Daga taskar Farfesa Abdullahi Bayero Yahya.
Tsattsafi: Wani Ɗigo Cikin Gulbin Nazarin Salon Waƙoƙin Hausa
Abdullahi Bayero Yahya
Sashen Koyar Da Harsunan Nijeriya
Jami’ar Usmanu Ɗanfodiyo, Sakkwato
Email: bagidadenlema2@gmail.com
Phone: 07031961302
Tsakure
Salo a fagen Adabi, ba
ma a fannin waƙa kurum ba, wani kandami ne wanda da wuya a iya kai ga ƙasansa. Saboda haka
saku-saku ne a wurin manazarcin waƙoƙi ya kalli salon waƙa da wasu keɓantattun salailan da aka taskace masa kurum. Abu mafi
kyawo a tafarkin ilmi da nazari shi ne cewa ko bayan waɗannan salailai da aka fi sani, aka kuma ɗauka muhimmai, to manazarci ya ɗauka cewa a kullum mai yiwuwa ne ya tsinci wani salo
cikin wata waƙa wanda masana magabata ba su ci karo da shi ba.
An yi shekaru da dama
tun lokacin da marubucin wannan maƙala ya ambaci salon
tsattsafi da na bin-sawu, amma ɗalibai da manazarta
ba su sake haska fitilarsu ta nazari a kansu ba. Hana-rantsuwa ita ce B.B.
Usman (2002) cikin kundinsa na digiri na uku inda ya ƙara tabbatar da cewa
akwai salon bin-sawu a waƙoƙin Hausa.
Manufar wannan maƙala ita ce faɗaɗa nazari kan salo na biyu, wato salon tsattsafi domin watakila bayanin da aka yi kansa a baya bai fito da muhimmancinsa sosai da sosai kamar yadda B.B. Usman ya fahimci salon bin-sawu ba.
1.0 Gabatarwa
Nazarin waƙoƙin Hausa ya sami
nagartattun masana waɗanda suka assasa shi
tare da kaifin basira mai yin ishara ga ɗalibansu cewa tilas
ne idanun manazarci su kasance koyaushe a buɗe domin gano sabbin
abubuwa a fagen da yake nazari, ba wai ya tsaya kurum ga sharar fagen da suka
yi masa ba. Fitattu daga cikin waɗannan masana su ne
Farfesa M.K.M. Galadanci da Farfesa Ɗalhatu Muhammad da
Farfesa Abdulƙadir Ɗangambo. Galadanci ya haska mana
fitilar kwatanta rubutattun waƙoƙin Hausa da na
Larabcici ta fuskar kari[1]. Ɗalhatu shi ne ya hasko mana zumuntar da ke akwai tsakanin marubuta waƙoƙin Hausa da mawaƙan baka na Hausa, shi ne ya hasko amsa-amon sauti da waƙa Bahaushiya, ya hasko samuwar waƙoƙin gwaraje cikin waƙoƙin Hausa, ya hasko, ya hasko …[2]. Ɗangambo kuwa shi ne ya haƙa mana gado da zanen rufa domin mu yi nazari mai nagarta na waƙa[3].
Wannan maƙala tana bin sawun waɗannan masana masu alfarma gare mu. Ni ma na yo amon waƙar Ɗanƙwairo da ya ce /martabas Shehu ita ta tas shahwai/, na ce: /Hikimar waɗanga ta ita ta tas shahwan/ Dwalge ko in kun ganai nau na ba wai na ba/!!!
2.0
Salon Tsattsafi[4]
Tsattsafi salo ne da ke nufin kawo wata ƙumshiyar tunani ko cusa
wata haliyya a wurare daban daban cikin waƙa ko kuma amfani da
wani salo a kai a kai (wato, a yayyafa ko a barbaɗa) cikin waƙa ko kuma mafi yawan
waƙoƙin marubuci idan gaba
ɗayansu ne ake nazari. Tsattsafi a waƙa haka yake kamar ƙyallin taurari cikin sararin
samaniya ko ɗiyan rana (ƙawalwalniya) cikin
yashi ko kuma ƙyallin kwalli wanda ya barbaɗe kan daɓe. Haka nan kuma ya
kyautu a lura da cewa salon tsattsafi yakan ƙunshi wasu salai.
Wato ko bayan zamansa salo mai cin gashin kansa, yana iya ya ginu da wasu
salailai na daban kamar salon zayyana da na tambaya da na amfani da kalmomi
masu kaifin ma’ana da kalmomin fannu da waninsu.
Ta la’akari da ma’anar da aka bayar za a fahimci cewa salon tsattsafi yana da rassa da dama waɗanda suka haɗa da tsattsafin haliyya da na harshe da na al’adu da sauransu. Su ma waɗannan rassa suna iya kasancewa da nasu rassa daban. Wato ke nan idan aka ɗauki waɗannan rassa guda uku da aka ambata ana iya a yi musu taswira kamar haka:
Haliyya Harshe Al’adu
2.1Tsattsafin Haliyya
Yanayin da zuciya
take ciki ko kamar yadda Hausawa kan ce, labarin zuciya, shi ne ake kira
haliyya. Haliyyoyin zuciya kuwa suna da yawa. Akwai fara’a ko raha, akwai ɓacin rai da fushi da baƙin ciki da murna da
nadama/da-na-sani da bege da ƙauna da ƙiyayya da dai
sauransu.Saboda haka idan aka ce salon tsattsafin haliyya ana nufin an barbaɗa ɗaya ko fi na waɗannan haliyyoyi cikin waƙa. Wato ke nan ga
misali muna iya cewa salon tsattsafin raha ko na fushi ko na bege.
