Baudaddiyar Dabi’a a Habarcen Hausa: Nazari Daga Wasu Tatsuniyoyin Hausa

Cite this article as: Tahir, M.R. (2023). Bauɗaɗɗiyar Ɗabi’a a Habarcen Hausa: Nazari Daga Wasu Tatsuniyoyin Hausa. Tasambo Journal of Language, Literature, and Culture, (2)1, 131-137. www.doi.org/10.36349/tjllc.2023.v02i01.016.

Bauɗaɗɗiyar Ɗabi’a a Habarcen Hausa: Nazari Daga Wasu Tatsuniyoyin Hausa

Daga

Muhammad Rabiu TAHIR
Sashen Harsuna da Al’adun Afirka, Jami’ar Ahmadu Bello, Zaria, Nigeria
mrtahir@abu.edu.ng
0703 1340 632 

Tsakure

Ɗabi’a hali ne da ake iya hango shi a tattare da tauraro a cikin habarcen tatsuniya, wannan ɗabi’a tana iya kasance wa bauɗaɗɗiya ko kuma akasin haka, ma’ana hakan ya danganta da yadda mawari ya tsara taurarinsa a cikin habarcensa na tatsuniya. Kowace irin ɗabi’a mai kyau ko akasinta tana da alfanu ga tauraro wajen sakamako. Nazarin ya tattake wajen iya kalato ɗabi’u bauɗaɗɗu waɗanda mawari ya yi amfani da taurarinsa wajen fayyace ɗabi’un cikin habarcen tatsuniya. Haka kuma nazarin ya fito da yadda taurari ke baje kolinsu wajen gudanar da rayuwa ta baɗini da irin waɗannan halaye bauɗaɗɗu. Har ila yau, an iya samun haka ne ta hanyar tattara bayanan tatsuniya daga cikin littatafai waɗanda kusan su ne ginshiƙan wannan bincike da kuma tsefe su tunya-bunya a wannan muƙala, domin masu nazari su fahimci hanyoyi ko matakan da aka bi wajen ƙalailaice bayani tare da misalai.

Fitilun Kalmomi: Ɗabi’a, Tatsuniya, Hausa, Adabi

1.1 Gabatarwa

Tatsuniya daɗaɗɗiyar al’ada ce, wadda a mafi yawancin lokuta an fi dangantata da koyar da kyawawan ɗabi’u. Idan aka nazarci tatsuniyoyin da ake da su za a tarar da waɗansunsu, suna ɗauke da wasu bauɗaɗɗun darussa kamar cin amana da ha’inci da zamba da ƙyashi da hasada da mugunta da baƙin ciki da sauran miyagun ɗabi’in da mutam ko waninsa ke iya aikatawa. Domin haka a wannan bagire wasu halaye ne marasa nagarta ake buƙatar a bayyanasu a matsayin misalai na bauɗaɗɗun halaye a cikin tatsuniyoyi. Duk da cewa tatsuniya sha-kundum ce, wajen tattara kusan kowane irin hali ko ɗabi’a wadda mawari ke shimfiɗa su a cikin tatsuniya, a kowane lokacin da ya buƙaci wani nau’i na hali wanda ya dace da warwarar da yake gudanar wa, hakan yana wakana ne, domin nusantar da masu sauraron warwarar tatsuniya. Tafiya da irin waɗannan ɗabi’u da mawari yake yi suna ba shi damar aiwatar da su a kowane lungu na harabcen tatsuniyarsa, domin a iya saita tunanin ma su sauraro, wajen iya zama da jama’a. saboda haka wannan muƙala za ta fito da irin waɗannan ɗabi’u bauɗaɗɗu a cikin wasu habarcen tatsuniyoyin Hausa, wajen ba da misalai, kamar habarcen tatsuniyar Gizo da Mai Sa Gusau, (2000) da tatsuniyar Ta-Kitse, Yahaya, (1979) da tatsuniyar Bora da Mowa, Ahmad, (1997) da tatsuniyar Gizo a Garin Aba, da tatsuniyar Gizo a wajen fati, Tahir, (2021) da sauransu.

