Hannu Ba Ka Da Tsoro: Gurbin Hannu Cikin Tunanin Masu Abu “Hausawa”

Cite this article as: Bashir, A. & Sabitu Sani, S. (2023). Nazari A Kan Hausar ‘Yan Lakum A Garin Gusau Na Jihar Zamfara. Tasambo Journal of Language, Literature, and Culture, (2)2, 124-133. www.doi.org/10.36349/tjllc.2023.v02i02.014.

Daga

Aliyu Muhammadu Bunza
Sashen Koyar da Harsunana Nijeriya,
Jami’ar Usmanu Ɗanfodiyo, Sakkwato
mabunza@yahoo.com

Tsakure

Tunanin wannan bincike shi ne, fayyace yadda sunan hannu ya yi naso da malkashi cikin tunanin Bahaushe da ke bayyana cikin adabinsa, da al’adunsa, da harshensa. Binciken da aka yi na take da kirarin da Bahaushe ke yi wa hannu, na cewa ba ya da tsoro. An yi amfani da kayayyakin adabi da al’ada da harshe domin tabbatar da dugadugan bincike. Karance-karancen ayyukan magabata kawai ba zai warkar ba, dole sai an haɗa da yawon rangadi da tattauna na rukunin mutane daban-daban. Da aka fahinci babu wani aiki bugagge ko wani ba shi ba da aka yi a kan Bahaushen tunani kan hannu sai aka kwakkwahe takardun rubutu. An ɗora wannan ‘yar takarda bisa fasula (13) haɗe da gabatarwa da naɗewa. Takarda ta yi wa hannu karatun ƙwaƙƙwafi bayan fayyace suna (2) na hannaye, ta sake ƙwalailaice abubuwa (15) da ke liƙe ga hannun ɗan Adam da sunayen da Bahaushe ya laƙaba musu. A jimlace an leƙo amfanonin hannu (23) tare da fayyace nau’o’in rabe-raben hannu (9) a Hausance, An kafa hujja da sassan adabi (23) da suka ambaci hannu a mahanga mabambanta, tare da amfani da ɗiyan waƙa (7) na mawaƙan baka daban-daban domin kwakkwahe bayani. Labaran raha (2) aka yi garkuwa da su na tabbatar da samuwar shawagin hannu cikin tunanin Bahaushe. A jimlace an sarrafa haujjoji (81) da suka tabbatar da da’awar wannan bincike. A kan haka, binciken ya hango sakamako (5) da aka rairaye cewa, babu wata gaɓa daga cikin gaɓɓan ɗan Adam da ta kai hannu tasiri cikin tunaninsa. Don haka ya zama jagora daga cikin gaɓɓan ɗan Adam. Tabbas! Yadda Bahaushe ke kallon bahagon hannu haka nan yake a addinance da kimiyance. A kan haka ne wannan takarda ke da fahintar ya kyautu a saka nazarin sassan gaɓoɓin jikin ɗan Adam cikin manhajar koyarwar harsunanmu. Akwai buƙatar mayar da himma ga wannan fanni na nazari.

Fitilun Kalmomi: Hausa, Hausawa, Al’ada, Hannu

Gabatarwa

Tunanin ‘yan Adam a koyaushe ba ya tsallake al’adunsu na rayuwa. Matsalolin da suka fuskanta da ci gaba da suke samu na hanyoyin warware matsalolin da samun nasara a kansu; su ne suke adanawa cikin taskar adabinsu. A cikin adabi da al’ada da harshe; adabi ne rumbu, al’ada ita ce kundi, harshe ne alƙalami. Alƙalamin harshe ne ya rubuce taskokin hikima irin su tatsuniya, karin magana, kirari, waƙa, tarihi da tarihihi aka kai su cikin rumbun adabi aka adana, bayan an adana aka taskace su cikin taskokin al’ada. Idan akwai lokacin da ake ganin ɗan Adam ya fara tunanin karin magana, to, da wuya in ba tun halittarsa ba ne, da ya fara lura da sauye-sauyen da gaɓɓansa ke yi tare da amfanoninsu da yake morewa. Babu wata gaɓa da ba ta da muhimmanci ga jikin ɗan Adam, amma na zaɓi hannu in ɗora shi ga ma’aunin tunanin Bahaushe.

