Cite this article as: Bashir, A. & Sabitu Sani, S. (2023). Nazari A Kan Hausar ‘Yan Lakum A Garin Gusau Na Jihar Zamfara. Tasambo Journal of Language, Literature, and Culture, (2)2, 124-133. www.doi.org/10.36349/tjllc.2023.v02i02.014.
DAGA
Abdullahi Bashir
Department of Languages
and Cultures,
Federal University Gusau, Zamfara State, Nigeria
08036481158
abdulbakori2@gmail.com
abdullahi.bashir@fugusau.edu.ng
DA
Sabitu Sani
sabitusani01@gmail.com
08038510879
Department of Languages
and Cultures,
Federal University Gusau, Zamfara State, Nigeria
Tsakure
Wannnan muƙala ta cike gurbin da aka bari na nazarin ilimin walwalar harshe, duk da
cewa manazarta da masu bincike sun yi bincike a kan Hausar rukunin jama’a
daban-daban amma ba a ci karo da wadda ta yi magana a kan Hausar ‘yan lakum ba.
Saboda haka wannan binciken ya yi ƙoƙarin zaƙulu ko fito da kalmomi da jumlolin da ‘Yan lakum ke anfani da su yayin
sadarwa a tsakaninsu. Sannan ya gano hanyoyin da suke bi domin samar da kalmomi
nasu. Yayin gudanar da wannan bincike an yi amfani da fitattu kuma sanannun
hanyoyin gudanar da bincike da suka haɗa da: Bitar ayyukan da suka gabata, Hira ko
zantawa da masu wannan harka, Ziyartar hafukan yanar-gizo, da kuma Sa-ido ko lura
(observation). An ɗora wannan aiki a kan Ra’in fage (field theory) na Lehrer (1969). Akan yi amfani da wannan Ra’i ne domin fayyace irin canje-canjen da ake samu a cikin
harshe, da yadda ma’anar kalma kan iya canzawa gaba ɗaya daga ma’anar da aka san ta ita tun da farko.
Fitilun
Kalmomi: Hausar
Rukuni, Walwalar Harshe, ‘Yan Lakum
1.0 Gabatarwa
‘Yan Lakum (Masu Wa’azin Turmi) wani rukunin
jama’a ne da ke wa’azi da sayar da maganin gargajiya ko na musulunci ko kuma
bayar da wani laƙani bayan sun kammala gabatar da wa’azi, galibi
da safe ko da dare a cikin unguwanni, wani lokacin kuma da rana a kasuwanni da sauran
wuraren taruwar jama’a, ta hanyar yin amfani da amsa-kuwa (speaker) wadda suke ɗorawa a kan wani gini ko bishiya (itaciya) da ke
kusa da su domin jiyar da mutane dangane da abin da suke tallatawa ko faɗakarwa.
Wannan bincike ya shafi ɓangaren ilimin walwalar harshe ne, a inda shi kuwa wannan ɓangare, akan yi nazarin harshen ne ta hanyoyi biyu, wato dangane da
nahiya da kuma rukunin al’umma. Wannan bincike ya mayar da hankali ne a ɓangaren nazarin karin harshen rukunonin masu sana’ar lakum (wa’azin
turmi), kasancewar su ɗaya daga cikin rukunin jama’a da sukan gudanar da
al’amuransu a cikin Hausawa. Su dai masu sana’ar lakum tamkar sauran rukunonin
al’umma ne masu gudanar da sana’o’i, su ma suna da nasu keɓantattun kalmomi da jumloli da sukan sarrafa domin gudanar da hulɗoɗinsu na yau da kullum a tsakaninsu.
Wannan bincike ya yi ƙoƙarin zaƙulo keɓantattun kalmomi da masu
sana’ar lakum sukan sarrafa a yayin gudanar da sana’arsu, sannan ya gano
hikimomi da hanyoyin da masu wannan sana’ar ta lakum suke amfani da su wajen
samar da sababbin ma’anoni ko kalmomi a rukuninsu, sai kuma zaƙulo sababbin jumloli da suka ƙirƙira kuma suke amfani da su yayin gudanar da sana’arsu.
Baya ga wannan binciken zai cike wani giɓi da aka bari a fagen nazarin ilimin walwalar harshe. Wannan giɓi kuwa shi ne kasancewar masu nazari da bincike sun
yi nazarin Hausar rukunonin al’umma daban-daban kamar:
a.
Hausar Yaran Mota,
b.
Hausar Masu Sana’ar Waya,
c.
Hausar Masu Sana’ar Kayan Gwari da sauransu.