1.2 Hanyoyin tattara bayanai

A wannan bincike ya bi manyan ginshikai, wadanda ake ganin za su taimaka wajen samun biyan bukata ga binciken, wadanda binciken ya fi dogara a kan su ne tatsuniya daga bakin dattawa musamman mata. Haka kuma an dauko tatsuniyoyin daga kundaye da mukalu da littattafai. Wadannan kusan a iya cewa su ne manyan ginshikai wadanda binciken zai jingina da su domin hada ta cim ma ruwa.

1.3 Tatsuniya

Tatsuniya labari ne da ake shiryawa wanda ya ƙunshi buɗewa da rufewa tare da ɗuriyar Gizo a cikin wannan warwara, ko da kuwa ba a ambaci sunan sa a lokacin da mawari yake gudanar da warwara ba. Sannan kuma tatsuniya aiki ne na mawari da yake gudanar da ita domin ya saita tunanin yara masu sauraro ta amfani da taurarinsa a lokacin da yake warware zaren tatsuniyarsa.

Haka kuma tatsuniya labari ne da mawari yake aiwatar da duniyar asali da kuma duniyar mafarki ko kuma duniyar haɗaka wajen saita tunanin masu sauraron warwara, domin su iya tantace tsakanin dama da hagu a harkokin zamantakewa na yau da gobe.

1.4 Bitar ayyukan da suka gabata

Kodayake, masana da manazarta sun tofa albarkacin bakinsu, dangane da yadda suke kallon tatsuniya, ta fuskar abubuwan da ta ƙunsa. Masana irin su Edgar, (1911) da Skinner, (1980) da Connie lee, (1981) da Rufa’i, (1982) da Bichi, (1987) da Furniss, (1995) da Ahmad, (1997) da Ƙaraye, (2001) da Gusau, (2006) da Junaidu, (2007), sun kalli tatsuniya ta fuskar ma’ana da salo da jigo da yanayi da taurari da zubi da lokacinta da waɗanda ake aiwatar musa da ita.

Shi kuwa adabi tabarau ne da kullum yake leƙawa, ya gano matsalolin da suke faruwa a tsakanin al’ummarsa, ko suke dabaibaye da al’amuran rayuwa na wannan al’umma, domin samun damar yin tsokaci. Domin harkoki irin na ‘ya mace da auratayya da na maƙwabtaka da tarbiyyar yara duk suna da babban tasiri a al’adar Hausawa (Tahir, 2013).

Wannan yasa adabi bai ƙyale al’umma kara-zube ba, ya zama jini da tsoka a tsakanin shi da al’ummar da yake wakilta wanda haka yasa ɗabi’un al’umma suke bayyana ta hanyar wakilcin habarcensu na baka ko kuma rubutacce. Duk waɗannan hanyoyi ne waɗanda idan aka ɗauki ɗaya daga ciki, za a iya tantance wani abu dangane da ɗarsashin wannan al’umma a cikin tatsuniyarsu.

3.1 Bauɗaɗɗun ɗabi’u a tatsuniya

Mawari yana amfani da irin waɗannan nau’i na halayen taurari, domin ya isar da saƙon saita tunanin masu sauraro, domin su iya kaucewa irin waɗannan halaye a rayuwarsu ta yau da kullum. Sau da yau, mawari yana amfani da irin waɗannan halaye, saboda a nuna wa masu sauraro cewa duniya ba a taru an zama ɗaya ba. Duk wurin da aka sami mutumin kirki lallai ne a sami akasin haka, wanda yake daƙile halin kirki a tafiyar tauraron wannan tatsuniya, sannan kuma a fahimtar da mai sauraro mafita daga irin wannan hali na tir, ko kuma a nuna rashin nasara ga magabcin tauraro mai bauɗaɗɗen hali.

Haka kuma wani lokaci mawari yana nusar da mai sauraro yanayin halayyar taurari, domin wani tauraro duk yadda aka turza, sai ya aiwatar da halin tir, domin haka mawari ya ajiye ɗabi’arsa, duk da haka mawari baya bari sai ya ba da mafita dangane da wancan tauraro mai halin tir ko dai a nuna rashin nasara ko kuma a nuna watan jin kunyar shi a fili kowa ya gani. ko kuma a sauya halayar wannan tauraro, kamar yadda ya faru a tatsuniyar Gizo da Balarabiya a garin Jidda. Tahir, (2020).

