Article Citation: Mustapha Ahmad Shuni & Jamilu Ibrahim Mukoshy (2023). Matakan Ginin Karin Maganganu Na Mutane Masu Buƙata Ta Musamman. Sch Int J Linguist Lit, 6(9): 393-398.
Matakan
Ginin Karin Maganganu Na Mutane Masu Buƙata Ta Musamman
Mustapha Ahmad Shuni
Sashen Koyar da Harshen Hausa da
Fassara,
Kwalejin Kimiyya da Fasaha ta
Umaru Ali Shinkafi, Sakkwato
Da
Jamilu Ibrahim Mukoshy
Sashen Nazarin Harsunan Nijeriya,
Jami’ar
Usmanu Danfodiyo, Sakkwato
jmukoshy@gmail.com
Tsakure
Wannan maƙalar ta yi nazarin karin maganganu na mutane masu buƙata ta musamman domin gano falsafar Bahaushe a kan wannan
rukunin mutane da kuma tubalan da ake amfani da su wajen ginin
karin maganganu masu alaƙa da su. Binciken ya yi
amfani da manya da ƙananan hanyoyin tattara
bayanai waɗanda suka haɗa da: Tattaunawa da lura ta
kai-tsaye, da sauraren kafafen yaɗa labarai da ziyartar ɗakunan
karatu na manyan makarantu don samun bayanai da karin maganganu masu alaƙa da mutane masu buƙata ta musamman. Sakamakon binciken ya yi nasarar fito
da falsafar Bahaushe kan mutane masu buƙata ta
musamman da kuma tubalai biyar da ake amfani da su wajen ginin karin maganganu
na mutane masu buƙata ta musamman. A ƙarshe, maƙalar ta
kammala da cewa, akwai jinsin mutane masu buƙata ta musamman a cikin Hausawa waɗanda ke da
tunani da hikimomi da basira irin tasu. Sai dai, rashin kyakkyawar kulawa da
kuma ƙyamar da wasu mutane ke nuna musu, ya
sa suka zama tamkar saniyar ware a cikin al’umma. Saboda haka akwai buƙatar masana da manazarta su ƙara himma ga bincike a kan al’amurran da suka shafi waɗannan
mutane domin inganta rayukansu da ciyar da al’umma gaba.
Gabatarwa
Harshen Hausa, harshe ne da ya bunƙasa, kuma ake amfani da shi
fiye da kowane harshe a faɗin
Afirka ta Yamma da ma Afirka baki ɗaya
in ban da Kiswahili. Hausa harshe ne
da ke cikin rukunin harsunan Chadi,
kuma a cikin dangin harshen Afroasia.
Harshen yana da makusanciyar alaƙa
da harshen Larabci da Hebrew fiye da
kowane harshe daga cikin harsuna dangin Afroasia
a yankin hamadar Afirka (Jaggar, 2011). Harshe ne da ya yi kaka-gida ko ya
mamaye Arewacin Nijeriya da yankin kudancin ƙasar Nijar. Harshen Hausa,
harshe ne da ke cike da azanci da salailai daban-daban na adon magana da
sarrafa harshe domin biyan wasu buƙatun
al’umma na yau da kullum.
Karin magana yana ɗaya
daga cikin salailan sarrafa harshen Hausa. Karin magana zance ne na hikima da
ake samu a kowane harshen ɗan’Adam.
Haka kuma karin magana yana da tasiri dangane da yanayin zamantakewar mutane da
inganta basira da aiki da basira da haɓaka
karsashin harshe da kuma ƙarfafa
matakan sadarwa na harshe. Bugu da ƙari,
amfani da karin maganganu a cikin zance, wani mizani ne da ke nuna gogewa ko
kuma ƙwarewar
mai magana da harshe, (Yakasai, 2019). Kamar sauran al’ummomi, Hausawa suna da
karin maganganu da suka shafi rukunan jama’a daban-daban, kamar, ‘yan kasuwa da
manoma da ɓarayi da karuwai da
ma’aurata da mutane masu buƙata
ta musamman da sauransu. Wannan maƙalar
ta yi waiwaye a kan ma’anar karin magana da bayanin falsafar Bahaushe a kan
mutane masu buƙata
ta musamman da kuma fitowa da tubalan ginin karin maganganu na mutane masu buƙata ta musamman. Daga ƙarshe sai aka rufe da
kammalawa.
