Tsattsafi: Wani Digo Cikin Gulbin Nazarin Salon Wakokin Hausa

 Daga taskar Farfesa Abdullahi Bayero Yahya.

Tsattsafi: Wani Ɗigo Cikin Gulbin Nazarin Salon Waƙoƙin Hausa   

Abdullahi Bayero Yahya
Sashen Koyar Da Harsunan Nijeriya
Jami’ar Usmanu Ɗanfodiyo, Sakkwato
Email: bagidadenlema2@gmail.com 
Phone:  07031961302

Tsakure

Salo a fagen Adabi, ba ma a fannin waƙa kurum ba, wani kandami ne wanda da wuya a iya kai ga ƙasansa. Saboda haka saku-saku ne a wurin manazarcin waƙoƙi ya kalli salon waƙa da wasu keɓantattun salailan da aka taskace masa kurum. Abu mafi kyawo a tafarkin ilmi da nazari shi ne cewa ko bayan waɗannan salailai da aka fi sani, aka kuma ɗauka muhimmai, to manazarci ya ɗauka cewa a kullum mai yiwuwa ne ya tsinci wani salo cikin wata waƙa wanda masana magabata ba su ci karo da shi ba.

An yi shekaru da dama tun lokacin da marubucin wannan maƙala ya ambaci salon tsattsafi da na bin-sawu, amma ɗalibai da manazarta ba su sake haska fitilarsu ta nazari a kansu ba. Hana-rantsuwa ita ce B.B. Usman (2002) cikin kundinsa na digiri na uku inda ya ƙara tabbatar da cewa akwai salon bin-sawu a waƙoƙin Hausa.

Manufar wannan maƙala ita ce faɗaɗa nazari kan salo na biyu, wato salon tsattsafi domin watakila bayanin da aka yi kansa a baya bai fito da muhimmancinsa sosai da sosai kamar yadda B.B. Usman ya fahimci salon bin-sawu ba.

1.0 Gabatarwa

Nazarin waƙoƙin Hausa ya sami nagartattun masana waɗanda suka assasa shi tare da kaifin basira mai yin ishara ga ɗalibansu cewa tilas ne idanun manazarci su kasance koyaushe a buɗe domin gano sabbin abubuwa a fagen da yake nazari, ba wai ya tsaya kurum ga sharar fagen da suka yi masa ba. Fitattu daga cikin waɗannan masana su ne Farfesa M.K.M. Galadanci da Farfesa Ɗalhatu Muhammad da Farfesa Abdulƙadir Ɗangambo. Galadanci ya haska mana fitilar kwatanta rubutattun waƙoƙin Hausa da na

Larabcici ta fuskar kari[1]. Ɗalhatu shi ne ya hasko mana zumuntar da ke akwai tsakanin marubuta waƙoƙin Hausa da mawaƙan baka na Hausa, shi ne ya hasko amsa-amon sauti da waƙa Bahaushiya, ya hasko samuwar waƙoƙin gwaraje cikin waƙoƙin Hausa, ya hasko, ya hasko …[2]. Ɗangambo kuwa shi ne ya haƙa mana gado da zanen rufa domin mu yi nazari mai nagarta na waƙa[3].

Wannan maƙala tana bin sawun waɗannan masana masu alfarma gare mu. Ni ma na yo amon waƙar Ɗanƙwairo da ya ce /martabas Shehu ita ta tas shahwai/, na ce: /Hikimar waɗanga ta ita ta tas shahwan/ Dwalge ko in kun ganai nau na ba wai na ba/!!!

2.0  Salon Tsattsafi[4]

Tsattsafi salo ne da ke nufin kawo wata ƙumshiyar tunani ko cusa wata haliyya a wurare daban daban cikin waƙa ko kuma amfani da wani salo a kai a kai (wato, a yayyafa ko a barbaɗa) cikin waƙa ko kuma mafi yawan waƙoƙin marubuci idan gaba ɗayansu ne ake nazari. Tsattsafi a waƙa haka yake kamar ƙyallin taurari cikin sararin samaniya ko ɗiyan rana (ƙawalwalniya) cikin yashi ko kuma ƙyallin kwalli wanda ya barbaɗe kan daɓe. Haka nan kuma ya kyautu a lura da cewa salon tsattsafi yakan ƙunshi wasu salai. Wato ko bayan zamansa salo mai cin gashin kansa, yana iya ya ginu da wasu salailai na daban kamar salon zayyana da na tambaya da na amfani da kalmomi masu kaifin ma’ana da kalmomin fannu da waninsu.

Ta la’akari da ma’anar da aka bayar za a fahimci cewa salon tsattsafi yana da rassa da dama waɗanda suka haɗa da tsattsafin haliyya da na harshe da na al’adu da sauransu. Su ma waɗannan rassa suna iya kasancewa da nasu rassa daban. Wato ke nan idan aka ɗauki waɗannan rassa guda uku da aka ambata ana iya a yi musu taswira kamar haka:

 Haliyya Harshe Al’adu

2.1Tsattsafin Haliyya

Yanayin da zuciya take ciki ko kamar yadda Hausawa kan ce, labarin zuciya, shi ne ake kira haliyya. Haliyyoyin zuciya kuwa suna da yawa. Akwai fara’a ko raha, akwai ɓacin rai da fushi da baƙin ciki da murna da nadama/da-na-sani da bege da ƙauna da ƙiyayya da dai sauransu.Saboda haka idan aka ce salon tsattsafin haliyya ana nufin an barbaɗa ɗaya ko fi na waɗannan haliyyoyi cikin waƙa. Wato ke nan ga misali muna iya cewa salon tsattsafin raha ko na fushi ko na bege.