Fahimtar cewa akwai salon tsattsafin haliyya ya dogara ne a mafi yawan lokaci kan alaƙar zuciya da kalmomin waƙa. Zuciyar mawaƙi ko ta manazarci ita ce za ta ji ko ta ɗanɗani ko ta ga ko ta jinjini kalma ko kalmomi masu haliyya cikinsu. A wani lokacin kuma mawaƙi kan yi amfani da wasu salailai domin ya cusa haliyyar cikin waƙoƙinsa. Misali, yana iya amfani da kalmomi masu kaifin ma’ana domin yin haka, kamar inda Sambo Waliyyi Giɗaɗawa ya yi amfani da kalmomin, ‘injoyin’ da ‘yo ni kaina’ domin ya cusa haliyyar nishaɗi da raha a inda yake gargaɗi ga ‘yan matan zamani da ke jinkirta yin aure da hujjar cewa wai suna son su shaƙata ne tukuna:
Ilminki babu amre
sharri na
Sheɗan ka ɗunguza ki cikin ɓanna
Ki yo ta ba ki dubin
aibi na
Kullun faɗin kikai injoyin
na
Sai radda kig ga ke
rasa mai son ki
Duw wanda kin nuhwa
bai dubin ki
Mai son ki dauri ya
bar shawak ki
Sannan ki sa kiran yo ni kaina
(Sambo Waliyyi Giɗaɗawa: Waƙar Aure)[5]
2.1.1Tsattsafin raha
Wannan ɗaya ne daga rassan tsattsafin haliyyar. Akan sami waƙa mai ɗauke da raha a kai-a kai cikin baitocinta. Raha tana
nufin abin da ke sa nishaɗi ko ban-dariya
(dariya ko murmushi). Sambo Waliyyi Giɗaɗawa da Alƙali Haliru Wurno mawaƙa ne da ake samun
tsattsafin raha a kai a kai cikin waƙoƙinsu. Misali, a waƙarsa mai suna, ‘Gaskiya
Mugunyar Magana’, Sambo ya fara da basmala sannan ya faɗi cewa manufarsa ita ce ya ‘kwatsi’, ya yi gargaɗi ga jama’a don su daina aikata munanan ayyuka domin suna
cuta wa ƙasa. Har zuwa baiti na shidda maganganunsa duk masu nauyi
ne. Amma a baiti na bakwai sai ya jefo raha dangane da alƙalai da ke karɓar rashawa, inda ya bayyana sunan zamani da aka ba
rashawa:
7.Wani suna garai
yanzu hanci anka ce mai
Taɓa hancinka an san nufi don mi a kai mai
Naira za a ba shi
kowa ya san nufinai
Ya rufe gaskiya da ƙarfi ya san ta daidai
Duk wani mumini ba
shi yin aiki hakan ga
(Sambo Waliyyi Giɗaɗawa: Waƙar Gaskiya Mugunyar Magana )[6]
A ɗango na ɗaya zuwa na uku ne
raha ta shigo. Mutum zai fahimci haka ta yin la’akari da wani sunan rashawa, wato
‘hanci’, inda Sambo ya nuna cewa amfani da wannan kalmar a madadin rashawa wani
abu ne sabo a harshen Hausa. Haka kuma Sambo ya
yi bayanin yadda ake aiwatar da tambayar
rashawa da bayar da ita. Ya ce hancinka kurum za ka taɓs sai alƙali ya fahimce cewa za ka ba shi
rashawa. Duk wani da ke a wurin, ko da kuwa mai leƙen asirin alƙalin ne ko kuwa mai ƙara ne, ba zai gane
cewa an yi wa alƙalin alkawarin za a ba shi rashawa ba. Saboda haka ba za
a kama shi da mirɗe gaskiya don an yi
masa alkarin rashawa ba.
A baiti na tara da na
goma ya sake kawo wannan raha amma dangane da masu aikin kwastan yana mai cewa:
9. Kwastam na ganai
can cikin daji tsugunne
Wani ko ya shige
cikin ofis ya yi zaune
Amma can gida ana yo mishi gine-gine
Na rasa inda yab biɗo kuɗɗin zane-zane
Ko zinariya yake tonowa ƙasag ga
10. Binciki kanka ka
ji kwastom ka haɗa da lura
Komi mun sani ka bar wani tad da ƙura
Rimbiɗi sa ka rabki taiki ka kula da gora
In har kab buge ta na
san kai anka ƙwara
Kai ka shiga cikin baƙin takalihu cikin ƙasag ga
(Sambo Waliyyi Giɗaɗawa: Waƙar Gaskiya Mugunyar
Magana )[7]
A waɗannan baitocin Sambo Waliyyi ya yi amfani da salailan
zayyana da tambaya tare da gwalewa domin ya cusa raha cikin maganarsa. Wannan
kuwa duk ci gaba ne na gina salon tsattsafin raha cikin waƙarsa.
Watakila lalurar waƙa ta sa Sambo ya ci
gaba da gina salon tsattsafin raha a baiti na 34 da na 35 domin ya sa musu
saurare har ma sarakunan da baitocin suka shafa su yi dariya. Ya kawo wannan
salo domin gudun fushin sarakuna, kamar dai yadda Mamman Shata ya yi amfani da
shi a waƙar da ya yi wa Sarkin Zazzau Shehu Idris[8].
