Tasirin Musulunci A Cikin Kirarin ‘Yan Tauri

A Paper Presented At 1^st International Conference on The Hausa People, Language And History (Kaduna,  2015) On 24^th March, 2015.

Tasirin  Musulunci  A  Cikin  Kirarin  ‘Yan  Tauri

ABUBAKAR SANI SAYAYA.

SASHEN WATSA LABARAI DA ƊAB’I

MAJALISAR DOKOKI TA JIHAR KATSINA.

08022671839

asanisayaya@gmail.com

Gabatarwa

Kafin Hausawa su ci karo da wasu baƙin al’adu, musamman irin waɗanda  addinin

Musulunci, ya zo da su sun kasance  suna gudanar  da dukan harkokin  rayuwarsu a

al’adance ne. Ta hanyar salon rayuwa wadda suka gada kaka da kakanni, ba tare da

sun  gauraya  ta  da  wata baƙuwar  al’ada ba, kamar  yadda muka gani cewa  kafin

zuwan Larabawa, Bahaushe ba ya da addinin da ya fi Tsafi da Bori. Wato  bai san

Allah ba. Ba abin da ya ke bauta wa  sai  tsafin  gidansu. Aminu,  N. (2013).   Irin

wannan salon rayuwa ya shafi har da irin kirarin da Hausawa  ke  yi, wanda  kuma

kirarin ‘yan tauri na daga ciki. Tauri wata hanya ce da Hausawa ke amfani da wasu

sinadarai da ake samu daga waɗansu  itace,  ko tsirra, ko sassan jikin wasu  halittu,

misali kwari ko dabbobi, ko kuma wasu ayoyi daga cikin Al’ƙur’ani mai tsarki, su

sarrafa su ta  hanyoyi  daban-daban  domin kare  jikinsu daga rauni, ko cutarwar da

ƙarfe ko wani  makami ka iya yi masu………… Waɗanda suka ci maganin Tauri,

har ya kama jikinsu ana  kiransu  ‘yan  tauri, Sayaya, A. S. (2009). ‘Yan  tauri suna

gabatar da  kirari ne domin su tsorata abokanen adawarsu tare da zummar ƙara ma

kawunansu ƙaimi, da nufin kawar  da tsoro, ko shakkun tunkarar duk wanda ka iya

taso masu.

MA’ANAR KIRARI.

Kamar sauran  fannonin  adabi, an samu masana da dama da suka yi tsokaci a kan

ma’anar kalmar kirari. Bunza, A. M. (2009), ya  bayyana  ma’anar  kirari  da cewa,

Kalmar  kirari asalinta daga “Kira” take. A sa kalangu, ko ganga, ko murya a kira 

wani  da ƙarfi don  ya  fito a ɗebe  tababan  abin da ake  faɗa a kansa. Janaidu da

‘Yar’aduwa (2007), cewa suka yi kirari, wani rukuni ne na salon sarrafa harshe da

Hausawa  kan yi  amfani da shi  wajen  nuna  gwaninta da kimar harshe, ta hanyar 

tsara  kalmomi  da suka dace da halayen  abubuwa  a  cikin lugga mai ban sha’awa.

A yayin da Dunfawa, (2002), ya  ce, Kirari shine jera jimlolin adabi masu amfani 

da  kalmomi waɗanda  aka tsara  cikin salon siffantawa domin wasa, ko kumbura,

ko ingiza mutum ko wani  abu. Hausawa sun fara gabatar da kirarin ne tun gabanin

su fara cuɗanya da wasu baƙin al’adu, wato tun lokacin da ake bautar iskoki kamar 

yadda  ya  gabata. A wancan  lokacin ‘yan tauri su kan yi amfani da wasu lafuzza

da suka danganci na bautar iskoki, kuma sun ci gaba da gabatar da shi har lokacin 

da  addinin  Musulunci  ya  shigo ƙasar  Hausa,  aka samu Hausawa suka karɓe shi

hannu biyu.

TASIRIN MUSULUNCI A CIKIN KIRARIN ‘YAN TAURI

Addinin  Musulunci  ya  zo ƙasar  Hausa  a  wajen  ƙarni  na 14  daga Larabawa,

waɗanda suka shigo Ƙasar Hausa ta ɓangaren Afirka ta Arewa Maishanu, (2007).