Fahimtar cewa akwai salon tsattsafin haliyya ya dogara ne a mafi yawan lokaci kan alaƙar zuciya da kalmomin waƙa. Zuciyar mawaƙi ko ta manazarci ita ce za ta ji ko ta ɗanɗani ko ta ga ko ta jinjini kalma ko kalmomi masu haliyya cikinsu. A wani lokacin kuma mawaƙi kan yi amfani da wasu salailai domin ya cusa haliyyar cikin waƙoƙinsa. Misali, yana iya amfani da kalmomi masu kaifin ma’ana domin yin haka, kamar inda Sambo Waliyyi Giɗaɗawa ya yi amfani da kalmomin, ‘injoyin’ da ‘yo ni kaina’ domin ya cusa haliyyar nishaɗi da raha a inda yake gargaɗi ga ‘yan matan zamani da ke jinkirta yin aure da hujjar cewa wai suna son su shaƙata ne tukuna:

Ilminki babu amre sharri na

Sheɗan ka ɗunguza ki cikin ɓanna

Ki yo ta ba ki dubin aibi na

Kullun faɗin kikai injoyin na

 

Sai radda kig ga ke rasa mai son ki

Duw wanda kin nuhwa bai dubin ki

Mai son ki dauri ya bar shawak ki

Sannan ki sa kiran yo ni kaina

(Sambo Waliyyi Giɗaɗawa: Waƙar Aure)[5]

2.1.1Tsattsafin raha

Wannan ɗaya ne daga rassan tsattsafin haliyyar. Akan sami waƙa mai ɗauke da raha a kai-a kai cikin baitocinta. Raha tana nufin abin da ke sa nishaɗi ko ban-dariya (dariya ko murmushi). Sambo Waliyyi Giɗaɗawa da Alƙali Haliru Wurno mawaƙa ne da ake samun tsattsafin raha a kai a kai cikin waƙoƙinsu. Misali, a waƙarsa mai suna, ‘Gaskiya Mugunyar Magana’, Sambo ya fara da basmala sannan ya faɗi cewa manufarsa ita ce ya ‘kwatsi’, ya yi gargaɗi ga jama’a don su daina aikata munanan ayyuka domin suna cuta wa ƙasa. Har zuwa baiti na shidda maganganunsa duk masu nauyi ne. Amma a baiti na bakwai sai ya jefo raha dangane da alƙalai da ke karɓar rashawa, inda ya bayyana sunan zamani da aka ba rashawa:

 

7.Wani suna garai yanzu hanci anka ce mai

Taɓa hancinka an san nufi don mi a kai mai

Naira za a ba shi kowa ya san nufinai

Ya rufe gaskiya da ƙarfi ya san ta daidai

Duk wani mumini ba shi yin aiki hakan ga

(Sambo Waliyyi Giɗaɗawa: Waƙar Gaskiya Mugunyar Magana )[6]

A ɗango na ɗaya zuwa na uku ne raha ta shigo. Mutum zai fahimci haka ta yin la’akari da wani sunan rashawa, wato ‘hanci’, inda Sambo ya nuna cewa amfani da wannan kalmar a madadin rashawa wani abu ne sabo a harshen Hausa. Haka kuma Sambo ya

 yi bayanin yadda ake aiwatar da tambayar rashawa da bayar da ita. Ya ce hancinka kurum za ka taɓs sai alƙali ya fahimce cewa za ka ba shi rashawa. Duk wani da ke a wurin, ko da kuwa mai leƙen asirin alƙalin ne ko kuwa mai ƙara ne, ba zai gane cewa an yi wa alƙalin alkawarin za a ba shi rashawa ba. Saboda haka ba za a kama shi da mirɗe gaskiya don an yi masa alkarin rashawa ba.

A baiti na tara da na goma ya sake kawo wannan raha amma dangane da masu aikin kwastan yana mai cewa:

9. Kwastam na ganai can cikin daji tsugunne

Wani ko ya shige cikin ofis ya yi zaune

Amma can gida ana yo mishi gine-gine

Na rasa inda yab biɗo kuɗɗin zane-zane

Ko zinariya yake tonowa ƙasag ga

 

10. Binciki kanka ka ji kwastom ka haɗa da lura

Komi mun sani ka bar wani tad da ƙura

Rimbiɗi sa ka rabki taiki ka kula da gora

In har kab buge ta na san kai anka ƙwara

Kai ka shiga cikin baƙin takalihu cikin ƙasag ga

(Sambo Waliyyi Giɗaɗawa: Waƙar Gaskiya Mugunyar Magana )[7]

 

A waɗannan baitocin Sambo Waliyyi ya yi amfani da salailan zayyana da tambaya tare da gwalewa domin ya cusa raha cikin maganarsa. Wannan kuwa duk ci gaba ne na gina salon tsattsafin raha cikin waƙarsa.

Watakila lalurar waƙa ta sa Sambo ya ci gaba da gina salon tsattsafin raha a baiti na 34 da na 35 domin ya sa musu saurare har ma sarakunan da baitocin suka shafa su yi dariya. Ya kawo wannan salo domin gudun fushin sarakuna, kamar dai yadda Mamman Shata ya yi amfani da shi a waƙar da ya yi wa Sarkin Zazzau Shehu Idris[8]. Ga baitocin:

\

A.B. Yahya: Salon Tsattsafi

 

34Ga wata gaskiya da taz zo da ɗiminta sosai

Wada niɓ ɓangaro ta yau kowa ba ni tausai

Jifa ce ta far ma kan kowa ad da tsotsai

In bi a kan sarakuna in lema ta sosai

Don kuwa na ga su ka bukin gadon ƙasag ga

 

35Ka aje gemu an yi ma dagaci mai takarda

Ko kuwa emiya cikakke Cif had da sanda

Kuma kun sa ido tsakaninmu da ‘yan ta’adda

Sai ku shige kuna ta shan farfesu da ganda

Ai gadonku kare dukkan jama’aƙ ƙasag ga

(Sambo Waliyyi Giɗaɗawa: Waƙar Gaskiya Mugunyar Magana )[9]

 

Sambo ko kansa bai bari ba domin kuwa a ƙarshen waƙarsa shammatar kansa ya yi don ya kamala amfani da salon tsattsafin raha:

 

44. Tammat na cika Waliyyi bai bar kira ba

 Allah agazan ni tun ban bar duniya ba

 In bar bin mayaudara tun ba mu kai daras ba

 Na san nawa aibu in ku ba ku sani ba

Ɓannata guda tana shafe rabin garin ga

 