Ga baitocin:
\
A.B. Yahya: Salon
Tsattsafi
34Ga wata gaskiya da
taz zo da ɗiminta
sosai
Wada niɓ ɓangaro ta yau kowa ba ni tausai
Jifa ce ta far ma kan kowa ad da tsotsai
In bi a kan sarakuna in lema ta sosai
Don kuwa na ga su ka
bukin gadon ƙasag ga
35Ka aje gemu an yi ma dagaci mai takarda
Ko kuwa emiya cikakke Cif had da sanda
Kuma kun sa ido tsakaninmu
da ‘yan ta’adda
Sai ku shige kuna ta shan farfesu da ganda
Ai gadonku kare
dukkan jama’aƙ ƙasag ga
(Sambo Waliyyi Giɗaɗawa: Waƙar Gaskiya Mugunyar
Magana )[9]
Sambo ko kansa bai
bari ba domin kuwa a ƙarshen waƙarsa shammatar kansa ya yi don ya
kamala amfani da salon tsattsafin raha:
44. Tammat na cika
Waliyyi bai bar kira ba
Allah agazan ni tun ban bar duniya ba
In bar bin mayaudara tun ba mu kai daras ba
Na san nawa aibu in ku ba ku sani ba
Ɓannata
guda tana shafe rabin garin ga
45. Masu irin halin
ga nau su nika yo ma kaito
Ga su cikin ƙasa dawaman bisa
ci-da-ceto
Bisa ga
wuyan mayaudara nan muka namu ƙoto
Don yawo garan
kamar wani ɗan rahoto
Yawace-yawacen ga nau sun yi yawa ƙasag ga
(Sambo Waliyyi Giɗaɗawa: Waƙar Gaskiya Mugunyar Magana )[10]
Alƙali Haliru Wurno
gwani ne na amfani da salon tsattsafin raha cikin waƙoƙinsa. Maƙalar da ta gabata, Yahya
(2004) ta isa misali ga tabbatar da wannan magana. Duk da haka dubi yadda ya yi
suka mai gauni a kansa da kuma duk wani mai aiki irin wanda shi ma ya taɓa yi, wato alƙalanci irin wanda
Turawan mulkin mallaka suka kawo a ƙasar Hausa. Ya kuwa
yi hakan ne tattare da ci gaba da salon tsattsafin raha da ke cikin waƙar:
124.Ina hujjarka Alƙali Halir nau
Wane nassi gareka na
tabka ɓanna
A.B. Yahya: Salon
Tsattsafi
125.Ƙisasi ba ka yi uznun
bi uznin
Yadan bi yadin ka ce
min ja’izun na
Ina nassi da yac ce
ma halan na
Faɗa mini gaskiya in shedi kaina
Da ɗarɗurinka ga ka da
saulajani
Da zunnarinka zainul
kafirina
Bale ƙiyyaru
mai shafa ta hoda
Da barniɗa ji fullar kafirina
129.A sa gashi kamar namijin agwagwa
Ana bahasi da halshen zalimina
(Alƙali Haliru Wurno: Sabilul HaƙƙI, Bi Ƙaulis Sidƙi …)
A nan Haliru yana zayyana yadda joji-joji da majestarori (alƙalan Nasara) suke fita zuwa kotu. Suturar da sukan sa tana sa musu wasu kamannu da ba a gani da ƙima a ƙasar (Musulmi) Hausa, domin ta kafirai ce, Musulunci kuwa ya hana mabiyansa yin kama da kafirai. To amma Haliru ya yi wannan zayyana ne ta hanyar da za ta sa mai karatu ko saurara ya yi dariya, wato ya cusa tsattsafin raha a baitocinsa. Shi kansa mawaƙin ya san da cewa ya cusa wannan salon tsattsafi domin a baiti na 137 ya ce babu zarafin yin dariya a wurinsa:
137.Ina nika dariya
na cuci kaina
Sanin haka na ji
tsoro kaico kaina
(Alƙali Haliru Wurno: Sabilul HaƙƙI, Bi Ƙaulis Sidƙi …)
2.1.2Tsattsafin fushi
Shi ma wannan reshe
ne daga rassan tsattsafin haliyyar. Akan sami waƙoƙi waɗanda kan ƙunshi tsattsafin fushi duk kuwa da
cewa ba cikin haliyyar fushi aka tsara su ba. Abin nufi shi ne sau da yawa mawaƙi kan rubuta waƙarsa domin faɗakarwa ko nasiha. Saboda haka zai yi amfani da harshe mai
taushi, da salailai masu jan hankalin mai saurare ko karatu domin neman
yardarsa. To a irin wannan yanayi watakila mawaƙi ya haɗa har da tsattsafin raha. A lokaci guda kuma saboda wasu
dalilai sai ka sami mawaƙi ya shiga haliyyar fushi. Nan take sai ya tsattsafa
fushi cikin baiti ko baitoci na gaba.
A.B. Yahya: Salon
Tsattsafi
Irin haka ne Malam
Sa’adu Zungur ya yi a ƙarshen waƙarsa, Arewa Jumhuriya Ko Mulukiya wadda a cikinta ne ya faɗakar da sarakunan Arewa ya kuma yi musu nasiha, duk a kan
makomar siyasa a Nijeriya. Ga faɗakarwar da nasiha
tattare da fushinsa:
138.Tutocin Shaihu
Mujaddadi
Daɗa ba su zama Jumhuriya
In sha Allahu mu
tsarkake
Bisa fatan za mu bi
gaskiya
Domin fa Arewa da
hargitsi
Da yawan ɓarna ba kariya
Matuƙar Arewa da karuwai
Wallah za mu yi
kunyar duniya
142.Matuƙar ‘yan iska na gari
Ɗan daudu da shi da
magajiya
…
149.Matuƙar da musakai
barkatai
Da makaho ko da
makauniya
Ba mahallai nasu a
Hausa duk
Ba mai tanyonsu da
dukiya
Birni ƙauye da garuruwa
Duk suna yawo a
Nijeriya
152.Kai Bahaushe ba shi da zuciya
Za ya sha kunya nan duniya
153.A Arewa zumunta ta mutu
Sai nashaɗi sai sharholiya
154.Sai alfahari da yawan ƙwafa
Girman kai sai ƙwambon tsiya
(Malam Sa’adu Zungur:
Arewa Jumhuriya ko Mulukiya)
Baitoci uku na ƙarshe haƙiƙa suna cike da fushin Sa’adu Zungur. Kalmomi da kalamai masu nuni ga wannan fushi sun haɗa da ‘Kai’ da ‘za ya sha kunya’ da ‘zumunta ta mutu’ da ‘sai sharholiya’ da ‘Girman kai’ da kuma ‘ƙwambon tsiya’. Hasali, tun daga baitoci masu kalmar ‘matuƙar’, mutum zai fara jin ɓurɓushin fushi.
Mu’azu Haɗeja, a waƙarsa mai kama da ta Sa’adu Zungur, shi
ma fushinsa a kan Baushe yake kuma bisa ga dalili irin wanda Sa’adu ya bayar.