Warware Taken Bincike

An ɗora wannan bincike a kan kirairan da Bahaushe ke yi wa hannu. Matuƙar hannaye na aiki ba za su bari komai ya samu gangar jiki ba, ko da ya fi ƙarfinsu. Irin yaƙi tuƙuru da hannu ke yi na kare mai shi, shi ne dalilin yin masa kirari, hannu ba ka da tsoro. Buƙatata binciko amfanonin hannu da Bahaushe ya taskace cikin adabinsa, da al’adarsa, da harshensa. Da gangan na sa “masu abu” domin duk wani bunƙasashen harshe ba ya rasa karuruwan magana da zantukan azanci da za su taɓo sassa na gaɓoɓin ɗan Adam ba. Don haka, wannan bincike da Hausa zai yi garkuwa. Zai binciko irin matsayin da hannu yake da shi a tarsashin tunanin Bahaushe. Babu wai, mun san idan aka rasa ƙafafuwa gaba ɗaya hannu na wakiltarsu ya yi aiki irin nasu. Haka yake idan an rasa hannaye gaba ɗaya ƙafafu na wakiltarsu ga dukkanin ayyukansu. Hannaye ke sama, ƙafafu ke ƙasa, don haka wannan bincike zai fara duba hannu.

Ina Ne Hannu?

Bincike ba ya rena bayani, don haka komai ƙarancin bayani sai bincike ya ƙwaƙwalo shi, ka da a bar shi a baya ya ɓata tsari bayan an kama hanya. A taƙaitaccen bayani hannu shi ne:

         i.            Farkon samansa kafaɗa ita ke riƙe da shi

       ii.            Ya ɗan yi ƙasa kaɗan aka samu hamuta/hamuce

     iii.            Ƙashin farko da ke biye da hamuta shi ne dantse

     iv.            Matuƙar dantse shi ake cewa maƙizumu/guiwan hannu.

       v.            Ƙashin da ke riƙe da maƙizumu shi ne hannu.

     vi.            Ƙarshen hannu shi ne wuyan hannu wadda ke riƙe da ƙassan yatsu. Idan an cire gaɓar hannu ya koma gundumbuli.

   vii.            Ƙassan da ke soke ga gundumbuli su ne yatsu gaba ɗayansa sunansu hannu ɗaiɗaikunsu ake cewa yatsa kowannensu biyar/shida da sunansa.

 viii.            Ƙashin da aka shimfiɗa su aka daɗɗaure su da jiyoji sunansa tafi/tahi don haka yake karɓa sunan tafin hannu.

     ix.            Abin da ke liƙe a ƙarshen kowace yatsa shi ne ƙumba/akaifa.

       x.            Ɗan hirkakin fatan da ke ɓantalewa gefen yatsa sunansa ɗan uba.

     xi.            Shimfiɗar gadon bayan tafin hannu shi ake cewa ban hannu.

Idan aka karanci waɗannan abubuwa sosai; za a ga sai an ce hannu za a tsaya a bi abubuwan da ke tare da shi daki-daki. Ka da a yi mamaki, waɗannan abubuwa duk ana iya tsintuwarsu cikin harshe, ko adabi, ko al’ada, a yi amfani da sunansu ko ba a ambaci hannu ba. Sai dai a kowane lokaci aka ambaci hannu duk sun shige cikin lissafi. A taƙaice, ya kamata a kula da waɗannan abubuwa wajen karatun hannu:

         i.            Hannu babu yatsu sunansu dagin hannu.

       ii.            In an cire dagin sunansa gundumbuli.

     iii.            In an cire gundumbuli aka bar dantse sunansa ɗan hannu.

     iv.            In an cire ɗan hannu zancen hannu ya ƙare.

Idan aka kula da abubuwan da aka lisafa waɗanda hannu ya ƙunsa za a ba hannu fassarar cewa:

Hannu shi ne yanki na jiki dogo mai reto sassan dama da hagu na gangar jiki wuce kwankwaso daidai tsakiyar ɗuwawu. Yana da manyan gaɓoɓi huɗu daga kafaɗa zuwa turakun yatsu. A al’adance, su ne makamin mai su ga kowane aiki ya tunkara.

Dabarun Bincike

Abin da ake son a yi bincike a fili yake, amma abubuwan da ake son a ƙyallaro cikinsa sai da dabaru. Na farko, an ratsu ayyukan adabi da al’ada da harshe na magabata da aka yi tsintuwar wani abu kan hannu a ciki. An tattauna da mutane, mata da maza, yara da manya, a kan yadda suke ganin hannu da abubuwan da ke liƙe da shi. A yi zuzzurfar binciken adabin baka na waƙoƙi da karin magana, da zantukan azanci da suka taɓo hannu gaba ɗayansa ko sassansa. Da yake ba a ci karo da wani bahaushen aiki ko baturen aiki da aka yi kan hannu a mahangar Bahaushe ba; don haka ba a samu wani aikin da za a yi bitar sa ba. An yi amfani da sadarwar zamani ta waya da google da saƙon text domin faranta kayan aiki. A wajajen shekarar 1989 na ci karo da wani littafin Ingilishi mai suna Left and Right da hoton tafin hannu biyu na yi cigiyarsa Agusta, 2022 na rasa. Na tuna da UNESCO Courier sun taɓa buga wani bincike mai taken: “the Hand(s) that speak volumes” na kasa gano ma’ajiyar. Duk da haka na san an yi ayyuka kan hannu a fannin Tsibbu da tsafe-tsafe wanda wannan gama garin bincike ne, bai hau doron tunanin wannan bincike da ke son leƙo tunanin Bahaushe a kan hannayensa ba. Waɗannan karance-karance sun taimaka ga ƙara wa wannan bincike ƙarfin guiwar a matsa gina ruwa na ƙasa sai ga wanda bai tona ba.

