Nazarin Littafin Dakika Talatin A Bisa Ra’in Mazahabar Zahiranci (4)

Kundin digiri na farko wanda aka gabatar a Sashen Harsunan Nijeriya, Jami'ar Usmanu Danfodiyo Sakkwato, Sakkwato, Nijeriya

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ADO MAGAJII MUSA

BABI NA UKU

TAK’AITACCEN TARIHIN LITTAFIN DAK’IK’A TALATIN

• Shimfid’a

Wannan babi an shirya shi ne domin sharhi kan wannan littafi mai suna Dak’ik’a Talatin. A cikin sharhin an duba tarihin samuwar littafin da jigonsa da wasu salailan cikinsa, sai kuma zubi da tsarinsa. Daga k’arshe sai a kawo nad’ewar babin.

• Tak’aitaccen Tarihin Littafin Dak’ik’a Talatin

Ado Ahmed Gidan Dabino (MON) zakaran gasar rubutun wasan kwaikwayo a shekarar 2009 ya rubuta wannan littafi na Dak’ik’a Talatin a shekarar 2015. Littafin Dak’ik’a Talatin ya k’unshi babi d’ai d’ai har guda takwas (8), yana kuma da shafi d’ari da goma sha biyar (115) wanda ya had’a har da tak’aitaccen tarihin marubucin. An buga littafin a Gidan Dabino Publishers suite IC, 123 Mangwarori Street by city Ice, Sabon Titi Sani Mainagge, Kano- Nigeria.

• Salon Littafin Dak’ik’a Talatin

Salo kalma ce ta adabi da masana da manazarta suka ba da ma’anarta wurare daban-daban.

D’angambo, (1981) ya kawo ma’anar salo da cewa: “Salo rikirkitaccen abu ne wanda za a iya kallonsa ta ‘bangarori da yawa dangane da ra’ayoyi. Don haka, yana da wuya a gane shi a bisa kansa, sai dai ana iya gane wasu sigogi nasa. A ra’ayinsa salo shi ne hanyoyi ko dabarun isar da sak’o. Ya ci gaba da fassara shi kamar haka dangane da ra’ayin masu nazari:

Salo wani abu ne da ya k’unshi za’bi cikin rubutu ko furuci.

Salo wani k’ari ne na daraja cikin rubutu ko furuci wanda ba lalle ne a same shi cikin kowane rubutu ko furuci ba.

Salo ya shafi kauce wa wata daidaitacciyar k’a’ida.

Salo harshen wani mutum ne.

Yahya (2016) shi kuma ya kawo ta shi ma’anar da cewa:

Salo yana nufin duk wata dabara ko hanya a cikin wak’a wadda mawak’i ya bi domin ya isar da sak’on da yake son ya isar. Ita wannan dabara ko hanya tana yi wa wak’a kwalliya ta yadda sak’on wak’ar zai isa ga mai saurare ko karatun wak’a.

Ado Ahmed Gidan Dabino ya yi amfani da mik’ak’k’en salo (salo mai armashi) wajen warware jigon littafin nasa, inda labarin littafin ya fara da salon hira na abokai, kuma kai tsaye ya shirya wasan ba tare da yin wani kwano-kwano ba. ya shirya littafin ne don fad’akar da al’umma kan abubuwan da suka sani wad’anda suka shafi al’adu da d’abi’un Hausawa na rashin dogaro da kai musamman wanda suka shafi nak’asassu (guragu da makafi da kutare) domin a fad’akar da su, su zama masu amfani ga kansu da kuma sauran jama’a ta yin amfani da halaye na zamani.

Ado Ahmed Gidan Dabino ya fito da su a fili ta hanyar yin amfani da makarantun zamani domin samun mafita da kuma kafa k’ungiyoyi domin wayar da kan jama’a don samun mafita kan matsalolin barace-barace da rashin dogaro da kai musamman ga mata. Ga misali a shafi na 5:

Yassar: Sunanta Zannira, makarantar koyon sana’a ta gama bana. Kuma bayan aurenmu za ta ci gaba da karatu, da yardar Allah.

A shafi na 32 aka ci gaba da cewa:

Zannira: Assalamu alaikum ‘yan’uwa maza da mata da suka halacci wannan zama, kamar yadda kuka ji taken wannan takarda wato: “Muhimmancin Sana’o’i ga mata ma’aurata da Sabbin Hanyoyin Dogaro da Kai…”

Idan aka shiga cikin wasan za a ga yadda Zannira ta yi karatun har ma tana amfanar kanta da ma sauran al’ummar gari inda ta samar da k’ungiya mai zaman kanta, kamar yadda aka kawo a shafi na 31 na cikin littafin:

“…. Zannira taken k’ungiyarta: Babu Nak’asasshe sai Kasasshe!

