Nazari A Kan Hausar ‘Yan Lakum A Garin Gusau Na Jihar Zamfara

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

Abdullahi Bashir

Department of Languages and Cultures,
Federal University Gusau, Zamfara State, Nigeria
08036481158
abdulbakori2@gmail.com
abdullahi.bashir@fugusau.edu.ng

DA

Sabitu Sani
sabitusani01@gmail.com
08038510879
Department of Languages and Cultures,
Federal University Gusau, Zamfara State, Nigeria

Tsakure

Wannnan muƙala ta cike gurbin da aka bari na nazarin ilimin walwalar harshe, duk da cewa manazarta da masu bincike sun yi bincike a kan Hausar rukunin jama’a daban-daban amma ba a ci karo da wadda ta yi magana a kan Hausar ‘yan lakum ba. Saboda haka wannan binciken ya yi ƙoƙarin zaƙulu ko fito da kalmomi da jumlolin da ‘Yan lakum ke anfani da su yayin sadarwa a tsakaninsu. Sannan ya gano hanyoyin da suke bi domin samar da kalmomi nasu. Yayin gudanar da wannan bincike an yi amfani da fitattu kuma sanannun hanyoyin gudanar da bincike da suka haɗa da: Bitar ayyukan da suka gabata, Hira ko zantawa da masu wannan harka, Ziyartar hafukan yanar-gizo, da kuma Sa-ido ko lura (observation). An ɗora wannan aiki a kan Ra’in fage (field theory) na Lehrer (1969). Akan yi amfani da wannan Ra’i ne domin fayyace irin canje-canjen da ake samu a cikin harshe, da yadda ma’anar kalma kan iya canzawa gaba ɗaya daga ma’anar da aka san ta ita tun da farko.

Fitilun Kalmomi: Hausar Rukuni, Walwalar Harshe, ‘Yan Lakum

1.0 Gabatarwa

‘Yan Lakum (Masu Wa’azin Turmi) wani rukunin jama’a ne da ke wa’azi da sayar da maganin gargajiya ko na musulunci ko kuma bayar da wani laƙani bayan sun kammala gabatar da wa’azi, galibi da safe ko da dare a cikin unguwanni, wani lokacin kuma da rana a kasuwanni da sauran wuraren taruwar jama’a, ta hanyar yin amfani da amsa-kuwa (speaker) wadda suke ɗorawa a kan wani gini ko bishiya (itaciya) da ke kusa da su domin jiyar da mutane dangane da abin da suke tallatawa ko faɗakarwa.

Wannan bincike ya shafi ɓangaren ilimin walwalar harshe ne, a inda shi kuwa wannan ɓangare, akan yi nazarin harshen ne ta hanyoyi biyu, wato dangane da nahiya da kuma rukunin al’umma. Wannan bincike ya mayar da hankali ne a ɓangaren nazarin karin harshen rukunonin masu sana’ar lakum (wa’azin turmi), kasancewar su ɗaya daga cikin rukunin jama’a da sukan gudanar da al’amuransu a cikin Hausawa. Su dai masu sana’ar lakum tamkar sauran rukunonin al’umma ne masu gudanar da sana’o’i, su ma suna da nasu keɓantattun kalmomi da jumloli da sukan sarrafa domin gudanar da hulɗoɗinsu na yau da kullum a tsakaninsu.

Wannan bincike ya yi ƙoƙarin zaƙulo keɓantattun kalmomi da masu sana’ar lakum sukan sarrafa a yayin gudanar da sana’arsu, sannan ya gano hikimomi da hanyoyin da masu wannan sana’ar ta lakum suke amfani da su wajen samar da sababbin ma’anoni ko kalmomi a rukuninsu, sai kuma zaƙulo sababbin jumloli da suka ƙirƙira kuma suke amfani da su yayin gudanar da sana’arsu.