Matsayin Hannu a Jikin Mai Shi

Wannan fasali wata gaɓa ce, ta tabbatar da dalilin wannan bincike. Abin da baya da amfani, ba amfanin a yi bincike a kansa. Irin amfanonin da wannan bincike ya hango ga hannu a rayuwar masu shi, da yadda masu shi suka sarrafa amfanonin cikin adabinsu da tunaninsu na al’adunsu shi ya ba da damar a yi wa hannu karatun kansa. Tunanin wannan faslain ya lisafa amfanoni ko ayyukan hannu ga mutum, kana a dubo yadda ya sarrafa waɗannan ayyuka cikin tunanins.a Kaɗan daga cikin ayyukan hannu ko amfanonin hannu akwai:

         i.            Bayarwa

       ii.            Karɓa

     iii.            Gaisuwa

     iv.            Susa

       v.            Riƙo

     vi.            Duka

   vii.            Rubutu

 viii.            Runguma

     ix.            Fada dambe/kokuwa

       x.            Tsaftace jiki

     xi.            Magana

   xii.            Kariya

 xiii.            Yaƙi

 xiv.            Cin abinci

   xv.            Sana’a (ɗinki, saƙa, kaɗi, fawa, farauta, gini, noma, ƙira, su, kiɗa, tuƙi, da sauransu).

Idan aka ce, za a ƙididdige abubuwan da hannu ke yi za a ga kamar in ba hannu mutum zai zama hoto. Kasancewar hannu komai da ruwanka cikin rayuwar mai shi, shi ya ba shi damar sassaka ayyukansa da amfanoninsa cikin taskar adabinsa da al’adunsa. Wannan bincike tuni ya kamata a ce, an yi tunanin yin sa da tuni ya samu gurbi cikin gurabun darusan da ake koyarwa a manyan makarantu da jami’o’i ba kawai a ji zarmoɗansa a waƙoƙi ko karuruwan magana ba, a’aha, ya samu wani bagire cikin gurabun darusan koyarwa.

Hannu a Gurabun Al’ada

Al’ada ba ƙaramin matsayi ta yi wa hannu ba ga irin karance-karancen camfe-camfenta da abubuwan da aka saba da su yau da gobe. A ɗan wannan bincike, karon farko al’ada ta kasa hannu kashi biyu:

i)                    Hannun dama

ii)                  Hannun hagu.

Ga al’adar ƙirar da Allah Ya yi wa Hausawa masu amfani da hannun dama cikinsu sun fi yawa. Duk wani aiki nagartacce da hannun dama ake yi, kamar cin abinci, da gaisawa da juna, da riƙon hannun yaro ko babba. Ashe gaskiyar Dakarkari da ke yin waƙa cewa:

Jagora : Hannun dama kamar lauje

 : Da shi muka yanke tuwo ƙauna

 : Surub! Surub! Mu sa baki

Jagora Yara : Lukkutu, lukkutu, a ba Dukku

 : Badukku ba su rainawa.

Babu shakka Bahaushe ma yana yi wa hannun hagu kirari ko suna da “gatarin tuwo”. Saɓanin hannun dama, Bahaushe duk wani aiki na share ƙaznta da hagu yake yi, kamar tsarke da fyace majina, da matsar ƙurji da wankin gyambo da kawar da mushe. A al’adance waɗannan ayyuka marasa tsafta da ake yi da hagu shi ya sa al’ada ta zarge ta da dahi mai tsanani. Bugu da ƙari za a ga, ko mutum buwayayye ne ko buwai shiri sai a ce: “ai wane bahagon mutum ne”. A fagen daga irin su dambe da kokuwa ana tsoron bahago. Cikin fitattun ‘yan damben duniya Muhammadu Ali na Amurka, da Shagon Ɗan’anace da Garba Mai’addar Sababi, da Bahagon Nahantsi da Dogo Baƙo, da duk da hagu suke aiki. Ai saboda ƙarfin ta ne a Turai sitarin motocinsu hagu yake, ko a Nijeirya da shi aka fara da baya aka koma dama har Shata ya yi waƙar, “kiliya ta koma dama”. Bahago in ya bugo ba ya kuren mabuga, in harbi ya yi da wuya ya yi kuren “bara” da kibiya ko bindiga. Dalilin haka shi ne, zuciyar ɗan Adam a hagu yake, don haka duk tunaninsa a hagu yake hannun da ke hagu tare da zuciya suke aiki, in zuciyarsu ta yi ƙuduri sai hannun ya yi abin da ta buƙata. Wannan ba al’mara ba ne domin a Musulunce komai da dama ake yin sa in ba tsaki ba, amma a ɗawafin ɗakin Allah aka sunnanta a sa kafaɗar hagu ta kusanci ɗakin Allah domin nan ne zuciyar ɗan Adam take.