Babu Nak’asasshe sai Kasasshe!!

Babu Nak’asasshe sai Kasasshe!!!

K’ungiyar ta babu nakasasshe sai kasasshe ta samar wa matan aure da kuma nakasassu tallafi daga hukuma ta hannun kwamishinan mata, kamar yadda aka kawo a shafi na 108:

Kwamishinar Mata: Babu shakka muna alfahari da ke Zannira a wannan jiha tamu, saboda haka ne gwamnatin jiha ta ce a ba ki tallafin kud’i naira miliyan goma don ki dad’a fad’ad’a wannan aiki naki na k’ungiya.

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  Jigon Littafin Dak’ik’a Talatin

  
  

Ba shakka babu wani mai rubutun labari ko wasa ko wak’a da zai yi rubutu face sai da wani abu da yake so ya fito da shi ga jama’a wanda zai amfana gare su, a cikin zamantakewa ta yau da kullum. Masana da manazarta sun ba da ma’anar jigo daban-daban.

K’amusun Hausa (2006) ya yi bayanin jigo da cewa: “Sak’o na musamman da marubuci ke k’ok’arin bayyana wa jama’a a k’agaggen labari ko wasan kwaikwayo ko wak’a.

D’angambo (2007) ya ba da ma’anar jigo a wak’a yana cewa “Abin da ake nufi da jigo shi ne sak’o, manufa ko abin da wak’a ta k’unsa, wato abin da take magana a kai.”

Yahya (1987) ya kawo bayanin jigo a wak’a kamar haka: “Jigo a fagen wak’a yana nufin sak’o ko manufa ko bayani ko ruhin da wak’a ta k’unsa wanda kuma shi ne abin da wak’ar ke son isar wa ga mai sauraro ko karatu ko nazarinta.”

Ga abin da ya shafi jigo, Ado Ahmed Gidan Dabino ya ce: “Wannan littafi na Dak’ik’a Talatin yana da babban jigo guda wanda aka gina wannan wasan a kai, don fad’akar da mutane “jigon dogaro da kai.” Bayan wannan babban jogo, akwai k’ananan jigogi masu yawa wad’anda suka taimaka wajen fito da babban jigo da suka had’a da:

1. Soyayya


2. Kishi

• Amana
  
  
  
  • Jigon Dogaro Da Kai
  
  
  
  

Wannan jigon shi ne k’udurin Ado Ahmed na rubuta wannan littafi, saboda duba da yadda d’abi’u da al’adun mutane suka d’auka cewa duk wani nak’asasshe  ba shi da wani amfani ga jama’a illa kawai a ba shi sadaka ya samu abin sa wa a bakinsa, shi marubucin yana gani sam abin ba haka yake ba, domin ya kawo Zannira (gurguwa) wadda ta yi karatun sana’ar hannu, ta kuma kafa k’ungiya mai suna “Babu Nakasasshe sai Kasasshe”, ta kuma kawo ci gaba ga al’umma.

Ya yi magana a kan dogaro da kai, a wurare kamar haka: shafi na 5, 31, 32, 61, 88, 95 duk sun ba da bayani a kan karatun sana’ar Zannira har zuwa kafa k’ungiyarta, ta maganin zaman banza musamman ga matan aure da kuma nak’asassu.

• K’ananan Jigogin Dak’ik’a Talatin

Marubucin wannan littafin na Dak’ik’a Talatin  ya yi amfani da k’ananan jigogi domin ya samo babban jigonsa na wannan littafi.

 

1. Jigon Soyayya

Soyayya ita ce k’awa-zuci ko tsananin k’auna da buk’atar kusantuwa ga wani mutum ko wani abu daban. Shi kuma so wata iska ce mai kad’awa, wadda take babu wani d’an Adam da bai shak’e ta ba. Tilas ne kowane  mahaluk’i ya kasance yana da d’abi’ar son wani abu a ransa, wanda galibi son nan yakan tsananta har ya kai idan bai sami abin nan ba ya fad’a cikin wani hali ko kuma ya kasance ya samu abin amma yana ganin a hana shi, saboda wasu dalilai.