Amma duk da haka, har yanzu ba a ci karo da
binciken da ya yi magana a kan Hausar Masu Sana’ar Lakum (Wa’azin Turmi) ba. Kasancewar
kusan kowane rukunonin al’umma sukan keɓanta ne da Karin harshensu domin sadarwa a tsakaninsu, ta yiwu
rukunin masu sana’ar Lakum ya amsa sunansa na rukuni, ya zamana suna da nasu
Karin harshe da suke amfani da shi domin sadarwa a tsaninsu.
1.2 Farfajiyar Bincike
Kasancewar harshen Hausa yana da manyan rassa uku na
nazari waɗanda
suka ƙunshi:
a. Adabi (literature),
b. Al’ada (culture)
c. Da kuma harshe (language).
Wannan bincike an gudanar da shi ne a ɓangaren harshe,
sannan kuma ko a harshen a fannin ilimin walwalar harshe, sannan an keɓance binciken a
kwaryar garin Gusau kacokam musamman yankin birnin ruwa a gundumar mayana inda
nan ne yawancin masu wannan sana’a ta lakum su ka fi yawaita.
1.3 Hanyoyin
Gudanar da Bincike
A yayin gudanar da wannan
bincike an yi amfani da manya kuma sanannun hanayoyin gudanar da bincike domin haƙa ta cimma ruwa,
kuma kwalliya ta biya kuɗin sabulu. Waɗannan hanyoyi sun haɗa da:
a. Bitar ayyukan da suka gabata,
b. Ganawa ko zantawa da masu wannan harka,
c. Ziyarar shafukan yanar gizo,
d. Sa-ido da kuma lura.
1.4 Ra’in
Bincike
Wannan nazarin an ɗora shi ne kan ra’ain
da ake kira (field theory) na Lehrer (1969). Ana amfani da wannan ra’in ne domin
fayyace irin canje-canjen da ake samu a cikin harshe, da yadda ma’anar kalma kan
iya canzawa gaba ɗaya daga ma’anar da
aka san ta. A kan yi amfani da wannan ra’i wajen kwatancen harsuna kasanceawar bambancin
da ake samu a harsuna a sarari suke tun daga azuzuwan kalmomi, da muhallin da ake
samun kowace kalma. Kamar kalmomin da suka danganci yanayi na zafi, da muƙami, da kaloli, da sunayen
sassan jiki, da dabbobi da kayan marmari, da sauransu.
Field theory by Lehrer (1969) stated that, “field theory
can be used to illustrate language change. The way semantic space carved up and realized in lexical items changes
constantly. It can also be used in contrastive analysis of different languages. To illustrate how a
given semantic area is sub-divided similarly or differently in different
languages. Languages often differ even in apparently quite basic lexical division,
and field such as temperature terms, kinship terms, color terms, part of the
body and
divisions of animal vegetable world will divide the semantic space differently and
reflect this in the vocabulary items covering those field”. Malmljar,
K. (1991).
Wato wannan ra’i ne na rarrabe ma’ana a tsakanin kalmoni domin su dace da
muhallin da aka same su sannan a gano irin sauye-sauyen da aka samu a cikin harshe
da kuma yadda suka taimaka wajen haɓaka harshe. Har ila yau wannan ra’i na nuna dangantakar da ke tsakanin
kalmomi ta fuskar ma’ana. An yi amfani da wannan ra’i wajen nazarin Hausar ‘yanlakum
domin a ga irin canje-canjen da ake samu na kalmomi a cikin harshe sakamakon yunƙurin masu wannan sana’a ta Lakum. Har ila yau wannan
ra’in ya samu karɓuwa da kuma waɗanda suka bi wannan ra’i irin su Gumperz, (1962), da
Lyons, (1970), da Hudson (1980), da Wales (1989), da Ahmed (2015). Har aka gangaro
zuwa yanzu da wannan bincike ya ɗauki ra’in domin amfani da shi wajen gudanar da wannan bincike.
