Cite this article as: Sabo, S. (2023). Nazarin Salon Amfani Da Harshen Fanɗarewa A Littafin ‘Yartsana Na Ibrahim Sheme. Tasambo Journal of Language, Literature, and Culture, (2)2, 197-204. www.doi.org/10.36349/tjllc.2023.v02i02.023.
Daga
Saminu Sabo
Department of Hausa,
College of Education and Legal Studies, Nguru,
Yobe State, Nigeria
Imel saminusabo3467@gmail.com
Tsakure
Wannan bincike ne da aka
gudanar ta hanyar nazarin Salon Amfani Da Harshen Fanɗarewa A littafin ‘Yartsana na
Ibrahim Sheme. Muradin wannan binciken shi ne a fito da yadda aka yi amfani da
salon fanɗarewa a littafin‘Yartsana na Ibrahim Sheme. A
binciken an yi amfani da Ra’in Fanɗarewa daga Karƃaƃƃun Al’adun Al’umma
(Deviantional Theory) wanda wani Bature mai suna Geoffry Leach (1969) ya samar.
Daga cikin hanyoyin da aka yi amfani da su domin tattattara bayanan wannan
bincike kuwa akwai: karance-karance da hira da tattaunawa da marubuta ƙagaggun da masana da
makaranta ƙagaggun labarai na Hausa. A binciken an gano
salon fanɗarewa iri biyu: salon fanɗarewa a ɗaiɗaikun kalmomi da kuma
jumlataccen salon fanɗarewa.
Fitilun
Kalmomi: Salo, Fanɗarewa, Harshe, Nazari, Кagaggun
Labarai
1.0 Gabatarwa
Masana da manazarta sun
gudanar da aikace-aikace masu yawan gaske dangane da abin da ya shafi salo da
kuma ƙagaggen labari. Wasu sun duba salon ne a karan-kansa, Yahya (2016).
Wasu kuma sun yi nazarin salon ne a cikin wasu littattafai da aka wallafa,
Haruna (2014) da Nafi’u (2012) da Yahaya (2021). Yayin da wasu kuma suka
kwatanta salalai na marubuta daban-daban, Binta (2014) da Kukuri (2015) da
Abdullahi (2014). Wannan aiki ya bambanta da waɗanda aka ambata a sama, domin an duba wani ƃangare ne na salo a cikinsa,
wato salon amfani da harshen fanɗarewa a littafin ‘Yartsana wanda Ibrahim
Sheme ya wallafa. Shi wannan littafi an wallafa shi ne a shekarar (2003)
Marubucin littafin ya ƙoƙarin fito da halayyar mata karuwai da manemansu da yadda rayuwarsu
take kasancewa a cikin littafin. Littafin yana /ƙunshe da ire-iren maganganunsu
da mutanen da suke hulɗa da su, da irin makomarsu
wadda take nadama ce. Domin kuwa duk wadda ta tsinci kanta a irin wannan hali
to, tabbas sai ta yi nadama daga ƙarshe kamar yadda ta faru ga
Zainab a cikin littafin. A wannan takardar an kawo maá’nar salo da ta fanɗarewa da salon fanɗarewa da ire-iren salon fanɗarewa sannan aka fito da
wannan nau’i na salon fanɗarewa a littafin ‘Yartsana.
A ƙarshen
aikin an kawo wasu ire-iren salon fanɗarewa da aka gano a littafin da aka nazarta.
1.1 Ma’anar
Salo
Masana da dama sun tofa
albarkacin bakin su dangane da yadda suka fahimci salo. Misali: Ɗangambo (2007:37) yana ganin
salo “hanyoyi ko dabarun isar da saƙo.” Shi kuwa Gusau (2013)
cewa ya yi “salo ya shafi hanyoyi ko dabarun da aka yi amfani da su na ƙawata zance da ƙara masa gishiri ta yadda zai
yi zaƙi.” Yayin da Mukhtar (2004) kuma ya bayyana salo da cewa “salo shi
ne abin da ya danganci yadda mutane suke bambanta a wajen furucinsu.” A tasa
fahimtar ‘Yar’aduwa (2007) ya fassara salo da “hanyoyin da marubuci ya bi wajen
isar da saƙo ta yin amfani da harshe” Shi kuma Bayero (2001) yana ganin salo
shi ne, “duk wata dabara ko hanya wadda aka bi domin isar da saƙo.” Ya ƙara da cewa dabara ce ko
hanya mai yin kwalliya ga abu domin abin ya kwarzanta ko ya bayyana.