45. Masu irin halin ga nau su nika yo ma kaito

 Ga su cikin ƙasa dawaman bisa ci-da-ceto

 Bisa ga wuyan mayaudara nan muka namu ƙoto

 Don yawo garan kamar wani ɗan rahoto

Yawace-yawacen ga nau sun yi yawa ƙasag ga

(Sambo Waliyyi Giɗaɗawa: Waƙar Gaskiya Mugunyar Magana )[10]

Alƙali Haliru Wurno gwani ne na amfani da salon tsattsafin raha cikin waƙoƙinsa. Maƙalar da ta gabata, Yahya (2004) ta isa misali ga tabbatar da wannan magana. Duk da haka dubi yadda ya yi suka mai gauni a kansa da kuma duk wani mai aiki irin wanda shi ma ya taɓa yi, wato alƙalanci irin wanda Turawan mulkin mallaka suka kawo a ƙasar Hausa. Ya kuwa yi hakan ne tattare da ci gaba da salon tsattsafin raha da ke cikin waƙar:

 

124.Ina hujjarka Alƙali Halir nau

Wane nassi gareka na tabka ɓanna

 

A.B. Yahya: Salon Tsattsafi

 

 

125.Ƙisasi ba ka yi uznun bi uznin

Yadan bi yadin ka ce min ja’izun na

 

Ina nassi da yac ce ma halan na

Faɗa mini gaskiya in shedi kaina

 

Da ɗarɗurinka ga ka da saulajani

Da zunnarinka zainul kafirina

 

Bale ƙiyyaru mai shafa ta hoda

Da barniɗa ji fullar kafirina

 

129.A sa gashi kamar namijin agwagwa

Ana bahasi da halshen zalimina

 (Alƙali Haliru Wurno: Sabilul HaƙƙI, Bi Ƙaulis Sidƙi …)

A nan Haliru yana zayyana yadda joji-joji da majestarori (alƙalan Nasara) suke fita zuwa kotu. Suturar da sukan sa tana sa musu wasu kamannu da ba a gani da ƙima a ƙasar (Musulmi) Hausa, domin ta kafirai ce, Musulunci kuwa ya hana mabiyansa yin kama da kafirai. To amma Haliru ya yi wannan zayyana ne ta hanyar da za ta sa mai karatu ko saurara ya yi dariya, wato ya cusa tsattsafin raha a baitocinsa. Shi kansa mawaƙin ya san da cewa ya cusa wannan salon tsattsafi domin a baiti na 137 ya ce babu zarafin yin dariya a wurinsa:

137.Ina nika dariya na cuci kaina

Sanin haka na ji tsoro kaico kaina

(Alƙali Haliru Wurno: Sabilul HaƙƙI, Bi Ƙaulis Sidƙi …)

2.1.2Tsattsafin fushi

Shi ma wannan reshe ne daga rassan tsattsafin haliyyar. Akan sami waƙoƙi waɗanda kan ƙunshi tsattsafin fushi duk kuwa da cewa ba cikin haliyyar fushi aka tsara su ba. Abin nufi shi ne sau da yawa mawaƙi kan rubuta waƙarsa domin faɗakarwa ko nasiha. Saboda haka zai yi amfani da harshe mai taushi, da salailai masu jan hankalin mai saurare ko karatu domin neman yardarsa. To a irin wannan yanayi watakila mawaƙi ya haɗa har da tsattsafin raha. A lokaci guda kuma saboda wasu dalilai sai ka sami mawaƙi ya shiga haliyyar fushi. Nan take sai ya tsattsafa fushi cikin baiti ko baitoci na gaba.

 

A.B. Yahya: Salon Tsattsafi

 

Irin haka ne Malam Sa’adu Zungur ya yi a ƙarshen waƙarsa, Arewa Jumhuriya Ko Mulukiya wadda a cikinta ne ya faɗakar da sarakunan Arewa ya kuma yi musu nasiha, duk a kan makomar siyasa a Nijeriya. Ga faɗakarwar da nasiha tattare da fushinsa:

 

138.Tutocin Shaihu Mujaddadi

Daɗa ba su zama Jumhuriya

 

In sha Allahu mu tsarkake

Bisa fatan za mu bi gaskiya

 

Domin fa Arewa da hargitsi

Da yawan ɓarna ba kariya

 

Matuƙar Arewa da karuwai

Wallah za mu yi kunyar duniya

 

142.Matuƙar ‘yan iska na gari

Ɗan daudu da shi da magajiya

…

149.Matuƙar da musakai barkatai

Da makaho ko da makauniya

 

Ba mahallai nasu a Hausa duk

Ba mai tanyonsu da dukiya

 

Birni ƙauye da garuruwa

Duk suna yawo a Nijeriya

 

152.Kai Bahaushe ba shi da zuciya

Za ya sha kunya nan duniya

 

153.A Arewa zumunta ta mutu

Sai nashaɗi sai sharholiya

 

154.Sai alfahari da yawan ƙwafa

Girman kai sai ƙwambon tsiya

(Malam Sa’adu Zungur: Arewa Jumhuriya ko Mulukiya)

 

Baitoci uku na ƙarshe haƙiƙa suna cike da fushin Sa’adu Zungur. Kalmomi da kalamai masu nuni ga wannan fushi sun haɗa da ‘Kai’ da ‘za ya sha kunya’ da ‘zumunta ta mutu’ da ‘sai sharholiya’ da ‘Girman kai’ da kuma ‘ƙwambon tsiya’. Hasali, tun daga baitoci masu kalmar ‘matuƙar’, mutum zai fara jin ɓurɓushin fushi.