Muhallin Bincike
Muhallin binciken wannan maƙala shi ne mutane masu buƙata ta musamman. Abin da maƙalar ta mayar da hankali a
kai shi ne binciko karin maganganu na mutane masu buƙata ta musamman. Amma an fi
bayar da ƙarfi
wajen gano tubalan da Hausawa ke amfani da su wajen ginin karin maganganu na
mutane masu buƙata
ta musamman. Bugu da ƙari,
binciken ya taƙaita
ne a kan mutane masu buƙata
ta musamman a cikin al’ummar Hausawa a jihar Sakkwato. Saboda haka, wannan
bincike bai shafi karin magana na mutane masu buƙata ta musamman na wasu
al’ummomi daban ba, ballantana nazarin tubalan ginin karin maganganunsu.
Dabarun Bincike
Mutane masu buƙata
ta musamman, mutane ne da ke da sauƙin
kai da sauƙin
fahimta ga waɗanda suka kusance su,
ba tare da nuna ƙyama
a gare su ba. A wajen gudanar da wannan bincike, an je wuraren zaman su
daban-daban, an kuma tattauna da su game da yadda suke kallon mutane lafiyayyu
da kuma yadda suke ganin al’umma tana kallonsu. Haka kuma, an zanta da mutanen
da ke amfani da irin waɗannan
karin maganganu kamar tsofaffin mata da maza da matasa mata da maza a ƙauyuka da cikin birni. Bayan
haka, an yi bitar kundayen digiri na BA da na MA da na PhD. da mujallu, domin
samo bayanan da za su taimaka wajen gudanar da wannan bincike. Bugu da ƙari, an yi hira da masana da
manazarta musamman na fannin walwalar harshe. Haka ma, an yi nazarin
littattafan Ɗanhausa
(2012) da Ɗanyaya
(2007) da Gwammaja (2010) da Haruna (2017) da kuma Koko (2011) domin tsamo
karin maganganun da suka shafi mutane masu buƙata ta musamman, sannan an
samo wasu daga kafafen yaɗa
labarai. A taƙaice,
a iya binciken da aka yi, ba a ci karo da wani aiki da ya yi magana a kan tubalan
ginin karin maganganu na muatane masu buƙata ta musamman ba, wanda
kuwa shi ya haifar da wannan bincike.
Ma’anar Karin Magana
Masana daban-daban sun tofa albarkacin bakinsu dangane da
ma’ana da kuma ƙunshiyar
karin magana kamar haka:
Yakasai (2019 p. 14) ya bayyana cewa, ana iya bayyana
“karin magana da dunƙulalliyar
magana da ke bijiro da gaskiya a cikin karsashi da halayyar adon harshe.” Haka
kuma, Almajir (2012) ya ruwaito Shubha (2002 p. 14) yana cewa, “ana ɗaukar
karin magana a matsayin sinadari na adabin baka a Afirka, da ya samu martaba ta
adanawar hikima da kuma falsafar rayuwa”. A duk lokacin da mutane suka yi
amfani da karin magana, to akwai wata dangantaka da take bayyana a mabambantan
yanayi guda biyu cikin kwatance. Wato bayanin karin magana da kuma ƙunshiyarsa a yanayin
zamantakewa. Irin wannan alaƙar
ce cikin tunani da sadarwa ta tabbatar da matsayi da kuma muhimmancin karin
magana. A ra’ayin Koko (2011 p. 1) ta bayyana cewa, ana iya kiran karin magana
da “wani salo na baje kolin tunani da Bahaushe kan yi ta hanyar hikima cikin
‘yan kalmomi kaɗan.”
