NA
FATIMA ISAH RAHAMA
SAMIRA SHEHU HAMZA
LUBABATU ALIYU
SASHEN HAUSA TSANGAYAR HARSUNA, KWALEJIN ILIMI DA ƘERE-ƘERE TA GWAMNATIN TARAYYA DA KE GUSAU, JAHAR ZAMFARA.
OKTOBA, 2017
Babi na Biyu
2.01. Waiwaye A Kan Ayyukan Da Suka Gabata
Kamar yadda muka riga muka sani cewa waiwaye shi ne adon
tafiya, to ko a wannan aiki waiwayen zai taimaka matuƙa, don haka za a waiwayi
baya mu ga irin ayyukan da suka gabata waɗanda suke da dangantaka da wannan
aikin..
Domin yi wa wannan aikin kwalliya za a binciki littattafai da kundaye da muƙalu
da dai sauran wasu ayyuka da suka shafi wannan.
Sarɓi (2007), ya rubuta littafi mai suna “Nazarin Waƙar Hausa” wannan marubuci
ya rubuta littafin ne domin masu nazarin waƙoƙin Hausa musamman rubutattu. A
cikin wannan littafi nasa ya yi magana a kan jigo, salo zubi da tsari, nau’o’in
rubutacciyar waƙa da dai sauransu.
Wannan aiki na Sarɓi yana da alaƙa da namu aikin saboda ya yitsokaci a kan waƙar
zamani yayin da muma namu aikin yana magana a kan waƙoƙin zamani. Inda kuma
muka sha bamban da shi shi ne, shi Sarɓi ya mayar da hankali ne a kan muhimman
hanyoyin da ake bi wajen nazarin waƙa. Mu kuma waɗannan hanyoyin su muka bi
muka zaƙulo adon harshe a cikin waƙar Ƙalubale.
Bunza (2009), ya rubuta wani littafi mai suna “Narambaɗa” wannan littafi da
wannan masani Alɗar Hausa ya rubuta littafi ne wanda ya tsara shi bisa ga tsari
na babi-babi har babi goma sha biyu. A babi na ɗaya masanin ya kawo jigogin waƙoƙin
Narambaɗa, a ƙarƙashi wannan babin ya fara da gabatarwa da da asalin kalmar
jogo da rabe-raben jigo da babban jigo da ƙaramin jigo da yadda ake neman sarauta
da yadda sarauta take da naɗin sarauta.
A cikin babi na biyu akwai masarauta a waƙoƙin Narambaɗa, a babi na uku ya kawo
sarki a waƙoƙin Narambaɗa, a babin na huɗu ya kawo fada a waƙoƙin Narambaɗa, a
babi na biyar kuwa ya kawo ƙananan jigogin waƙoƙin Sarauta. A babi da shidda
akwai keɓaɓɓun ƙananan jigogin sarauta, a babi na bakwai nan ne ya kawo salon
waƙoƙin Ibrahim Narambaɗa, a babi na takwas ya ba da falsafar waƙoƙin Ibrahim
Narambaɗa, a babi na tara ya zo da Tussan waƙoƙin Narambaɗa, a babi na goma ya
yi bayanin fashin baƙin Bakamdamiya, a babi na gaba sai ya rufe da kammalawa.
Wannan littafi da wannan masani ya rubuta ya haskaka sosai wajen samu dubarar
da za a gina wannan aikin ya ƙayatar. Alaƙarsa da wannan aikin ita ce, shi yana
kallon waƙoƙin Narambaɗa yana nazarinsu mu kuma muna nazarin waƙar Ƙalubale
kuma za mu fito da salon amfani da adon harshe.
Bunguɗu da Maikwari (2014) sun rubuta wata muƙala mai taken “Birgima Cikin Waƙar
Mu’azu Haɗeja: Nazarin Jigon Waƙar Yabon Ubangiji” malaman sun taɓo ma’anar
jigo da nau’o’isa da yadda ake gane jigo da kuma yadda ake warware shi a cikin
waƙa.
Wannan aiki na su Bunguɗu ya taimaka ainun wajen samun damar gudanar da wannan
aiki. Haka kuma idan aka duba za a ga cewa aikin yana da allaƙa da namu aiki
saboda dukkansu suna nazari na waƙa. Inda kuma aka sha bamban shi ne su su
Bunguɗu sun taƙaita nazarinsu ne a kan jigo, yayin da ni kuma ina kallo dukkan
sassan nazarin waƙa gwargwado hali.
2.0.2
Salon Nazari Da Zubi Da Tsarinsa.