Dubi amfanin da ya yi da tsattsafin fushi a waƙar:
61.A yanzu ga jahilci
Ƙasarmu har yai kauci
Dole mu je mu yi naci
Domin mu samo ‘yanci
Ko ma kwance karkiya
62.Bahaushe mai ban haushi
Da ba ruwansa da kishi
Na-Tanko mai kan bashi
Shi dai a sam mai
dashi
Ba ya son ɗawainiya
…
70.Mazambata, mahilata,
Mayawata, mayunwata,
Makarkata, maɓarnata,
Matabbata cikin ɓata
Don sun kauce gaskiya
(Mu’azu Haɗeja: Tutocin Shehu da Waninsu)
A fusace ne Mu’azu ya
yi wa Bahaushe kirari (kirarin da a zahiri zagi ne) a baiti na sittin da biyu.
Tun ma a ɗangon farko na wannan baiti mawaƙin ya bayyana
fushinsa kan halin Bahaushe. Ya yi haka ne da amfani da kalmar ‘haushi’. Haushi
kuwa shi ke haifuwar fushi (a Sakkwatance, hushi!).
A baiti na saba’in sai Mu’azu ya cika tsattsafin fushi inda ya ya yi amfani da baitin sukutum yana la’antar wannan al’umma tasa ta ƙasar Hausa. Haƙiƙa a wannan baiti Mu’azu yana cike da fushi kuma kalmomin baitin suna ƙara tabbatar da haka saboda kusan dukansu kalmomi ne na raujin fushin zuciya. Furucin /ta/ shi ne mai yin wannan furji.
A waƙar da ya kira
“Jihadin Neman Sawaba”, Sa’adu Zungur ya yi tsattsafin fushi sosai dangane da
yadda talakkawan Arewa ke shan uƙuba a hannun Turawan
mulkin mallaka da sarakuna da kuma ‘yan siyasar jam’iyyar N.P.C.. Bayan da ya
zayyana irin ribiɗin
harajin da sarakuna
ke yi wa talaka da bakin Turawa da ‘yan siyasa, sai Sa’adu ya kasa ɓoye fushinsa dangane da wannan ƙawancen zalunci ya
ce:
26.
Sun
maida talakka kamar dabba
Dokin sukuwarsu na
masu gari
27.
Komai
na Arewa da bambanci
Da na al’ummomi sun
fi ɗari
28
Daularsu
dabam cinikinsu dabam
Ilminsu dabam don ba nazari
29
Daularsu kamar
rigarsu take
Ga yawa ba amfani nagari
30
Cinikinsu kamar
wandonsu yake
Bujensu da ba shi da alkadari
31
Ilminsu kamar
rawaninsu yake
Ɗaure-ɗauren banza ba nazari
(Sa’adu Zungur: Jihadin Neman Sawaba).[11]
Kalmomi musamman, /don ba nazari/ da /ba amfani nagari/ da /da ba
shi da alkadari/ da kuma gaba ɗayan ɗangon ƙarshe na baiti na 31, /ɗaure-ɗauren banza da ba nazari/, duk suna ɗauke da karsashin fushi wanda takaici ya bungulo tun daga
zuciyar Sa’adu Zungur har zuwa ga bakinsa/alƙalaminsa.
Sa’adu ya sake yin
wannan furjin fushi a baiti na 111 zuwa na 119 kuma da gauni tattare da
bijirewa kamar haka:
111.
Domin fitina da wulaƙanci
Da yawan ɗauri na kisan garari
112. Mu ba za mu toge ba bare mu bari
Za mu daddage sai mun ci gari
113.
Ba farau ne ba a ɗaure mutum
A duhun zaluncin masu gari
114.
An
ci tarar wasu kuɗi da yawa
Bisa cin rashawa ta
kisan garari
115.
In don ɗauri an ɗauri wasu
Bisa zamba da zaluncin masu gari
116.
Hakimai
alƙalai
har dagatai
Sun sha ɗauri na kisan garari
117.
A
cikin daular birnin Bauci
An ɗaure mutane sun fi ɗari
118.
Waɗannan duk da ka ɗaure su
‘Yan NEPU ne ko masu gari
119.
Gaskiya dai mu kam za
mu faɗa
Ko ana ɗauri har kan zakari
(Sa’adu Zungur: Jihadin Neman Sawaba).
Kalmomin da suka fi gaunin fushi a waɗannan baitoci sun haɗa da /domin fitina da wulaƙanci/ da /kisan garari/ da /mu ba za mu/ da /ba farau ne ba/ da /in don/ da tambayar da ya yi a ɗango na biyu na baiti na 118, da kuma gaba ɗayan baiti na 119.
2.2Tsattsafin Harshe
A tsattsafin harshe mawaƙi yana amfani da wani harshe ne daban da harshen Hausa wanda da shi ne yake tsara waƙarsa. Tsattsafin harshe shi ne manazarta waƙoƙi suka fi kira da sunan ‘aron harshe’..Mawaƙi zai yi waƙarsa cikin harshen Hausa, to amma saboda wata manufa sai ya yi amfani da kalmomi ko jumloli daga wani harshe daban. Zai kawo kalma ɗaya ko fiye, ko ya tsara wani ɗango ko ɗangogi, ko wani baiti ko wasu baitoci, duk ba tare da ya sa mai saurare ko karatun waƙarsa cikin duhu ba. A mafi yawan lokuta kalmomi ko ɗangogin da suka biyo bayan baƙon harshen, ko ma kafinsa, sukan fassara shi. To amma fa a lura da cewa wannan ba yana nufin cewa ba za a sami waƙoƙin da yin tsattsafi da wani harshe kan ɓata su ko sanya ma’anarsu ta shiga duhu ba.