2.0 Ma’anar Harshe
Yakasai (2012:47) Ya bayyana harshe a matsayin
hanyar furta ma’anoni da tunane-tunane da suke ran ɗan Adam. Wato hanyar
sadarwa tsakanin mutane.ita wannan hanya kuma ba ganin ta ake yi ba, jin ta ake
yi kawai, wato hanyar sadarwa ta ɗan Adam (harshe) saututtuka ne masu ma’ana da ake
furta su, kunnen mai sauraro ya ji, kana basirarsa ta kama, ta fahimta domin
amfaninsa. Al’umma ta ɗan Adam tana da alfahari da buri. Alfaharin nan shi
ne tarihi, buri kuma shi ne kokawar rayuwa domin yau da kullum. Saboda haka, a
fafutuka ta wanzuwa ko zaman rayuwa, akwai buƙatar abubuwan nan da suka
zama dole ga kowace al’umma, domin ita rayuwar ta tafi daidai.waɗannan abubuwa sune: Mulki da shari’a da
tattalin arziki da addini da kuma al’ada. Yakasai, (2012:51). Zarruƙ da Wasu (1986:1) sun bayyana harshe da cewa “Harshe
magana ke nan, wadda ake ji a fahimta. Harshe shi ne abin da ya bambanta ɗan’adam da sauran
dabbobi. Harshe a wurin ɗan’adam linzami ne na tunani. Sauran dabbobi sai dai
su yi kuka, ko gurnani, ko haushi, ko haniniya, don su nuna fushinsu ko
murnarsu, ko wuyarsu. Ko daɗinsu. Hatta aku, da yake iya kwaikwayon maganar ɗan’adam, yana yi ne
ba tare da tunani ba”. Ka ga a nan za ka fahimci cewa mutum kaɗai ne yake iya riya
abu a zuciyarsa, ko ya gani da idanunsa ko ya ji da kunnuwansa, sannan ya furta
da bakinsa. Wannan ne dalilin da ya sa Chomsky (1972) yake cewa ana yin nazarin
harshe domin cewa shi harshe shi ne madubin tunanin ɗan’adam.
Daga ma’anar harshe da aka kawo
za a fahimci cewa harshe dai muryoyi ne da ake jerantawa bisa kykkyawan tsari
mai ɗauke da ma’ana. Fitar da
muryoyi masu ɗauke da wata ma’ana ko saƙo ya keɓanta ga harshen ɗan’adam. Domin mutum ne kaɗai yake gwada fasaharsa da nishaɗinsa ta hanyar
amfani da harshe. Harshe kacokan baiwa ce da Allah ya ba wa ɗan’adam. Da harshe
mutum yake sadarwa da yin mu’amala a tsarin zamantakewa.
2.1 Karin Harshe
Idan mai nazari yana bibiya, tabbas zai ci karo da yadda Masana
suka bayayana ra’ayoyi daban-daban dangane da ma’anar Karin harshe da
rabe-rabensa a nan ƙasar Hausa. Misali; Skinner (1977) ya bayyana Karin harshe da cewa, “wani ɗan bambancin amfani da harshe ne da mutane masu harshe ɗaya kan samu atsakaninsu”. Bayan haka, Zarruk da wasu
(1990:9) sun bayyana ma’anar Karin harshe da cewa, “wasu ‘yan bambance-bambancen
lafazi ne da kalmomi da jumloli tsakanin rukunin al’umma ko shiyyoyin ƙasa mai harshe ɗaya”. Galadanci da wasu (1992:12) sun ce; “tsari ne na amfani da harshe, yadda
masu magana da harshen suka bambanta da sauran ‘yan uwansu duk da cewa suna
gane tare da fahintar junansu”. Sani (2009:2) inda ya ce, “Karin Harshe nau’i ne daga cikin
nau’o’in harshe guda wanda ake amfani da shi musamman a wani sashe na al’umma”.
Misali a Hausa akwai Karin harshe da dama kamar Kananci, Gudduranci, Dauranci,
Katsinanci, Zazzaganci da sauransu. Saboda haka, a nan za mu fahinci yadda
Karin harshe ya ƙunshi lafazi, jerin kalmomi da kuma ginin jumloli da kuma irin dangantakar
da ke tsakaninsu ta fuskar ma’ana. Kuma irin waɗannan bambance-bambance ana samun su ne mataki na rukuni ko kuma na nahiya.
2.2 Karin Harshen Rukuni
Da yake wannan binciken yana ƙoƙarin nazari ne a kan Karin
harshen rukuni, a nan an kawo ma’anar Karin harshe na rukuni a matsayin
matashiya. Trudgill
(1974) ya yi bayanin cewa, Karin harshe na nufin bambance-bambance tsakanin
nau’o’in magana da suke da bambanci a kalmomi da nahawu da kuma furuci ne. Kuma
ya yi tsokaci a kan dalilai da dama da suka sa akan yi amfani da Karin harshe a
rukuni. Ya ce, “Duk wani zance ko magana tana da muhalli da dalilin da ya sa
akan yi ta.” Idan kuwa haka ne, to ashe amfani da karin harshe a rukuni a
wurare na musamman ko kuma wani yanayi wanda yakan haifar da faɗar wata ko wasu kalmomi masu nufin
wata ma’ana ta daban, wannan ma dalili ne mai haddasa wanzuwar karin harshen
rukuni. Stubbs
(1983), yana ganin akwai abubuwa da dama da suka shafi yanayin zaman jama’a da
suke da tasiri wajen amfani da harshen masu magana. Masanin ya ƙara da cewa, “Idan masu magana suka kasance da karin
harshe daban-daban, ko salon magana daban-daban, sukan karɓi salon da zai
dace da yanayin da ake ciki su yi amfani da shi. Wanda hakan
yakan haifar da samuwar wani nau’i na harshe.” Fagge (2002) ya ɗauko daga Bargery (1934) da
Asiru (1981) da Musa (1996) inda suka nuna cewa, “Karin harshen Hausa yana da
kare-kare na nahiya da kuma na rukuni. Amma a nan an yi duba ne a kan Karin harshe
na rukuni. Karin harshen rukuni wani ɓangare ne na Karin harshe
da ya danganci wasu mutane masu halayyar zamantakewa da kuma hanyoyin sarrafa
harshe iri ɗaya.