Salo shi ne hanyar wanzar da wani al’amari, wato hanya ce ta bayyana tunanin
mutum. Salo muhimmin abu ne a cikin labari ko jawabi, haka kuma duk aikin da
aka gudanar ba cikin tsari ba to, ba zai cimma nasara ba. Don haka domin samun
nasarar gudanar da wannan aikin cikin sauƙi, an yi amfani da salo mai sauƙi,
mai jan hankalin mai karatu. An kuma yi amfani da zaɓaɓɓun kalmomi masu sauƙin
ma’ana saboda mai karatu ya ji sauƙin karantawa.
Haka kuma an yi amfani da gajeru da matsakaitan jimloli, sannan aka gudanar da
bayanan ɗaya bayan ɗaya a cikin sakin layi mai sauƙin fahimta.
Aikin kamar yadda aka sani an zuba shi ne a kan babi-babi har zuwa babi biyar
saboda a samar wa mai karatu sauƙi wajen nazari.
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Babi Na
Uku.
3.0.1
Ma’anar Waƙa.
Masana da yawa sun ba da gudunmuwa wajen samar da ma’anar waƙa,. Ga wasu daga
cikinsu:
Yahya ya ba da tasa ma’anar waƙa da cewa:
“Magana ce da ake shisshirya kalmominta cikin azanci, ta yadda wajen furta su
ana iya amfani da kayan kiɗa”. Yahya (1997).
Shi kuma ɗangambo (2007:) cewa ya yi:
“Muna iya cewa, waƙa wani saƙo ne da aka gina shi kan tsararriyar ƙa’ida ta
baiti, ɗango, rerawa, kari (bahari), amsa-amo (ƙafiya), da sauran ƙa’idojin da
suka shafi daidaita kalmomi, zaɓensu da amfani da su cikin sigogin da ba lalle
ne haka suke a maganar baka ba”.
A wani aikin kuma Gusau cewa ya yi:
“Waƙar baka fage ce wadda ake shirya maganganu na hikima, da ake aiwatarwa a
rere cikin rauji tsararre, waɗanda za su zaburar da al’umma tare da kuma
hankaltar da su dangane da dabarun tafiyar da rayuwa da za su ba da damar a cim
ma ganga mai inganci. Waƙa bisa jimla, takan zama fitila wadda take haskaka
rayuwar jama’a kuma take kare rayuwar al’umma daga sallacewa” Gusau
(2011).
Bunguɗu (2014) kuma ya bayar da ma’anar waƙa kamar haka:
“Waƙa ta ƙunshi wasu jerin hikimomi ne da a kan tsara domin su daɗaɗa zukatan
masu saurare, inda a kan yi amfani da wata zaɓaɓɓiyar murya don rerawa, ana
kuma yin amfani da zaɓaɓɓun kalmomi domin fizgar hankalin jama’a ya dawo gare
su da zimmar bin diddigin ma’anoni da manufofinsu.
3.0.2
Muhimman Sassan Nazarin Waƙa
Nazarin waƙa wani ɓangare ne da ya ƙunshi wasu abubuwa da suka ƙunshi Jigo,
salo da zubi da tsari. Yanzu dai ga bayanan wasu daga cikinsu.
3.0.2.1 Jigo
Dangane da ma’anar jigo kuwa masana da manazarta da dama sun tofa albarkacin
bakinsu ga dai abin da wasu suke cewa.
ɗangambo (2007:12) Abin da ake nufi da jigo shi ne saƙo, manufa ko abinda waƙa
ta ƙunsa, wato abin da take magana a kai.
Jigo a fagen adabi yana nufin manufar marubuci, wadda dukkan bayanai suka
dogara da ita. Saboda haka ana iya cewa Jigo shi ne irin saƙon da marubuci ke
son sadarwa ga jama’a kuma duk wani salo da tsari ko wata dabara da marubuci
zai yi amfani da su, zai yi hakan ne da nufin isar da saƙonsa ga jama’a. Sarɓi,
(2007:71).
3.0.2.2 Nau’o’in Jigo.
Masana
da manazarta da dama sun bayyana cewa jigo ya kasu kashi biyu, kamar dai yadda
Bunza (2009) da sarɓi (2007) suka bayyana cewa jigo ya kasu kashi biyu, wato ɓabban
jigo’ da ‘ƙaramin jigo’. Yanzu bari mu zo da su ɗaya bayan ɗaya don ganin yadda
abin yake.
3.02.2.1 Babban Jigo.
Babban jigo shi ne abin da mawaƙi ko marubuci ya sa gaba gadan- gadan domin ya
feɗe shi a gane shi sosai. Bunza (2009: 63).