Muna iya cewa a cikin
waƙoƙin Wazirin Gwandu
Alhaji Umaru Nasarawa akan sami tsattsafin harshe. Harsunan da suka yi
tsattsafi cikin waƙoƙinsa su ne na Larabcici da na
Fulatanci da na
Ingilishi. Abin nufi a nan shi ne waƙoƙin Wazirin Gwandu
suna da tsattsafin harsunan nan guda uku da muka ambata. Dubi wannan misali:
18. Yarinya saboda dai duniya na ruɗinki
Mini shi kis sawo ki
sa shi kina tallak kanki
Ke ko bayyano idon jama’a na
dubinki
Ko dai ke kiɗe ginin hurumin addininki
Ke dai son zama tsirara, ba
yayi na ba
…
20.Amma shi a bar batun azumi, ba su hwara ba
Yi ab ba su yi hwa wai ba don ba su isa na ba
Ba su da hanƙurin a buɗa giya, ba su kurɓa ba
Ba a yi mai tayi ga shan whisky bai amsa ba
Masu halin ga ko musulmi na, ban gane ba
…
26.Namiji da
mace na rawa haɗe shin ko culture na
Tambayi Baba Soja mai culture ko minana
Mu kam dai ga namu addini shi halɗi na
Halɗi ko ga namu addini ya zam ɓanna
Kuma Baba Soja ya yi kurum bai tanka ba
(Alhaji
(Dr) Umaru Nasarawa Wazirin Gwandu: Gargaɗi Ga Matasa)
A
wannan misali Waziri ya yi tsattsafin da harshen Ingilishi ne. Ba abu ba ne mai
wuya a gane cewa ya yi amfani da wannan salo domin ya nusar da hankalin mai
saurare zuwa ga yanayin rayuwar da matasa suke ciki ta ɗauke-ɗauken ɗabi’u da al’adun da ba nasu ba. A kan haka ne ya kawo
kalmomin da matasa suke amfani da su kamar ‘mini’ wanda shi ne fatari amma na
Turawa ba na Hausawa ba, ya kawo
sannan
kuma ya kawo kalmar ‘culture’ domin yin tuni ga babban maƙasudin ƙungiyar da hukuma ta
tanada domin gyaran al’adunmu.
A.B. Yahya: Salon
Tsattsafi
A
waƙar
Yabon Sarkin Gwandu Yahaya ta biyu, Waziri ya kawo salon tsattsafin harshe amma
da harshen Fulatanci:
37..Zamanin Yahaya Uban Amo
Min joɗike
walla der jamo
Jomi en kanko mellimo
Gam jikku mo Allah hokkimo[12]
Daɗin rai duk na duniya ya komo
(Alhaji
(Dr) Umaru Nasarawa Waz irin Gwandu: Yabon Sarkin Gwandu Yahaya, waƙa ta 2)
Kamar
yadda za a lura, Waziri ya yi amfani da salon tsattsafin harshe a tsakanin ɗangon farko da na ƙarshe. Haka kuma
salon ya nuna kamar Waziri yana son ya nuna gwanintarsa ta iya tsara waƙa da kuma nuna ƙwarewarsa a harshen
Fulatanci wadda a bayyane take ta yin la’akari da cewa sai mutum ya ƙware ga harshe yake
iya tsara waƙa cikin harshen. Tattare da wannan hasashe ana iya ɗaukar cewa Waziri yana son ya tabbatar wa mai gardama
cewa shi fa da gaske yake yi lokacin da a wata waƙarsa ya ce:
4.
Ku
jiya za ni fassara,
Waƙa ba ta gagara,
Wada duk munka tanƙwara,
In mun miƙa sheɗara, ba ta karewa.[13]
(Alhaji
(Dr) Umaru Nasarawa Waz irin Gwandu: Yabon Sardauna Ahmadu Bello)
A
cikin waƙar yabon Sarkin Gwandu Yahaya wadda aka ambata ɗazu ma yana cewa:
53.Na saba miƙa sheɗara,
Ta tsaya cif
babu tanƙwara,
Ai waƙa ba ta gagara,
In dai na
tashi fassara,
Wada duk
nika so ina faɗi rarara.
(Alhaji
(Dr) Umaru Nasarawa Waz irin Gwandu: Yabon Sarkin Gwandu Yahaya, waƙa ta 2)
Bari
mu rufe kawo misalai dangane da tabbatar da hasashenmu da wasu misalai uku
domin mai nazari ya gane cewa shi ma wannan iƙirari na gwaninta ga
waƙa
da Waziri ya yi ai wani salon tsattsafi ne na waƙoƙinsa. Ga abin da yake
cewa:
1.Bismilla babu
fariya
Zan fara abin da ni
iya
Hanya ta wadda ba ƙaya
Don waƙa wagga nahiya
Goga nike wanda ba shi tsoron kaya
(Alhaji
(Dr) Umaru Nasarawa Waz irin Gwandu: Yabon Sarkin Gwandu Yahaya, waƙa ta 2)
Ga na biyu:
43.Waƙa daɗa mun yi tammat gare ta
Waƙag ga way yo ta yaw wallafe ta,
Waƙa ƙasar Gwandu kun san gwaninta
Wahhabu yo min ijaba gare ta
Kai mai yawan jinƙayi anka sanka
(Alhaji (Dr) Umaru
Nasarawa Waz irin Gwandu: Waƙar Addu’a)
Ga na uku:
Waƙa hanya ta da nis sani kwata-kwata
Inda duz za ta ƙule in sake in bi
wata
Kuma in za ta kwana in miƙe ta ta
farta
In shiga gulbin waƙa in yi iyo, in yi
nuta
Gwanin
iyo nike ko na noce ba ni shan ruwa
(Alhaji (Dr) Umaru
Nasarawa Waz irin Gwandu)[14]
Idan manazarci yana
da ra’ayin cewa mawaƙi ba ya da dole to a wani ɓangaren
salon tsattsafi akwai togiya. Togiyar ita ce inda mawaƙi yake son ya koyar
da wani harshe daban da harshen da yake tsara waƙarsa. Wato idan mawaƙi yana son ya koyar
da harshen Larabci cikin waƙarsa da yake tsarawa cikin harshen
Hausa. To a nan kam tilas ne ya yi amfani da salon tsattsafi. Ai ko ba kome da
harshe biyu ne zai tsara ta.
Alƙali Haliru Wurno ya yi amfani da salon tsattsafi har aƙalla iri biyu a waƙarsa ta koya wa ɗalibansa harshen Larabci. Da farko dai akwai tsattsafin harshe, sannan akwai tsattsafin raha domin shi ne fitaccen salon waƙoƙinsa. Dubi wannan misali:
1.
Ja’a abun ce ya zaka baba
Jaddun kaka ne na zumunci
2.
Ummu uwa uhtun ƙanwa ta
Zauju mijin mata ta mutunci
3.
Zaujatu mata ce ta mijinta
Ce waladun yaro ni nic ce
4.