Baya ga wannan binciken zai cike wani giɓi da aka bari a fagen nazarin ilimin walwalar harshe. Wannan giɓi kuwa shi ne kasancewar masu nazari da bincike sun yi nazarin Hausar rukunonin al’umma daban-daban kamar:

a.       Hausar Yaran Mota,

b.       Hausar Masu Sana’ar Waya,

c.        Hausar Masu Sana’ar Kayan Gwari da sauransu.

Amma duk da haka, har yanzu ba a ci karo da binciken da ya yi magana a kan Hausar Masu Sana’ar Lakum (Wa’azin Turmi) ba. Kasancewar kusan kowane rukunonin al’umma sukan keɓanta ne da Karin harshensu domin sadarwa a tsakaninsu, ta yiwu rukunin masu sana’ar Lakum ya amsa sunansa na rukuni, ya zamana suna da nasu Karin harshe da suke amfani da shi domin sadarwa a tsaninsu.

1.2 Farfajiyar Bincike

Kasancewar harshen Hausa yana da manyan rassa uku na nazari waɗanda suka ƙunshi:

a. Adabi (literature),

b. Al’ada (culture)

c. Da kuma harshe (language).

Wannan bincike an gudanar da shi ne a ɓangaren harshe, sannan kuma ko a harshen a fannin ilimin walwalar harshe, sannan an keɓance binciken a kwaryar garin Gusau kacokam musamman yankin birnin ruwa a gundumar mayana inda nan ne yawancin masu wannan sana’a ta lakum su ka fi yawaita.

1.3 Hanyoyin Gudanar da Bincike

A yayin gudanar da wannan bincike an yi amfani da manya kuma sanannun hanayoyin gudanar da bincike domin haƙa ta cimma ruwa, kuma kwalliya ta biya kuɗin sabulu. Waɗannan hanyoyi sun haɗa da:

a. Bitar ayyukan da suka gabata,

b. Ganawa ko zantawa da masu wannan harka,

c. Ziyarar shafukan yanar gizo,

d. Sa-ido da kuma lura.

1.4 Ra’in Bincike

Wannan nazarin an ɗora shi ne kan ra’ain da ake kira (field theory) na Lehrer (1969). Ana amfani da wannan ra’in ne domin fayyace irin canje-canjen da ake samu a cikin harshe, da yadda ma’anar kalma kan iya canzawa gaba ɗaya daga ma’anar da aka san ta. A kan yi amfani da wannan ra’i wajen kwatancen harsuna kasanceawar bambancin da ake samu a harsuna a sarari suke tun daga azuzuwan kalmomi, da muhallin da ake samun kowace kalma. Kamar kalmomin da suka danganci yanayi na zafi, da muƙami, da kaloli, da sunayen sassan jiki, da dabbobi da kayan marmari, da sauransu.

Field theory by Lehrer (1969) stated that, “field theory can be used to illustrate language change. The way semantic space carved up and realized in lexical items changes constantly. It can also be used in contrastive analysis of different languages. To illustrate how a given semantic area is sub-divided similarly or differently in different languages. Languages often differ even in apparently quite basic lexical division, and field such as temperature terms, kinship terms, color terms, part of the body and divisions of animal vegetable world will divide the semantic space differently and reflect this in the vocabulary items covering those field”. Malmljar, K. (1991).

Wato wannan ra’i ne na rarrabe ma’ana a tsakanin kalmoni domin su dace da muhallin da aka same su sannan a gano irin sauye-sauyen da aka samu a cikin harshe da kuma yadda suka taimaka wajen haɓaka harshe. Har ila yau wannan ra’i na nuna dangantakar da ke tsakanin kalmomi ta fuskar ma’ana. An yi amfani da wannan ra’i wajen nazarin Hausar ‘yanlakum domin a ga irin canje-canjen da ake samu na kalmomi a cikin harshe sakamakon yunƙurin masu wannan sana’a ta Lakum. Har ila yau wannan ra’in ya samu karɓuwa da kuma waɗanda suka bi wannan ra’i irin su Gumperz, (1962), da Lyons, (1970), da Hudson (1980), da Wales (1989), da Ahmed (2015). Har aka gangaro zuwa yanzu da wannan bincike ya ɗauki ra’in domin amfani da shi wajen gudanar da wannan bincike.