NNPC (2002 p. 202) ya bayyana cewa, “karin magana ita ce ƙaramar magana wadda kowa zai
gane gaskiyarta.” Wannan ma’ana ta bayyana karin magana a matsayin magana wadda
kowa zai iya gane gaskiyarta. To amma abin lura a nan shi ne, karin magana a
kodayaushe yakan zo da ma’ana ta gundarin kalmomin da aka yi amfani da su a
zahirance. Wannan kuwa, ita ce za ta fara zuwa a rayuwar mai sauraro ɗauke
da ma’anar fitillun kalmomin da zancen ya ƙunsa gwargwadon zurfin
tunaninsa. Daga baya sai ya karkata wajen nemo ma’ana ta ɓoye
wadda ke ƙunshe
da manufar mai magana. Saboda haka, wanda ya furta karin magana shi kaɗai
za ya iya faɗin ma’anarta ta ɓoye
kai tsaye, amma mai sauraro sai dai ya yi hasashen ma’anarta ta la’akari da
muhallin da aka yi maganar a cikinsa.
Sarkin Gulbi (2014 p. 111) a ra’ayinsa ya bayyana cewa,
“Karin magana wani zance ne da akan shirya cikin hikima da naƙaltar harshe, wanda kan zo
da sigar naƙalta
zance da ke ƙunshe
da hoton rayuwar al’umma ta gaba ɗaya.”
Kamar yadda wannan zancen ya nuna, za a iya cewa, al’ummar Hausawa ba ta cika
damuwa da illar tasirin karin maganganun da suka shafi mutane masu buƙata ta musamman ba ga
ruyukansu da irin hoton da suke ɗauke
da shi na cin zarafi. Saboda haka, karin magana zance ne da ke iya sosa rayuwar
mai sauraro, duk da cewa, zance ne na hikima da ke nuna naƙaltar harshe.
Finnegan (2012 p. 15) ya bayyana karin magana da “Wasu
dunƙulallun
maganganun hikima masu cike da azanci da gishiri, da suka samu daraja, saboda
karɓuwa da kuma gaskiyar da ke ƙunshe a cikinsu”. Wannan
ma’ana ta karin magana ta taimaka wajen fahimtar ƙunshiyarsa, musamman idan
aka yi la’akari da siffarsa ta gishiri da ta tabbatar da karsashi da kuma
armashin da ake samu a lokacin amfani da shi. Sai dai kuma ana iya faɗaɗa
wannan ma’anar ta yadda za ta haɗa da
halayyar adon harshe da karin magana ya mallaka.
Westermarch (2015 p. 15) kuma hamayya ya nuna dangane da
waɗannan bayanai a kan karin
magana. A tasa gudummawar cewa ya yi, “Wajibi ne karin magana ya kasance mai
farin jini da karɓuwa
da ɗaukar riƙo a wajen mutane.” Ta yin
la’akari da bayanin da ya gabata za a iya cewa, karin magana wani zance ne na
hikima da ke zuwa a sigar jumla ko sashen jumla, wanda ke iya ɓata
rayuwar mai sauraro ko kuma ya sa shi nishaɗi,
domin isar da wani saƙo.
Domin gudanar da wannan bincike, an yi amfani da ma’aunai
na walwalar harshe da na muhallin magana, domin gano ingancin wannan ma’ana ta
Westermarch cikin ɗaukar
riƙo da
karɓuwa dangane da karin
maganganu na mutane masu buƙata
ta musamman.
Falsafar Bahaushe a Kan
Mutane Masu Buƙata
ta Musamman
Bahaushe mutum ne da ke kallon al’amura gwargwadon
tunaninsa. A cikin al’ummar Hausawa akwai rukunan mutane daban-daban kamar,
rukunin ‘yan kasuwa da rukunin sarakuna da rukunin talakawa da rukunin malamai
da rukunin bokaye da rukunin ‘yan tasha da rukunin karuwai da ‘yan kama da
rukunin mutane masu buƙata
ta musamman a tsakanin al’umma da sauransu.