Idan aka yi la’akari da waɗannan ma’anoni da aka kawo a
sama za a iya cewa salo wata hikima ce ko dabara da marubuta suke amfani da ita
domin su cim ma burinsu na isar da wani saƙo ga al’umma.
1.2
Ma’anar Fanɗarewa
Kalmar fanɗarewa asalin wannan kalmar shi ne fanɗare shi ne aka yi mata ƙarin ɗafa ƙeya ‘wa’ ta koma fanɗarewa ta tashi daga matsayinta na aikatau ta koma suna. Ƙamusun Hausa (2006:133) ya
bayyana wannan kalma da cewa “kauce ko karkace daga hanya. Ko saɓa ko bijire wa ra’ayin jama’a”. su kuwa Newman da Roxana
(2020:353) sun bayyana kalmar da cewa “saɓa ko yin
bidi’a daga tafarkin addini.
Idan aka
yi la’akari da waɗannan
ma’anoni da aka kawo a sama za a iya cewa fanɗarewa ta shafi bijirewa ko kin bin doka ko abin da
al’umma suka yadda da shi.
1.3
Ma’anar Salon Fanɗarewa
Salon
fanɗarewa ya shafi wani yanayi ne na sakin baki a
magana wanda ya shafi maganganu na batsa da ashariya da cin mutunci da habaici
da makamantansu. (Ruszkiewicz
and Dolmage 2014) Exipository writing Blog: High, middle, and low style.
Bisa la’akari da wannan ma’ana
da aka kawo a sama za a iya cewa, salon fanɗarewa ya shafi duk wani abin da yake da rauni
wajen furta shi ko aiwatar da shi a al’adance. Misali: ɗanyen baki, da ɗanyar magana, da ashariya da
makamantansu.
1.4 Ire-Iren Salon Fanɗarewa
A wannan bincike da aka gudanar an kalli salon
fanɗarewa ta fuskoki guda biyu
kamar haka: Salon fanɗarewa a ɗaiɗaikun kalmomi da kuma
jumlataccen salon fanɗarewa.
1.4.1 Salon Fanɗarewa A Ɗaiɗaikun Kalmomi
A irin wannan salo akan samu ɗaiɗaikun kalmomi ne da suke ɗauke da salon fanɗarewa wanda ya shafi zagi ko
cin mutunci ko kuma rashin isa waɗanda ake ambatonsu a cikin kalma guda ɗaya tilo. Misali: zagi da
batsa da wasu ayyuka da suka shafi assha.
1.4.1.1 Kalmomi Na Zagi
Idan aka ce zagi na nufin faɗa wa mutum baƙar magana ko ƃacin iyayensa. (CNHN,
2006:487)
Bisa la’akari da wannan
ma’ana da aka kawo a sama za a iya cewa zagi na nufin faɗa wa wani ko wata baƙar magana don cin zarafinsa
da wulaƙantashi
a cikin bayyanar jama’a.
Ibrahim Sheme a cikin wannan littafin
nasa mai suna ‘Yartsana ya yi amfani da irin wannan salo na zagi. Duba
wannan bayani da ke ƙasa a inda yake cewa:
“Abin da
nake son in sani shi ne, shin za ta zauna ta daɗe ne a nan gidan? Idan za ta
zauna, to sai a yi mata tanadin ɗaki. Da ma ina cikin shirin korar ‘yar iskan
nan Igge Bazamfara, in sanya wata a ɗakin.” (‘Yartsana sh 13)
Idan aka duba wannan bayani
da ke sama a sheɗara ta uku za a ga mawallafin
ya yi amfani kalma ‘yar-iska. Wannan kalma na nufin mace marar
mutunci ko galihu. Don haka duk wadda aka kira da wannan kalma, zagi ne muraran
aka yi mata kai tsaye. A taƙaice wadda aka kira da wannan kalma kamar ana
danganta ta ne da mai yawan ta zubar (yawan karuwanci). Duk macen da aka kira
da karuwa a al’adance ba ƙaramin cin zarafinta aka yi ba.
