai cika yin kuskure ba; wato idan ana tukuri ba a cika kama shi ba koma ba a kama shi, to shi ake kira gwani. Ba lallai ne gangaran ya zama gwani ba, kamar yadda yake ba kowane gwani ne gangaran ba.<\/li>\n<\/ul>\n\n\n\n
                                  \"\"
                                  \u018aalibai a Makaranta su na rubutu da karatu. <\/em><\/figcaption><\/figure>\n\n\n\n

                                  Manazarta<\/strong><\/p>\n\n\n\n

                                  Fago S.I. da Usman Y.B. (2010). Issues in the Impact of Islam on Hausa Land in the 21st Century. The Nigerian Academic Forum \u0181olume 19 No. 2 November, 2010.<\/p>\n\n\n\n

                                  Ingawa T.L. (2006). Katsina a History of an Ancient City. Hamdala Printing and Publishing.<\/p>\n\n\n\n

                                  Northern Nigerian Publishing Company Ltd. (1979). Hausawa da Ma\u0199wabtansu, Littafi na Biyu. Gaskiya Corporation, Zaria.<\/p>\n\n\n\n

                                  Tattaunawa a ranar 11 da 12 ga watan Nuwamba na shekarar 2016, tare da Malam Sale Mai-almajirai, Rimin Kebe, \u0198aramar Hukumar Ungogo, Jahar Kano, Najeriya.<\/p>\n","protected":false},"excerpt":{"rendered":"

                                  Babu wani takamaiman lokacin da za a iya bugun \u0199irji a ce shi ne lokacin da Musulunci ya iso \u0198asar Hausa (Fago da Usman, 2010). Kasancewar \u0198asar Hausa yanki ne mai dausayi; Yanki mai albarkatun \u0199asa, yakan samu Fatake masu zuwa kasuwanci daga sassan Duniya. Mutanen da suka fi zuwa wannan yanki da nufin kasuwanci […]<\/p>\n","protected":false},"author":1,"featured_media":2658,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"inline_featured_image":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[88],"tags":[],"class_list":["post-2651","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-tarihi"],"yoast_head":"\nMusulunci a \u0198asar Hausa<\/title>\n<meta name=\"robots\" content=\"noindex, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Musulunci a \u0198asar Hausa\" \/>\n<meta property=\"og:description\" content=\"Babu wani takamaiman lokacin da za a iya bugun \u0199irji a ce shi ne lokacin da Musulunci ya iso \u0198asar Hausa (Fago da Usman, 2010). Kasancewar \u0198asar Hausa yanki ne mai dausayi; Yanki mai albarkatun \u0199asa, yakan samu Fatake masu zuwa kasuwanci daga sassan Duniya. Mutanen da suka fi zuwa wannan yanki da nufin kasuwanci […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/taskarnasaba.com\/?p=2651\" \/>\n<meta property=\"og:site_name\" content=\"Taskar Nasaba\" \/>\n<meta property=\"article:published_time\" content=\"2024-12-09T11:44:50+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2024-12-09T16:36:47+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/taskarnasaba.com\/wp-content\/uploads\/2024\/12\/images-2024-12-09T125031.648.jpeg\" \/>\n\t<meta property=\"og:image:width\" content=\"400\" \/>\n\t<meta property=\"og:image:height\" content=\"400\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Salahuddeen Muhammad\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Salahuddeen Muhammad\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. 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