Hannun ɗan Adam ya yi tasiri sosai ga karatun sassan jikinsa. A al’adance abubuwan da ke gefen hannu da sunan hannun ake kiran su. Dubi wannan ɗan misali ka gani:

a.       Hannn dama

b.       Kafaɗar dama

c.        Dantsen dama

d.       Yatsun dama/hannun dama

e.       Haƙarƙarin dama

f.        Kuiɓa dama

g.       Ƙafar dama

h.       Idon dama

i.         Kunnen dama

j.         Haɓar dama

k.       Cinyar dama

l.         Hannun hagu

m.     Kafaɗar hagu

n.       Dantsen hagu

o.       Yatsun hagu

p.       Haƙarƙarin hagu

q.       Kuiɓin hagu

r.        Ƙafar hagu

s.        Idon hagu

t.        Kunnen hagu

u.       Haɓar hagu

v.       Cinyar hagu

Abin lura a nan shi ne, da an ce “dama” hannu ake nufi, haka da an ce “hagu” hannu ake nufi. In an ce “gehen dama” abin nufi gehen hannun dama; haka idan aka ce, gehen hagu, ana nuni ga gehen hannun hagu. Ita dai hagu muguwa ce tun ma ba a yi zancen dambe ba kamar yadda Ɗan’anace ke ce wa Shago:

Jagora: Ka iske Ɗandunawa,

 : Ka rimbiɗe shi da hauni

 : Tun da ba ubanku guda ba.

 (Bakandamiya).

 

A rawar da ‘yan dambe ke yi, gabanin a fara dambe cewa suke yi:

Jagora: hauni ba garaje

 : mai sa ido hawaye

Jimillar Sunayen Hannu a Al’adance

Sunan dama da hagu gama gari ne kowa haka yake kiran su da shi ake rarrabe su. A al’adance, Hausawa na yi wa hannu sunaye bakwai gwargwadon halin da mai su yake ciki da irin tasirin su gare shi:

i)           Dogon hannu

ii)         Kararren hannu

iii)       Rariyar hannu

iv)       Saurin hannu

v)         Hannun ƙwarai

vi)       Mugun hannu

vii)     Dahin hannu

viii)   Daɗin hannu

ix)        Albarkar hannu

Ga al’ada da an ce: dogon hannu, ba tsawon ake nufi na ainihi ba, sata ake nufi. Ke nan kowane ɓarawo mai dogon hannu ne. Kararren hannu a waje mata ita ce macce ragguwa wadda ba ta iya daka wa mijinta abin da zai ci. Wannan ragganci shi ya sa suke ƙaddara hannun kararre ne a waƙarsu da suke:

Jagora: Tashi mai kararren hannu

 : Hannu da ba ta shi tashi ga daka,

 : Ga cin tuwo shi ka tashi.

A tunanin Bahaushe duk mutumin da arziki bai karɓa ba komai aka ba shi na tanadin sana’a sai ya tarare ya nakkashe, za a ce: “wannan mutum rariyar hannu gare shi”. Yadda rariya ba ta riƙon ruwa, haka hannunsa ba ya riƙon arziki. Abin mamaki akwai mai saurin hannu amma babu mai nawan hannu. Mai saurin hannu shi ne, wanda ba ya jinkirtawa wajen kai duka da hannu ko sanda ko wani abin bugu in an husata shi. Hannun husata ƙwarai shi ne, wanda idan ya ajiye abinci kamar wake har ya shekara ba ya tsutsotsi. Idan za a ajiye wani abu shi ake ba domin babu wani da za ya lalata su. Mugun hannu shi ne hannun da duk aka sa ga wani abu sai ya lalace. In ya ajiye wake ya yi ƙwari, in igiya ya ajiye ta yi gara, in taɓo wata haja ta sayarwa masu cinike sun ɗauke ƙafa. A tunanin Bahaushe hannu dafi ne, ai shi ya sa, da an sa wa miya hannu kamin safe ta lalace. Idan mai ciwon ido ya murzar idanunsa da yatsunsa sai ƙara ja suke ba zance warkewa ba. A fagen magani Hausawa cewa suka yi, ba a wanke gyambo ko wani tsohon mike da hnnu tsirara domin hannu dahi ne, da wuya a ci nasarar warkewarsa. Tsoron dahin hannu ya sa ko dukar dabba aka yi da hannu ko aka sa wani makami aka doke shi ya faɗa ƙasa, take za a “hura hannu biyu”, wato rage kaifin dahin hannu. Idan ba a yi haka ba, to, abi nan ko ba ya tashi, harshe ya mutu.