Wato yanayin zamantakewarsu yana da nasaba da tsarin
harshe da kuma yadda suke amfani da shi (Fagge 2002:97). Bugu da ƙari, Masana irin su Hudson
(1980:24) da Wales (1989:398) sun yi bayanin Karin harshe a matsayin wani nau’i
ne na yadda wasu mutane suke amfani da harshen domin isar da saƙo ta hanyar yin
amfani da wasu kalmomi ko ginin jumla ko ƙirar kalma wanda wasu ɓangarorin ba su amfani da su
duk da cewa harshe ɗaya suke magana da shi.
2.3 Ma’anar
Kalmar Lakum
Kalmar ta samo asali ne daga kalmar larabci
wato (لكم) mai ma’anar naku a zahiri, yayin da a wannan rukuni take da
ma’anar malam saboda masu wannan sana’a sukan shiga rigar malanta su fake ta
hanyar shiga irin ta malamai da kuma samun wasu addu’o’i da za a haddace,
saboda yaudara barazana da kuma burga wani lokacin har da Ƙur’ani da Tazbaha, duk da ya ke
akasarinsu suna da ilimin addinin Musulunci daidai gwalgwado.
Ma’ana ta isɗilahi kuwa tana nufin sana’ar
wa’azi da sayar da magani da ba da laƙani da kuma duba (istihara) ta
hanyar amfani da amsa kuwa (speaker) a cikin unguwannin birane da ƙauyuka, da safe ko
da dare, ko kuma da rana a kasuwanni da wuraren taruwar jama’a.
3.0 ‘Yan Lakum
‘Yanlakum ko lakumawa (masu
wa’azin turmi) rukuni ne na jama’a da ke wa’azi da sayar da maganin gargajiya
ko na musulunci da ba da laƙani
ko laya sannan akwai masu cire iskoki(ruƙiya)
da kuma masu duba (istihara), wannan rukuni na jama’a suna gudanar da wannan
sana’a tasu da safe ko da dare a cikin unguwanni ko da rana a kasuwanni ko
wuraren taruwar jama’a.
3.1 Kashe-Kashen ‘Yan Lakum
‘Yan Lakum sun kasu zuwa manyan gidaje guda uku, kamar haka:
a. ’Yan ɗaiɗai,
b. Sunƙuru,
c. Rufani.
3.1.1 ‘Yan Ɗai-ɗai
Wannan kaso na ‘Yan Lakum shi
ne kason da ke sayar da maganin lalurori ko matsaloli iri daban-daban, ɗaya bayan ɗaya kamar matsalar sanyi, zafi,
ciwon daji, gyambon ciki (ulcer) da makamantansu. A nan, bayan ɗan Ɗan Lakum ya gama addu’o’i da gabatarwa
sai ya tsunduma cikin tallar magani daki-daki, wato bayan ya yi tallar maganin
sanyi kimanin mintuna goma zuwa sha biyar sai ya koma na Basir daga nan kuma
sai na olsa haka dai zai yi ta yi har lokacin da zai tashi, sannan yana yi yana
rage farashin maganin. Sannan su ma sun kasu kashi biyu, akwai ‘yan-siba wato
masu aiki kasuwa-kasuwa da rana, sannan kuma, akwai masu aikin safe da dare a
cikin unguwanni domin kuwa su ba su cin kasuwanni.
3.1.2 Sunƙuru
Wannan kaso na ‘Yan lakum su ma
suna sayar da magani amma su ba kamar ‘yan- ɗaiɗai ba, a nan marar lafiya zai
zo ya yi masu bayanin duk abun da ke damun sa sai a haɗa masa magunguna a ce ya ba da
naira kaza, sannan kuma sukan yi wa mutane ruƙiya domin fitar
da iska a jikin mutum (marar lafiya), mace ko namiji.