2.0 Ma’anar Harshe

Yakasai (2012:47) Ya bayyana harshe a matsayin hanyar furta ma’anoni da tunane-tunane da suke ran ɗan Adam. Wato hanyar sadarwa tsakanin mutane.ita wannan hanya kuma ba ganin ta ake yi ba, jin ta ake yi kawai, wato hanyar sadarwa ta ɗan Adam (harshe) saututtuka ne masu ma’ana da ake furta su, kunnen mai sauraro ya ji, kana basirarsa ta kama, ta fahimta domin amfaninsa. Al’umma ta ɗan Adam tana da alfahari da buri. Alfaharin nan shi ne tarihi, buri kuma shi ne kokawar rayuwa domin yau da kullum. Saboda haka, a fafutuka ta wanzuwa ko zaman rayuwa, akwai buƙatar abubuwan nan da suka zama dole ga kowace al’umma, domin ita rayuwar ta tafi daidai.waɗannan abubuwa sune: Mulki da shari’a da tattalin arziki da addini da kuma al’ada. Yakasai, (2012:51). Zarruƙ da Wasu (1986:1) sun bayyana harshe da cewa “Harshe magana ke nan, wadda ake ji a fahimta. Harshe shi ne abin da ya bambanta ɗan’adam da sauran dabbobi. Harshe a wurin ɗan’adam linzami ne na tunani. Sauran dabbobi sai dai su yi kuka, ko gurnani, ko haushi, ko haniniya, don su nuna fushinsu ko murnarsu, ko wuyarsu. Ko daɗinsu. Hatta aku, da yake iya kwaikwayon maganar ɗan’adam, yana yi ne ba tare da tunani ba”. Ka ga a nan za ka fahimci cewa mutum kaɗai ne yake iya riya abu a zuciyarsa, ko ya gani da idanunsa ko ya ji da kunnuwansa, sannan ya furta da bakinsa. Wannan ne dalilin da ya sa Chomsky (1972) yake cewa ana yin nazarin harshe domin cewa shi harshe shi ne madubin tunanin ɗan’adam.

Daga ma’anar harshe da aka kawo za a fahimci cewa harshe dai muryoyi ne da ake jerantawa bisa kykkyawan tsari mai ɗauke da ma’ana. Fitar da muryoyi masu ɗauke da wata ma’ana ko saƙo ya keɓanta ga harshen ɗan’adam. Domin mutum ne kaɗai yake gwada fasaharsa da nishaɗinsa ta hanyar amfani da harshe. Harshe kacokan baiwa ce da Allah ya ba wa ɗan’adam. Da harshe mutum yake sadarwa da yin mu’amala a tsarin zamantakewa.

2.1 Karin Harshe

Idan mai nazari yana bibiya, tabbas zai ci karo da yadda Masana suka bayayana ra’ayoyi daban-daban dangane da ma’anar Karin harshe da rabe-rabensa a nan ƙasar Hausa. Misali; Skinner (1977) ya bayyana Karin harshe da cewa, “wani ɗan bambancin amfani da harshe ne da mutane masu harshe ɗaya kan samu atsakaninsu”. Bayan haka, Zarruk da wasu (1990:9) sun bayyana ma’anar Karin harshe da cewa, “wasu ‘yan bambance-bambancen lafazi ne da kalmomi da jumloli tsakanin rukunin al’umma ko shiyyoyin ƙasa mai harshe ɗaya”. Galadanci da wasu (1992:12) sun ce; “tsari ne na amfani da harshe, yadda masu magana da harshen suka bambanta da sauran ‘yan uwansu duk da cewa suna gane tare da fahintar junansu”. Sani (2009:2) inda ya ce, “Karin Harshe nau’i ne daga cikin nau’o’in harshe guda wanda ake amfani da shi musamman a wani sashe na al’umma”. Misali a Hausa akwai Karin harshe da dama kamar Kananci, Gudduranci, Dauranci, Katsinanci, Zazzaganci da sauransu. Saboda haka, a nan za mu fahinci yadda Karin harshe ya ƙunshi lafazi, jerin kalmomi da kuma ginin jumloli da kuma irin dangantakar da ke tsakaninsu ta fuskar ma’ana. Kuma irin waɗannan bambance-bambance ana samun su ne mataki na rukuni ko kuma na nahiya.