A cikin wannan littafi akwai jigon soyayya da inda Yassar yake nuna wa Zannira soyayya ta gaskiya, inda abokinsa (Habu) da kuma budurwarsa (Samira) suke ganin bai dace ya yi soyayya da Zannira ba don suna ganin ita Zannira gurguwa ce, amma ina bakin alk’alami ya riga ya bushe domin ga abin da Yassar ke cewa a shafi na 1:

“… bari in tambaye ka Habu, shin gurguwa ba mutum ce ba? kuma ai ita soyayya babu ruwanta da gurgu ko mai k’afa, haka makaho ko mai ido, in dai maganad’isun ya ratsa cikin jini shike nan kawai sai tafiya, mahaukaci ya hau kura…”

Ga kuma abin da Yassar ya k’ara ce wa Samira a kan Zannira a shafi na 4:

Yassar: E, haka ne, ina cikin shirin aurenta akwai wata magana bayan wannan?

Yassar: “Ba ta fi ki ba, amma kin san an ce abin a zuciya ne, zomo ya auri giwa!”

1. Jigon Kishi

Hausawa kan ce: “Kishi kumallon mata.” To ba mata kawai ba har maza suna kishi. Kishi kan taso ne idan mutum ya ga alamar wani na son ya k’wace ko ya kasa shi a wajen wadda yake so, ko ya fahimci tana kyarkyarar wani. A ‘bangaren mata kuwa, kishi kan taso ne idan mace ta fahimci saurayinta ko mijinta yana son wata mace ko kuma idan mijin ya ce zai k’ara aure ko kuma ya kasance mijin yana da mata da yawa.

A tak’aice kishi yana nufin irin k’iyayyar da mutum (namiji ko mace) zai yi wa d’an uwansa, dalili da yana son ya amshe masa wani abu ko kuma yana kishi da shi ne saboda ya fi shi wani abin duniya.

A wannan littafi akwai jigon kishi a cikinsa. Dubi yadda Samira take k’ok’arin hallaka Zannira saboda ta sami labarin za ta auri saurayinta Yassar. Da kuma yadda Amina take nuna damuwa saboda amincin da yake tsakanin Zannira da Aminu wanda ya kai ga har tana zarginsa da yi mata ciki tare da nuna cewa ya za’bi d’aya daga cikinsu ko ita ko Zannira kamar yadda Samira take fad’a da bakinta a shafi na 12:

Samira: “Haba ni na tsaya ganin abin da ya faru? Ai kawai ta kaina na yi don kada mutane su kama ni ko su kira min ‘yansanda…”

Haka abin yake a shafi na 88:

Amina: “To ni an dagulan tawa rayuwar kuma ba zan laminta ba, gara k’ungiyar Babu Nakasasshe Sai Kasasshe ta rushe kowa ma ya san inda dare ya yi masa, da a zauna a haka kuna soyayya da Zannira. Har ma da yin ciki. Yanzu ai ni ake nema a mayar nakasasshiyar.”

• Jigon Amana

Aminci shi ne rik’on amana, kuma ta samo asali ne daga abokantaka, kuma tana d’orar da zaman lafiya a tsakanin abokan juna. Aminci abu ne mai kyau a cikin al’umma, saboda haka ne ma al’ummar Hausawa suke da d’abi’a da al’ada ta aminci.

A gaskiya aminci abu ne mai muhimmanci ga rayuwar jama’a musamman ta fuskar zamantakewa da mu’amala da sauran abubuwa da suka shafi rayuwa ta  ‘bangaren adabi. Aminci na nufin abokantaka da gaskiya tsakanin mutum biyu ko fiye da haka tare da hidima ga juna bad’ini da zahiri.

Akwai jogon amana tsakanin Yassir da Aminu a inda ya bada harkar gayyatar bikinsa gabad’aya a hannun amininsa Aminu shafi na 33:

Aminu: “Kin ji fa Amina, wai kura ce za ta ce da kare maye kai ma fab aka shiga daga ciki ba bare ka fara cewa ka wuce mu har yanzu duk matsayinmu d’aya da kai.”

Wannan hira ce da take nuna aminci tsakanin Aminu da Yassir ta irin tsokalar da Yassir yake wa Aminu nay a wuce matsayinsa tun da anyi gayyar bikinsa.

Akwai jigon amana a cikin wannan littafi inda ake nuna amincewa tsakanin Yassar da Aminu. Akwai kuma yadda Aminu yake k’ok’arin kiyaye lafiyar Zannira don kada ta shiga cikin wani halin damuwa, kamar yadda ake fad’a a cikin littafin a shafi na 89:

Aminu: “Na ji, kuma ina so ki bar wannan maganar a nan daga ni sai ke, kada ki nuna wa Zannira in mun had’u, kada ta gane ranki ya ‘baci. Ki had’iye fushinki, kada ta gane. Kin ga muna shirin yin wani taro rashin zuwan naki zai kawo nak’asu cikin lamarin.”