Har ila yau, mawari na fayyace irin taurarin da suke ƙunshe a cikin tatsuniyar, domin nuna wa mai sauraron warwara, ana iya samun mutane kafaffu a fuskar halayen rashin kirki ko kuma kirki. Misalin irin waɗannan halaye a tatshinyar “Yarinya da Dodo” Skinner, (1980) da “Kuturun Waziri” Ahmad, (1997) da “Gizo da Maciji” Gusau, (2000) da sauransu.

Idan aka nuna kyawawa ɗabi’o’i kawai a cikin tatsuniya, zai zama ba a yi koyi da yadda al’amura suke tafiya ba a rayuwa ta zahiri; kuma waɗanda ake yi masu tarbiyya ta hanyar tatsuniya za su iya yin tunanin cewa duniya kaifi ɗaya ce, watau babu wani magauci a cikinta wanda abin ba haka yake ba. Shi ya sa sai abin ya zama hatsin bara, idan an nuna wani mutumin kawai sai kuma a samo wani mutumin kirki ya goge aikin da ya yi. Haka kuma gudanar da halayyar ƙwarai da mawari yake kawowa a cikin habarcensa yana taimakawa wajen fahimtar rayuwa mai tsafta domin ci gaban ƙasa da al’umma. Duk da haka masana sun bayyana halittun cikin warwarar da mawari yake gudanarwa irin su Gusau, (2000 p. 18) da Malumfashi, (2013 p. 18) da Tahir, (2018 p. 206-209) sun nuna cewa, abubuwa da dama ne suka haɗu suka yi kayan cikin tatsuniya waɗanda suka haɗa da; mutane da dabbobi da ƙwari da tsuntsaye da dodonni da itatuwa da abinci da Gizo da Ƙoƙi da ƙirƙirrarun abubuwa da sauransu. Da wannan ne za a fahimci cewa duniyar tatsuniya duniya ce ta daban da ta yi kama da duniyar mafarki, don haka komai na iya faruci a cikinta – mai kyau ko mara kyau. Haka kuma halittun da ke cikin tatsuniya kamar halittu ne na duniyar zahiri da za a iya samun wani ya zama mutumin kirki wani kuma ya zama mugu ko a sami surki.

3.1.1 Kwaɗayi

Gizo waniƙiƙin tauraro ɗaya ne daga cikin halittun tatsuniya wanda yake da wuyar lamari, tauraro ne mai dabara wanda da wuya ka ga wani sharri ya ritsa da shi face sai ya sami mafita. Cikin halayen Gizo marasa kyau akwai kwaɗayi akwai haɗama akwai rowa yakan yi ƙarya yana roƙo kuma azzalumi ne, sannan ga shi da wutar ciki.

A tatsuniyar Gizo da Hankaki wata rana Gizo ya je ɗebo wuta a gidan hankaki domin su sami abin da za su dafa abinci, bayan hankaki sun ba shi wuta sai suka kawo dabino suka ba shi. Gizo da ya tafi a hanya sai ya kashe wutar ya cinye dabino sannan ya dawo ya yi musu ƙarya ya ce wutar ta mutu a ƙara masa. Haka ya yi ta yi har sai da ya ga kamar zai ƙure su shi ne ya ƙarasa gidansa ya ɗan ba Ƙoƙi dabino kaɗan don rowa sannan ya umurce ta da ta je ta samo wuta ya kuma koya mata dabarar da za ta yi. Bayan duk abin da ya faru sai da Gizo ya koma wurin hankaki ya roƙe su da su gaya masa wurin da suka sami dabino suka ba shi labari suka kuma ce masa za su tafi da shi. Amma saboda butulci irin na Gizo da suka je wurin dabinon duk dabinon da hankakin suka gani sai Gizo ya ce nasa ne shi ya riga gani. A ƙarshe da suka ga haɗamar Gizo ta yi yawa sai suka ce da shi a kwanta a yi barci. Da suka ga Gizo ya yi barci da gaske sai suka kwashe dabino suka cire fukafukan da suka ba Gizo aro suka gudu suka bar Gizo a itaciyar dabino. Yahaya, (1979 p. 3-7)