Kalbu kare dikun zakara na
Mussa hirru ka ba ta abinci
…
15.
Assanduƙu akwati na icce
Kama himaru da za ka fatauci
16.
Hausa
ka ce jaki to hau shi
In kas sabka ka ba
shi abinci
17.
Ɗauki haƙibatu jikkar fata
Dubi jarabu akwai banbanci
18.
Shi
burgame na fa jarabu
Don zuba naman mai wanzanci
…
21.
Albaƙara sunan ‘yan nagge
Taisu yana da halin iskanci
22.
Ko
jamalun geloba na Adar
Naƙatu matatai ta halacci
…
26.
Ga
na’aja matar rago ta
Matar kabshu tana da zumunci
27.
Ɗan akuya taisun
mun yo shi
Don jaraba bai ƙyale budurci
28.
Baɗɗatu ce kuti dud da agwagwa
Duk wada kac ce ba
shi da gacci
…
43.
Jemage huffashu
ƙazami
Inda shike kashi
shika kwanci
43.
Ce
wazagun tsakaka subanun
Mesa ce mai zaɓɓace hanci
44.
Aƙarabu bindinai nika tsoro
Wagga kunama mai ƙanƙanci
45.
Nahalatu ka ji zuma mai zaƙi
Zubabu ƙuje na masu ƙazamci
…
(Alƙali Haliru Wurno: Waƙar Koyon Larabci)[15]
Duk kalmomi masu
gicciyen rubutu na harshen Larabci ne. Haliru ya yi amfani da salon tsattsafi
don ya koya ma ɗalibansa harshen.
Tattare da wannan salon tsattsafin harshe Haliru kuma ya cusa salon tsattsafin
raha domin waƙarsa ta dace da tunani da haliyyar yara. Kalmomi kamar /
ni nic ce/, da / ka ba ta abinci/ da / Don zuba naman mai wanzanci/ da /Taisu
yana da halin iskanci/ da /Don jaraba bai ƙyale budurci/ da /…ƙazami > Inda shike
kashi shika kwanci/ da /Mesa ce mai zaɓɓace hanci/ da kuma /…
bindinai nika tsoro/. Tambaya a nan ita ce, ta yaya Haliru zai iya koyar da waɗannan kalmomi ba tare da salon tsattsafin harshe ba? To
amma wannan salo bai wadatar da Haliru ba domin ya san koyon harshe yana da
wuya. Saboda haka sai ya ƙara da salon tsattsafin raha. Manya ma, ba yara kaɗai ba, za su ji daɗin haka.
2.3Tsattsafin Al’adu
Mai nazari zai iya ya yi mamakin kawo wannan kashi na salon tsattsafin ganin cewa ai waƙar gaba ɗayanta tana magana ne a kan al’adun Bahaushe. Mamakinsa a kan hanya yake. To amma akan sami wani ɓangare ko wasu ɓangarori waɗanda duk da yake Hausawa kan rubuta waƙoƙi a kansu, suna da keɓantaccen yanayin da suke ɗauka. Misali waƙoƙin wa’azi da na madahu da dai kusan dukan waƙoƙin da suka shafi addinin Musulunci. Waɗannan waƙoƙi suna da irin nasu harshe da akan yi amfani da shi domin tsara su. A taƙaice suna da kalmomin fannu waɗanda da ka ji su za ka gane cewa ga irin waƙar da ake yi. Misali a waƙar madahu idan ka ji an ce ‘ya fi kowa’ ko ‘yana da mu’ujiza’ ko ‘ina horon ka ɗanuwa ka tsare yabon sa’, kai ka san waƙar madahu ce ake yi. To amma idan ka ji an ce, ‘ ‘yan akayau’ ko ‘naɗe hannu’ ko ‘dambe’ ko ‘zaune a zaure’ ko ‘sorona’ ko ’filin gona’ ko ‘ta Ilori na sa riga mai aiki’ da dai makamantansu,
kalmomi ne waɗanda sai ka ji abokan gaminsu sannan za ka fahimce cewa
waƙar
madahu ce ake yi.
Idan aka sami irin
wannan barbaɗin kalmomi masu ayyana
wasu al’adu na ƙasar Hausa cikin waƙoƙin madahu, a nan ne
za a iya cewa an sami salon tsattsafin al’adu cikin waƙar. Dubi wannan
misali daga waƙar Alhaji Aliyu Namangi, waƙar da aka kawo
misalan kalmomi daga cikinta:
10.
Ba ni da guru
ba ni da laya
Sunan Annabi ne
shingena
11. Ba ni da ƙarfi ba ni da ƙarfe
In koma Makka ne fatana
…
25.
Da
Alfazazi da mai tahmisi
Sun yi ma Imru’u ko-ta-kwana
26.
Su
kai ma Imru’u shi da Zuhairu
A kan waƙansu na daɗin kwana
27
Ni
ma ga wasu nan na samo
Zan taka masu ‘yar akayauna
28.Masu yabon sa su ce ɗan gata
Don su na fara naɗe
hannuna
29.
Batun
da Kirista ke ma Isa
Na ji ƙaninsa ga ‘yan dambena
30.
Suna
nema su ɗafa ma Muhammad
Shi fa ya sa ni shirin dambena
31.
Su
ban hujja in babu su tuba
Izan ko sun ƙi su sha kurhuna
…
A.B. Yahya: Salon
Tsattsafi
84.
Aka
kwaɓe halcena da yabonka
Har ya zame mani filin gona
85.
Tun
tuni sunayenka Muhammad
Sun shuka mata baitotina
86.