Bahaushe yana ganin cewa, duk wanda ba ya iya biya wa
kansa wasu buƙatu
kamar yadda mutum lafiyayye ke biya wa kansa a bisa dalilin wata naƙasa ta jiki (ta ƙwaƙwalwa ko ido ko gaɓar
jiki ko yanayin fatar jiki ko rashin ji da kunne da sauransu) mutum ne mai buƙata ta musamman (Yakasai,
2019 p. 1). Akwai ire-iren waɗannan
mutane da dama a cikin al’ummar Hausawa, kamar, makafi da masu taɓin
hankali da guragu da kurame da wadanni da bebaye da zabaya da kutare. Bahaushe
ya nuna cewa, mutane ne masu buƙata
ta musamman, domin al’amura na rayuwa da dama da ba za su iya yi wa kanunsu ba,
sai da tallafin lafiyayyun mutane daga cikin danginsu ko wasu mutane da ke
tausaya musu. A tunanin Bahaushe, makaho da gurgu da kuturu duk mutane ne da ba
su iya yin noma, sai dai a noma a kawo su ci. Haka kuma, wannan rukuni na
mutane, ba su shiga a fafata da su, ko da yaƙi ya taso, sai dai a yi ƙoƙarin ba su kariya. Wannan
ma, wani dalili ne da ya sa Bahaushe yake ganin cewa kuturta, hali ne mai muni,
domin kuturu babu wani amfani da yake iya yi wa kansa bale ya yi wa wani. Rayuwar
dai ce ga ta nan ba a cewa komai shi ya sa mayaƙa ke cewa, “A ci gari da ni,
a ba ni kuturun bawa?” (Bunza, 2021 p. 5).
Haka kuma, makanta rashin lafiya ce ta rashin gani wadda
idan ta kama mutum, mafi yawa ba za ya iya tafiya shi kaɗai
ba sai da ɗan jagora. Duk abin
da ya taso masa, mai cutarwa ko mai niyyar alhairi ne a gare shi ba za ya iya
ganinsa ba. Haka kuma, makaho mutum ne da ba ya iya bambanta duhu da haske,
kuma ba ya iya bambanta dare da rana, ko abu mai kyau da maras kyau, saboda
rashin gani da idonsa. Wannan mawuyacin hali da makaho ke samun kansa a ciki ya
sa Bahaushe ke cewa, “makanta mutuwar tsaye ce,” domin ba ya iya aikata wa
kansa komai da ya shafi gani da ido sai an taimaka masa (Koko, 2011 p. 73).
Saboda haka, kowane ɗaya
daga cikin waɗannan marasa lafiya
aka ɗaga za a ga cewa, ba
ya iya isar wa kansa wajen gudanar da al’amuransa na rayuwar yau da kullum, sai
tare da taimakon lafiyayyun mutane. Wannan raunin da suke fama da shi ya sa
Bahaushe ke kallonsu a matsayin mutane masu buƙata ta musamman a cikin
al’umma.
Tubalan Ginin
Karin Magana na Mutane Masu Buƙata
ta Musamman
Duk wani abu da za a iya amfani da shi ya zama a matsayin
harsashe ko mahaɗin
assasa wani al’amari da ya shafi magana ko wani abu daban wanda kawar da shi za
ya iya haifar da wata matsala ko kuma a kasa samun biyan buƙata, shi ne tubalin gini ko
a kira shi mahaɗi.
Saboda haka, wannan bincike ya lura cewa, karin maganganu masu alaƙa da mutane masu buƙata ta musamman ana gina su
ne ta amfani da waɗannan
tubalai kamar haka:
a. Tubalin Izgilanci:
A ƙamusun
Hausa na CNHN (2006 p. 209), an bayyana kalmar izgilanci da cewa, “Ɗaga kai ko yanga ko wasanni
ko aɗɗe ko
kasada.” Sai dai, dangane da wannan bincike, izgilanci shi ne yi wa Ubangiji
shisshigi a cikin ikonsa a kan halittunsa. Hausawa suna yin izgili a ya yin da
suke gina karin maganganunsu, domin biyan buƙatunsu a cikin
zamantakewarsu ta yau da kullum. Karin maganganun Hausawa masu alaƙa da mutane masu buƙata ta musamman cike suke da
amfani da izgili, wato yi wa Ubangiji katsalanda. Misali:
1.