A lokacin da Gizo ya faɗa gidan ’yan ruwa ya yi musu ƙarya, wai shi ɗan’uwansu ne don haka sai suka yarda da shi, har suka ba shi masauki mai kyau wanda da wannan yardar ce ya yi amfani da ita ya shanye musu ƙwai da ke cikin ɗakin da suka sauke shi – da kuma ya tashi tafiya suka ba shi tsaraba. Da kuma suka fahimci cewa ya yi musu ɓarna suka ce a dawo da shi ya sake yin wata ƙaryar ya samu ya kuɓuta. Yahaya, (1979 p. 7-9)

Daga wannan matanin da aka bayar za a fahimci tatsuniyar ta fito da darasi babba, wanda zai taimaka idan an kiyaye za a sami natija wajen gudanar da al’amuran yau da kullum, ko kuma wajen hulda da jama’a. domin idan mai sauraro ya kula zai fahimci irin waɗannan bauɗaɗɗun halaye da tauraro Gizo yake gudanar da rayuwar shi a cikin wannan tatsuniya, halaye ne ko kuma darussa ne abin lura ga duk mai sauraron warwara. Har ila yau za su taimaka wajen mutum ya kiyaye bakinsa daga ƙarya da kuma yaudara, kamar yadda tauraro Gizo ya tsinci rayuwar shi cikin ƙunci da jin kunya.

A tatsuniyar Gizo da kiran Suna, bayan ya yi ƙarya cewa shi ya san sunan wannan mata da ta taho da sa aka tara mutane, shi kuma ya amince cewa gobe matar za ta dawo ya faɗi sunanta kowa ya ji. Don haka, matar ta tafi shi kuma ya bi ta a baya har suka isa gidanta. A nan ne ya yi ta dabara har sai da ya samu ta faɗi sunanta ya ji. Don haka da Gizo ya dawo ya yanka sa aka soya, amma saboda rashin adalci sai ya yanka ɗaya ya ba Ƙoƙi da ɗanta, amma amaryarsa da ’ya’yanta kowa ya wadata a ran nan. Yahaya, (1979 p. 30)

Daga misalan da suka gabata za a fahimci yadda muhimman darussan suka wakana a tsakanin Gizo da sauran taurari. Tauraro Gizo ya kasance a muhallin ƙarya da kuma yaudara da cin amana da sauransu. Haka kuma a iya ganin yadda ƙarya ta yi fure mai kyau amma ba bu ‘ya’ya, domin a ƙarshe tauraro Gizo duk da dabarun shi da kuma waniƙiƙin shi ba su kai shi ga cin nasara ba, sai dai jin kunya ko kuma rasa abin da ya yi ƙarya don ya samu, kuma bai samu ba. Sannan kuma duk al’umma ta ga yadda Gizo ya ƙare da jin kunya da shan wahala da rashin samun nasara. Wannan ya fito da ɗabi’a bauɗaɗɗaiya dangane da yadda mawarin ya sarrafa tauraron shi. Har ila yau, domin hakan ya zama abin lura ga masu sauraro, wajen iya tafiyar da rayuwar su ta yau da kullum. Haka mawarin ya nuna illar bauɗaɗɗiyar ɗabi’a a duniyar taurari da kuma masu sauraro. Domin a saita tunanin al’umma ya tafi dai dai da al’amuran yau da gobe.

3.1.2 Hassada

Hassada tana daga cikin ɗabi’o’i bauɗaɗɗu da ake iya tsintar su a cikin tatsuniyoyi. Misali a cikin.

Tatsuniyar Kishiyoyi Biyu an nuna cewa kishiyoyin nan sun yi zamansu lafiya har zuwa lokacin da ɗaya ta riski ajalinta ta kuma bar wasiyya ga ’yar’uwarta cewa ga ’yarta nan ta riƙe ta don Allah. Kishiyar nan ta yi matuƙar ƙoƙarinta wurin riƙon wannan mareniya; saboda ma ƙoƙari har sai da ta kasance ba a iya rarrabewa tsakinin mareniyar nan da ’yarta da ta haifa. Saboda ƙaunar ta kyautata mata da kuma cewa tun asali yaran nan suna kama da juna. Amma sai aka yi rashin sa’a wata tsohuwa mai kisisina ta yi ta zugata har sai da ta karɓi zugar, sannan ta shiryar da ita kan yadda za ta gane wace ce ’yarta da kuma yadda za ta yi wa marainiyar nan wata alama da za ta riƙa gane ta da shi. Daga nan sai wannan kishiyar ta sauya daga mai kirki zuwa mara kirki ta yi ta ƙuntata wa maraininyar nan. Usman, (2005 p. 21-30)