Gonar ta yi gamo da
yabanya
Kowa na sha’awar nomana
(Alhaji (Dr) Aliyu Namangi: Tsarabar Madina)
Al’adun Hausawa biyu
zuwa uku ne Aliyu Namangi ya yi salon tsattsafin al’adu da su a waɗannan baitocin. Akwai al’adar dambe wadda kalmomin ‘guru’
da ‘laya’ da ‘dambe’ da ‘kurhu’ ke ayyanawa. Akwai al’adar da ta danganci noma
wadda Namangi ya ayyana da kalmomin, ‘filin gona’ da ‘yabanya’ da ma ‘noma’ ɗin shi kansa. Tattare da al’adar dambe akwai tattakin da
‘yan dambe kan yi saye da akayau gewayen ƙwauri da ijiyar ƙafa. Saboda haka a waɗannan baitoci akwai tsattsafin al’adar rawar Hausawa a filin
da suke dambe. A taƙaice Aliyu Namangi ya yi amfani da salon tsattsafin
al’adun Hausawa cikin waƙarsa ta madahu mai suna ‘Tsarabar Madina’. Hasili ma, sunan
waƙar
yana tattare da ɓurɓushin tsattsafin al’adu. Al’adar Hausawa ce ta riƙo wa ‘yanuwa da abokan
zama da na arziki da ke zaune a gida, wani abu daga gari ko ƙasar da ɗanuwan ya ziyarta. Wannan al’adar riƙo tsaraba akan bayar
da ita har ma ga wanda bai ba matafiyin guzuri ba.
3.0KAMMALAWA
Cikin wannan maƙala an yi ƙoƙarin a fayyace
nau’o’in salon tsattsafi inda aka nuna nau’i guda uku, wato tsattsafin haliyya da tsattsafin harshe da kuma tsattsafin al’adu. A nan ya kamata
manazarta su lura da cewa akwai alamun faɗaɗa waɗannan nau’o’i. Haka
nan kuma an nuna cewa nau’i ɗaya yana iya ƙunsar rassa da dama
kamar yadda aka nuna a nau’in haliyya da na al’adu. Bayani kan waɗannan ya zo ne bayan bayyana ma’anar salon tsattsafi.
Wannan maƙala na iya zama ƙalubale ga manazarta
da ɗaliban waƙa cewa lalle waƙa tana tattare da
hikimomi kuma wajibi ne gare su su yi ta yin shaƙo cikin gulbin salo
da
A.B. Yahya: Salon
Tsattsafi
waƙar gaba ɗayanta domin su gano duwatsun alfarma da ke can ƙarƙashin wannan maƙeƙen teku, ba gulbi ba
kai!
MAZARTA
1. Ainu, H.A., (2006), ‘Rubutattun
Waƙoƙin Addu’a na Hausa:
Nazarin Jigoginsu da Salonsu’, kundin digiri na uku (Ph.D)., Sokoto: Jami’ar
Usmanu Ɗanfodiyo.
2. Dunfawa, A.A, (2002)
‘Waƙa
a Tunanin Yara’, kundin digiri na uku (Ph.D)., Sokoto: Jami’ar Usmanu Ɗanfodiyo.
3. Department of African
and Nigerian Languages, (1978), Harshe I,
Zariya: Ahmadu Bello University.
4. Ɗangambo, A, (2007) Ɗaurayar
Gadon Feɗe Waƙa, Kano: Amana
Publishers.
5. Furniss, G. (1996), Poetry, Prose and Popular Culture in Hausa,
Edinburgh: Edinburgh University Press.
6. Galadanci, M.K.M.
(1975), “The Poetic Marriage Between Arabic and Hausa”, cikin Harsunan Nijeriya V, Kano: Bayero
University.
7. Magaji, B. (2009), “Nazarin
Aron Kalmomi a Waƙoƙin Muhammadu Sambo Wali Giɗaɗawa”, kundin digiri na ɗaya
(B.A.), Sokoto: Jami’ar Usmanu Ɗanfodiyo.
8. Muhammad, Ɗ., (1973), ‘‘A
vocabulary of Literary terms in Hausa’’, cikin Harsunan Nijeriya na III, Kano: Jami’ar Bayero.
9. Muhammad, Ɗ. (1977), “Individual
Talent in the Hausa Poetic Tradition: a study of Aƙilu Aliyu and his
Art”, kundin digiri na uku (Ph.D.), London: Jami’ar London.
10. Muhammad, Ɗ., (1978), ‘‘Structural
tension in poetry: case notes on enjambment and run-on in Hausa’’, cikin Harsunan Nijeriya na VIII, Kano: Jami’ar
Bayero.
11. Muhammad, Ɗ., (1984), ‘‘Waƙa Bahaushiya’’, cikin
Studies in Hausa Language, Literature and
Culture I, Kano: Bayero University.
12. Muhammad, Ɗ., (1979), ‘‘Intraction
between the oral and the literate traditions of Hausa poetry’’, cikin Harsunan Nijeriya na IX, Kano: Jami’ar
Bayero.
13. Muhammad, Ɗ., (1980), ‘‘Zumunta
Tsakanin Marubutan Waƙoƙin Hausa da Makaɗa’’, cikin Harsunan Nijeriya na X, Kano: Jami’ar
Bayero.
14. Muhammad, Ɗ., (1982), ‘‘The
Tabuka epic in Hausa: an Exercise in Narratology’’, cikin Studies in Hausa Language, Literature and Culture II, Kano: Bayero
University.
15. Usman, B.B. (2006), “Hikimar
Magabata: Nazarin Ƙwaƙƙwafi a kan Rayuwar Malam (Dr) Umaru Nassarawa
Wazirin Gwandu (1916 – 2000) da Waƙoƙinsa”, kundin digiri
na uku, Sokoto: Jami’ar Usmanu Ɗanfodiyo.
16. Yahya, A.B.(1986) “Tattalin
Zaɓen Rubutattun Waƙoƙin Hausa Domin Yara”,
in FAIS JOURNAL Of HUMANITIES Vol. 3/ N0.1 (2004), Kano: Jami’ar Bayero
University,, shafi na 217 – 232. An gabatar da wannan maƙala a 1986 a taron ƙara wa juna sani
wanda Hukumar Raya Wallafar Littattafai ta Nijeriya (wato Nigerian Book
Development Council, NBDC) ta gudanar a Durbar Hotel a Kaduna daga 5 zuwa 8 ga
watan Mayu, 1986.
17. Yahya, A.B. (1987)
‘The verse category of madahu with special reference to theme, style and the
background of Islamic sources and belief’, kundin digiri na uku (Ph.D.), Sokoto:
University of Sokoto.
18. Yahya, A.B. (1988), “Hikima
A Cikin Waƙoƙin Hausa”, Sakkwato: Jami’ar Usmanu Ɗanfodiyo.