 

3.3 Zubi da Tsarin Littafin Dak’ik’a Talatin

Zubi da tsari ya shafi yadda marubuci ya shirya littafinsa. Marubucin wannan littafi ya yi k’ok’ari wajen zubi da tsarin littafin Dak’ik’a Talatin. Ya yi amfani da kashi-kashi a wajen zuba littafin. Wani abin burgewa ma shi ne kowane kashi yana fad’ar abin da za a yi a cikinsa, kuma wannan littafi yana d’auke da kashi d’ai-d’ai har guda takwas (8), kuma kowane kashi yana d’auke da taken bayani na abin da za a tattauna a k’asa a matsayin gabatarwa.

Misali:

Kashi Na Farko

Wasu Samari a Gindin Bishiya

 

 

Kashi Na Biyu

Yassar Ya Shiga Neman Aure

 

Kashi Na Uku

Shirye-Shiryen Biki Sun Kankama

To haka wannan marubucin ya yi zubi da tsarin wannan littafi na Dak’ik’a Talatin a kan kashi-kashi, kuma kowanne kashi yana d’auke da gabatarwa. Bayan wannan kuma marubucin ya yi amfani da tsarin ‘shiga’ a kowane kashi na wannan littafi ban da kashi na farko. Idan aka duba a kashi na biyu za a ga yadda zubi da tsari na shiga yake a cikin wannan littafi. Akwai shiga d’ai-d’ai har guda tara a kashi na biyu, kuma duk suna warware gabatarwar kashin ne. misali:

Kashi na Biyu

 

Shiga ta farko

Da Hantsi a Ofishin Yassar

 

Shiga ta Biyu

Da Rana a Gefen Titi

 

Shiga ta Uku

Da Rana  Kan Gadon Asibiti

 

Shiga ta Hud’u

Da Rana a Bakin Hanya

 

A nan kowace shiga a cikin wannan littafi tana nuna yadda ko inda ake gabatar da wannan wasan. Misali a kashi na biyu, shiga ta farko abin da duk ya faru ya faru ne a ofishin Yassar. Shiga ta biyu a gefen titi, haka a shiga ta uku a kan gadon asibiti ake yin wasan.

Yawancin littattafan wasan kwaikwayo a wajen zubi da tsari marubutansu suna amfani da ‘mai shela’ da yake tsegunta wa mai karatu abin da ‘yan wasa suke ciki tun kafin mai karatu ya shiga cikin gundarin hira tasu kai tsaye. A cikin Dak’ik’a Talatin abin ba haka yake ba, domin marubucin yana yin bayaninsa ne kawai ba tare da ya fad’a wa mai karatu wanda yake yi masa wannan tsegumin abin da yake faruwa ba. Ina ganin wannan wani tsari ne wanda ba kowane littafin wasan kwaikwayo yake da shi ba. Misali kamar yadda marubucin ya rubuta a:

Shafi na 7:

“Zannira da D’anladi yaron da yake tura ta bisa keken guragu.”

Shafi na 28

“Samira tana kwance a kan gado tana zancen zuci, ta kasa barci ta sak’a wannan ta kwance.”

Sai a shafi na 52:

“Amina da Zannira suna zaune a d’aki suna hira.”

To haka marubucin ya yi ta yin bayanin ko tsegumin abin da yake cikin kowace shiga ta cikin wannan littafi.

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  Taurarin Littafin D’ak’ik’a Talatin

  
  

Kamar yadda kowane littafi na waasa yake da ‘yan wasa (wato taurari) haka ma littafin Ado Ahmed yake da taurari wanda suke gudanar da wasa a cikinsa. An zayyano ‘yan wasa (taurari) kana an yi bayanin babban tauraro da kuma bayanin k’aramin tauraro. A cikin wannan littafi akwai taurari har guda ashirin da shiga (26).

Sunayen Taurari

1. A’isha


2. Alawiyya


3. Abdullahi


4. Alhaji Bashir


5. Alk’ali


6. Amina


7. Aminu


8. D’anladi


9. Ina Mai koko


10. Iro


11. Ka fi Rediyo


12. Likita


13. Ladi


14. Lami


15. Malam Isa


16. Mairo


17. Mutane


18. Sadiya


19. Taron Jama’a


20. Tsahare


21. Yassar


22. Zannira
    
    
    
    • Fitacciyar Tauraruwa
    
    
    
    

Fitacciyar tauraruwa a wannan littafi na Ado Ahmed ita ce Zannira domin ita ce marubucin ya yi amfani da ita ya warware jigon littafin domin an fara ambatonta tun daga farkon wannan littafi har zuwa k’arshe. Ita ce ta had’u da wahalhalu iri-iri a cikin wannan wasa tun daga yin makarantar sana’a, kafa k’ungiya, bugewa da mota da kuma d’aukar ciki ga kuma zargin k’awaye, mutanen gari da ‘yan uwan Yassar da ta sha a wurare daban-daban wanda hakan sai da ta kai su ga yin shari’a. Wad’annan abubuwan da Zannira ta yi a cikin wannan wasa tun daga farkonsa har zuwa k’arshensa shi ne ya ba ta damar zama fitacciyar tauraruwa ta wannan littafi na Dak’ik’a Talatin.