Ana son a yi Bature, ba a
iya ba, Ɗangwari
ya ga zabaya.
2.
Daɗin
me kuturu ya ji ga Allah?
3.
Abin faɗa
na mai baki ne, bebe sai ka dangana.
4.
Bari neman ji ga bebe, don
Allah bai nufe shi ba.
5.
Allah gyara, makaho ya ce a
yaushe?
6.
Ban ga alamu ba, an ce da
kuturu Allah ya sa ka wanye lafiya.
7.
An ce da kuturu, Allah ya
la’ance ka, ya ce, “ina saura.”
8.
In dai hauka gaskiya ce a faɗa
rijiya.
9.
Abin ya yi yawa shege da
hauka.
10. Talaucin
madugu, fatauci da mahaukaciyar jaka.
11. Ɗan mahaukaciya mahaukaci ne.
Ta la’akari da waɗannan
karin maganganu da aka kawo a sama, za a ga cewa Bahaushe ya yi amfani da izgilanci
wajen gina su. Alal misali, karin maganar da ya ce, “Daɗin
me kuturu ya ji ga Allah?” izgili ne ake yi wa Ubangiji, kai tsaye. Abin nufi a
nan, shi ne, kuskure ne a faɗi
cewa, kuturu bai san daɗin Ubangiji
ba, domin shi ya halicce shi, kuma ya ba shi ikon cin abinci da shan abin sha
da baiwar iya bambance abu mai daɗi da
marar daɗi kuma ya ba shi ikon
yin tafiya daga wannan bagire zuwa wancan. Haka kuma Allah shi ya ba kuturu
ikon jin sauti na magana da sauran sautuka ta hanyar kunnuwansa da ikon yin
magana da bakinsa a fahimce shi da sauransu. Saboda haka, ba ƙaramin saɓon
Ubangiji ba ne, idan aka yi la’akari da sauran ni’imomin da ya yi wa bayinsa.
Wannan ya tabbatar da cewa, Hausawa suna amfani da “izgili” a matsayin tubali
wajen gina karin maganganu masu alaƙa
da mutane masu buƙata
ta musamman. Amma ta fuskar ma’na, Bahaushe yana nufin rashin kyautatawa ko
moriyar babba a wajen mabiyansa.
b. Tubalin Surar Jiki:
Bunza (2006 p. 179) ya kira surar jiki da suna, gangar jiki inda ya ce, “...yana aikata
wasu ayyuka da ƙafafunsa,
ko hannayensa, ko kansa, cikin barcinsa ga shi ana gani a zahiri.” Ƙamusun Hausa na CNHN (2006
p. 403) ya nuna, “sura ita ce siffa ko hoto ko zanen siffar abu”. A ya yin da
ya ce jiki shi ne sassan da suka haɗu
suka ba da surar mutum ko dabba ko wata halitta daban, CNHN (2006 p. 217). Ƙamusun Hausa ya kawo ma’anar
sura daban, sannan ya kawo ma’anar jiki daban. Yin la’akari waɗannan
ma’anonin, za a iya cewa, surar jiki ita ce tsarin halittar abu, wato mutum ko
dabba ko ƙwaro
ko tsuntsu da makamantansu. Hausawa suna amfani da sashen jikin mutum da ke da
wata naƙasa
a bayyane wajen gina karin maganganunsu masu alaƙa da mutane masu buƙata ta musamman, domin biyan
buƙatunsu
na yau da kullum a cikin zamantakewarsu ko ma’amalarsu da junansu. Misalan irin
waɗannan karin maganganu su ne:
1.
Ba a yabon ɗan
kuturu sai ya shekara da yatsa.
2.
Cinikin jariri ba na wada ba ne.
3.
Ba sauran kuka, an ƙwalƙwale
ido.