A wani shafin na daban
mawallafin ya sake amfani da irin wannan salo karanta wannan bayani da ke ƙasa a inda yake cewa:
“Amma
Maijigida a shirye take ta fanshe wani haushi da take da shi game da Magajiya.
Ba za ta taƃa mantawa da yadda shegiyar tsohuwar ta ƙwace mata wani saurayi ba”. (‘Yartsana
sh 16)
A wannan bayani na sama sheɗara ta uku za a ga mawallafin
ya kawo kalmar shegiya wadda take nufin macen da aka haifa ba
tare da an yi aure ba. Ko kuma zagin da ake yi wa mutum don wulaƙanta shi. Ke nan duk wadda
aka kira da wannan kalma to ba ƙaramin cin mutuncinta aka yi ba masa ba. Duk
wadda aka ce an haife ta ba ta hanyar aure ba, bisa al’adar Bahaushe wannan
mace takan zama abar ƙyama a cikin al’umma domin ana mata kallon maras kyakkyawan asali.
Idan kuwa haka ne, to ka ga ambaton mutum da wannan kalma ba ƙaramin cin mutunci ba ne.
Haka kuma, mawallafin ya sake
yin amfani da wannan dabarar ta salon fanɗarewa a shafi na 46. A inda yake cewa:
“Amma
yaro ya nemi ki ba shi ruwan ki na alkafira”. “kin sa ya ci
uwarsa” (‘Yartsana sh 46)
Idan aka lura da wannan bayani na
sama, a layi na biyu za a ga mawallafin ya kawo kalmar uwarsa
wadda take nufin zagin da ake yi wa namiji mafi ƙasƙanci domin a wulaƙanta shi. Don haka kiran mutum
da wannan kalma, bisa al’adar Bahaushe zagi ne a fakaice, mawallafin ya yi
amfani da ita domin ya fito da irin tarbiyar mata masu zaman kansu.
Har ila yau, a cikin wannan
littafi da aka nazarta, an ƙara samun wannan nau’i na salon fanɗarewa a shafi na 95, a inda
mawallafin ya kawo shi kamar haka:
“Lokacin
da Asabe ta shigo gidan duk mazajen sun waigo sun kalle ta. Basiru ya ƃara ya ce, “kutumar uban nan
kai. Amma Asabe kin haɗu. Danƙari, sai ya shiga lashe-lashe
leƃƃansa kamar mage, amma zolayar ta yake yi”. (‘Yartsana
sh 95)
Bisa la’akari da wannan
bayani da aka kawo a sama, za a ga an kawo kalmar kutumar da
ta uba. Abin da ake nufin da kalmar kutumar shi
ne sunan da ake kiran azzakari ta hanyar batsa. Ita kuwa kalmar uba na
nufin laƙabin mutumin da aka sa wa sunan kakansa ko mahaifin mutum. Akan yi
wa kalmar ƙari da wasu kalmomi don samar da wata ma’ana. A nan shi ne abin da
mawallafin ya yi, ya haɗa wannan kalma da kalmar kutumar
sai suka bayar da wata ma’ana ta daban da ya shafi zagi. Sai dai a wannan
bayani da ya gabata, mawallafin ya yi amfani da su ne da nufin ban mamaki.
Amma bisa al’ada da zarar mutum ya faɗe su za a ji kawai ashar ya yi.
1.4.1.2 Kalmomi Na Batsa
Batsa na nufin maganar banza,
musamman wadda ta danganci ambaton al’aurar mace ko namiji. (CNHN,2006:41)
A taƙaice batsa na nufin duk wata
kalma da ta danganci ambaton al’aura ko maganar tsaraici ko bayyana abubuwan da
suka shafi mu’amullar saduwa tsakanin namiji da mace ko namiji da namiji ko
mace da mace.
Ibrahim Sheme a cikin
littafin da ya wallafa mai suna ‘Yartsana ya yi amfani da irin waɗannan kalmomi na batsa. Duba
waɗannan bayani da ke ƙasa kamar inda yake cewa:
“Da ya
dubi yarinyar da kyau sai ya ce a ransa kai, amma dai wannan ba gaja ba ce, don
ko yadda ma take takawa ɗai-ɗai ta miskile shi. Ta haɗu. Nan da nan ya ɗimauta da kyaunta, yana mai
lura da cikar halittarta: madarar idanunta da tsayiwar gorunan madarar nan
da ke kan ƙirjinta, da gashin kai liya-liya tamkar na
Nasara, kutirin nan kuma da ta wuce… kai sai wata makyarkyata yake yi.