Mu’azu Haɗeja, a waƙarsa mai kama da ta Sa’adu Zungur, shi ma fushinsa a kan Baushe yake kuma bisa ga dalili irin wanda Sa’adu ya bayar. Dubi amfanin da ya yi da tsattsafin fushi a waƙar:

 

61.A yanzu ga jahilci

Ƙasarmu har yai kauci

Dole mu je mu yi naci

Domin mu samo ‘yanci

Ko ma kwance karkiya

 

62.Bahaushe mai ban haushi

Da ba ruwansa da kishi

Na-Tanko mai kan bashi

Shi dai a sam mai dashi

Ba ya son ɗawainiya

…

70.Mazambata, mahilata,

Mayawata, mayunwata,

Makarkata, maɓarnata,

Matabbata cikin ɓata

Don sun kauce gaskiya

(Mu’azu Haɗeja: Tutocin Shehu da Waninsu)

A fusace ne Mu’azu ya yi wa Bahaushe kirari (kirarin da a zahiri zagi ne) a baiti na sittin da biyu. Tun ma a ɗangon farko na wannan baiti mawaƙin ya bayyana fushinsa kan halin Bahaushe. Ya yi haka ne da amfani da kalmar ‘haushi’. Haushi kuwa shi ke haifuwar fushi (a Sakkwatance, hushi!).

A baiti na saba’in sai Mu’azu ya cika tsattsafin fushi inda ya ya yi amfani da baitin sukutum yana la’antar wannan al’umma tasa ta ƙasar Hausa. Haƙiƙa a wannan baiti Mu’azu yana cike da fushi kuma kalmomin baitin suna ƙara tabbatar da haka saboda kusan dukansu kalmomi ne na raujin fushin zuciya. Furucin /ta/ shi ne mai yin wannan furji.

A waƙar da ya kira “Jihadin Neman Sawaba”, Sa’adu Zungur ya yi tsattsafin fushi sosai dangane da yadda talakkawan Arewa ke shan uƙuba a hannun Turawan mulkin mallaka da sarakuna da kuma ‘yan siyasar jam’iyyar N.P.C.. Bayan da ya zayyana irin ribiɗin

harajin da sarakuna ke yi wa talaka da bakin Turawa da ‘yan siyasa, sai Sa’adu ya kasa ɓoye fushinsa dangane da wannan ƙawancen zalunci ya ce:

26.                 Sun maida talakka kamar dabba

Dokin sukuwarsu na masu gari

 

27.                 Komai na Arewa da bambanci

Da na al’ummomi sun fi ɗari

 

28                   Daularsu dabam cinikinsu dabam

Ilminsu dabam don ba nazari

 

29                   Daularsu kamar rigarsu take

Ga yawa ba amfani nagari

 

30                   Cinikinsu kamar wandonsu yake

Bujensu da ba shi da alkadari

 

31                   Ilminsu kamar rawaninsu yake

Ɗaure-ɗauren banza ba nazari

(Sa’adu Zungur: Jihadin Neman Sawaba).[11]

Kalmomi musamman, /don ba nazari/ da /ba amfani nagari/ da /da ba shi da alkadari/ da kuma gaba ɗayan ɗangon ƙarshe na baiti na 31, /ɗaure-ɗauren banza da ba nazari/, duk suna ɗauke da karsashin fushi wanda takaici ya bungulo tun daga zuciyar Sa’adu Zungur har zuwa ga bakinsa/alƙalaminsa.

Sa’adu ya sake yin wannan furjin fushi a baiti na 111 zuwa na 119 kuma da gauni tattare da bijirewa kamar haka:

 

111.             Domin fitina da wulaƙanci

Da yawan ɗauri na kisan garari

112.             Mu ba za mu toge ba bare mu bari

Za mu daddage sai mun ci gari

 

113.             Ba farau ne ba a ɗaure mutum

A duhun zaluncin masu gari

 

114.             An ci tarar wasu kuɗi da yawa

Bisa cin rashawa ta kisan garari

 

115.             In don ɗauri an ɗauri wasu

Bisa zamba da zaluncin masu gari

 

116.             Hakimai alƙalai har dagatai

Sun sha ɗauri na kisan garari

 

117.             A cikin daular birnin Bauci

An ɗaure mutane sun fi ɗari

 

118.             Waɗannan duk da ka ɗaure su

‘Yan NEPU ne ko masu gari

 

119.             Gaskiya dai mu kam za mu faɗa

Ko ana ɗauri har kan zakari

(Sa’adu Zungur: Jihadin Neman Sawaba).

Kalmomin da suka fi gaunin fushi a waɗannan baitoci sun haɗa da /domin fitina da wulaƙanci/ da /kisan garari/ da /mu ba za mu/ da /ba farau ne ba/ da /in don/ da tambayar da ya yi a ɗango na biyu na baiti na 118, da kuma gaba ɗayan baiti na 119.

2.2Tsattsafin Harshe

A tsattsafin harshe mawaƙi yana amfani da wani harshe ne daban da harshen Hausa wanda da shi ne yake tsara waƙarsa. Tsattsafin harshe shi ne manazarta waƙoƙi suka fi kira da sunan ‘aron harshe’..Mawaƙi zai yi waƙarsa cikin harshen Hausa, to amma saboda wata manufa sai ya yi amfani da kalmomi ko jumloli daga wani harshe daban. Zai kawo kalma ɗaya ko fiye, ko ya tsara wani ɗango ko ɗangogi, ko wani baiti ko wasu baitoci, duk ba tare da ya sa mai saurare ko karatun waƙarsa cikin duhu ba. A mafi yawan lokuta kalmomi ko ɗangogin da suka biyo bayan baƙon harshen, ko ma kafinsa, sukan fassara shi. To amma fa a lura da cewa wannan ba yana nufin cewa ba za a sami waƙoƙin da yin tsattsafi da wani harshe kan ɓata su ko sanya ma’anarsu ta shiga duhu ba.