Nazarce-nazarce  sun  gabata  da cewa zuwan  Musulunci a ƙasar  Hausa ya  kawo

sauyin  al’adun  Hausawa  da  dama, yayin  da ya zubar  da wani sashe, ya tsarkake

wasu al’adu, kamar yadda ya zo da wasu sababbi waɗanda Hausawa ba su san su

ba kafin zuwan Musulunci. Muhammad, S. U. (2006).  Ko da yake  ‘yan tauri  sun 

ci gaba da yin kirari, sai dai  a sakamakon shigowar addinin da  kuma  irin tasirin

da ya yi a kan harshen Hausa ne ya sa aka riƙa samun canje-canje daga irin  zaɓin 

kalmomi da masu kirarin ke yi. Da haka suka riƙa gina kirarin nasu ta hanyar aron

kalmomin Larabci da addinin ya zo da su, ko wasu Jimloli daga cikin harshen har

zuwa lokacin da karatun Ƙur’ani da Hadissan  Annabi  Muhammadu (S.A.W), ya

yawaita tare da fahimtar ma’ana,  sai suka riƙa ɗaukar  wasu sassa  daga ciki, suna

amfani da su cikin kirarin. Irin wannan tasiri  da addinin  ya yi a cikin kirarin ‘yan 

tauri shine aka yi ƙoƙarin dubi a cikin wannan takarda. An kuma gina takardar ne

tare  da  kawo  misalan  kirarin da su ‘yan tauri suke  yi, tun  kafin zuwan  addinin

Musuluncin, da irin yadda  aka  riƙa yin sa tun farkon shigowarsa, da kuma yadda

kirarin  ya  kasance bayan sabon addinin ya kankama.

KIRARIN ‘YANTAURI  KAFIN  ZUWAN  ADDININ  MUSULUNCI.

Kafin zuwan addinin Musulunci ƙasar Hausa, lokacin da Hausawa ba su san wasu

kalmomin Larabci  waɗanda suka  jiɓinci  addinin ba, sai suka riƙa yin  amfani da

kalmomin Hausa tsagwaronsu suna gina kirarin. Wasu kuwa suna gina shi tare da

ambaton hanyoyin bautarsu, wato tsafi ko kuma wuraren da suke bautar, da kuma

ire-iren  lafuzzan da suke  yi yayin  ganawarsu da Iskokan da suke bauta wa  kamar

yadda za mu gani.

TSAFI  A CIKIN  KIRARIN  ‘YAN  TAURI.

Kamar  yadda bayani ya  gabata, cewa  tun kafin  zuwan  addinin Musulunci ƙasar

Hausa, babu wata hanyar bauta sai ta Tsafi da Bori. (Wato bauta wa Iskoki), yayin 

da kowa  irin tsafin da ya  gada iyaye da kakanni shi  yake  yi. Kuma sun yarda da

cewa daga cikin mazaunin Iskokai, akwai kango ko gidan Turwa,  da wasu manyan

itatuwa irin su kuka da marke da tsamiya ko tsohuwar rijiya ko kogo da sauransu.

Sallau, (2010) ya jaddada haka inda ya ke cewa bauta ta hanyar tsafi na nufin bauta

wa wani aljani da aka ɗauka yana zaune a wani wuri na daban. Ire-iren waɗannan

aljannu, an ɗauka suna zaune ne a wata kwankwamar  dutse ko wata sarƙaƙƙiya ko

wurin  wata  tsohuwar  itaciya, misali kuka ko tsamiya ko marke da sauran su. Da

haka ya sa wasu suke ambaton ire-iren mazaunun nasu a cikin hulɗoɗinsu na yau

da kullun. Irin wannan hali ba wani baƙon  abu ba ne ga ‘yan tauri, domin  kuwa

ɓurɓushin hakan ya  fito fili a cikin waƙar makaɗa Mamman ɗan  ƙanen Kassu, a

yayin da ya kaɗo taken  wani ɗan tauri da ake  kira  Sule. Da tasowarsa sai ya fara

da cewa:

                                “Ashe dai Mamman!  Ashe dai Mamman!!

                                          

                               Sai ni mai Tururuwa mai Turba,                                   

                                  

                               Mai Gajimari, mai jam Marke,

                                   

                                      Mai Tsamiya bakwai wurin yin tsahi.”

                     

                (Mamman ɗan ƙanen Kassu, kirarin Sule Birnin Kuka).