Abin dai ba a cewa komai”. (‘Yartsana sh 23)
Idan aka sa ido sosai a
wannan bayanin da ke sama, sheɗara ta biyar da ta shida za a ga mawallafin ya kawo kalmomin
gorunan. Sannan a sheɗara ta tara ya kawo kalmar kutirin waɗanda ya yi wa ƙari da nasaba. Kalma ta farko
gorunan wadda jam’i ne ta kalmar gora da ke nufin nonon shayarwa
na mace. Ita kuma kalmar kutiri na nufin ɗuwawu, musamman na dabba.
Amma a nan mawallafin na nufin na ‘ya mace. Waɗannan kalmomi da mawallafi ya yi amfani da su
kalmomi ne na batsa domin dukkansu suna bayyana al’aura ne.
Daɗin da ɗawa mawallafin ya sake yin
amfani da irin wannan salon na fanɗarewa a shafi na 44. Karanta wannan bayani da
aka kawo a ƙasa:
“Ya tafi
Kudu ya kwaso yaran mata ‘yan ƙasar Ghana da wasu ƙabilu, ya zuba a ciki. Kuma
yana da wata ɗabi’a: duk wadda ya ga nononta
ya kwanta sai ya kore ta, wai ta fara tsufa. Saboda haka sai ya kashe wa
sauran gidajen kasuwa, nan da nan kasuwar isakanci ta koma gidansa”. (‘Yartsana
sh 44)
A nan mawallafin za a ga ya ambaci kalmar nononta
a sheɗara ta uku wadda ke nufin
hantsar da ke ƙirjin mace ko marar dabba ko kuma ruwan da ake samu a jikin
hantsar. Idan aka karanta bayani kamar yadda mawallafin ya kawo za a ga kalami ne
wanda ya shafi batsa domin yana bayyana wani ƃangare ne na tsaraicin ‘ya mace.
Haka kuma, mawallafin a wani
shafin ya kawo irin wannan nau’i na salon fanɗarewa wanda ya danganci batsa. Duba wannan
bayani da aka kawo a ƙasa a inda yake cewa:
“Tana ji
tana gani Alhaji ya yi mata zindir, sannan shi ma ya kwaƃe kayansa. Da ganin haka ta
san abin da zai yi mata”. (‘Yartsana sh 125)
Idan aka lura da kyau za a ga
mawallafin a sheɗara ta farko ya kawo kalmar zindir
wadda take nufin tsirara. A taƙaice kalmar zindir na nufin kwaƃe wa mutum kayan jikinsa. Don
haka, wannan kalma ta zindir na ɗaya daga cikin kalmomin da ake amfani da su a
game da abin da ya shafi batsa. Mawallafin ya yi amfani da ita domin ya nuna
abin da zai wakana bayan an cire wa mace kayan jikinta.
1.4.1.3 Kalmomin Miyagun Ayyuka
Miyagu na nufin mutum mai
mummunan hali na cuta. (CNHN,2006:348) Ke nan miyagun ayyuka sun shafi aikata
duk wasu halaye munana ko marasa kyau.
A nan ma mawallafin bai yi ƙasa a guiwa ba domin an samu
irin wannan nau’i na salo a cikin littafin nasa. Duba wannan bayani da ke ƙasa:
“Ran nan daidai goshin magariba, Asabe da Bebi Sai-Tumoro sun dawo
daga wurin shaye-shayen su, sai suka tarar ana tafka rigima tsakanin Abu
Maijigida da farkan ta Abdullahi Sitiyari”. (‘Yartsana sh 53)
Idan aka duba wannan bayani
da ke sama, sheɗara ta biyu za a ga an kawo
kalmar shaye-shayen wadda ke nufin nanata shan abubuwa musamman
masu sa maye. Ke nan shaye-shaye na nufin duk wani hali da mutum zai sa kansa
na shan abin da zai sa shi tangaɗi ko ya bugar da shi. Mawallafin ya yi amfani
da wannan tagwan kalma domin ya nuna wurin da Bebi da Abu Maijigida suke zuwa
ba wuri ne na aikata abubuwa masu kyau ba. A taƙaice mawallfin na nufin gidan
giya, kowa kuma ya san gidan giya ba waje ba ne na aikata abin kirki.