Har ila yau a wani habarcen Tatsuniyar ‘Yanmata Huɗu:

Tatsuniyar ’Yammata Huɗu Masu Abin Mamaki. Bayan sarki ya auri yarinyar nan da ta yi alƙawarin idan sarki ya aure ta za ta haifa masa yara biyu ɗaya da cibiyar zinare ɗaya kuma da cibiyar azurfa. Allah ya taimaki wannan yarinya, domin da lokacin haihuwarta ya yi ta haifi abin da ta alƙawarta, amma kafin mutane su ankara sai kishiya ta kwashe yaran nan ta zubar a bayan gida ta kawo ƙadangaru ta sanya su a mazauninsu, aka kuma zo aka yi mata mummunar hukunci a kan cewa ƙadangaru ta haifa. Yahaya, (1979 p. 32)

Haka kuma ana iya samun haka a Tatsuniyar Ta-Kitse:

Lokacin da sarki ya ɗaura aure da Ta-kitse ya hori sauran matansa cewa kar da wadda ta  sanya ta wani mugun aiki da zai kai ta rana ko kusa da wuta. Don haka, hasada ta shiga tsakanin matan nan da Ta-kitse suka yi ta ƙoƙarin yadda za su sami wata dama da za su hankaɗata kusa da wuta ko rana. Ana haka, wata rana sarki ya fita yaƙi; haka suka fitine ta har sai da suka kai ta kusa da wuta ta narke. Yahaya, (1979 p. 17-26)

Har ila yau, an ji ɗuriyar yadda amana ta yi kyau, amma kuma a ƙarshe aka sami akasin riƙon amana, a sakamakon cuɗanya da baragurbin tauraruwa, wadda ta haddasa za a ci amanar da kishiya ta bar wa ‘yar uwarta. Sannan kuma da yadda matan Sarki suka ci amanar da Sarki ya bar musu. Duk waɗannan muhimman darussa ne ga rayuwar al’umma, ta nuni da riƙon amana domin rashin cika ta an fahimci sakamakon da suka girba. Kodayake, bauɗaɗɗiyar ɗabi’a ana iya jin ɗuriyar ta a kusan ko ina a tatsuniya, wanda samun haka sai mawari wanda ya ƙware a warwara, yana gudanar da haka ne wajen saita tunanin al’ummar da yake yi wa warwara.

Har ila yau, mugun kishi yana daga cikin bauɗaɗɗun halaye, waɗanda mawari yake fito da su ga masu sauraro, domin a guje musu misali idan aka dubi Tatsuniyar Bebiya, wadda aka yi amfani da matsanancin kishi a tsakanin matan sarki:

“...bayan haka uwargida kuma ta sa mashi ta soke dokin da sarki yake zuwa rangadi a kansa, Sarki ya shigo gida ya ce, wa ya yi mini wannan aiki? Uwargida dai ta ce, Bebiyarka ce. Ya ce, Bebiya kin fi da haka. Aka ja shi aka kai bayan gari. Daga nan sai ta rasa abin da za ta lalata, sai ta koma kan ɗan sarki da yake mutuwar so ta yanke. Da sarki ya shigo gida, ya iske kan ɗansa daban, kururmun jiki daban a daidai ƙofar ɗakin Bebiya. Sai ya ce da fushi, ‘Wa ya yi mini wannan mugun aiki? Uwargida ta yi zumut ta ce, Bebiyarka ce’ Sarki ya ce yau kwanan Bebiya ya ƙare, tun da kika kai ga yanka mini ɗa’… sai taro ya tashi bi-bi, sai aka ce ku dakata. Ashe uwargida ke da laifi. To,... kun ga mata ga ta duk yadda za ku yi mata, ku dai tafi da ita ku kasha…’’ Gusau, (2000 p. 73-84)