3.1.3 Ruhani
Wannan kaso na ‘Yan Lakum babban
aikin su shi ne duba, wato istihara idan wani abu ya ɓace ko an sace shi za su yi istihara
domin gano inda abun yake, ko kuma wanda ya sace shi, kuma sukan yi amfani da
rauhanai dalilin da ya sa ake kiransu ruhani ke nan, daga cikinsu akwai masu rauhanai
na gaskiya, akwai kuma na ƙarya, duk da yake kashi casa’in
da tara cikin ɗari (99%) su ne na ƙarya, kawai sukan
yi amfani da dubaru da hikimomi da kuma mamure ne a wajen ayyukan nasu.
3.2 Wasu
Daga Cikin Dabarun ‘Yan Lakum
‘Yan
Lakum sukan yi amfani da hikima wajen Kira da rike mutane don kar su watse a
yayin da sukan gabatar da sana’ar tasu. A duk lokacin da Ɗan Lakum zai fara sana’arshi ta lakum yana amfani da wasu dabaru domin
jawo hankalin mutanen da ke nesa zuwa kusa, da kuma riƙe na kusa gare shi da nufin kar
su gudu, ta hanyar faɗar wasu kalamai kamar:
“Duk masoyin Annabi (S.A.W) da
ke kusa ya samu wuri ya natsu, wanda yake nesa kuma ya matso kusa don jin
maganar Ɗangata Rasulullahi, Shi kuwa
munafuki yanzu ka ga ya kakkaɓe rigarsa ya ƙara gaba.”
Sannan wani lokaci za sukan nuna
wani abin ban al’ajabi, wanda faɗin hakan zai sa na nesa su matso, su haɗu da na kusa, su kasa su tsare,
domin ganin wannan abu na ban al’ajabi, amma daga ƙarshe ba su nanu
komai, dama sun yi ne kawai domin tara mutane da kuma hana su watsewa.
3.2.1 Badali
Idan an ce badali a nan, ana
nufin duk wata dabara da za su aiwatar yayin gudanar da sana’arsu da nufin
baddalar da jama’a, wato su sauyar da tunanin jama’a idan sun aikata wani abu
na ban al’ajabi sai jama’a su ɗauka da gaske ne, alhali ba gaskiya ba ne, abu ne da kowa zai iya yi idan
ya sa kansa ba wani abun mamaki ba ne wanda sai wane da wane, daga cikin
dabarun na badali akwai:
3.2.2 Amayo Da Fyato Allurai
‘Yanlakum sukan ɓoye allurai a cikin bakunansu
ko hancinansu a lokacin da za su gudanar da aiki, da nufin amayo su ko fyato su
a gaban jama’a a yayin da suke aiwatar da sana’arsu, idan hakan ta faru jama’ar
da ke wurin za su yi tunanin cewar sun amayo su ne ko sun fyato su ne daga
cikin ciki ko kai, wanda a zahirin gaskiya sun ɓoye su ne a cikin
baki ko hanci ta hanyar yaudara ko rufa-ido ko ma wani siddabaru.
3.2.3 Tayar da Hayaƙi
‘Yan Lakum sukan yi amfani da
fankon ashana sai su ciro wurin da ake ƙyasta kan ashana sai su juya
shi su goge shi ya koma lafai-lafai sai su shanya ya sha iska su ɗora wannan abin da
suka goge a birkice a kan cokali, sai su kunna masa wuta idan ya ƙone zai bar maski a
kan cokalin, sai su shafo wannan masƙin a kan yatsunsu, to da zarar
sun murza yatsun sai hayaƙi ya
tashi a kan yatsun.
3.2.4 Yanka Wuƙa a Jiki
A nan kuma ‘Yan Lakum sukan yi
amfani da wuƙa mai kaifi biyu sai
su koɗa (wasa) ɗayan ɓangaren ya yi kaifi sosai, ɗayan ɓangaren kuma su dakusar
da shi ta hanyar goga shi a kan kwalba. Sukan fito da wannan wuƙa a lokocin da
suke gudanar da sana’arsu, su yanki wani abu, take sai ka ga ya rabe biyu,
sannan sai ku ga kamar sun juya ɗayan ɓangaren wuƙar amma a zahiri
ba su juya ba, su sake yankan abun sai kaga ya sake rabewa biyu, a ganin jama’a
kowane gefe yana da kaifi amma a zahiri gefe ɗaya ne yake da kaifi, wato
wanda suke amfani da shi yayin wankan wani abu, amma idan za su yi gwaji a kan
jikinsu sai su yi amfani da gefen da ba ya da kaifin ma’ana dakusasshen ɓangaren. Sukan yi haka ne don
nunawa jama’a cewa su ba haka nan suke kara zube ba, a shirye su ke, alhali
kuma ba haka abun yake ba, dabaru ne da hikimomi wanda kowa ma zai iya yi.