Daɗin hannun yana da alaƙa da haguntaka. A kan hannu hagu mun ambaci gehen da take da kusantaka da zuciyar ɗan Adam. To, mai daɗin hannu shi ne, wanda in maharbi ne ko na baka ko bindiga kai ko da dutse ya jefi wani abu yana samunsa wurin da yake son ya same ta. Ire-iren waɗannan ake ce wa masu daɗin hannu. A ko’ina mai daɗin hannu abin so ne, kuma abin nema ne ga mazaje. Ga al’ada mafi yawan masu daɗin hannu za a taras da hagu suke aiki. A zamanin Jahiliyya akwai Warsh wanda ya soke Sayyidina Hamza da mashi a ƙirji. An ce William Sirry wanda Ya harbe Janar Murtala Ramat Muhammed (1976) bahago ne daɗin hannu gare shi. An tabbatar da cewa Nabame kakan Kabawa daɗin hannu gare shi kuma bahago ne da mashi shi ke yaƙi. A kowace shekara ake bukin kamun kifi na garin Argungu akwai wasar maharba ta daɗin hannu. Haka kuma, da duk sarkin baka ya haɗa biki na suna ko aure, ko naɗin sabon sarki akwai wasu gwajin daɗin hannu ta musamman. An ce, mai daɗin hannu ko da jefa da dutse ne, to ko a baka da bindiga duk za a same shi haka. Albarkan hannu ya fi daɗin hannu, domin mai albarkar hannu komai ya ajiye yana ƙaruwa da yaɗuwa har sai kowa ya wadata. A nawa tunani “albarka” kalmar Larabci ce” dole akwai sunan da suke yi masa gabanin zuwan Larabawa. Ina zaton gabanin Larabci suna amfani da kalmar “Marmasa” abin da ke barbaɗa zuwa ya je ko’ina kowa ya samu. Idan mai hannu da shuni ya shigo jama’a za a ji talakawa na tambaya: “Ko ta Marmasa”? Wai ko ya ɗan ba su wani abu? A nan nake zaton Sunan hannun irinsu “Marmasar hannu”, Allah Masani.

Ɗangantakar Hannun da Abinci.

Ayyukan da hannu ke yi sun fi na cin abinci yawa, amma duk abincin da ya shigo hannu zuwa baki, hannu ya nemo shi. Zantukan hikima da karuruwan magana da suka danganta hannu da baki suna da yawa. Haka kuma ma’anoninsu abin a lura da su ne, a yi nazari: Ga kaɗan daga cikinsu mu yi nazari bisa taken wannan fasali.

1.       Hanun bawan baki

2.       Hannu baka hannu akushi

3.       Hannu mai miya aka lasa

4.       Gatarin tuwo

5.       In wanke goma in tsoma biyar

6.       Kowa ya ɗebo da zafi bakinsa

7.       Kuturu da kuɗinsa, alkaki sai na ƙasan kwano

8.       Babbar yatsa ko ba ta cin tuwo ta iya ɓare malmala

9.       Bakin wani ba ya suɗe wa hannu wani miya.

Komai nisan baki ko kusancinsa ga abinci hannu ke sadar da shi da abincin don haka ake ganin sa bawa ga baki. Aikinbaki kawai ya buɗe ya jira hannu, idan ya gaza zuta ɗiba yana kai baki, ya zama hannu baka hannu akushi wato cin yunwa ke nan. Da hannu ake ɗanɗanar daɗin miya da jin gishirin ta, shi kuma ake suɗewa don lashe ragowar miyar da ke hannu. Yatsun duka suna shiga cikin cin abinci ban da babbar yatsa, domin ita ɓare malmala ne aikinta. Yatsun ke himmar cin abinci, amma idan an yi amfani da tafin hannu ya zama rugewa na handama da ake kira gangame ruge. Ko da sha’anin kuɗi ne ba abinci ba aka ce wa mutum: gangame ruge ya zama mai zari, ficen da hannu ya yi wajen katsar abinci yana ba baki shi ya sa ake yi ma sa kirari da “gatarin tuwo”. Wannan ya tabbatar da cewa bagiren hannu yaƙin cin abinci da wajen karin magana da zantukan azanci ba ƙarami ne ba. A cikin wasannin raha tsakanin Sakkwatawa da ranawa an ce:

Wai wata mahaukaciya ake kira Ladi, ta je wani gida ak ba ta abinci tana jin yunwa sosai ta zauna ta fara ci. Aka lura a haukace ta hau tuwon hannu baka hannu akushi. Can sai jama’ar gida suka ce”, Ladi me ake ciki? An ƙoshi? Ta zura musu na gani, ta ce: “To, wa ya iya gane wanga al’amari, tun da hannu sa wa yake ana sharɓewa”.