Muna iya cewa a cikin waƙoƙin Wazirin Gwandu Alhaji Umaru Nasarawa akan sami tsattsafin harshe. Harsunan da suka yi tsattsafi cikin waƙoƙinsa su ne na Larabcici da na

Fulatanci da na Ingilishi. Abin nufi a nan shi ne waƙoƙin Wazirin Gwandu suna da tsattsafin harsunan nan guda uku da muka ambata. Dubi wannan misali:

 18. Yarinya saboda dai duniya na ruɗinki

Mini shi kis sawo ki sa shi kina tallak kanki

Ke ko bayyano idon jama’a na dubinki

Ko dai ke kiɗe ginin hurumin addininki

Ke dai son zama tsirara, ba yayi na ba

…

20.Amma shi a bar batun azumi, ba su hwara ba

Yi ab ba su yi hwa wai ba don ba su isa na ba

Ba su da hanƙurin a buɗa giya, ba su kurɓa ba

Ba a yi mai tayi ga shan whisky bai amsa ba

Masu halin ga ko musulmi na, ban gane ba

…

 

 26.Namiji da mace na rawa haɗe shin ko culture na

Tambayi Baba Soja mai culture ko minana

Mu kam dai ga namu addini shi halɗi na

Halɗi ko ga namu addini ya zam ɓanna

Kuma Baba Soja ya yi kurum bai tanka ba

(Alhaji (Dr) Umaru Nasarawa Wazirin Gwandu: Gargaɗi Ga Matasa)

 

A wannan misali Waziri ya yi tsattsafin da harshen Ingilishi ne. Ba abu ba ne mai wuya a gane cewa ya yi amfani da wannan salo domin ya nusar da hankalin mai saurare zuwa ga yanayin rayuwar da matasa suke ciki ta ɗauke-ɗauken ɗabi’u da al’adun da ba nasu ba. A kan haka ne ya kawo kalmomin da matasa suke amfani da su kamar ‘mini’ wanda shi ne fatari amma na Turawa ba na Hausawa ba, ya kawo

sannan kuma ya kawo kalmar ‘culture’ domin yin tuni ga babban maƙasudin ƙungiyar da hukuma ta tanada domin gyaran al’adunmu.

 

A.B. Yahya: Salon Tsattsafi

 

A waƙar Yabon Sarkin Gwandu Yahaya ta biyu, Waziri ya kawo salon tsattsafin harshe amma da harshen Fulatanci:

37..Zamanin Yahaya Uban Amo

 Min joɗike walla der jamo

 Jomi en kanko mellimo

 Gam jikku mo Allah hokkimo[12]

 Daɗin rai duk na duniya ya komo

(Alhaji (Dr) Umaru Nasarawa Waz irin Gwandu: Yabon Sarkin Gwandu Yahaya, waƙa ta 2)

Kamar yadda za a lura, Waziri ya yi amfani da salon tsattsafin harshe a tsakanin ɗangon farko da na ƙarshe. Haka kuma salon ya nuna kamar Waziri yana son ya nuna gwanintarsa ta iya tsara waƙa da kuma nuna ƙwarewarsa a harshen Fulatanci wadda a bayyane take ta yin la’akari da cewa sai mutum ya ƙware ga harshe yake iya tsara waƙa cikin harshen. Tattare da wannan hasashe ana iya ɗaukar cewa Waziri yana son ya tabbatar wa mai gardama cewa shi fa da gaske yake yi lokacin da a wata waƙarsa ya ce:

4.                     Ku jiya za ni fassara,

Waƙa ba ta gagara,

Wada duk munka tanƙwara,

In mun miƙa sheɗara, ba ta karewa.[13]

(Alhaji (Dr) Umaru Nasarawa Waz irin Gwandu: Yabon Sardauna Ahmadu Bello)

A cikin waƙar yabon Sarkin Gwandu Yahaya wadda aka ambata ɗazu ma yana cewa:

53.Na saba miƙa sheɗara,

 Ta tsaya cif babu tanƙwara,

 Ai waƙa ba ta gagara,

 In dai na tashi fassara,

 Wada duk nika so ina faɗi rarara.

(Alhaji (Dr) Umaru Nasarawa Waz irin Gwandu: Yabon Sarkin Gwandu Yahaya, waƙa ta 2)

 

Bari mu rufe kawo misalai dangane da tabbatar da hasashenmu da wasu misalai uku domin mai nazari ya gane cewa shi ma wannan iƙirari na gwaninta ga waƙa da Waziri ya yi ai wani salon tsattsafi ne na waƙoƙinsa. Ga abin da yake cewa:

1.Bismilla babu fariya

Zan fara abin da ni iya

Hanya ta wadda ba ƙaya

Don waƙa wagga nahiya

Goga nike wanda ba shi tsoron kaya

(Alhaji (Dr) Umaru Nasarawa Waz irin Gwandu: Yabon Sarkin Gwandu Yahaya, waƙa ta 2)

Ga na biyu:

43.Waƙa daɗa mun yi tammat gare ta

Waƙag ga way yo ta yaw wallafe ta,

Waƙa ƙasar Gwandu kun san gwaninta

Wahhabu yo min ijaba gare ta

Kai mai yawan jinƙayi anka sanka

(Alhaji (Dr) Umaru Nasarawa Waz irin Gwandu: Waƙar Addu’a)

Ga na uku:

Waƙa hanya ta da nis sani kwata-kwata

Inda duz za ta ƙule in sake in bi wata

Kuma in za ta kwana in miƙe ta ta farta

In shiga gulbin waƙa in yi iyo, in yi nuta

 Gwanin iyo nike ko na noce ba ni shan ruwa

(Alhaji (Dr) Umaru Nasarawa Waz irin Gwandu)[14]

 

Idan manazarci yana da ra’ayin cewa mawaƙi ba ya da dole to a wani ɓangaren salon tsattsafi akwai togiya. Togiyar ita ce inda mawaƙi yake son ya koyar da wani harshe daban da harshen da yake tsara waƙarsa. Wato idan mawaƙi yana son ya koyar da harshen Larabci cikin waƙarsa da yake tsarawa cikin harshen Hausa. To a nan kam tilas ne ya yi amfani da salon tsattsafi. Ai ko ba kome da harshe biyu ne zai tsara ta.