4.0 Hausar ‘Yan
Lakum
Kasancewar ‘yanlakum rukuni na
jama’a masu gudanar da hulɗoɗinsu da al’ amurransu na yau da
kulln a cikin al’ummar Hausawa, sannan ga su da dubaru da hikinkimu na kaɓar kuɗi hannun mutane ya tilasta suka
samar da nasu karin harshen rukuni wanda idan ba cikinsu ka ke ba, ko sun yi magana
a gabanka to da wahalar gaske ka iya fahintar abun da suke nufi. Sun ƙirƙiri kalmomi da
jimloli masu tarin yawa domin sadarwa a tsakaninsu, ga wasu daga cikin irin waɗannan kalmomin nasu tare da
ma’anarsu a daidaitacciyayar Hausa.
4.1 Sunayen Kuɗi Ko Ƙirga A Wajen
‘Yan Lakum
A nan, ‘Yan Lakum sukan yi
amfani da wasu kalmomi na musamman a madadin sunayen kuɗaɗe ko ƙirgar lambobi irin na Hausawa kamar
haka:
Lamba |
Kalma |
Ma’ana |
1. |
Kamsa |
Biyar |
2. |
Gunza |
Goma |
3. |
Muri |
Ashirin |
4. |
Kamsuna |
Hamsin |
5. |
Ata |
Ɗari |
6. |
Ataini |
Ɗari biyu |
7. |
Ata kamsa |
Ɗari biyar |
8. |
Zugun |
Dubu da sauransu. |
4.2 Ƙirƙirarrun Kalmomi na Amfanin Yau da Kullum
Kamar sauran hanyoyin samar da kalmomi,
Zarruk (1993) ya bayyana ma’anar ƙirƙirar kalma da ƙago wani laƙabi ko wata magana
don bayyana wata baƙuwar ma’ana. Haka
kuma ya raba ƙirƙirar kalma zuwa gida biyu, ƙirƙirar bazata, da ƙirƙirar takanas. A nan
za a yi bayanin wasu daga cikin kalmomin da ‘yanlakum ke amfani da su a cikin mu’amalarsu
ta yau da kullum wadda yanayin sana’arsu ce ta sa suka samar da kalmomin kuma suke
amfani da su a cikin harkokinsu. Wato ƙirƙirar kalmomin suka yi, sannan alamu
sun nuna cewa sun samu kalmomin ne ta hanyar ƙirƙirar bazata. Waɗannan kalmomin sun haɗa da:
4.3 Kalmomin
Kwatance Ko Siffanatawa
A nan ‘yanlakum sukan yi amfani
da dabarar kwantance ko siffantawa yayin laƙaba wa
wani abu suna a rukuninsu, ta hanyar danganta wannan abun da wata ɗabi’a ko halayya ko yanayin
halitta ta wani mutum ko wata dabba ko wani abu da yake da wannan ɗabi’a ko kuma yake yawan aikata
ta. Misali:
Lamba |
Kalma |
Ma’ana |
1. |
‘Yar gabas |
Sallah |
2. |
Ta Talmizu |
Sadaka |
3. |
Ta-Manzo |
Sadaka |
4. |
Na-Kasa |
Barci |
5. |
Na-Shanshani |
Ƙafafu |
6 |
Na-Jaki |
Duka/Bugu |
7. |
Na-Tunku |
Kashi |
8. |
Na-Auduga |
Dariya |
9. |
Na-Maraya |
Kuka |
10. |
Na-Amarya |
Kunya |
11 |
Na-Zomo |
Gudu/Sauri |
12. |
Na-Kura |
Tsoro |
13. |
Na-Giwa |
Girma |
14. |
Na-Giɗa |
Fetur |
15. |
Na-Kujeri |
Ɗuwawu |
16. |
Santal |
Gaskiya/Na ƙwarai |
17. |
Sansiro |
Sanyi da sauransu. |
4.5 Salon Amfani Da Kalmomin Aro (Borrowing)
Rufa’i (1979) ya bayyana ma’anar aro a harshe da
hanya ce da harshe ke aro kalmar wani harshe ya sauya ta zuwa harshensa. Wannan
bincike ya lura da cewa akwai kalmomin da ‘yan lakum suka samo
kuma suke amfani da su ta hanyar aro daga sauran harsuna musamman harshen Larabci,
da kuma kaɗan daga
wasu harsuna. Misali:
Lamba |
Kalma |
Ma’ana |
1. |
Aƙalu |
Hankali |
2. |
Ainu |
Ido |
3. |
Badawi |
Gari |
4. |
Baɗalu |
Ciki |
5. |
Dari |
Gida |
6. |
Gulami |
Yaro |
7. |
Istoma |
Ciwon Olsa |
8. |
Ju’i |
Yunwa |
9. |
Ƙauli |
Magana |
10. |
Lahamu |
Nama |
11. |
Lailu |
Dare |
12. |
Labanu |
Nono |
13. |
Lasuwaki |
Kasuwa |
14. |
La |
Ba (negation) |
15. |
Maridanci |