19. Yahya, A.B (1997), Jigon Nazarin Waƙa, Kaduna: Fisbas
Media Services.
20. Yahya, A.B (2002), ‘Siffantawa Bazar Mawaƙa: Wani Shaƙo Cikin Nazarin Waƙa’, cikin Studies in Hausa
Language, Literature and Culture 5: 220-240,
(ed.) Bichi A.Y., Kafin Hausa, A.U. and Yalwa, L.D., Kano: Jami’ar
Bayero.
21. Yahya, A.B, (2004), “Tsattsafin
Raha Cikin Waƙoƙin Alƙali Alhaji Haliru Wurno”, maƙalar da aka gabatar a
taron ƙara wa juna sani a Sashen Koyar da Harsunan Nijeriya, Sokoto: Jami’ar
Usmanu Ɗanfodiyo.
22. Yahya, A.B, (2013), Waƙa: Ma’ana da Ɗabi’a da Gimshiƙanta, maƙalar da za ta fito a Diwanin Maƙaloli Domin Karramawa
Ga Farfesa Ɗalhatu Muhammad, Zariya: Sashen Koyar da Harsunan Afirka, Jami’ar
Ahmadu Bello. An gabatar da wannan maƙala a Sakkwato:
Cibiyar Nazarin Hausa (Centre For Hausa Studies), ranar 22/07/2010.
23. Yakubu, A.M. (1999), Sa’adu Zungur: an anthology of the Social
and Political Writings of a Nigerian Nationalist, Kaduna: Nigerian Defence
Academy Press.
[1] Galadanci, M.K.M. (1975), “The
Poetic Marriage Between Arabic and Hausa”, cikin Harsunan Nijeriya V, Kano: Jami’ar Bayero, shafi na 1-16.
[2] Domin ganin wasu daga cikin
fitillun wannan masani sai a duba Harsunan
Nijeriya na III, VIII, IX, X; da Harshe
I, da Studies in Hausa Language, Literature
and Culture 1, 2; African Language
Studies 17; da Furniss, G. (1996), Poetry,
Prose and Popular Culture in Hausa, shafi na 314-315.
[3] Dubi Ɗangambo, A, (2007) Ɗaurayar
Gadon Feɗe Waƙa, Kano: Amana Publishers, littafi ne wanda ɗalibai da dama tun
na shekarun gomiyar 1980 suka shaƙu da shi.
[4] Misalan da za a kawo na
salailan nan uku, tsattsafi da bin-sawu da kurwantawa a wannan maƙala za su kasance daga rubutattun waƙoƙi ne
amma haka bai nufin cewa ba a samun su cikin waƙoƙin baka ba. An yi haka don taƙaitawa
kurum.
[5] Cikin Yahya, A.B. (1988), “Hikima
A Cikin Waƙoƙin Hausa”, Sakkwato: Jami’ar Usmanu Ɗanfodiyo, shafi na 7
[6] Cikin Magaji, B. (2009), “Nazarin Aron Kalmomi a Waƙoƙin Muhammadu Sambo Wali Giɗaɗawa”, kundin digiri na ɗaya (B.A.), Sakkwato: Jami’ar Usmanu Ɗanfodiyo, shafi na 137.
[7] Cikin Magaji, B. (2009), “Nazarin
Aron Kalmomi a Waƙoƙin Muhammadu Sambo Wali Giɗaɗawa”, kundin digiri na ɗaya
(B.A.), Sakkwato: Jami’ar Usmanu Ɗanfodiyo, shafi na 138
[8] Inda
yake ‘turke’ sarkin yana ‘tsawatar’ sa yana cewa, /yau sai na ji dalilin da kai
buki ba ka aika man ba/ af bari dariya sai na ji dalilin da kai buki ba ka aika
man ba/mugun madambaci uban mai fada/
[9] Kamar ɗure mai lamba 6, shafi
na 145
[10] Kamar ɗure mai lamba 6, shafi
na 148
[11] Yakubu,
A.M. (1999), Sa’adu Zungur: an anthology
of the Social and Political Writings of a Nigerian Nationalist, Kaduna:
Nigerian Defence Academy Press.
[12] Usman, B.B. (2006), “Hikimar
Magabata: Nazarin Ƙwaƙƙwafi a kan Rayuwar Malam (Dr) Umaru Nassarawa Wazirin
Gwandu (1916 – 2000) da Waƙoƙinsa”, kundin digiri na uku, Sokoto: Jami’ar
Usmanu Ɗanfodiyo. A nan fassarar da Usman ya ba ɗangogi na 2 zuwa na 4 ita ce, /Wallahi mun zauna cikin lafiya/ Ubangijinmu
shi ya naɗa shi/ Don halin da Ubangiji ya ba shi/.
[13] Usman, B.B. (2006), shafi
mai lambar Romanci, cccxcix.
[14] Usman, B.B. (2006) a cikin
kundinsa na digiri na uku, ya faɗi wannan magana dangane da wannan baiti cewa, “Wannan
baiti ne kawai na samu a cikin waƙar daga hannun Magajinsa Waziri Abdullahi
Umar”. Usman bai kawo sunan waƙar da wannan baiti ya fito ba, sai dai ya ce
karin wata waƙar da Sarkin Taushin Katsina ya yi wa Sardauna Ahmadu Bello ne
Waziri ya yi amfani da shi.
[15] Dunfawa, A.A. (2002), “Waƙa
A Tunanin Yara”, kundin digiri na uku (Ph.D.), Sakkwato: Jami’ar Usmanu Ɗanfodiyo,
shafi na 503 zuwa 508. Wannan waƙa ta dace da tunanin yara ainun. Kundin
Dunfawa da ma a kan haka yake, kamar maƙalar Yahya. A.B. wadda ya rubuta ya
gabatar a taron ƙara wa juna sani na Nigerian Book Development Council a Kaduna
tun 1986 amma ba a buga ba sai a 2004 cikin FAIS JOURNAL Of HUMANITIES Vol. 3/ N0.1 (2004), Kano: Jami’ar Bayero, shafi na 217 – 232.
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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.