A cikin kirarin da ya gabata Sule ya ambaci wasu daga cikin wuraren da Bahaushe

ya fi zaton cewa mazaunin Iskoki ne. Wuraren kuwa sun haɗa da gidan Turwa, da

Turba (magamar hanya), da jan marke, da tsamiya, da ma sunan wani Iskan, wato

Gajimari.  Haka nan kalmar tsafin ta bayyana a cikin kirarin wani shahararren ɗan

tauri, wato  Mamman  Dogo yayin da makaɗa  Garba ɗan wasa  Gumi ke yi masa

take, yana cewa:

                                      “Kai Garba!  Kai Garba!!  Kai Garba!!!

                                      Tuba ta tashi malami ya ci biri,

                                Garba kana hwaɗin in tuba,

                         

                                Dan Allah jinjina mani Kurya,

                        

                                Kurya ta ce mu yi Tsahi,

                                Mu yi Tsahi, mu yi Tsahi,

                

                               Mu ci taurin baƙar tama har abada”

                   (Garba ɗan wasa, kirarin Mamman Dogo).

Waɗannan  bayanai da suka gabata  sun  gabbata  da  cewa  lallai  akwai ɓurɓushin

tsafi cikin ire-iren kirarin ‘yan tauri.

KIRARIN  ‘YAN  TAURI  MAI  ƊAUKE  DA  FASALIN  BAUTAR  ISKOKI:

Bayan tsafi  wani  nau’i  na  addinin  gargajiya  na  Hausawa  shi  ne bori, A wurin

Hausawa bori tsohuwar  al’ada ce,  domin  kuwa an daɗe  ana  yin ta  a  matsayin

addini. Sallau, (2010). Kamar  yadda Bunza, A. M. (2009). Ya ke cewa, yayin da

ɗan bori  ya  hau, zai Kasance  yana ɗimauta, ko ya yi  mamunga,  yana  wasu irin

maganganu na surkulle. Maganganun  surkulle  da ake yi wajen kafin gida da idan

za a ci sabon hatsi da idan ɗan Bori ya shiga  Boboniya, duk sun aminta da cewa,

Iska na ji kuma bukata na biya. Wannan  ya  gwada  ke nan  duk lokacin da masu

bautar  Iskoki suke mu’amula da Iskan da suke bauta wa, su kan  riƙa  gabatar  da

waɗansu sabbatu na daban da suka banbanta da kalmomin da Hausawa ke magana

da su, wato su kan yi magana da iskan ne da wasu kalmomi na surkulle,  waɗanda 

dole  sai  mai hulɗa da Iskan  ne kaɗai zai  iya  fahimtar su. Ganin  cewa ‘Yan tauri

suna rungume da irin daɗaɗɗiyar  al’adar Hausawa wadda ta jiɓinci bautar  iskoki 

shi ne ya sa suke gina kirarin ta hanyar amfani da irin waɗannan kalmomi waɗanda 

da jin su, sun yi kama da kalmomin  surkulle, Bunza, (2009),  ya ci gaba da cewa,

yayin da ake yi ma ɗan tauri  take,  ya  kan  tashi tsaye yana kirari da nuna bajinta

da  waibuwarsa  ga  aikin da yake yi. Cikin  wannan  lokacin  ne  zai  nuna ire-iren

surƙullensa  ya  kuma  nuna buwayarsa nan take a gani,  ido na ganin ido. Hakika

amfani da irin wannan salo na kawo kalmomin  surƙulle  cikin kirari ga ‘yan tauri

ya zama ruwan dare.  Kamar  yadda Mamman ke cewa a cikin kirarinsa:

                                      “Sakadamna, Lakadamna min dam,

                                       Ka ce bara, nara,

                                      Ta kurum, ba’adi kurum,  

                                      Kulle kurum, kulle jigim.

                                      Ku kurumta maza,

                                      Ku makanta maza.

                                     Na tashi kasau tambina,

                                     Ba kan da za kui da mu kam mu.”

                     (Dagajirau Garin Malam, kirarin Mamman Zangina).

Haka nan lokacin da Lawan S-kila ya kaɗa taken Ala na Butawa, a cikin kirarin

nasa sai ya ke cewa:

                                      “Bari Lawan!

                                      Na ji kira kai Lawan!

                                      Ni mai ƙala bila, ni mai ƙala babila,

                                     Ni mai arwa bila, ni mai arwa babila,

                                     Ni mai sadau bila, ni mai sadau babila,

                                     Ni mai asadau bila, ni mai asadau babila,

                                     Ni abokin tafiyar yaro, ba abokin dawowarsa ba.”