Bayan haka, mawallafin ya
sake amfani da wannan nau’i na salon fanɗarewa a wani shafi na daban. Karanta wannan
bayani da ke ƙasa inda yake cewa:
“Кaurin ganye yana tashi
daga cikin ɗakin, yana biyowa zuwa waje
ta cikin wata ‘yar ƙofa dake gefen taga”.
(‘Yartsana sh 56)
Idan aka duba sheɗara ta farko da ke cikin
wannan bayani da aka kawo a sama, za a ga mawallafin ya kawo kalmar ganye
wadda take nufin taba mai bugarwa. Don haka, ita ma ke nan tana daga
cikin rukunin munanan ayyuka waɗanda a al’adance ake ƙyamarta. Duk wani abu da ake
aikatawa a idon jama’a ana danganta shi da mai kyau. Abin da ake aikatawa a
bayan idon mutane wannan abu ana danganta shi da abu marar kyau. Don haka,
mawallafin bai bayyana shan ganye a idon mutane ba sai ya nuna a ɗaki ake yi kawai warin ne
yake fitowa.
Har wa yau, mawallafin ya
sake yin amfani da wannan dabara ta fito da wannan nau’i na salon fanɗarewa. Karanta wannan yanki
na labari ka ji:
“Su
Bara’u Emiya suna zazzaune a kan tabarmi suna yin karta shi da wasu maza
uku da kuma wata karuwa guda ɗaya”. (‘Yartsana sh 94)
Idan aka duba wannan yanki na
labari da ke sama a sheɗara ta biyu za a ga
mawallafin ya kawo kalamr karta wadda take nufin wasu ƙananan katuna masu hotuna da
rubutu da ake wasa ko caca da su. Irin wannan nau’i na wasa ko caca bisa al’ada
an fi danganta su ga mutanen banza wato waɗanda su kame mutuncin kansu ba.
Daɗin da ɗawa, mawallafin ya ƙara fito da irin wannan nau’i
na salon fanɗarewa a wannan yanki na
labari da aka kawo a ƙasa inda yake cewa:
“Duk
isakancin da ki ka ga Audu Dara yana yi, to da ɗaurin gindin Nakande. Ajiye
mata suna karuwanci, neman mata -ke har mazan ma ba su bari ba-
shan koken, murɗiyar zaƃe, har ma kisan kai…ba
abin da suka bari”. (‘Yartsana sh 219)
Idan aka duba kalmomin da aka
rubuta da tafiyar tsutsa da ke cikin yankin labarin da aka kawo a sama duka
kalmomi ne da suka danganci munanan halaye. Kalmar karuwanci na
nufin zaman mace maras miji da saduwa da maza don neman kuɗi. neman mata
kuwa na nufin saduwa da mace ba tare da an yi aure ba. Ita kuma kalmar koken
kalma ce ta Turanci da aka fassara da hodar ibilis. Ana amfani da ita domin sa
maye. Ita kuma kalmar murɗiyar tana nufin danniya ko rashin
gaskiya. kisan kai wadda kuma nufin haddasa mutuwar wani. Duk waɗannan kalmomi da aka kawo a
sama kalmomi ne da suke yin nuni da munanan halaye. Mawallafin ya yi amfani da
su domin ya cim ma burinsa wajen isar da saƙonsa ga al’umma.
1.4.2 Jumlataccen Salon Fanɗarewa
Shi kuma wannan nau’i na salo
ya shafi yadda ake samun wasu jumloli da suke ɗauke da maganganu na fanɗararru a jumlace walau na
zagi ne ko na batsa ne ko na miyagun ayyuka ne waɗanda suke zuwa a cikin jumla. A taƙaice dai jumlar ce kacokan
take ɗauke da irin wannan salo na
fanɗarewa. Daga cikin irin wannan
nau’i na salon fanɗarewa akwai:
1.4.2.1 Na Muzantawa
Idan aka ce muzantawa na
nufin cin mutuncin wani. (CNHN, 2006:354) A taƙaice za a iya cewa muzantawa
na nufin faɗa wa mutum Magana marar daɗi a idon jama’a. Mawallafin
ya kawo irin nau’i na salo a wurare daban-daban a cikin littafinsa. Duba wannan
bayani da ke ƙasa:
“Da abin
ya ci ta ya ci ta, ran nan sai ta bayyana wa Bebi tunanin ta game da Cindo,
tana cewa, wai ina ruwan mokaɗaɗɗiyar algungumar nan da ni ne har take
shiga harkoki na”. (‘Yartsana sh 75)
A wannan bayani da aka kawo a
sama, za a ga an kawo wani rubutu cikin tafiyar tsutsa tun daga kan sheɗara ta biyu zuwa ta huɗu. Idan aka karanta da kyau
za a ga muzantawa ce mawallafin ya yi amfani da ita a wurin domin ci wa ɗaya daga cikin taurarin
littafin mutunci. Tauraruwar da ake dangantawa da wannan maganar ta cin zarafi
ita ce Bebi. A taƙaice mawallafin yana nuna ne a kan cewa Bebi ƙwararriya ce wajen iya
munafurci.