Sa Hannu a Al’adance

Matsayin hannu a al’ada ya zarce na cin abinci da faɗa har ya kai na babbar magana. A tunanin Bahaushe sa hannu, magana ce mai faɗi sai an ji mafarin ta za a iya fassara ta. Ganin irin dambarwar da ke ga kalmar “sa hannu” ya kamata a ɗora ta a sikelin al’ada a ga irin mauyinta, Ga wasu ‘Yan zantukan da ke waƙiltar “sa hannu” da na tsinto.

a)       Sa hannu yana ɗaukar ma’anar sa hannu na taimako.

b)      Sa hannu yakan ɗauki ma’anar shiga cikin al’amari

c)       Yana da wata fassara ta sa hannun alƙalami na shaida (signature)

d)      Yana da fassar taya mutum wani aiki ba don ya kasa ba yana neman taimako, a a, albarka yake nema don haka mafaɗin ke cewa: “wane a sa muna hannu ba ga ido ba”.

e)       Yana ɗaukar ma’anar duka. Wa ya sawa yarona hannu?

f)        Ana fassara shi da shigar da hannu cikin wani abu don lulube, kasada, da tabbatarwa.

Kai tsaye muna ɗaukar fassar Alhaji Muhammadu Narayau Makaɗin dambe a Zamfara (Bukuyum) a waƙarsa da yake yi wa wani ɗan dambe a ƙasar Bunza wai shi Kogo taken wakar shi ne:

Jagora: Kogo ba a sa ma hannu

Yara: Ko was sa da gangan yay yi

Jagora: Ga ‘yan dambe sun naɗe hannu

Yara: Sun ce ba su yi sun tuba

Gindi: Kogo ba a sa ma hannu

 : Ko was sa da gangan yay yi.

Mai wayo da hankali ya sa hannu cikin kogo bayan ya san da cewa, Kogo sai da hayaƙi, ko hayaƙi fid da na kogo, kuma ya ga ɗan dambe mai suna “Kogo” in ya kama shi da gangan ya yi. Wani makaɗin zari ya fito da irin wannan fassara yana wasa sarkin Maƙera Balarabe Bunza yana ceewa:

Jagora: Ina nika samun mahaukacin yaro wawa?

 : Ya tankwahe wando ya sa ƙafa ramin kura.

Sai da ya kira yaro “mahaukaci” kuma “wawa” domin wanda zai jaye ƙafar wandonsa, ya saka ƙafar tsirarar ta ramin kura, ba ƙafar yake so ba ƙarya yake yi. Bahaushe na cewa, hanjin jimina akwai na ci akwai na yarwa. A cikin wani labarin raha an ce:

Makaho ne ya tarar da an farauto jimina, ana raba nama. Ya ɗan tsaya domin a ba shi na tausayawa. An san hanjin jimina ba sa ciyuwa, wanda duk ya yi izgilin cin su ajalinsa. Aka ce wa makaho “ga rabonka nan gabanka kwashi: Ya sa hannu ya laluba ya ji a binda yawa, babu iyaka ka ce shi ya yi rabo ya ware wa kansa, Ya ci gaba da sa hannu yana laluba, sai ya ce: “Kai mai ido, anya! Abin nan na ci ne”? Dole da wata magana mai dio ya ware wa makaho, irin wannan kashi.

Ka ji aiki da hankali wanda Hausawa suka ce, Ya fi aiki da agogon hannu. Ashe, sa hannu. Ashe, sa hannu alƙalanci ne, ko ido bai gani ba ya yi hukunci.

Hannu a Hukuncin Al’ada

A cikin al’adun mutane dokokinsu suka fito. Doka tantagaryar al’ada ce, matuƙar aka take ta, to, al’ada aka taka. A cikin kowace doka saukakka ce daga mahalicci ko halittu suka ƙirƙiro abar su? Al’ada na da babbar hurumi a cikin shi kuma hannu da al’adar doka yake tafiya, za mu yanke hukunci idan mun dubi waɗannan zantuka.

1.       Hannu dumu-dumu

2.       Na ɗebe hannuna

3.       Babu hannuna babu ƙafata a ciki

4.       Hannu-da-hannu

5.       Hannun karɓa, hannun maidawa.

A ko’ina Bahaushe ya yi amfani da hannu dumu-dumu shaida ta tabbata ga mai bayar da ita. Ko ya ce: na ɗebe hannuna”, alƙalami ya bushe, muddin an tabbatar da kasancewar hannayen dumu-dumu, Kasancewar mutum bararre ga abin da ake zarginsa shi ke sa ya ce: “babu hannuna babu ƙafata”. Ƙafar za ta iya kai shi wurin da ake zarginsa, amma sai da ya fara gabatar da “hannu” ya kawo ƙafa. A cikin sha’anin ciniki da fatauci da saye da sayarwa, ma’ana, ga kaya, ga kuɗin kaya. Ciniki ya tabbata ko an ƙulla ya tashi a nan ake hannun karɓa, hannun mayarwa wato duk karen da ya yi cizo da gashinsa ake magani.