Rashin lafiya |
16. |
Ma’i |
Ruwa |
17. |
Rijalu |
Babban Mutum |
18. |
Ra’asu |
Hula |
19. |
Sayyara |
Mota |
20. |
Sariƙu |
Ɓarawo |
21. |
Ta’allaƙa |
Laya da sauransu. |
4.6 Salon Canza
Ma’anar Kalmomi Ko Sauya Gaɓoɓinsu
A nan, ‘yan lakum suna ɗaukar wasu kalmomi na Hausa sai
su sauya ma’anarsu, wato su ba su wata sabuwar ma’ana koma bayan wadda aka san
su da ita ta ainihi ko asali. Haka kuma sukan ɗauki kalma sai su juyar da
furucinta wato gaɓar farko ta koma ƙarshe ita kuma ta ƙarshe ta dawo
farko. Misali:
Lamba |
Kalma |
Ma’ana |
1. |
Duƙowa |
Zuwa |
2. |
Hita |
Ƙyale |
3. |
Isa |
Wanda bai jin Hausa |
4. |
Jewa |
Wani wuri |
5. |
Ƙshi |
Ɗan sanda |
6. |
Hattamawa |
Haɗawa |
7. |
Kafan |
Fanka |
8. |
Katako |
Soja |
9. |
Liman |
Aure |
10. |
Naɗewa |
Kamawa |
11. |
Saukewa
|
Ba da wani abu |
12. |
Sirba
|
Basir |
13. |
Turba
|
Batir |
14. |
Tuta |
Rashi/Babu |
15. |
Tsamaku
|
Iskoki |
16. |
‘Yan kanɗe-kanɗe |
Shaye-shaye da sauransu. |
4.7 Salon
Amfani Da Jimloli A Hausar ‘Yan Lakum
Baya ga kalmomin da ‘Yan Lakum suka
ƙirƙira sai kuma jimlolin da suka ƙirƙira kuma suke amfani
da su a harkokinsu na yau da kullun, sun ƙirƙiri waɗannan jimloli ne ta hanyar
harhaɗa waɗannan kalmomi nasu domin su
tayar da jimla mai ma’ana, ga wasu daga cikinsu:
Lamba |
Hausar ‘YanLakum |
Daidaitacciyar Hausa |
1. |
Ka yi ‘yar gabas? |
Ka yi Sallah? |
2. |
Zan zuba in sauke ‘yar gabas |
Zan tafi in yi Sallah |
3. |
Laja la ƙiri |
Ba Kasuwa |
4. |
La sauke gulami |
Ba Haihuwa |
5. |
Ana sauke gulamai suna bajewa |
Ana haihuwa yaran suna mutuwa. |
6. |
Hita da shi |
Ƙyale shi |
7. |
Maridanci ya naɗe ni |
Rashin lafiya ta kama ni |
8. |
Ɗaranin asawana ne |
Mashin ɗin Mahaifina ne |
9. |
Kattafa mani ta’allaƙa |
Haɗa mani laya |
10. |
Jalabce ka yi watu |
Zauna ka ci abinci |
11. |
Mu
zuba kawai |
Mu tafi kawai |
12. |
Ga ni nan duƙowa |
Gani nan zuwa |
13. |
Kwata la duƙowa |
Jini ba ya zuwa |
14. |
La na-kahu |
Jahili |
15. |
Jalabce |
Zauna |
16. |
Ɗanka mai ƙiri |
Budurwa mai kyau |
17. |
Na faɗa da ɗankar nan |
Budurwar nan ta burge ni |
18. |
Sauke man ata kamsa |
Ba ni ɗari biyar |
19. |
Asawan abokina ne ya baje |
Mahaifin abokina ne ya rasu |
20. |
Yana dari yana naka |
Yana gida yana barci |
21. |
Naɗo shi a ta-sulaiman |
Kira shi a waya |
22. |
22. Hita da da gulamin nan |
Ƙyale yaron nan |
23. |
23. Na hita da ɗankar nan |
Na ƙyale budurwar nan |
24. |
24. Ɗankar nan ta naɗo ni |
Budurwar nan ta kira ni |
25. |
25. Gulamin nan ya zuba |
Yaron nan ya tafi |
26. |
Rijalun nan ya baje |
Mutumin nan ya mutu |
27. |
27. Ɗankar
nan la nakahu ce |
Budurwar nan jahila ce |
28. |
28. Maridanci ya naɗe asawana |
Babana ba ya da lafiya |
29. |
29. Zuba kawai ga ƙashi nan duƙowa |
Tafi kawai ga ɗan sanda nan zuwa |
30. |
30.Magon magorin nan santal ne |
Maganin mai maganin nan a gaskiya ne da sauransu. |
5.0
Sakamakon Bincike
Sakamakon wannan bincike yayi
daidai da maƙasudi ko manufar
binckiken domin kuwa an samu nasarar zaƙulo
wasu daga cikin kalmomi da jimlolin da ‘yan lakum suka ƙirƙira kuma suke
amfani da su a zantukansu na yau da kullun kamar yadda ya gabata. Sannan idan