Har wa yau, daga wannan matanin bauɗaɗɗun halaye ba su yi daidai da rayuwar kowane irin tauraro ba, a duniyar zahiri ko a duniyar mafarki, sai dai mawari yana haka ne wajen fito da yadda za a ji ɗuriyar ɗabi’u, sai mai sauraro ya tantance tsakanin main kyau da marasa kyau. Mawarin ya fito da yadda rayuwar Uwargidan sarki ta kasance a tsakanin ta da kishiyar ta Bebiya. Sannan kuma ga mummunan sakamako ya biyo bayan jin kunya. Saboda haka wannan darasi a iya cewa mawarin ya yi hukunci kusan dai dai da tunanin taurarin duniyar zahiri da kuma duniya mafakin da sauransu. Haka kuma wannan ya nuna hasada ko mugun kishi yana taimakawa zuwa ga halaka baya ga jin kunya. Duk da yake wasu masana suna ganin ai kishi ga ‘ya mace ado, wanda idan mace ta rasa shi kamar tana da wani naƙasu a al’amurann rayuwar ta nay au da kullm, wasu ma suna fahimtar kamar ba ta ciki mace ba a ɗabi’a. Tahir, (2022 p. 745)

3.1.3 Ƙwace

Sarakuna da fadawa suna cikin halittun da ake samu a tatsuniya, kuma sau tari akan same su da wasu ɗabi’u waɗanda ko dai tir ko kuma madalla tir ko madalla. Misali a

A tatsuniyar ’Yammata Huɗu Masu Abin Mamaki an sami haka, saboda a lokacin da sarki ya sami labarin matarsa ƙadangaru ta haifa bai tsananta bincike ba, bai kira ta ita da shi ba ya yi mata tambayoyi a kan me ya sa ga ’yan’uwanta sun cika nasu alƙawari ke kuma ba ki cika naki ba. Sai kawai ya sa fadawa suka kai ta can bayan ɗaki wurin masai wai nan ne za ta zauna ta raini ƙadangarun da ta haifa. Yahaya, (1979 p. 33)

Haka kuma.

Lokacin da yaron da yarinyar nan ta haifa masu cibiyar zinare da azurfa suka zo, sun nuna cewa ba su buƙatar rakiyar kowa, amma fadawa suka yaudare su tare da yi musu daɗin baki har suka yarda suka nuna gidan ’yar tsohuwa da ta raine su aka je aka zo da ita. Yahaya, (1979 p. 34)

A tatsuniyar Ta-Kitse sarki da fadawansa sun nuna halayyarsu ta iko da isa, Sarki ya sanya aka nuna wa tsohuwa fin ƙarfi aka ƙwace santa da ta daɗe tana kiwatawa, aka kuma tilasta mata ta hanyar amfani da Gizo wanda shi ne ya kawo gulmar cewa a gidan tsohuwa akwai saniya da ta kiwata. Har ila yau, San ya yi gardama domin ya ƙi bin fadawan sarki, amma haka aka sanya tsohuwa ta bi su tana waƙa har zuwa lokacin da aka yanka shi aka soya aka cinye. Amma saboda fin ƙarfi ba a tambayi tsohuwa nawa ne kuɗin saniyarta ba, sai dai aka ce me take so a jikin saniyar a ba ta.

Wani shiga haƙƙi irin na sarakuna da fadawansu bayan tsohuwa ta nuna cewa ita ba ta son komai a jikin saniyar nan sai kayan ciki – iya abin da aka ba ta ke nan. Ta zo gida, don baƙin ciki ba ta yi komai da kayan cikin nan ba sai ta tanadi wuri ta ajiye su. Bayan wani lokaci kayan cikin nan suka rikiɗa suka zama ’yan mata, Gizo kuma ya sake zuwa ya gan su, ya sake zuwa ya raɗa wa sarki. Saboda bauɗaɗɗiyar ɗabi’a ta Saraki ya zo da sunan shi baƙo ne ya sace Ta-kitse ya tafi da ita. Wani zalunci na sarki, a lokacin da ya samu Ta-kitse ta farfaɗo sai ya take duk wani laifi da ya yi na satar saniya da satar ta kitse ya kuma tuhumi sauran matan da ƙiyayya ya kuma sanya aka kashe su.