Alƙali Haliru Wurno ya yi amfani da salon tsattsafi har aƙalla iri biyu a waƙarsa ta koya wa ɗalibansa harshen Larabci. Da farko dai akwai tsattsafin harshe, sannan akwai tsattsafin raha domin shi ne fitaccen salon waƙoƙinsa. Dubi wannan misali:

1.                     Ja’a abun ce ya zaka baba

Jaddun kaka ne na zumunci

 

2.                     Ummu uwa uhtun ƙanwa ta

Zauju mijin mata ta mutunci

 

3.                     Zaujatu mata ce ta mijinta

Ce waladun yaro ni nic ce

 

4.                     Kalbu kare dikun zakara na

Mussa hirru ka ba ta abinci

…

15.                 Assanduƙu akwati na icce

Kama himaru da za ka fatauci

 

16.                 Hausa ka ce jaki to hau shi

In kas sabka ka ba shi abinci

 

17.                 Ɗauki haƙibatu jikkar fata

Dubi jarabu akwai banbanci

 

18.                 Shi burgame na fa jarabu

Don zuba naman mai wanzanci

…

21.                 Albaƙara sunan ‘yan nagge

Taisu yana da halin iskanci

 

22.                 Ko jamalun geloba na Adar

Naƙatu matatai ta halacci

…

26.                 Ga na’aja matar rago ta

Matar kabshu tana da zumunci

 

27.                 Ɗan akuya taisun mun yo shi

Don jaraba bai ƙyale budurci

 

28.                 Baɗɗatu ce kuti dud da agwagwa

Duk wada kac ce ba shi da gacci

…

43.                  Jemage huffashu ƙazami

Inda shike kashi shika kwanci

 

43.                 Ce wazagun tsakaka subanun

Mesa ce mai zaɓɓace hanci

 

44.                 Aƙarabu bindinai nika tsoro

Wagga kunama mai ƙanƙanci

 

45.                 Nahalatu ka ji zuma mai zaƙi

Zubabu ƙuje na masu ƙazamci

…

(Alƙali Haliru Wurno: Waƙar Koyon Larabci)[15]

 

Duk kalmomi masu gicciyen rubutu na harshen Larabci ne. Haliru ya yi amfani da salon tsattsafi don ya koya ma ɗalibansa harshen. Tattare da wannan salon tsattsafin harshe Haliru kuma ya cusa salon tsattsafin raha domin waƙarsa ta dace da tunani da haliyyar yara. Kalmomi kamar / ni nic ce/, da / ka ba ta abinci/ da / Don zuba naman mai wanzanci/ da /Taisu yana da halin iskanci/ da /Don jaraba bai ƙyale budurci/ da /…ƙazami > Inda shike kashi shika kwanci/ da /Mesa ce mai zaɓɓace hanci/ da kuma /… bindinai nika tsoro/. Tambaya a nan ita ce, ta yaya Haliru zai iya koyar da waɗannan kalmomi ba tare da salon tsattsafin harshe ba? To amma wannan salo bai wadatar da Haliru ba domin ya san koyon harshe yana da wuya. Saboda haka sai ya ƙara da salon tsattsafin raha. Manya ma, ba yara kaɗai ba, za su ji daɗin haka.

 2.3Tsattsafin Al’adu

Mai nazari zai iya ya yi mamakin kawo wannan kashi na salon tsattsafin ganin cewa ai waƙar gaba ɗayanta tana magana ne a kan al’adun Bahaushe. Mamakinsa a kan hanya yake. To amma akan sami wani ɓangare ko wasu ɓangarori waɗanda duk da yake Hausawa kan rubuta waƙoƙi a kansu, suna da keɓantaccen yanayin da suke ɗauka. Misali waƙoƙin wa’azi da na madahu da dai kusan dukan waƙoƙin da suka shafi addinin Musulunci. Waɗannan waƙoƙi suna da irin nasu harshe da akan yi amfani da shi domin tsara su. A taƙaice suna da kalmomin fannu waɗanda da ka ji su za ka gane cewa ga irin waƙar da ake yi. Misali a waƙar madahu idan ka ji an ce ‘ya fi kowa’ ko ‘yana da mu’ujiza’ ko ‘ina horon ka ɗanuwa ka tsare yabon sa’, kai ka san waƙar madahu ce ake yi. To amma idan ka ji an ce, ‘ ‘yan akayau’ ko ‘naɗe hannu’ ko ‘dambe’ ko ‘zaune a zaure’ ko ‘sorona’ ko ’filin gona’ ko ‘ta Ilori na sa riga mai aiki’ da dai makamantansu,

kalmomi ne waɗanda sai ka ji abokan gaminsu sannan za ka fahimce cewa waƙar madahu ce ake yi.

Idan aka sami irin wannan barbaɗin kalmomi masu ayyana wasu al’adu na ƙasar Hausa cikin waƙoƙin madahu, a nan ne za a iya cewa an sami salon tsattsafin al’adu cikin waƙar. Dubi wannan misali daga waƙar Alhaji Aliyu Namangi, waƙar da aka kawo misalan kalmomi daga cikinta:

10.                  Ba ni da guru ba ni da laya
Sunan Annabi ne shingena

 

11.                  Ba ni da ƙarfi ba ni da ƙarfe

 In koma Makka ne fatana

… 

25.                 Da Alfazazi da mai tahmisi

Sun yi ma Imru’u ko-ta-kwana

 

26.                 Su kai ma Imru’u shi da Zuhairu

A kan waƙansu na daɗin kwana

 

27                   Ni ma ga wasu nan na samo

Zan taka masu ‘yar akayauna

 

 28.Masu yabon sa su ce ɗan gata

Don su na fara naɗe hannuna

 

29.                 Batun da Kirista ke ma Isa

Na ji ƙaninsa ga ‘yan dambena

 

30.                 Suna nema su ɗafa ma Muhammad

Shi fa ya sa ni shirin dambena

 

31.                 Su ban hujja in babu su tuba

Izan ko sun ƙi su sha kurhuna

…

 

 

A.B. Yahya: Salon Tsattsafi

 

84.                 Aka kwaɓe halcena da yabonka

Har ya zame mani filin gona

 

85.                 Tun tuni sunayenka Muhammad

Sun shuka mata baitotina

 

86.                 Gonar ta yi gamo da yabanya

Kowa na sha’awar nomana

(Alhaji (Dr) Aliyu Namangi: Tsarabar Madina)