• Manyan Taurarin Littafin Dak’ik’a Talatin

Yawancin, rubutaccen wani littafi yana da tauraro babba a cikinsa wanda yake kusa ga fitaccen tauraro, kuma aka yi amfani da shi domin fito da babban jigon littafin. Haka zalika a Dak’ik’a Talatin yana da irin wad’annan taurari da dama. Misali:

1. Yassar: Shi ne saurayin Zannira wanda ‘yan mata da abokan Yassar suke son raba shi da ita, don kawai ita gurguwa ce, amma Yassar ya k’i domin yadda yake ganin tana da k’ok’arin taimaka wa jama’a.


2. Aminu: Shi ne abokin Yassar (amininsa) kuma saurayin Amina. Shi ma yana daga cikin manyan taurari na wanann littafi domin ya kusancin fitacciyar tauraruwa a littafin sosai. Ya taimaka mata domin bayan Yassar ya yaru, shi ne ya yi ta yin d’awainiya da ita saboda kada ta shiga cikin wani hali na damuwa. Wannan ya haifar da zargi mai yawa daga danginsa da budurwarsa da mutanan gari da kuma dangin Yassar na yi wa Zannira ciki wanda daga k’arshe an gane abin ba haka ba ne.


3. Amina: Ita ce budurwar Aminu kuma k’awar Zannira ce. Ita ma’aikaciya ce a cikin k’ungiyar Babu Nakasasshe Sai Kasasshe wanda Zannira take jagoranta a matsayin shugaba. Ita ma babbar tauraruwa ce a cikin wannan wasa na littafin Dak’ik’a Talatin wadda Samira take wa ingiza-mai-kantu-ruwa a kan saurayinta Aminu domin suna zargin sa da yi wa Zannira ciki.
   
   
   
   • K’ananan Taurari
   
   
   
   

Su ne taurarin da suka fi yawa a cikin wannan littafi na Ado Ahmed Gidan Dabino kuma suna taimaka wa manyan taurari wajen samun damar warware jigon littafin.

1. Sadiya: K’awar Samira ce wadda ta ba ta aron mota har ta je ta kad’e Zannira kuma ta fito a wuri biyu kacal a cikin wannan wasa. A shafi na 15-18.


2. D’anladi: Shi ma k’aramin tauraro ne a cikin wannan littafi na Ado Ahmed. Shi ne ke tura Zannira a keken guragu. Shi ne wanda ya d’auki lambar motar Sadiya wadda Samira ta ara ta kad’e Zannira don tsananin kishi. Shi ma a cikin wannan wasa ya fito ne sau d’aya a shafi na 7.


3. Ka Fi Rediyo: Sank’ira ne a wajen taron jama’a na k’ungiyar Babu Nak’asasseh Sai Kasasshe da wurin taron suna na yaron Yassar. Ya fito sau d’aya a cikin wannan wasa a shafi na 110.


4. Habu: Ya fito ne a matsayin abokin Yassar tun a shafi na 1 da kuma wurin taron d’aurin aure. Sau biyu ya fito a wannan wasan a shafi na 1 da shafi na 39.
   
   
   
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     Nad’ewa

     
     
   
   
   
   

Wannan babi ya tattauna abubuwa kamar haka; tak’aitaccen tarihi na littafin Dak’ik’a Talatin, sannan aka yi dubi zuwa salon littafin tare da ba da ma’anar salo daga masana. An fito da jigon littafin wanda ya had’a da babban jigo da k’aramin  jigo, sannan an yi bayanin yadda zubi da tsarin wannan littafin yake tun daga kan kashi-kashi har zuwa shiga da kuma bayanin yadda yake yin shela (tsegumin abin da yake faruwa). An zayyano sunayen ‘yan wasa (taurari), kana an yi bayanin fitacciyar tauraruwa da kuma manyan taurari da k’anana na cikin wannan littafi na Ado Ahmed Gidan Dabino (MON).

 

 

 

 

 

 

 

 

 

 

 

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