A wani ɓangare kuma an nuna muhimman darussa, waɗanda kusan a iya cewa masu mulki suke aiwatar wa ga wanda suke buƙatar wani abu na shi. Domin hakan ya fito da cewa darasin ya nuna sakamakon nuna ƙarfi ga wand aba shi da ƙarfi a rayuwar yau da kullum, kamar yadda Saraki ya nuna ga Tsohuwa da aka nuna mata fin ƙarfi. Haka kuma wannan ya zama darasi ga masu sauraro su fahimci irin wannan ɗabi’a ba ta da kyau, sai a guje mata domin a sami nagarta a gaba. Kuma wannan ba wai Saraki kawai ba har ma da wand aba Saraki.

Saboda haka kusan waɗannan misalai na habarcen tatsuniyoyin nan, sun fito da muhimman darussa ga rayuwar al’umma, tun daga kan masu iko har zuwa kara-biti, kowa an fito da yadda kowa zai kiyaye kansa daga bauɗaɗɗun halaye, domin ya tsira da mutuncin sa da kuma mutuncin sauran jama’a, kamar yadda masu iko a cikin tatsuniyar suka nuna fin-ƙarfi ga marasa shi.

3.1.4       Cin amana

Kura tana cikin halittun cikin tatsuniya mara kirki. A duk inda aka ambaci kura a tatsuniya irin zaluncin ta da cin amana da haɗama su ake fara kawowa a rai. Zaluncin kura bai bar kowa ba domin har Gizo bai kuɓuta daga halinta ba.

A tatsuniyar Gizo da Hankaki bayan Gizo ya samu ya kuɓuta daga wurin ’yan ruwa ya hayo tudu da kifaye inda ya sami wuri ya zauna domin ya gasa kifayen ko ya samu ya yi kalaci. Ashe duk lokacin da ya gasa kifi ya ajiye ita kuma kura sai ta cinye abinta; a ƙarshe da ta cinye kifaye tas Gizo bai sami komai ba.‎ Yahaya, (1979 p. 9-11)

Daga wannan matani za a ji ɗuriyar yadda rayuwa ya kamata ta kasancewa, musammam idan ba a gudanar da ita ba yadda ta dace. Domin a iya fahimtar ɗabi’u da yawa dangane da mu’amalar taurarin tatsuniyar. Misali kamar yadda tauraro Gizo ya yi ɗabi’a bauɗaɗɗiya a gidan ‘yan ruwa, wadda a ƙarshe shi ma ya ƙare da cin wahala, yana gasa kifi kura na cinye wa, a ƙarshe ya tashi a babu. Har ila yau, irin waɗannan dabi’u ana fata su zama abin lura ga mai hankali. Domin ya fahimci tatsuniya makaranta ce, wadda take ɗauke da darussa bauɗaɗɗu da kuma miƙaƙƙu don saita tunanin mai sauraro wajen gina ƙasa da kuma ci gaban al’umma.

3.1.5 Mugun kishi           

Duk da cewa mata na taka muhimmiyar rawa a al’amuran rayuwa na jama’a, wannan baya hana habarce ya fito da wasu ɗabi’u ko halaye waɗanda mata ke nuna wa dangane da irin ɗabi’unsu da suke da shi a kowane irin yanayi. Domin wani lokaci tatsuniya kan nuna mace a matsayin matar uba ga ‘ya’yan miji ko kuma halin mace tsakaninta da kishiyoyinta ko kuma wata ɗabi’a tsakanin ‘yan mata da ko a tsakanin sarakuna da talakawa kamar yadda ya faru a tatsuniyar Gizo da budurwar danƙo da kuma tatsuniyar Ta-kitse da sauransu.

Har ila yau, tatsuniyoyin Hausawa suna kallon mace a kusan kowane bigire na tatsuniya., domin haka ne tatsuniya take hangen mace a matakai na wakilcin al’ummarta na rayuwa da dama, a wani bangaren a matsayin uwa ko abokiyar zama ko ‘ya ko mai gina al’umma, kuma abokiyar shawara da sauransu. Wannan ya sa idan an duba tatsuniyar Gizo da matarsa ƙoƙi wadda ta ƙunshi rayuwar ‘ya mace a matsayin uwa da kuma mata kuma mai ba da shawara domin ci gaban mai gida Gizo. Wannan ya sa tatsuniya kusan babu wani gurbi da ta bari face sai an ga wani abu na koya tarbiyya daga mace a matsayin abokiyar zama ko ‘ya ko uwa. Saboda haka mace a tatsuniya abu ce da ake iya fahimta a kusan kowace tatsuniya, a matsayinta mai kishin al’umma domin ci gaban su da kuma rayuwa mai inganci.