Al’adun Hausawa biyu zuwa uku ne Aliyu Namangi ya yi salon tsattsafin al’adu da su a waɗannan baitocin. Akwai al’adar dambe wadda kalmomin ‘guru’ da ‘laya’ da ‘dambe’ da ‘kurhu’ ke ayyanawa. Akwai al’adar da ta danganci noma wadda Namangi ya ayyana da kalmomin, ‘filin gona’ da ‘yabanya’ da ma ‘noma’ ɗin shi kansa. Tattare da al’adar dambe akwai tattakin da ‘yan dambe kan yi saye da akayau gewayen ƙwauri da ijiyar ƙafa. Saboda haka a waɗannan baitoci akwai tsattsafin al’adar rawar Hausawa a filin da suke dambe. A taƙaice Aliyu Namangi ya yi amfani da salon tsattsafin al’adun Hausawa cikin waƙarsa ta madahu mai suna ‘Tsarabar Madina’. Hasili ma, sunan waƙar yana tattare da ɓurɓushin tsattsafin al’adu. Al’adar Hausawa ce ta riƙo wa ‘yanuwa da abokan zama da na arziki da ke zaune a gida, wani abu daga gari ko ƙasar da ɗanuwan ya ziyarta. Wannan al’adar riƙo tsaraba akan bayar da ita har ma ga wanda bai ba matafiyin guzuri ba.

3.0KAMMALAWA

Cikin wannan maƙala an yi ƙoƙarin a fayyace nau’o’in salon tsattsafi inda aka nuna nau’i guda uku, wato tsattsafin haliyya da tsattsafin harshe da kuma tsattsafin al’adu. A nan ya kamata manazarta su lura da cewa akwai alamun faɗaɗa waɗannan nau’o’i. Haka nan kuma an nuna cewa nau’i ɗaya yana iya ƙunsar rassa da dama kamar yadda aka nuna a nau’in haliyya da na al’adu. Bayani kan waɗannan ya zo ne bayan bayyana ma’anar salon tsattsafi.

Wannan maƙala na iya zama ƙalubale ga manazarta da ɗaliban waƙa cewa lalle waƙa tana tattare da hikimomi kuma wajibi ne gare su su yi ta yin shaƙo cikin gulbin salo da

 

 

A.B. Yahya: Salon Tsattsafi

 

 waƙar gaba ɗayanta domin su gano duwatsun alfarma da ke can ƙarƙashin wannan maƙeƙen teku, ba gulbi ba kai!

MAZARTA

1.      Ainu, H.A., (2006), ‘Rubutattun Waƙoƙin Addu’a na Hausa: Nazarin Jigoginsu da Salonsu’, kundin digiri na uku (Ph.D)., Sokoto: Jami’ar Usmanu Ɗanfodiyo.

2.      Dunfawa, A.A, (2002) ‘Waƙa a Tunanin Yara’, kundin digiri na uku (Ph.D)., Sokoto: Jami’ar Usmanu Ɗanfodiyo.

3.      Department of African and Nigerian Languages, (1978), Harshe I, Zariya: Ahmadu Bello University.

4.      Ɗangambo, A, (2007) Ɗaurayar Gadon Feɗe Waƙa, Kano: Amana Publishers.

5.      Furniss, G. (1996), Poetry, Prose and Popular Culture in Hausa, Edinburgh: Edinburgh University Press.

6.      Galadanci, M.K.M. (1975), “The Poetic Marriage Between Arabic and Hausa”, cikin Harsunan Nijeriya V, Kano: Bayero University.

7.      Magaji, B. (2009), “Nazarin Aron Kalmomi a Waƙoƙin Muhammadu Sambo Wali Giɗaɗawa”, kundin digiri na ɗaya (B.A.), Sokoto: Jami’ar Usmanu Ɗanfodiyo.

8.      Muhammad, Ɗ., (1973), ‘‘A vocabulary of Literary terms in Hausa’’, cikin Harsunan Nijeriya na III, Kano: Jami’ar Bayero.

9.      Muhammad, Ɗ. (1977), “Individual Talent in the Hausa Poetic Tradition: a study of Aƙilu Aliyu and his Art”, kundin digiri na uku (Ph.D.), London: Jami’ar London.

10.  Muhammad, Ɗ., (1978), ‘‘Structural tension in poetry: case notes on enjambment and run-on in Hausa’’, cikin Harsunan Nijeriya na VIII, Kano: Jami’ar Bayero.

11.  Muhammad, Ɗ., (1984), ‘‘Waƙa Bahaushiya’’, cikin Studies in Hausa Language, Literature and Culture I, Kano: Bayero University.

12.  Muhammad, Ɗ., (1979), ‘‘Intraction between the oral and the literate traditions of Hausa poetry’’, cikin Harsunan Nijeriya na IX, Kano: Jami’ar Bayero.

13.  Muhammad, Ɗ., (1980), ‘‘Zumunta Tsakanin Marubutan Waƙoƙin Hausa da Makaɗa’’, cikin Harsunan Nijeriya na X, Kano: Jami’ar Bayero.

14.  Muhammad, Ɗ., (1982), ‘‘The Tabuka epic in Hausa: an Exercise in Narratology’’, cikin Studies in Hausa Language, Literature and Culture II, Kano: Bayero University.

15.  Usman, B.B. (2006), “Hikimar Magabata: Nazarin Ƙwaƙƙwafi a kan Rayuwar Malam (Dr) Umaru Nassarawa Wazirin Gwandu (1916 – 2000) da Waƙoƙinsa”, kundin digiri na uku, Sokoto: Jami’ar Usmanu Ɗanfodiyo.

16.  Yahya, A.B.(1986) “Tattalin Zaɓen Rubutattun Waƙoƙin Hausa Domin Yara”, in FAIS JOURNAL Of HUMANITIES Vol. 3/ N0.1 (2004), Kano: Jami’ar Bayero University,, shafi na 217 – 232. An gabatar da wannan maƙala a 1986 a taron ƙara wa juna sani wanda Hukumar Raya Wallafar Littattafai ta Nijeriya (wato Nigerian Book Development Council, NBDC) ta gudanar a Durbar Hotel a Kaduna daga 5 zuwa 8 ga watan Mayu, 1986.

17.  Yahya, A.B. (1987) ‘The verse category of madahu with special reference to theme, style and the background of Islamic sources and belief’, kundin digiri na uku (Ph.D.), Sokoto: University of Sokoto.