2.2 Karin Harshen Rukuni

Da yake wannan binciken yana ƙoƙarin nazari ne a kan Karin harshen rukuni, a nan an kawo ma’anar Karin harshe na rukuni a matsayin matashiya. Trudgill (1974) ya yi bayanin cewa, Karin harshe na nufin bambance-bambance tsakanin nau’o’in magana da suke da bambanci a kalmomi da nahawu da kuma furuci ne. Kuma ya yi tsokaci a kan dalilai da dama da suka sa akan yi amfani da Karin harshe a rukuni. Ya ce, “Duk wani zance ko magana tana da muhalli da dalilin da ya sa akan yi ta.” Idan kuwa haka ne, to ashe amfani da karin harshe a rukuni a wurare na musamman ko kuma wani yanayi wanda yakan haifar da faɗar wata ko wasu kalmomi masu nufin wata ma’ana ta daban, wannan ma dalili ne mai haddasa wanzuwar karin harshen rukuni. Stubbs (1983), yana ganin akwai abubuwa da dama da suka shafi yanayin zaman jama’a da suke da tasiri wajen amfani da harshen masu magana. Masanin ya ƙara da cewa, “Idan masu magana suka kasance da karin harshe daban-daban, ko salon magana daban-daban, sukan karɓi salon da zai dace da yanayin da ake ciki su yi amfani da shi. Wanda hakan yakan haifar da samuwar wani nau’i na harshe.” Fagge (2002) ya ɗauko daga Bargery (1934) da Asiru (1981) da Musa (1996) inda suka nuna cewa, “Karin harshen Hausa yana da kare-kare na nahiya da kuma na rukuni. Amma a nan an yi duba ne a kan Karin harshe na rukuni. Karin harshen rukuni wani ɓangare ne na Karin harshe da ya danganci wasu mutane masu halayyar zamantakewa da kuma hanyoyin sarrafa harshe iri ɗaya. Wato yanayin zamantakewarsu yana da nasaba da tsarin harshe da kuma yadda suke amfani da shi (Fagge 2002:97). Bugu da ƙari, Masana irin su Hudson (1980:24) da Wales (1989:398) sun yi bayanin Karin harshe a matsayin wani nau’i ne na yadda wasu mutane suke amfani da harshen domin isar da saƙo ta hanyar yin amfani da wasu kalmomi ko ginin jumla ko ƙirar kalma wanda wasu ɓangarorin ba su amfani da su duk da cewa harshe ɗaya suke magana da shi.

2.3 Ma’anar Kalmar Lakum

 Kalmar ta samo asali ne daga kalmar larabci wato (لكم) mai ma’anar naku a zahiri, yayin da a wannan rukuni take da ma’anar malam saboda masu wannan sana’a sukan shiga rigar malanta su fake ta hanyar shiga irin ta malamai da kuma samun wasu addu’o’i da za a haddace, saboda yaudara barazana da kuma burga wani lokacin har da Ƙur’ani da Tazbaha, duk da ya ke akasarinsu suna da ilimin addinin Musulunci daidai gwalgwado.

Ma’ana ta isɗilahi kuwa tana nufin sana’ar wa’azi da sayar da magani da ba da laƙani da kuma duba (istihara) ta hanyar amfani da amsa kuwa (speaker) a cikin unguwannin birane da ƙauyuka, da safe ko da dare, ko kuma da rana a kasuwanni da wuraren taruwar jama’a.