Haka kuma, a wani shafin
mawallafin ya sake amfani da wannan dabarar ta salon fanɗarewa inda ya kawo cewa:
“Karuwan
cikinsa kuma kamar samarin cikinsa suke ke kidahumai kawai, ‘yan iska”.
(‘Yartsana sh 76)
Idan aka lura da rubutun da
aka kawo cikin tafiyar tsutsa za a ga mawallafin ya ambaci cewa kidahumai
kawai, ‘yan iska. Wannan ƃatanci ne muraran mawallafin
ya yi amfani da shi domin a ƃata wasu daga cikin taurarin littafin. Kalmar kidahumai
na nufin bagidaje ko mai wauta. Ita kuma kalmar ‘yan iska
na nufin waɗanda aka haifa ba tare an yi
aure ba. Waɗannan kalmomi su ne
mawallafin ya gina jumla domin ya ci wa taurarin mutunci.
Sannan a shafi na 128
mawallafin ya sake kawo wannan nau’i na salo na fanɗarewa inda yake cewa:
“Sai ka
ga dattijo tukuf-tukuf, daga shi sai ‘yar shara, babu ko wando, an sa shi a
bayan kanta, idanun nan nasa kamar mujiya a cikin bokiti, ko kuma ka ga
karuwa da kai babu kallabi, ba ta da tufafi a jika in ban da rigar nono da
siket, ko yaro wanda bai fi wata biyu da fara mafarkin balaga ba duk an kamo
su”. (‘Yartsana sh 128)
A wannan bayani da ke sama
kuma, mawallafin ya yi amfani da ba’a ne. Ba’a dai kamar yadda aka sani ita ce,
zolaya ko muzantawa cikin wasa. Ba’ar da mawallafin ya yi amfani da ita a cikin
wannan bayani da ke sama ita ce wadda aka kawo cikin rubutu tafiyar tsutsa
kamar haka: idanun nan nasa kamar mujiya a cikin bokiti. Daga jin
wannan ba’a ka san harka ce ta cin zarafi mawallafin ya yi amfani da ita ya
muzanta ɗaya daga cikin taurarin
littafin nasa domin ya cim ma wata manufarsa.
1.4.2.2 Na Batsa
Kamar yadda aka karanta a baya, batsa na nufin
maganar banza, musamman wadda ta danganci ambaton al’aurar mace ko namiji.
(CNHN, 2006:) Wannan nau’i na jumlataccen salon fanɗarewa da ya shafi batsa shi
ma an same shi a cikin littafin ‘Yartsana da aka nazarta. Duba wannan
bayani da ke ƙasa inda yake cewa:
“Amma
da ya je ya dawo sai ta ga ya saki labulayen tagogi ya rarume ta, ita ko ta
shiga ciccijewa da haure-haure na nuna ƙin amincewa da shi. Duk a
banza. A
nan dai ya yi amfani da ita, ya ƙosar da kansa daga ni’imar da
Allah ya yi mata”. (‘Yartsana sh 26)
Idan aka duba dukkan bayanan
da aka kawo a sama, za a ga wasu maganganu ne na banza da suka danganci
mu’amalar da ke tsakanin namiji da mace irin wannan maganganu su ake danganta
wa da batsa. Mawallafin ya yi hakan ne domin ya fito da mu’amullar da ke wakana
tsakanin karuwai da manemansu.