Hannu a Wasu Muhimman Maganganu

Hausawa na cewa, aikin wani sai kallo, Hannu na fitowa cikin wasu muhimman zautuka da ke neman fashin baƙi ga wanda Hausarsa ba ta ji gishiri ba. A dubi waɗannan zantuka sosai domin misali.

1.       Hannu ya iya jiki ya saba

2.       Hannu ba ka da tsoro

3.       Na hannu

4.       Hannu har gulbi

5.       Ban hannun makafi

6.       Hannu ɗaya ba ya ɗaukar jinka

7.       Hannun adashe

8.       Hannun adashe

Bahaushe a ko’ina ba cimakwance ba ne, mutum ne mai son ya nema wa kansa na kansa. Duk wata tsirfa da ake yi, yana son ya yi na kansa ya mora wa kansa. Duk wata dabara ta azanci na tanadin sama wa kai abinci yana ce da ita sana’ar hannu. Idan an kware sosai ga aikata wani abu ko samar da wani abu ake, yi wa gwanin ko ƙwararren kirari da cewa hannu ya iya jiki ya saba. Hannu muhimmi ne, a koyaushe sai an fara gabatar da shi domin shi ke yi wa jiki amfani, ba jiki ke yi masa aikin amfani ba. Kariyar da yake yi wa jiki ga duk abin da ke yi wa rayuwa barazana shi ne dalilin yi masa kirarin hannu ba ka da tsoro. Samar wa rayuwa abin yi da kare rayuwa ga hadurra da kuma manyan ayyukan da hannu ke yi wa rayuwa. Da ba don hannu ba rayuwa ta tagayyara komai dabarar mai ita.

Daga cikin manyan muhimman abubuwa da sunan hannu ke taka rawa akwai ‘yancin ɗan Adam. Tsananin nauyin kalmar rashin ‘yanci ga ɗan Adam watau, “bauta” ya sa Bahaushe ke amfani da kalmar “Nahannu” a madadin ya ce “bawa”. Zumuntar bawa ko kusantar bawa ga uban gidansa ya sa ake ce masa “Nahannu”. Haka nan, idan abota ta ƙarfafa kusanci aboki da aboki ya cika akan yi amfani da “hannu” a nuna zumuntar abokantaka a ce: “wane da wane hannu har gulbi/kogi”. Ko dai tafiyar da suke yi ana jifar hannu tattare; ko kuma ƙulla hannun juna tare ana tafiya duk tabbatar da zumuncin soyayya ne. Da an ga an saɓa wa juna ga ra’ayi, ko fahimtar juna, ko an sha bamban da juna a hanya, nan ake amfani da faɗar, ai mun yi ban hannun makafi da shi. Ashe ban hannu na gaisuwa gaba da gaba ake yin shi, a yi ido huɗu don ƙara danƙon zumunci, makaho da ba ya gani ana miƙa hannu gabas yana yi yamma. Tabbas, muhimman abubuwa na soyayya da akasin ta, duk “hannu” ake amfani da shi wajen tabbatar da su. Idan hannun juna na haɗe babu abin da ke buwaya. Bisa ga al’ada, haɗin kai da haɗa ƙarfi wuri ɗaya a tunkari kowace irin matsala har sai an shawo kanta sh ya sa Bahaushe ke da karin magana hannu ɗaya ba ya ɗaukar jinka, A taru a yi abu tare ya fi a y shi wawware ko daban-daban. Alhaji Sulaiman Dundaye mazauni Kano, a waƙarsa ta siyasa da ya yi wa jam’iyyar NPN bayan fitansa PRP cewa yake:

Hannun ɗaya bai aza ɗaki

Kashin ɓera bai taki,

Mai aure ta fi kilaki

 In ban da shirin lalata.

Amshi: Yan santsi kun zama kaya

 Da ma ba ma ƙaunar ku

 Mu mun koma Enpi’yan (NPN)

 (Sulaiman Dunɗaye: 1982)

Hannu a zamanance

Buƙatar bincike ya tabbatar da cewa matsayin hannu ga al’adar Bahaushe idan aka nazarci yadda ake lugudensa a adabi ba ƙaramin filin tunanin Bahaushe ya mamaye ba. A kowane zamni za a ga kalmar “hannu” na taka rawa a cikin tunanin al’ada. Dubi waɗannan batutuwa da idon basira.