KIRARIN TAURI A CIKIN HAUSA TSAGWARO.

Baya ga ire-iren hanyoyin gabatar  da  kirarin, ‘yan tauri guda biyu da muka gani,

wata hanyar da suke gina kirarin kafin zuwan addinin Musulunci, ita ce ta amfani

da  kalmomin Hausa  zunzurutunsu. A  cikin irin  wannan fasalin kirari,  ‘yan tauri

sukan yi amfani da kalmomin Hausa zalla ba tare da sun gauraya su da kalmomin

da suka  daganci na bauta ko tsafi ba. Haka nan kuma babu wasu da aka aro daga

Larabci. Misalai a cikin wannan kirarin

                                      “Kai! Shiru dakanta,

                                      Na ji ka kira maza kamar ta faɗi,

                                      Ka bari sai Gada ta faɗi,

                                      Ko ta faɗi, sai ka ji ta koka,

                                      Sai ta kira maza sau uku,

                                      Sai ta ce Me ! Me !! Me !!! har sau uku,

                                      Sannan ka kira na Delu da Mamman,

                                      Ni aƙ ƙodago abun gogayya,

                                      Abun gogayyam maza na Delu da Mamman,

                                      Ai gaya ma arna gulbi,

                                      Gulbi nike babu jira sai ɗiba,

                                      Ni am Moɗa ko Kuwara sai an tausa“,

                                  ( Mai hwara, kirarin Alhaji Goje Ƙofar Ƙaura).

KIRARIN  ‘YAN  TAURI  MAI  NUNA  MATSAYIN  MUSULUNCI.

A lokacin da addinin  Musulunci  ya fara kunno kai a cikin ƙasar Hausa, sai wasu

suke ganin ya kawo cikas  ga  al’adun Hausawa. Sallau, (2009). Ya  jaddada  haka

inda yake cewa, wannan ya nuna ke nan shigowar addinin Musulunci  ƙasar  Hausa

da karɓarsa ga Hausawa ya sa addinin gargajiya ya yi rauni domin Musulunci yana

da  tasa  alƙiblar  ta  daban  wajen bautar Allah. Shi ya sa ya ke  yin  fito-na-fito da

harkokin  addinin  gargajiya  kamar bori da tsafi da camfi da sauransu. Irin wannan

fito-na- fito da addinin ya yi da al’adun Hausawa ya sa wasu suke tunani cewa  duk

wanda ke yin Sallah, to mawuyacin abu ne magani  tauri ya zauna a jikinsa. Daga

bisani, sai  wasu  suka  fahimci cewa  ba  haka abun yake  ba sai suka  riƙa ƙaryata

batun  a  cikin  kirari. Tabbacin  irin  wannan ya fito a cikin waƙar  Mamman ɗan

ƙanan  Kassu wurin da wani wanda ake kira Yusuf  Kunu ya ke kirari kamar haka:

                                      “Ashe dai Mamman!

                                      Sai ni kunun kuɗi, kunun kukkuki,

                                      Kunun da ba a ba mai jego,

                                      Ina masu cewa ba su Sallah, ba su salati?

                                      Wai ba su shan huram mai Sallah,

                                      Mamman ni ka Sallah, ni ka salati,

                                      Ni ka shan huram mai Sallah”

                              (Mamman ɗan ƙanan Kassu, kirarin Yusufa Kunu).

KIRARIN ‘YAN TAURI DA KE TABBATAR DA AN KARƁI MUSULUNCI.

A irin wannan fasali ne a kan samu ɗan tauri ya gina kirarinsa tare da nufin gabatar

da cewa, shi fa wannan sabon addin gadonsa ma ya yi ba haye ba. A nan zai gwada

cewa har  iyayensa ma duka Musulmi  ne. Irin wannan  fasali ya fito a cikin wani

kirari na Zubairu wanda yake nuna cewa,  shi fa musulmi  ne kuma bai taƙama da

wani abu banda Allah maɗaukakin sarki, kamar haka:

                                     “Sai ni goga, sai ni goga,

                                      Sai ni baƙi ɗan Musulmin Allah,

                                      Ni mai taƙama da ya Allahu, ya Allahu,

                                      Ya sarkin dare da rana Allah,

                                      Ni mai sa a sha ruwa da ƙauyen baki,

                                     Yanzu baƙat Tama ta sauka a cinya”.