18.  Yahya, A.B. (1988), “Hikima A Cikin Waƙoƙin Hausa”, Sakkwato: Jami’ar Usmanu Ɗanfodiyo.

19.  Yahya, A.B (1997), Jigon Nazarin Waƙa, Kaduna: Fisbas Media Services.

20.  Yahya, A.B (2002), ‘Siffantawa Bazar Mawaƙa: Wani Shaƙo Cikin Nazarin Waƙa’, cikin Studies in Hausa Language, Literature and Culture 5: 220-240, (ed.) Bichi A.Y., Kafin Hausa, A.U. and Yalwa, L.D., Kano: Jami’ar Bayero.

21.  Yahya, A.B, (2004), “Tsattsafin Raha Cikin Waƙoƙin Alƙali Alhaji Haliru Wurno”, maƙalar da aka gabatar a taron ƙara wa juna sani a Sashen Koyar da Harsunan Nijeriya, Sokoto: Jami’ar Usmanu Ɗanfodiyo.

22.  Yahya, A.B, (2013), Waƙa: Ma’ana da Ɗabi’a da Gimshiƙanta, maƙalar da za ta fito a Diwanin Maƙaloli Domin Karramawa Ga Farfesa Ɗalhatu Muhammad, Zariya: Sashen Koyar da Harsunan Afirka, Jami’ar Ahmadu Bello. An gabatar da wannan maƙala a Sakkwato: Cibiyar Nazarin Hausa (Centre For Hausa Studies), ranar 22/07/2010.

23.  Yakubu, A.M. (1999), Sa’adu Zungur: an anthology of the Social and Political Writings of a Nigerian Nationalist, Kaduna: Nigerian Defence Academy Press.

---

[1] Galadanci, M.K.M. (1975), “The Poetic Marriage Between Arabic and Hausa”, cikin Harsunan Nijeriya V, Kano: Jami’ar Bayero, shafi na 1-16.

[2] Domin ganin wasu daga cikin fitillun wannan masani sai a duba Harsunan Nijeriya na III, VIII, IX, X; da Harshe I, da Studies in Hausa Language, Literature and Culture 1, 2; African Language Studies 17; da Furniss, G. (1996), Poetry, Prose and Popular Culture in Hausa, shafi na 314-315.

[3] Dubi Ɗangambo, A, (2007) Ɗaurayar Gadon Feɗe Waƙa, Kano: Amana Publishers, littafi ne wanda ɗalibai da dama tun na shekarun gomiyar 1980 suka shaƙu da shi.

[4] Misalan da za a kawo na salailan nan uku, tsattsafi da bin-sawu da kurwantawa a wannan maƙala za su kasance daga rubutattun waƙoƙi ne amma haka bai nufin cewa ba a samun su cikin waƙoƙin baka ba. An yi haka don taƙaitawa kurum.

[5] Cikin Yahya, A.B. (1988), “Hikima A Cikin Waƙoƙin Hausa”, Sakkwato: Jami’ar Usmanu Ɗanfodiyo, shafi na 7

[6] Cikin Magaji, B. (2009), “Nazarin Aron Kalmomi a Waƙoƙin Muhammadu Sambo Wali Giɗaɗawa”, kundin digiri na ɗaya (B.A.), Sakkwato: Jami’ar Usmanu Ɗanfodiyo, shafi na 137.

[7] Cikin Magaji, B. (2009), “Nazarin Aron Kalmomi a Waƙoƙin Muhammadu Sambo Wali Giɗaɗawa”, kundin digiri na ɗaya (B.A.), Sakkwato: Jami’ar Usmanu Ɗanfodiyo, shafi na 138

[8] Inda yake ‘turke’ sarkin yana ‘tsawatar’ sa yana cewa, /yau sai na ji dalilin da kai buki ba ka aika man ba/ af bari dariya sai na ji dalilin da kai buki ba ka aika man ba/mugun madambaci uban mai fada/

[9] Kamar ɗure mai lamba 6, shafi na 145

[10] Kamar ɗure mai lamba 6, shafi na 148

[11] Yakubu, A.M. (1999), Sa’adu Zungur: an anthology of the Social and Political Writings of a Nigerian Nationalist, Kaduna: Nigerian Defence Academy Press.

[12] Usman, B.B. (2006), “Hikimar Magabata: Nazarin Ƙwaƙƙwafi a kan Rayuwar Malam (Dr) Umaru Nassarawa Wazirin Gwandu (1916 – 2000) da Waƙoƙinsa”, kundin digiri na uku, Sokoto: Jami’ar Usmanu Ɗanfodiyo. A nan fassarar da Usman ya ba ɗangogi na 2 zuwa na 4 ita ce, /Wallahi mun zauna cikin lafiya/ Ubangijinmu shi ya naɗa shi/ Don halin da Ubangiji ya ba shi/.

[13] Usman, B.B. (2006), shafi mai lambar Romanci, cccxcix.

[14] Usman, B.B. (2006) a cikin kundinsa na digiri na uku, ya faɗi wannan magana dangane da wannan baiti cewa, “Wannan baiti ne kawai na samu a cikin waƙar daga hannun Magajinsa Waziri Abdullahi Umar”. Usman bai kawo sunan waƙar da wannan baiti ya fito ba, sai dai ya ce karin wata waƙar da Sarkin Taushin Katsina ya yi wa Sardauna Ahmadu Bello ne Waziri ya yi amfani da shi.

 

[15] Dunfawa, A.A. (2002), “Waƙa A Tunanin Yara”, kundin digiri na uku (Ph.D.), Sakkwato: Jami’ar Usmanu Ɗanfodiyo, shafi na 503 zuwa 508. Wannan waƙa ta dace da tunanin yara ainun. Kundin Dunfawa da ma a kan haka yake, kamar maƙalar Yahya. A.B. wadda ya rubuta ya gabatar a taron ƙara wa juna sani na Nigerian Book Development Council a Kaduna tun 1986 amma ba a buga ba sai a 2004 cikin FAIS JOURNAL Of HUMANITIES Vol. 3/ N0.1 (2004), Kano: Jami’ar Bayero, shafi na 217 – 232.