Galibi shi babban jigo mawaƙi ko marubuci ya kan faɗa a cikin waƙarsa ko kuma
tun a sunan waƙar ya zan yana tafiya da saƙon wannan waƙar, idan kuma mawaƙi ko
marubuci bai faɗa a waƙarsa ba kuma ba a gane a sunan waƙar ba, to sai mai
nazari ya yi ƙoƙarin yin anfani da kalmomin fannu da aka gina waƙar da su waɗanda
za ka samu ƙananan jigogin.
Marubuta waƙoƙin Hausa wani lokaci a wasu baitoci suna faɗin jigogin waƙoƙinsu.
Wannan ko shakka babu haka abin yake, idan muka dubi waƙar Ƙalubale Ta Aƙilu
Aliyu, inda a baiti na tara ya ce:
3.0.2.2.2 Ƙaramin Jigo.
Ƙaramin jigo ya saɓa wa babban jigo ta kowace fuska. Na farko dai abin da ya
kyautu a kula shi ne, ƙarmin jigo ɗa ne ga babban jigo, domin babban jigo ke
haifar da shi. Haka kuma ba don ƙananan jigogi ba da babban jigo bai fito fili
sosai aka ganshi ba. Duk wata waƙa da aka gina wani babban jigo ɗaya, za a samu
wasu ƙananan da yawa da za su mara wa babban jigon baya, domin Ƙawata shi da ƙara
fayyace shi sosai. Bunza (2009:64)
Idan aka ce ƙananan jigogi dai to, anan nufin tuballan da suka gina babban
jigo, su waɗannan tuballan sun danganta daga waƙa zuwa waƙa, ma’ana dai kowace
waƙa da irin nata tuballai da suka samar da jigonta. A wasu waƙoƙi za ka ji an
samar da yabo, kirari, siyasa,aminci shaida, sha’awa roƙo, tuba, ilimi da dai
sauransu. Misali idan muka ɗauki waƙar Mu’azu Haɗejia ta Yabon Ubangiji za mu
ga cewa ƙananan Jigogin sune suka haɗu suka samar da Babban jigo. Ga kaɗan daga
cikin ƙananan jigogin don ganin yadda abin yake.
3.0.3
Wasu Daga Cikin Jigogin Rubutacciyar Waƙa.
Daga cikin ire-iren jigogin da aka rubuta waƙoƙi a kansu musamman a cikin ƙarni
na ashiri da kuma wannan ƙarni da muke ciki wato ƙarni na ashirin da ɗaya, sun
haɗa da:
- Jigon yabo.
- Jigon faɗakarwa.
- Jigon gargaɗi.
- Jigon ilimi.
- Jigon sha’awa.
- Jigon soyayya.
- Jigon siyasa.
- Da dai sauransu.
Waɗannan ba su kaɗai ba ne amma saboda tsabar yawan da ke gare su ba za a samu
damar kawosu da yawa ba saboda yawansu ya wuce tsammani. Amma dai ga wannan
jigon don ya zama misali domin ƙawata wannan nazari.
Misali: Jigon Addini
A wannan jigo marubuta da dama suna rubutu a kansa tu ma kafin zuwan su
Mujaddadi Shehu Usmanu ɗanfodiyo, kuma har a yau wasu suna rubutu a kansa.
Marubuta na wannan ƙarnin su ma sun bada tasu gudunmuwa wajen rubuta waƙoƙi na
addina. Malam Zainu Zubairu Bunguɗu wani fasihin sha’iri ya rubuta waƙa mai
suna “Bisimillahi Farkon Zance” ga dai wasu daga cikin
baitocinta.
1.
1. Ga kaya muna Tarawa,
Ga karfi shina ƙarewa.
2.
Ga kaya
kwarai sun nauyaya,
Ba gammo da zamu azawa.
3.
Ga mu cikin duhu ba haske,
Babu abin da zan ya dawa.
4.
Ga mu cikin ruwa ga kaya,
Ga gulbi shina kawo wa.
5.
Kowa ga mu kai yai zafi,
Kana ba wurin hutawa.
6.
Gulbi ya cike yai baye,
Amma ba ruwan kurɓawa.
7.
Kowa sai shina masha’a,
Babu hani bare horawa.
8.
Don ga zamani ya canza,
Ga ƙarfinmu bai ƙarawa.
9.
Banna ta yawaita a fili,
Sai ‘yan ƙalla ke ɓoyewa.
10. Kunya ta
ƙaranta ga kowa,
Manya yara ba runtsewa.