                       (Ummaru Jikan Bagwariya, kirarin Zubairu magajin fama).

 KIRARIN  ‘YAN  TAURI  BAYAN  KANKAMAR  MUSULUNCI.

A  yayin da  Musulunci ya  kankama a ƙasar  Hausa, aka samu harshen Larabci ya

fara  yaɗuwa  ta  musamman ta dalilan da suka haɗa  da  koyar  da addini. Wannan

lokaci ne Hausawa suka zurfafa wajen fahimtar ma’anar baƙin kalmomin waɗanda 

sabon  addinin ya  zo da su har suka yi tasiri. A sakamakon  tasirin  da  kalmomin

suka yi a cikin harshen  Hausa ya sa, su ma ‘yan tauri suka fara  amfani da ire-iren

waɗannan baƙin  kalmomi a cikin kirarinsu. Su kan yi la’akari da ma’anar kalma ta

fuskar gwada ƙarfi, ko ban tsoro, da saka fargaba, ko rantsuwa da makamantansu,

su gina kirarin kamar yadda za a gani.

AMFANI DA KALMOMIN LARABCI  CIKIN KIRARIN ‘YAN TAURI.

 Daga bisani, wato bayan shigowar addinin Musulunci sai aka fara samun gauraye

a cikin kirari, inda ake samun wasu ‘yan tauri da suka fara fahimtar ma’anar  wasu

daga cikin kalmomin da sabon addinin ya zo da su, sai suka riƙa gina kirarin nasu a

gargajiyance amma tare  da gaurayawa da wasu kalmomin da suka ara daga sabon

addini. Misali a cikin kirarin na Amadu, lokacin da Mai hwara ya kaɗo taken nasa

da ya taso sai yake cewa:

                                      “Ni ag gagara dako magajin Mani,

                                       Ni am mai kutu-kutu uban na Hayatu,

                                       Arna masu cin na gobe ga sarki Allah.

                                       Babbaƙun ruwa ni ke, na Malkatu,

                                       Kowas sha mu Lahira shika kwana.

                                       Ni ak Kura kahirin kare na Mani Dumba,

                                       Ni ag garo dama farauta,

                                       Ƙabari nike wanda ba a yi ma shi taga,

                                       Lisha’i sallar kwana,

                                      Dag gareki sai rufe ɗaki.”

Shi kuwa sarki Audu da ke Bichi, lokacin da Lawan S- kila ya kaɗa nasa taken, da

ya fito a fage cewa ya ke:

                                      “Dakata dai ka ji Lawan,

                                       Bari in ba ka addu’a ta karye ƙarafa,

                                      Ka ce Bisimillahi ƙaƙal,

                                      Arahamanu ƙaƙal, Arahimu ƙaƙal,

                                      Ayatin ƙal! Miyya ƙit.

                                      Ka ce Bismillahi saye,

                                      Arahamani saye,

                                      Saya mu Rasulullahi, ko gida ko daji,

                                     Wallahi ko sun yi su dubu Lawan zan keta su”.

Daga  misalan da suka  gabata  mun  ga yadda waɗannan ‘yan tauri, na Amadu da

sarki Audu suka riƙa yin amfani da ire-iren kalmomin da suka aro waɗanda sabon 

 addinin ya zo da su, suka riƙa saƙa su cikin kirarin. Ire-iren waɗannan kalmomin

sun haɗa da Allah, da Lahira, da Kabari, da Lisaha’i, da Bismillahi, da Wallahi, da

Arrahamani, da Rasulullahi, da Aya, da Addu’a  waɗanda  a  zahiri a  sakamakon 

zuwan  addinin  Musuluncin ne  ‘yan taurin suka same su, suka fahimci ma’anarsu,

suka kuma riƙa amfani da su yayin da suke gina ire-iren kirare-kirarensu. Haka nan

a waɗansu lokutta a  kan samu wasu ’yan tauri da suke sako fasalin addu’a  yayin

da suke kirarin. Misalin irin wannan ya fito a cikin kirarin wani da  ake  kira  Duna

inda yake cewa:

                                     “Ni dashira bawan jihadi,

                                      Ya Allah, ya ma’aikin Allah,

                                      Ka fissheni kunyar uwata,

                                     Ya Allah, ya ma’aikin Allah,

                                     Ka fissheni kunyar ubana,

                                     Ya Allah, ya ma’aikin Allah,

                                     Ka fissheni kunyar yayyena,

                                     Ya Allah, ya ma’akin Allah,

                                      Ka fissheni kunyar ƙannena,

                                      Kiɗa shiru, waƙa shiru,

                                      Hayaniyar banza shiru.”