an lura da kyau a cikin gundarin aikin, za a fahimci cewa daga cikin dabarun da
suke bi wajen samar da kalmomoinsu akwai: Ƙirƙira wato su ƙirƙiri wata sabuwar
kalma su ba ta wata ma’ana, sannan suna amfani da aro (borowing) musamman daga
harshen Larabci. Sannan akwai dabarar kwatance misali nakasa (bacci),
nashanshani (ƙafafu) namaraya (kuka),baya ga wannan kuma akwai wata dabara da suke
amfani da ita ta gusar da ma’ana inda suke ɗaukar wata kalma ta Hausa sai
su sauya ma’anarta da wata ma’anar ta daban da makamantansu. Daga ƙarshe kuma suna anfani da dabarar rawar ‘yanmata
wato na gaba ya koma baya inda ake ɗaukar gaɓar kalma ta farko a mayar da ita baya a ɗauki ta baya a mayar da
ita ta farko. Misali turba (batur), sirba (basir) da makamantansu.
5.1
Kammalawa
Wannan bincike an gudanar da
shi a kan nazarin Hausar ‘yanlakum a garin Gusau binciken yayi ƙoƙarin fito da kalmomi da kuma
jimlolin da ‘yanlakum suka ƙirƙira kuma suke anfani da su a
zantukansu na yau da kullun. Baya ga wannan an yi bayanin nagartattun hanyoyi
da aka bi a lokacin gudanar da wannan aiki waɗanda suka haɗa da: Bitat ayyukan da suka
gabata.Hira da masu ruwa da tsaki a wannan harkar, Ziyarar shafukan yanar
gizo.Lura da sa ido, Daga ƙarshe a cikin sakamakon
binciken an lissafa hanyoyin da su ‘yanlakum suke bi domin samar da waɗannan kalmomi na rukuninsu. Baya ga wannan an kawo sakamakon bincike da kuma
bayanin kammalawa wanda ya yi bayanin aikin a dunƙule sannan aka kawo
manazarta.
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I.A. (2001). Dangantakar Harshe Da Addini: Nazari A Kan Karin Harshen Gardawa A Birnin Kano Da Kewaye. Maƙala Da Aka Gabatar A Taron Ƙara wa Juna Ilimi Tsakanin Malamai da Ɗalibai. Kano: Jami ar Bayaro. (Unpublished).
Adamu, A.U. (2008). Salon Taɗin Mata Hausawa A
cikin Garin Kano. Kundin Digiri Na Biyu, Sashen koyar da Harsunan Nigeriya.
Kano: Jami ar Bayero.
Adamu, M.T. (1994)
‘Aure a Ƙasar Hausa’, Kano:
Triumph Publishing Company.
Ahmed, U.B. &
Daura, M.B. (2010). An Introduction to
Classical Hausa and the Major Dialect. Kaduna: Amana Printing & Advert
Limited. Zaria: NNPC pg83.
Bashir, A. & Sambo, M.W. (2021). “Suffixation and Reduplication in Zamfara Dialect
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Bashir, A.
(2019). “Daidaitacciyar
Hausa da Karin-Harshen Yammaci: Duba da Waƙoƙin Narambaɗa”. International
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Dawakin Tofa, M. I. (2005). Karin Harshen Mahauta.
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https://www.google.com/amp/s/docplayer.net/amp/54653968-Karin-harshen-rukuni-nazarin-hausar-masu-sana-ar-kayan-gwari-hamisu-ahmed-ma-arts-16486.html
https://www.amsoshi.com/2022/03/hausar-rukunin-masu-sanaar-waya-garin.html?m=1
Waɗanda aka yi Hira da su:
Mal. Sanusi (Mal. Muhammadu) Ɗan
shekara 35, Ranar Lahadi 8/1/2023
Malam Umar Ibrahim Shekare, Ɗan shekara 25, Ranar Litinin 9/1/2023.
Malam Usman Mal. Ibrahim Kagane, Ɗan Shekara 40, Litinin 9/1/2023.
Doctor Sulaiman Shala Gusau, Ɗan shekara 38, Ranar Talata 10/1/2023.
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