3.0 ‘Yan Lakum

‘Yanlakum ko lakumawa (masu wa’azin turmi) rukuni ne na jama’a da ke wa’azi da sayar da maganin gargajiya ko na musulunci da ba da laƙani ko laya sannan akwai masu cire iskoki(ruƙiya) da kuma masu duba (istihara), wannan rukuni na jama’a suna gudanar da wannan sana’a tasu da safe ko da dare a cikin unguwanni ko da rana a kasuwanni ko wuraren taruwar jama’a.

3.1 Kashe-Kashen ‘Yan Lakum

‘Yan Lakum sun kasu zuwa manyan gidaje guda uku, kamar haka:

a. ’Yan ɗaiɗai,

b. Sunƙuru,

c. Rufani.

3.1.1 ‘Yan Ɗai-ɗai

Wannan kaso na ‘Yan Lakum shi ne kason da ke sayar da maganin lalurori ko matsaloli iri daban-daban, ɗaya bayan ɗaya kamar matsalar sanyi, zafi, ciwon daji, gyambon ciki (ulcer) da makamantansu. A nan, bayan ɗan Ɗan Lakum ya gama addu’o’i da gabatarwa sai ya tsunduma cikin tallar magani daki-daki, wato bayan ya yi tallar maganin sanyi kimanin mintuna goma zuwa sha biyar sai ya koma na Basir daga nan kuma sai na olsa haka dai zai yi ta yi har lokacin da zai tashi, sannan yana yi yana rage farashin maganin. Sannan su ma sun kasu kashi biyu, akwai ‘yan-siba wato masu aiki kasuwa-kasuwa da rana, sannan kuma, akwai masu aikin safe da dare a cikin unguwanni domin kuwa su ba su cin kasuwanni.

3.1.2 Sunƙuru

Wannan kaso na ‘Yan lakum su ma suna sayar da magani amma su ba kamar ‘yan- ɗaiɗai ba, a nan marar lafiya zai zo ya yi masu bayanin duk abun da ke damun sa sai a haɗa masa magunguna a ce ya ba da naira kaza, sannan kuma sukan yi wa mutane ruƙiya domin fitar da iska a jikin mutum (marar lafiya), mace ko namiji.

3.1.3 Ruhani

Wannan kaso na ‘Yan Lakum babban aikin su shi ne duba, wato istihara idan wani abu ya ɓace ko an sace shi za su yi istihara domin gano inda abun yake, ko kuma wanda ya sace shi, kuma sukan yi amfani da rauhanai dalilin da ya sa ake kiransu ruhani ke nan, daga cikinsu akwai masu rauhanai na gaskiya, akwai kuma na ƙarya, duk da yake kashi casa’in da tara cikin ɗari (99%) su ne na ƙarya, kawai sukan yi amfani da dubaru da hikimomi da kuma mamure ne a wajen ayyukan nasu.

3.2 Wasu Daga Cikin Dabarun ‘Yan Lakum

‘Yan Lakum sukan yi amfani da hikima wajen Kira da rike mutane don kar su watse a yayin da sukan gabatar da sana’ar tasu. A duk lokacin da Ɗan Lakum zai fara sana’arshi ta lakum yana amfani da wasu dabaru domin jawo hankalin mutanen da ke nesa zuwa kusa, da kuma riƙe na kusa gare shi da nufin kar su gudu, ta hanyar faɗar wasu kalamai kamar:

“Duk masoyin Annabi (S.A.W) da ke kusa ya samu wuri ya natsu, wanda yake nesa kuma ya matso kusa don jin maganar Ɗangata Rasulullahi, Shi kuwa munafuki yanzu ka ga ya kakkaɓe rigarsa ya ƙara gaba.”

Sannan wani lokaci za sukan nuna wani abin ban al’ajabi, wanda faɗin hakan zai sa na nesa su matso, su haɗu da na kusa, su kasa su tsare, domin ganin wannan abu na ban al’ajabi, amma daga ƙarshe ba su nanu komai, dama sun yi ne kawai domin tara mutane da kuma hana su watsewa.