        (Ummaru jikan Bagwariya, kirarin Duna karan Jarman ‘Yan awaki).

Kamar  yadda  wasu ke sako addu’a  a cikin  kirari, haka  wasu kuma ke amfani da

Kalmomin  rantsuwa  irin su  Wallahi. A cikin  kirarin Galadima yana cewa:

                                      “Ai tahe nike ban hwasa ba,

                                       Kirana ka ke, zuwa ni ke cikin gaggawa,

                                      Wallahi, yaɗo nike mai ganin ƙurewar icce,

                                      Wallahi, mu ka cin uban gida bara na kallo,

                                       Mu ka sawa uba ya bar ‘ya’yan shi,

                                       Wallahi ba ni lambar ƙarhe,

                                       Sai in babu ayar Allah a cikin Ƙur’ani”.

        (Lawal L. G. Jibiya, kirarin Galadiman Tauri, Ƙofar Ƙaura, Katsina).

AMFANI  DA JUMLAR LARABCI KO SASSANTA WURIN GINA KIRARIN

‘YAN TAURI.

A sakamakon   tasiri  da  Musulunci  ya yi a cikin al’adar Hausawa ne da kuma irin

fahimtar da suka yi masa, ya sa ‘yan taurin ba su tsaya ga aron kalmomin kaɗai ba,

har  sai  da suka riƙa  amfani  da jimloli  ko sassan su  waɗanda  sakamakon zuwan

addinin ne suka same su, suƙa riƙa yin amfani da su, suna gina kirarin nasu. A irin

wannan fasali a kan samu ‘yan tauri su ari jimla wadda take ta Larabci ce kai tsaye 

 su yi amfani da ita a cikin kirarinsu. A nan su kan yi la’akari ne da ma’anar  jimla

ko sashenta. Kwatankwacin irin wannan  ya fito a cikin kirarin Garba bayan da aka

kaɗa masa take, yana cewa:

                                      “Kai! Ummaru kai!!

                                       Asalati ya ibadal Lahi,

                                      Sallah ta zo malam ya zo,

                                      Ummaru ina matanbaya? Ina macigita?

                                      Ga itatuwa na Alhaji,

                                      Itatuwa na Jarman yanzu,

                                      Ummaru Jarma ya sako Karen kora tai,

                                      Aradun Allah komin sanin mutum muna ɓaci nai.”

                  (Ummaru Hassan ɗan Barunje, kirarin Garba Uban Dawakin sababi).

A cikin  wannan kirarin Garba ya yi la’akari  da matsayin limami ne a gurin sallah,

wanda shi ne ja-gora duk lokacin  da mamu suka taru za su gabatar da sallar. Don

haka a nan Garban ya na gwada cewa fa shi jagora ne a cikin ‘yan tauri, duk wata

harka ta tauri da za a yi sai da shi. Shi kuwa Iro a cikin nasa kirarin cewa yake yi:

                                      “Yanzu ka ji ana Subahanal Lahi,

                                      Masha Allahu, ka ga abin da ake gudu,

                                      Ga shi nan ya auku,

                                      Ni kau abin ya yi kyau a gare ni,

                                      Yanzu a fadi ba daidai ba,

                                      Yanzu a yi ƙudundune ba sanyi.”

                               (Shagari Adahama, kirarin Iro Baban Kwari).

Kamar  yadda muka  gani daga cikin waɗannan kirare -kirare guda biyu, an kawo

wasu Jimloli da asalinsu ba  na  Hausa  ba ne. Wato addinin Musulunci ne ya zo da

su. Jumlolin kuwa sun haɗa da Assalatu ya ibadallahi, da Subihanal Lahi, da kuma

Masha Allahu da Aradun Allah.

AMFANI DA HADISI DA NASSI A CIKIN KIRARIN ‘YAN TAURI.

Bayan da addinin Musulunci ya kahu, ya samu wurin zama ne, sai aka samu wasu

da suka karantu, suka kuma  zurfafa a cikin nazarin Al’ƙur’ani da Hadissai, sannan

kuma suka fahimci  ma’anoninsu,  sai suka  riƙa tsakuro wasu sassa daga ciki suna

gina kirarin kamar yadda za mu gani.