Har ila yau, da waɗannan abubuwa ne, mace take tafiya tare da bauɗaɗɗiyar ɗabi’a ta kishi, musamman irin kishin da ake fahimta da gurɓataccen kishi, misali idan an saurari tatsuniyar Bora da Mowa yadda aka aiwatar da kishi bauɗaɗɗe. Haka kuma a tatsuniyar Janna Jannalo nan ma an ji ɗuriyar bauɗaɗɗen kishi a tsakanin kishiya da kishiya da kuma ‘ya ‘yansu.

3.1.6 Yaudara

Haka kuma a wannan tatshuniya ana iya jin ɗuriyar bauɗaɗɗen hali a mu’amalar Gizo da abokin sa a garin Aba. Misali:

Wata rana ana fadanci a fada sai ga Gizo ya shigo sai y ace Egwe KEDU MAKA AKUKO, sai yace KEDU MAKA AFIYA nan Egwe ya amsa wa Gizo, daga nan sai aka ba Gizo izinin cewa zai iya shiga gari ya fara hulɗa da jama’a tun da ya iya harshen iyamirai, shike nan sai Gizo ya fara zuwa kasuwa sai ya haɗu da Mazi suka gaisa aka fara hulɗa ta kasuwanci a tsakanin Gizo da Mazi, shike nan a she Gizo yana da wani siddabaru, kullum idan suka fita kasuwanci zuwa sauran kasuwannai suka sayi kaya da waya, sai Mazi ya ga Gizo baya biya kuɗin mota, kullum haka sai rannan sun dawo daga kasuwa suna kwance, sai Mazi ya tambayi Gizo, ya ce wai yana so ya taimake shi da wannan siddabarun ya ga ba a tanbayar shi kuɗin mota, sai Gizo ya ce mai zai hana ba zan taimake ka ba, amma ina da sharaɗi domin laƙani ba a ba da shi haka kawai, sai Mazi ya ce ko mene ne zan bayar, shike nan sai Gizo y ace ya kawo duk kuɗin da yake da su, domin gwada laƙanin idan mutum yana da wasu kuɗi a tare das hi, shike nan sai Mazi ya kawo ma Gizo duk kuɗin da yake da su, sai Gizo ya ba shi sannan kuma ya sake cewa kada Mazi ya gwada wannan maganin sai idan Gizo baya nan. Shike nan rannan da asalatun fari Gizo ya yi sallama da Egwe ya kwashe kayan shi ya bar garin.

4.1 Kammalawa

Duk da cewa kyawawan ɗabi’u ake tunanin aji ɗuriyar su a tatsuniya, mai warwara da masu sauraro a kullum tunanin su yana kan ɗabi’u ne miƙaƙƙu. domin su ake kwararowa wajen saita tunanin masu sauraro. Kodayake, mawari yakan tunawa mai sauraro cewa, tatsuniya rayuwa ce ta zahiri da kuma ta mafarki wadda take ɗauke da darussa daban daban, akan sami kurakurai masu yawa na rayuwa, sannan kuma a sami nagartattun halaye. Kodayake Mawari a kodayaushe yana fatan ya ga habarcensa ya samar da muhimman darussa na rayuwa, waɗanda yake fatan su saita tunanin duk wanda ya saurari wannan warwara. Domin daga misalan da aka bayyana yadda wasu taurari suka tsinci kan su cin nadama da jin kunya kamar, yadda waniƙiƙin tauraro ya tsinci kansa cikin jin kunya a lokacin da ya yaudari gauraki, da kuma lokacin da ya yi ƙarya wajen amsar Sa. Haka kuma nazarin ya fito da halayen wasu taurari waɗanda yake hannunka-mai-sanda ga masu sauraro da su guji irin waɗannan ɗabi’u, misali Kura da kuma Gizo wanda kodayaushe, yake jibgo wa kansa wahala da jin kunya a sakamakon ƙarya ko yaudara ko cin amana da sauransu. Saboda haka waɗannan muhimman darussa abin gujewa ne daga gare su, domin mai sauraro ya kauce ma shiga halin jin kunya ko ƙasƙanci a rayuwar ta zahiri da ta mafarki.

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