Sannan kuma, mawallafin ya
sake kawo irin wannan nau’i na salo na fanɗarewa da ya danganci batsa. Duba wannan bayani
da ke ƙasa:
“An ce ta
zauna a garuruwa da dama, musamman ma Agege inda ta koyo Yarbanci. Mace ce
fitsararra, cikakkiyar ‘yar caburos, wadda ba ta san wani abu wai alkunya ba. Duk
inda ta shiga tana kaɗa ɗuwawu tana girgiza mama
sannan ga cingam koyaushe a cikin bakinta”. (‘Yartsana sh 47)
Idan aka duba kalaman da ke
cikin tafiyar tsutsa a wannan bayani da aka kawo a sama za a ga cewa su ma
maganganu ne da suka shafi batsa mawallafin ya yi amfani da su domin ya fito da
halaye irin na karuwai. Domin karuwai ne suke aikata irin wannan halayya saboda
su jawo hankunan manemansu. Ba a san macen ƙwarai da kaɗa ɗuwawu ko girgiza mama ba.
Dukka dai mawallafin yana yin haka ne domin jawo hankalin mai karatu wajen isar
da saƙonsa.
Har wa yau, a wani shafin na
daban mawallafin ya sake yin amfani da wannan nau’i na salon fanɗarewa da ya shafi batsa.
Karanta wannan bayani da ke ƙasa inda yake cewa:
“Da
Basiru ya isa gidan ‘Yargata, sai ya sami Bebi Sai Tumoro da Isyaku kwance a
kan gado suna sumbatar juna ba ƙaƙƙwatawa”. (‘Yartsana sh 87)
Idan aka lura da bayani da ke
sama, za a ga an kawo wani rubutu a cikin tafiyar tsutsa, wanda idan aka
karanta shi da kyau za a ga magana ce da ta danganci batsa. Domin mawallafin ya
yi amfani da wasu kalmomi ne da suka danganci mu’amullar da ke haddasa saduwa
tsakanin mace da namiji.
1.4.2.3 Na Zagi
Wannan kalma ita ma an kawo
ma’anarta a baya da aka nuna cewa zagi na nufin faɗa wa mutum baƙar magana ko ƃacin iyayensa. A ta wannan
fuska ma mawallafin ya kawo misalan nau’i jumlataccen salon fanɗarewa na zagi a cikin
littafin nasa. Karanta wannan bayani da aka kawo a ƙasa:
“Wane
shegen ne ya ce miki mutuwa za ki yi? inji Bebi Allah wadaran mai tsoran
mutuwa”. (‘Yartsana sh 106)
Idan aka lura da wannan
bayanin za a ga cewa mawallafin ya kawo jumlar Wane shegen ne ya ce miki
mutuwa za ki yi? Wadda take nufin ɗan da aka haifa ba tare da an ɗaura aure ba, ko zagin da ake
yi wa mutum don wulaƙanta shi. Saboda haka, duk wadda aka gaya masa wannan kalmar to, an
wulaƙanta shi a cikin mutane.
Sannan, mawallafin ya sake
yin amfani da wannan dabarar ta salon fanɗarewa jumlatacce da ya shafi zagi a cikin
littafin nasa da aka nazarta.
“Da jin
haka sai ya ce mata a cikin hassala, uban wa ya ce miki ƙona ni za a yi? (‘Yartsana sh 141)
Idan aka duba kalaman da ke ƙarshen sheɗara ta farko zuwa ta biyu da
aka kawo cikin rubutun tafiyar tsutsa za a ga kalamai ne da suka danganci zagi.
Mawallafin ya yi amfani da su a wajen domin ya bayyana wa mai karatu abin da
zai iya biyo baya yayin da rai ya ƃaci. Duk wanda aka yi wa
kalami tamkar an zage shi ne ko da kuwa ba a kama sunan sa ba kamar yadda
mawallafin ya yi.
Har wa yau, mawallafin ya
sake amfani da wannan salo na zagi a cikin wannan littafi nasa. Duba wannan
bayani da aka kawo a ƙasa:
“Bebi ta
tsaya a karkace, ta dubi Maijigida a yanƙwane ta ce “kan bu…Maijigida,
lafiya kike tsina ta haka? Kan ki ɗaya kuwa?” Kaina dubu don kwandon buhun
ubanki, shegiya ‘yar Chadi baƙuwar haure. Ke Bebin ga ana ɗan raga miki, ashe ‘yab
banza take ko?”. (‘Yartsana sh 56)
Idan aka lura da kalaman da
ke cikin rubutun tafiyar tsutsa za a ga cike suke da tsagwaron zagi da cin
mutunci irin na ‘yan tasha. Ba komai ya sa mawallafin ya yi amfani da hakan ba
sai don kawai ya fito da irin rashin mutuncin da karuwai suke da shi a cikin
mu’amullar su.