AMFANI DA HADISI CIKIN KIRARIN.

A  irin  wannan  fasali na kirari ne ake samun wasu ‘yan tauri da suke ɗaukar wani 

Hadisi su gina kirari da shi ta fuskar  ma’ana.  Misali a cikin kirarin Garba inda ya

kawo wani Hadisi da Abu Huraira ya ruwaito cewa Annabi (SAW), ya ce “Karanta

La haula wa la ƙuwata illa bil Lah,-1 na maganin cutuka casa’in da tara”. A nan ne 

Garba ya yi  la’akari da ma’ana, da  kuma  mahimmancin  Hadisin ya  gina kirarin

nasa inda yake cewa:

                                      “Ummaru kai!

                                      Kai bari in ba ka addu’ar fasa fage,

                                      Ka ce Bismillahi Gabas duhu, Yamma duhu,

                                      Kudu duhu, Arewa duhu,

                                      Sama duhu, ƙasa duhu,

                                      Idona hasken rana,

                                      Ummaru kai!

                                      Wa la haula wa la ƙuwata illa bil Lahi, Aliyun Azim,

---------------

1. Duba Bukhari: Hadisi na 393, littafi na 8 kashi na 75.

                                  Ummaru mai kiɗa ma arnan kawo”.

                  (Ummaru Hassan ɗan Barunje, kirarin Garba Uban Dawakin Sababi).

GAMIN-GAMBIZAR NASSI DA HADISI.

Wannan ma  wata  hanya  ce da su ‘yan taurin suke bi suna gina kirarin, inda suke

ɗauko wasu ayoyi daga cikin Al ƙura’ani, su haɗa da Hadisi  ta  hanyar la’akari da

ma’anoninsu,  kamar  yadda  ya bayyana a cikin  kirarin  Iro, inda ya yi la’akari da

ma’anar suratul (Ikhlas)  wadda ke nuna kaɗaitar ubangiji, da (La haula----). Su ne

ya gina kirarin nasa kamar haka:

                                     “Dakata ka ji Adahama,

                                      Ƙul huwallu, na tashi,

                                      Da ikon La haula wa la ƙuwati illa billahi,

                                      Ahadu Allah, na tashi,

                                      Da ikon La haula wa la ƙuwati illa billahi,

                                      Assamadu, na tashi,

                                      Da ikon La haula wa la ƙuwati illa billahi,

                                      Lam yalidi, walam yulada, na tashi,

                                      Da ikon la haula wa la ƙuwati illa billahi,

                                      Walam yakullahu, na tashi,

                                      Da ikon la haula wa la ƙuwati illa billahi,

                                      Ƙuhuwan, na tashi,

                                      Da ikon la haula wa la ƙuwati illa billahi,

                                      Ahadun, na tashi,

                                      Da ikon la haula wa la ƙuwati illa billahi,

                              (Shagari Adahama, kirarin Iro baban kwari).

Shi kuwa Idi ya yi amfani da ayoyin Alƙur’ani guda biyu ne da ya ciro daga cikin

Suratul Ya’ sin da kumaSuratul Baƙara, ya haɗa  su da wannan Hadisin da ke cewa                                    

(La malja’a  wa la manja  minka illa ilaika),-2 wanda  yake  nuna cewa: Babu wani 

abun  neman tsira ko makoma daga gare shi banda Allah. Sannan ya haɗa  da wasu 

ayoyi daga cikin Al’ƙur’ani, yana cewa:

                                     “Ya Allahu! Ya Karimul lah!

                                      Innama amruhu Iza aradal lahu shai’an,

                                     An yakunu lahu kun fa yakun,

                                     ‘Yan banawan tauri,

                                      La munja wa la munja’a illa ileka Allah,

                                     Allahumma haza karimus sharri,

                                     Sanda! Kullu nafsin za’ikatul mautu’-3

                                     Duk mai rai mamaci na,

                                     Sai wanda kwana nai bai ƙare ba”.

                          (Ummar Hassan ɗan Barunje, kirarin Idi Garkuwa).

AMFANI DA AYOYIN AL’ƘURA’ANI ACIKIN KIRARIN ‘YAN TAURI.