4.
Duk abin ɗaya
ne, mai ido ɗaya
ya leƙa
shantu.
5.
Kwaɗo
sha ruwa idonka ya buɗe.
6.
Gurbin idon,
ba idon ba ne.
7.
Mai ido ɗaya
sarki ne a garin makafi.
8.
Na rufe
ido, ban ga kyawon makafta ba
9.
Gyaɗar
waɗansu ta yi kuturwa, su wane murna ta koma ciki.
10. Ƙwace
goruba a hannun kuturu, ba wuya, babu
sai an taru.
11. Gurguwar tsanya da
wuri take fara rarrafe.
12. Ba kanta ɗansanda
ba ido.
13. Gurgu yana zaune ake
sarar sandar dukansa.
14. An ci gari da shi, ya kama kuturun bawa
Idan aka dubi bayanai da misalai da suka gabata, za a ga
cewa, tabbas Bahaushe yana amfani da surar jikin halitta a matsayin tubalin
gina karin magana. Misalin irin wannan karin maganar shi ne, “Cinikin jariri ba
na wada ba ne.” A nan ana ƙoƙarin bayyana cewa, zubi da
tsarin halittar jikin wada ba ya da wani bambanci daga zubi da tsarin halittar
jikin jariri, musamman idan aka kwatanta tsawonsa a shekarun haihuwarsu. Wannan
ya tabbatar da cewa, Hausawa suna amfani da “Surar jiki” a matsayin tubali wajen
gina karin maganganu masu alaƙa
da mutane masu buƙata
ta musamman. Amma ta fuskar ma’ana, Bahaushe yana nufin al’amarin da mutum ke
son ya sa kansa a cikinsa ya fi ƙarfinsa.
c. Tubalin Ɗabi’a:
Ƙamusun
Hausa na CNHN (2006 p. 116), ya nuna kalmar ɗabi’a
tana nufin, “Halin mutum ko al’adarsa.” Duba da ma’anar da ƙamus ya bayar, a nan kuwa, ɗabi’a
ita ce halayyar da ta zama jiki a ruyuwar mutum ko dabba ko tsuntsu ko ƙwaro da makamantansu. Haka
kuma, ta zama fitacciya wadda ake iya kwatanta halitta da ita kai-tsaye kowa ya
fahimce ta. Hausawa sukan yi amfani da ɗabi’a
ta mutum wanda ke ɗauke
da wata naƙasa
a cikin mutane masu buƙata
ta musamman wajen gina wasu karin maganganusu, domin biyan buƙatunsu na zamantakewa a
cikin ma’amalarsu ta yau da kullum. Ga misalin wasu daga cikin su:
1.
A ja mu a kai mu, an ba uwar makaho kashi.
2.
“Wari
yake,” an ce da makaho ga ido.
3.
Gane mini hanya makaho ya so gulma.
Ta la’akari da karin maganar, “Gane mini hanya, makaho ya
so gulma”, za a ga cewa, makaho ya ɗabi’antu
da cewa, a duba masa idan maganar da zai faɗi
ta shafi abu marar kyau da wani ya aikata. Wani abin lura shi, Bahaushe ya
fahimci cewa, makahon mutum yana da halayyar tsegumi, kuma a duk lokacin da za
ya yi tsegumin wani mutum, to wajibi ne ya nemi a duba masa, domin kada ya yi
sara da mutum sama a dalilin lalurarsa ta rashin gani da ido. Saboda haka,
Bahaushe yakan yi amfani da “Ɗabi’a”
a matsayin tubali wajen gina karin maganganu masu alaƙa da mutane masu buƙata ta musamman a cikin
ma’amalarsa ta zamantakewa. Amma ta fuskar ma’ana, Bahaushe yana nufin yin wata
magana wadda ba ya buƙatar
wani ya ji ko ya sarare ta.
d. Tubalin Tawakkali:
Ƙamusun
Hausa na CNHN (2006 p. 434), ya kawo ma’anar kalmar tawakkali a matsayin,
“Dogara al’amari ga Allah.” A wannan bincike kuwa, an ɗauki
“Tawakkali” shi ne yarda da miƙa
wuya ga hukuncin Ubangiji kan aukuwar wani al’amari da ya shafi halittar mutum
ko dabba ko wani abu makamancin waɗannan.