Daɗin daɗawa, mawallafin ya sake
amfani da wannan nau’i na salo a shafi na 268. Duba wannan bayani na ƙasa:
“Wuf,
sai ga Manjo ya buɗe ƙofa ya fita, ya buɗe but ɗin motar, ya ɗauko wata bulalar dorina.
Kafin su ankara, ya buɗe ƙofar gidan baya ya naushi
Fati Gidauniya, kuma ya shiga lafta mata bulalar nan, yana cewa, “shegiya
‘yar buhun uba, wannan makirci ne kuka ƙulla ke da Asabe kada Allah
ya jiƙanta ma. Wato kun san baku da lafiya kuka riƙa kwana da mu, watau ku ga
sheɗanu, ko? To billahillazi
la’ila ha illahuwa sai na kashe ki, allabashi ni ma a kashe ni da hujja”.
(‘Yartsana sh 268)
Idan aka duba layi na huɗu zuwa na biyar za a ga an
kawo wani rubutu wanda aka yi shi cikin tafiyar tsutsa, yayin da aka karanta
shi za a ji kalamai ne na zagi a cikinsa. Dukka mawallafin yana yin hakan ne
don ya bayyana yadda karuwai suke gudanar da rayuwarsu.
2.0 Kammalawa
A wannan bincike da aka
gudanar an nazarci salon fanɗarewa a cikin littafin ‘Yartsana wanda Ibrahim Sheme ya
rubuta. A binciken an gano ire-iren salon fanɗarewa guda biyu: salon fanɗarewa a ɗaiɗaikun kalmomi da kuma
jumlataccen salon fanɗarewa. A ƙarshe dukkansu aka gano suna
da wasu nau’o’i guda uku-uku. Nau’in salon fanɗarewa na ɗaiɗaikun kalmomi ya ƙunshi: na zagi da batsa da
kuma na miyagun ayyuka. Wasu daga cikin kalmomin da aka gano mawallafin ya yi
amfani da su a salon fanɗarewa na zagi sun ƙunshi ashariya ne kamar haka:
kutumar uba da shegiya da kuma ‘yar iska. Kalmomin da aka
gano mawallafin ya yi amfani da su na batsa sun haɗa da: nononta da zindir
da gorunan madara da sauransu. Ta fuskar miyagun ayyuka kuwa an gano
mawallafin ya yi amfani da kalmomi irin su: shaye-shaye da karta
da karuwanci da sauransu. Idan kuma aka juya ta fuskar jumlataccen salon
fanɗarewa kuma, a nan ma an gano
mawallafin ya yi amfani da jumloli na zagi da batsa da kuma muzantawa. Dangane
da abin da ya shafi zagi, an gano mawallafin ya yi amfani da wasu jumloli kamar
haka: shegiya ‘yar buhun uba da kwandon buhun ubanki da shegiya
‘yar Chadi baquwar haure da uban wa ya ce miki ƙona ni za a yi da wane shegen ne ya ce
miki mutuwa za ki yi. Ta fuskar batsa kuwa, an gano mawllafin ya yi amfani
da jumloli ne da suka haɗa da: “Amma da ya je ya
dawo sai ta ga ya saki labulayen tagogi ya rarume ta, ita ko ta shiga ciccijewa
da haure-haure na nuna ƙin amincewa da shi” da “A nan dai ya yi
amfani da ita, ya ƙosar da kansa daga ni’imar da Allah ya yi mata” A ƃangaren nau’in jumlataccen
salo na muzantawa kuma, an gano mawallafin ya yi amfani da jumlolin ƃantanci ne kamar haka: “wai
ina ruwan mokaɗaɗɗiyar algungumar nan da ni ne
har take shiga harkoki na” da “idanun nan nasa kamar mujiya a cikin bokiti”. Daga ƙarshe dai waɗannan misalai da aka kawo na
sama sun fito mana da ire-iren wannan salo na fanɗarewa da ake magana akansa a cikin littafin da
aka nazarta.
Manazarta
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