A yayin da wasu ‘yan tauri ke  amfani da Hadisi su gina kirarin, ko su haɗa hadisin

---------------                                   

2. Duba Bukahri: Hadisi na 327, littafi  na 8, kashi na 75.

3. Dubi Al ƙur’ani Mai tsarki Suratul Ali Imran (3: 185).

da ayar  Al ƙura’ani, wasu kuwa ayoyin ne kaɗai suke  amfani da su, su gina irin

kirarin nasu. Irin wannan fasali ya fito a ciki kirarin wani da ake kira Na Faranshi.

A ciki ya kawo suratul (Ikhlas) -4  ne gaba ɗayanta, inda ya fara da (Bismala) kamar

haka:

                                      “Na ce to Bissimillahi Allah,

                                      Na ce Arrahamani Allah,

                                      Na ce Arrahimi Allah,

                                      Na ce Ƙul huwallahu Allah,

                                      Na ce Ahadun Allah,

                                      Na ce Assamadu Allah,

                                      Na ce Lam yalidi Allah,

                                      Na ce Walam yuladi Allah,

                                      Na ce Wal ya kullahu Allah,

                                      Na ce Kufuwan Allah,

                                      Na ce Ahadun Allah,

                                      Na riga ku, n ace Allah,

                                      Ina da mai hawa ga Doki,

                                      Dokin da ba hawa sai sharɓa”.

                  (Ummaru jikan Bagwariya, kirarin Ummaru na Faranshi).

Shi kuwa sarkin taurin sarkin Gwandu, sai ya yi amfani da wasu ayoyi guda uku

da ya tsakuro daga cikin Al ƙur’ani, kamar haka:

 ---------------

4. Duba Al ƙur’ani Mai tsarki Surat a 114.                                   

                                      Kai mai kasaken Tauri!

                                      Bisimillahi wa makaru makaran,

                                     Wa makarna kairun makira,

                                     Wallahu kairun makirin,-5

                                      Zuwa gare ku mahassada da masu adawa.

Haka nan kuma ya kawo wata ayar a cikin wani ɓangaren kirarin nasa inda yake

cewa:

                                     “Bissimillahi, Falamma ra’aitahu,

                                      Akabar lahu aƙadaina,

                                      Waƙadana aidiyal lahu,

                                      Waƙulna hadiyal Lahi,

                                      Ma haza bashara,

                                      In haza illa basharan,

                                      In haza illa malikul kairim,-6

                                      Kai mahassada ku je,

                                      Ku je ku bincika cikin Ƙura’ani,

                                      Allah Shi ka ɗaukaka ba ku ba”.

Daga nan sai ya ƙara kawo wata ayar inda ya ce:

                                      “Kai mai kiɗin kasaken Tauri,

                                      Bissimillahi mai kiɗin kasaken Tauri,

---------------

5. Duba Al ƙur’ani Mai tsarki Surat Ali-Imran ( 3: 54).

6. Duba Al ƙur’ani Mai tsarki Suratul Yusuf (31:31).

                                      Bissimillahi dikki, doka,

                                      Marbuga marbuga, mari girigi,

                                      Ma ilahira madaku,

                                     Warafa’anahu makana aliyan,-7

                                      Ai ka san na ce ma ƙarhe,

                                      Ko babu lahiya shina katcewa”.

KAMMALAWA

 ‘Yan tauri  sun  kasance  daga cikin al’umar  Hausawa,  da suke tsare daal’adarsu 

da suka gada kaka da kakanni. Amma duk da haka shigowar Addinin Musulunci

ya  sa  an samu wasu  canje-canje  a cikin  hanyoyin  da  suke  gudanar da wannan 

al’ada.  Wannan  kuwa  ya shafi har da yadda suke  ginawa da gabatar da kirarin. A

cikin wannan takarda an lalubo misalan ire-iren kirare-kiraren da wasu ‘yan  taurin 

suka  yi ta hanyar  la’akari  da  yadda  ake yin kirarin  tun gabbani  zuwan Addinin    

Musulunci  ƙasar  Hausa  da  kuma  yadda  aka  riƙa  samun  canje-canje  a  ciki, ta

hanyar saƙo wasu baƙin kalmomi ko jimlolin daga harshen da sabon addinin ya zo

da su. Kuma Waɗanda su ‘yan taurin suka fahimci ma’anarsu, suka yi  amfani  da

su wurin gina kirarin nasu.  

---------------

7 Duba Alƙur’ani Mai tsarki Sratul Maryam (19:58).