3.0.4
Salo
Masana da manazarta da yawa sun yi tsokaci dangane da salo ga dai abin da wasu
masana suke cewa:
Shaihin malami Yahya(2005:1) ya bayyana muna cewa, salo a cikin nazarin waƙa ko
adabi gaba ɗaya wani kandami ne da ba a ganin ƙarshensa. Gwanin iyo shi kansa
sai dai ya nutso har Allah ya gajiyar da shi, amma ba don ya ƙure ba to balle
wanda yake shi bami ne.
Malamai da masana sun bayar da ma’anar salo ta hanyoyi daban – daban duk da
yake abu ɗaya suka fuskanta.
Sa’idu Muhɗ Gusau a tashi fahimtar ya ce:
“Salo shi ne hanyar da aka bi aka nuna gwaninta da dabaru a cikin furuci ko
rubutu. Kuma yana nuna yadda mutum ya shirya wani abu ta bin yanayin harshensa
da zaɓar abubuwa da suka dace game da abin da yake son bayyanawa. Daga nan ne
za a fahimci salon mai sauƙi ne ko tsauri, mai tsauri ko mai daɗi ne da armashi
ko mai kashe jiki maras karsashi da sauransu” Gusau (1993).
Akwai nau’o’in salo da yawa kuma ba za iya kawo su ba a cikin wannan kundin
binciken sai dai za a ɗan yi bayanin wasu da bincike ya ci karo da su a cikin
nazarin wannan waƙar.
3.0.5
Salon Nassi
Salon nassi salo ne in da mawaƙi ko marubuci kan yi amfani da wani sashe da ke
cikin Alƙur’ani ko Hadisin Manzon Allah (SWA), a cikin waƙarsa domin ya yi wa
waƙarsa kwalliya ko ya ja hankalin mai saurare. A nan mai waƙar zai iya ya kawo
wani bayani wanda Allah (SWA) ya faɗa a cikin Alƙur’ani ko kuma ya kawo wani
bayani wanda Manzon Allah tsira da amincin Allah su tabbata a gare shi ya ce.
Waton abin da Hadisi ya zo da shi.
Misali: Mu’azu Haɗejia a waƙarsa ta yabon Ubangiji yana cewa:
Rayin da babu uwa gare shi bare uba,
Shi ba shi ɗa balle a san jikanshi.
Shi ba a cewa wance ce mata tasa,
Balle ta je ta yi kwalkwasa a gaban shi.
Ba ya buƙatar ƙwarƙwara da makulliya,
Balle a samu Jakadiya a gidan shi.
Can suratul Ihilasi ga ayarsa nan,
Shi Wahidun Ƙaharu ba na biyun shi.
(Mu’azu Haɗejia: Waƙar Yabon Ubangiji)
Waɗannan baitocin sun bayyana a cikin Alƙur’ani Maigirma Allah ya faɗa muna da
kansa cewa shi kaɗai yake baya da abokin tarayya bai da uwa, bai da uba, bai da
ɗa, ko ɗiya, ko jika, ko mata. Kamar dai yadda ya zo a cikin (Suratul Ikhlas).
Ita wannan waƙa ba waƙa ce da aka yi ta don sha’awa ba balle a ga wasu salailai
da suka danganci Siffance da kamance da sauransu. A wannan bincike ya zama dole
mu yi taka tsantsan kar mu shiga hurumin da zai keta haddi.
3.0.6
Adon Harshe
Adon harshe na nufin karkatar da wani zance daga sifarsa ta asali zuwa wata
sifa ta daban amma yin hakan ya kasance ta hanyar amfani da kwalliya ko tamka
ko mutuntarwa ko ƙarangiya ko almci ko kuma jirwaye. (Shiply: 1970).
Ga dukkan alamu dai Adon Harshe ya ƙunshi dukkan salailan da muke da su.
Kasancewar salo a matsayin gishirin kowane rubutu da kuma zantutuka ya sa muka
kalle shi a matsayin adon. Adon Harshe dai kamar yadda L.M. Amin (2014) ya
ruwaito daga Shiply (1970) cewa karkatar da wani zance daga sifarsa ta asali
zuwa wata sifa ta daban amma yin hakan ya kasance ta hanyar amfani da kwalliya
ko tamka ko mutuntarwa ko ƙarangiya ko almci ko kuma jirwaye. Wannan ya fito ƙarara
cewa ke nan adon
harshe shi ne salo.
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HAUSA: Kuna iya rubuto mana tsokaci ko tambayoyi a ƙasa. Tsokacinku game da abubuwan da muke ɗorawa shi zai tabbatar mana cewa mutane suna amfana da wannan ƙoƙari da muke yi na tattaro muku ɗimbin ilimummuka a wannan kafar intanet.