Hausawa suna amfani da zantukan da ke nuna tawakkali a wajen gina karin
maganganu masu alaƙa
da mutane masu buƙata
ta musamman. Ga wasu daga cikinsu kamar haka:
1.
Allah da ya yi makaho shi yake masa ɗan
jagora.
2.
Hauka maganinki Allah.
Idan aka kalli waɗannan Karin maganganu da suka gabata za a ga cewa Bahaushe yakan sa tawakkali a cikin wasu zantukansa na hikima. A cikin irin waɗannan karin maganganu akwai, “Allah da ya yi makaho shi yake masa ɗan jagora.” Wannan karin maganar yana nuni da cewa, Allah ya san halin da bawansa yake ciki, domin shi ya nufe shi da shiga cikin kowane hali ne yake cikinsa, sannan kuma shi za ya samar masa mafita ko ta halin ƙaƙa. A taƙaice, wannan yana nuna yarda da miƙa wuya a kan cewa, ikon komai a wajen Ubangiji yake, a yayin da mutum ya samu kansa a cikin halin damuwa. Wannan ya tabbatar da cewa, Hausawa suna amfani da “Tawakkali” a matsayin tubali wajen gina karin maganganu masu alaƙa da mutane masu buƙata ta musamman, domin biyan buƙatunsu na isar da saƙo a cikin ma’amalar zamantakewar yau da kullum. Amma ta fuskar ma’ana, Bahaushe yana nufin za ya samu mafita a cikin matsalar da ya samu kansa a cikin ta.
e. Tubalin Hikima:
A cikin ƙamusun Hausa na CNHN (2006
p. 200) an bayyana kalmar hikima da cewa, “Yin wani abu da ya birge mutane.”
Shi kuwa, Newman da wasu (1977 p. 52) sun nuna cewa, “Hikima ita ce, basira ko
fasaha.” Bayan haka, Umar (1983) ya kawo nasa ra’ayin, inda ya ce, “Hikima ita
ce gudanarwa ko aiwatar da fasaha cikin basira da gwaninta, domin ƙayatar da jama’a cikin nishaɗi
da walwala. Hikima hanya ce da ake bi, domin sarrafa fasahar harshe cikin
basira da gwaninta, domin jawo hankalin mutane masu saurare.”
Daga tarsashin waɗannan
ra’ayoyin, ana iya cewa, hikima wata baiwa ce da halitta ke samu ta yin wani
tunani ko aiwatar da wani abu da ba a tsammanin yiwuwar aukuwarsa. Hausawa suna
amfani da baiwar halittar da ke da naƙasa
wajen gina karin maganganu masu alaƙa
da mutane masu buƙata
ta musamman, domin biyan buƙatunsu
a cikin ma’amalolin zamantakewar yau da kullum. Ga misalan wasu daga cikin
karin maganganun kamar haka:
1. Muƙami, bebe da rediyo.
2. Abin mamaki, kuturu da keken ɗinki.
Idan aka lua sosai, za a ga cewa Bahaushe yana saƙa hikimomi a cikin
zantukansa. Misalin irin wannan hikimar akan same ta a cikin irin wannan karin
maganar, “Muƙami,
bebe da rediyo.” Wannan karin maganar yana nuna bebe mutum ne da aka san ba ya
jin sauti sosai da kunnuwansa, kuma ba ya iya yin magana da bakinsa a fahimce
shi sosai. Amma kuma sai ga shi yana sauraren rediyo. Wannan kenan, ya nuna
cewa, bebe mutum ne da, duk da matsalar rashin jin magana sosai da rashin iya
magana sosai da ake ganin yana fama da shi, ga shi kuma al’umma tana yi masa
kallon mahaukaci, amma sai ga shi da hikimar sauraren rediyo. Sauraren rediyo
kuwa, an san al’amari ne na lafiyayyun mutane ta fuskar hankali da kuma iya jin
magana da kunne, tare da fahimtar zancen mai magana. Saboda haka, ba ƙaramar hikima ba ce, bebe ya
fahimci cewa, labarai da shirye-shirye ne ake sauraro a cikin rediyo ba, har
shi ma ya yi burin jin abin da kowa ke sauraro. Wannan ya tabbatar da cewa,
Hausawa suna amfani da “Hikima” a matsayin tubali wajen gina karin maganganu
masu alaƙa
da mutane masu buƙata
ta musamman wajen isar da saƙo.