1.       Aron hannu

2.       Hannu Adashe

3.       Hannu mai tafiya/Matuƙi

4.       Satar hannu

5.       Hannu saƙo

Masana adabi musamman waƙoƙin baka da rubutattu idan sun fahinci wani adiibi ya aro karin wani ko muryarsa ko fasaharsa kai tsaye ko kaikaice sukan ce: “aron hannu” aka yi. Haka yake ga duk wani aiki ko fasahar hannu irin su ginar yumɓu da ta zamani, ko ɗinkin sutura da dai sauransu akan ce, “an yi aron hannu wane” wato an kwaikwaye shi, shi ya riga yi da baya aka zo da irin nasa salo. Kai tsaye masu adashi suka aro wannan fasaha ta hannu idan mai adashi kwasa ɗaya zai yi, a ce “hannu ɗaya”, Idan kwasa biy ne a adashi ɗaya, a ce: “hannu biyu”, ga su nan dai. A da makaho in ya kuskuri hanyarsa mai gani ya lura zai jawo hankalinsa da faɗan: “hannunka mai sanda” ko “hannunka maras sanda”. Haka yake yau a zamanance, da can da tuƙi na hannun hagu sai a ce: kiliya na hugu, yayin da ta koma dama, aka ce kiliya ta koma dama, amma idan ana jawo hankalin mai tuki akan ce: yana kan hannunsa ko ya sake hannunsa na tuƙi. Kai! Hatta da haɗari ya haddasa idon aka je bincike, ƙoƙari ake a gano a kan hannunsa yake, ko ya sake hannunsa? Idan ya sake hannunsa, za a ce: “Ya yi aron hannu”. Idan saƙon biyan bashi ko kyauta ko biki ko sadaka ne aka bayar a ba wani shi kuwa ya isar da saƙon, mai karɓa idan ya haɗu da mai bayarwa yakan ce, wane na ga hannunka, ko hannunka ya iso, ko mun haɗa hannu da wane (a ambaci sunan wanda ya kawo saƙon).

Sakamakon Bincike

A ɗan binciken da wannan takarda ta yi, ta gano abubuwa da ɗan dama da suka kakkamo hannun su ka yi garkuwa da sunansa wajen isar da saƙo. Tunanin Bahaushe Ya yi madogara da hannu wuraren daban-daban. A kan abubuwan da aka nazarto ga hannu an gano abubuwa guda biyar:

a)          Babu sassan jiki da ya kai sunan hannu sassakaɗuwa cikin tunanin Bahaushe

b)         A tunanin Bahaushe hannu shi ne ubangijin jiki, jiki bawa ne

c)          Yadda tunanin Bahaushe ke kallon hannu hagu ya yi canjaras da yadda Allah Ya halitto shi ga jikin ɗan Adam

d)         Hannu ya mamaye sauran gaɓoɓin Bahaushe cikin tunanin adabinsa harshensa da al’adunsa.

e)          Sassan jikin mutane sun cancanci shiga cikin manhajar koyar da adabinsu, harshensu, da al’adunsu.

 

Naɗewa

Babu binciken da ya fi muhimmanci kamar wanda ɗan Adam zai san kansa da kansa. Abin da ake nufi da cigaba shi ne sanin inda aka kwan domin sanin wurin da za a tashi. Tashin da za a yi zuwa gaba shi ne “cigaba”. Idan aka kasa zuwa gaba duk abinda aka yi sunansa” ci baya” domin da a koma gidan jiya, da a tabbata inda ake, duk ba a “cigaba” ba. Manazarta da masana da matarka adabi, da al’ada, da harshe ya kamata su fara tunanin abubuwan da ke kusa da su da ke buƙatar nazari su ɗan ce wani abu kansu tun ba a rigaye su ba, aka lalata fage ba a taɓuka komai ba. Yau ibadoji sadarwa ta cigaba a wurarne iadoji, da taimakon ilmi, da siyasa, ci ko’ina za a taras da masu fassara wa kurame bayanan da ke gudana da gaɓɓan jikinsu (ishara). Ba dole sai mun ari na wasu ba, mu dai fara saka namu a manhajojin karantar da yaranmu ya shiga makaranta sosai a san yadda za a tafiyar da shi. Da fara tunanin nazarin hannu a tunanin Bahaushe ban yi zaton akwai abubuwan cewa da yawa ciki ba. Bayan da na kammala wannan bincike sai na sake yin wani kan ‘yatsar manuni”..., ina gama shi na ga wata babbar tazara ta magana da hannu/hannaye. Lallai hannu ya yi tasiri sosai cikin adabi, da al’ada, da harshen Bahaushe. Fatata samun gudunmuwa daga masana mu ga yadda za mu haɗa hannu mu ciyar da Hausa gaba.

Manazarta

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