Amma ta fuskar ma’ana, Bahaushe yana nufin mutum ya aiwatar da al’amarin da ake
tunanin ba za ya iya ba, ko kuma yin abin da ake ganin matsayinsa bai isa ya yi
shi ba.
Sakamakon
Bincike
Sakamakon wannan bincike ya samu nasarar gano abubuwa
kamar haka:
1.
Akwai rukunin mutane masu buƙata ta musamman a cikin
al’ummar Hausawa.
2.
Rukunin mutane masu buƙata ta musamman suna da wasu
abubuwa da suka raunana kamalar halittarsu.
3.
Hausawa suna amfani da karin
maganganu da suka shafi mutane masu buƙata
ta musamman a sadarwarsu ta yau da kullum.
4.
Hausawa suna amfani da tubalai
biyar wajen ginin karin maganganu masu alaƙa da mutane masu buƙata ta musamman.
5.
An fi amfani da tubalan ‘izgili’
da na ‘surar jiki’ a yayin samar da karin maganganu na mutane masu buƙata ta musamman.
6.
Mafi yawan karin maganganun Hausa
da suka shafi mutane masu buƙata
ta musamman an gina su ne a kan makafi da kutare.
Kammalawa:
Hausawa suna ɗaya
daga cikin al’ummun da ake samun rukunin mutane masu buƙata ta musamman a cikinta. Wannan
rukuni na al’umma ya ƙunshi
mutane waɗanda ke da tunani da
hikimomi da basira. Sai dai kuma rashin samun kyakkyawar kulawa da ƙyamar da wasu mutane ke nuna
musu ya sanya ba su samun damar fitowa da tarin baiwar da suke da ita ta yadda
al’umma za ta yi alfahari da su, su ma su yi bugun gaba da ita. Wannan maƙalar ta waiwayi falsafar
Bahaushe a kan mutane masu buƙata
ta musamman tare da fitowa da tubalan ginin karin maganganu masu alaƙa da su. A ƙarshe, wannan bincike yana
kira ga masana da manazarta a kan buƙatar
da ake da ita na su ƙara
ƙoƙari wajen nazari da bincike
a kan al’amuran da suka shafi mutane masu buƙata a musamman domin kyautata
rayukansu da ciyar da al’umma gaba.
Manazarta
Almajir,
T. S. (2012). Karin Magana Proverb As a
Conflict Resolution Mechanism in Hausa Society. Zaria: Ahmad Bello University
Press Limited.
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A. M. (2006). Gadon Feɗe Al’ada. Lagos:
Tiwal Nigerial Ltd.
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A. M. (2021). Gudummuwar Kutare ga Adabin Ta-tsaka Mai Wuyar Sani. Takardar da
aka Gabatar a Taron Ƙara
wa Juna Sani a Sashen Koyar da Harsunan Nijeriya, Jami’ar Usmanu Ɗanfodiyo, Sokoto.
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K. D. (2010). Karin Magana a Ƙasar Hausa 3.
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M. (2017). Taskar Karin Magana. Kano: AGF.
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P. (2011). The Role of Comparatiɓe/Historical
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H. S. (2011). Hausa cikin Hausa. Babu Maɗaba’a.
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E. (2002). A Dialogue of Proverbs.
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S. A. (2019). Nazarin Ma’ana a Muhallin Magana: Tsokaci a Kan Wasu Zaɓaɓɓun
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