3.2.1 Badali

Idan an ce badali a nan, ana nufin duk wata dabara da za su aiwatar yayin gudanar da sana’arsu da nufin baddalar da jama’a, wato su sauyar da tunanin jama’a idan sun aikata wani abu na ban al’ajabi sai jama’a su ɗauka da gaske ne, alhali ba gaskiya ba ne, abu ne da kowa zai iya yi idan ya sa kansa ba wani abun mamaki ba ne wanda sai wane da wane, daga cikin dabarun na badali akwai:

3.2.2 Amayo Da Fyato Allurai

‘Yanlakum sukan ɓoye allurai a cikin bakunansu ko hancinansu a lokacin da za su gudanar da aiki, da nufin amayo su ko fyato su a gaban jama’a a yayin da suke aiwatar da sana’arsu, idan hakan ta faru jama’ar da ke wurin za su yi tunanin cewar sun amayo su ne ko sun fyato su ne daga cikin ciki ko kai, wanda a zahirin gaskiya sun ɓoye su ne a cikin baki ko hanci ta hanyar yaudara ko rufa-ido ko ma wani siddabaru.

3.2.3 Tayar da Hayaƙi

‘Yan Lakum sukan yi amfani da fankon ashana sai su ciro wurin da ake ƙyasta kan ashana sai su juya shi su goge shi ya koma lafai-lafai sai su shanya ya sha iska su ɗora wannan abin da suka goge a birkice a kan cokali, sai su kunna masa wuta idan ya ƙone zai bar maski a kan cokalin, sai su shafo wannan masƙin a kan yatsunsu, to da zarar sun murza yatsun sai hayaƙi ya tashi a kan yatsun.

3.2.4 Yanka Wuƙa a Jiki

A nan kuma ‘Yan Lakum sukan yi amfani da wuƙa mai kaifi biyu sai su koɗa (wasa) ɗayan ɓangaren ya yi kaifi sosai, ɗayan ɓangaren kuma su dakusar da shi ta hanyar goga shi a kan kwalba. Sukan fito da wannan wuƙa a lokocin da suke gudanar da sana’arsu, su yanki wani abu, take sai ka ga ya rabe biyu, sannan sai ku ga kamar sun juya ɗayan ɓangaren wuƙar amma a zahiri ba su juya ba, su sake yankan abun sai kaga ya sake rabewa biyu, a ganin jama’a kowane gefe yana da kaifi amma a zahiri gefe ɗaya ne yake da kaifi, wato wanda suke amfani da shi yayin wankan wani abu, amma idan za su yi gwaji a kan jikinsu sai su yi amfani da gefen da ba ya da kaifin ma’ana dakusasshen ɓangaren. Sukan yi haka ne don nunawa jama’a cewa su ba haka nan suke kara zube ba, a shirye su ke, alhali kuma ba haka abun yake ba, dabaru ne da hikimomi wanda kowa ma zai iya yi.

4.0 Hausar ‘Yan Lakum

Kasancewar ‘yanlakum rukuni na jama’a masu gudanar da hulɗoɗinsu da al’ amurransu na yau da kulln a cikin al’ummar Hausawa, sannan ga su da dubaru da hikinkimu na kaɓar kuɗi hannun mutane ya tilasta suka samar da nasu karin harshen rukuni wanda idan ba cikinsu ka ke ba, ko sun yi magana a gabanka to da wahalar gaske ka iya fahintar abun da suke nufi. Sun ƙirƙiri kalmomi da jimloli masu tarin yawa domin sadarwa a tsakaninsu, ga wasu daga cikin irin waɗannan kalmomin nasu tare da ma’anarsu a daidaitacciyayar Hausa.

4.1 Sunayen Kuɗi Ko Ƙirga A Wajen ‘Yan Lakum

A nan, ‘Yan Lakum sukan yi amfani da wasu kalmomi na musamman a madadin sunayen kuɗaɗe ko ƙirgar lambobi irin na Hausawa kamar haka:

Lamba	Kalma	Ma’ana
1.	Kamsa	Biyar
2.	Gunza	Goma
3.	Muri	Ashirin
4.	Kamsuna	Hamsin
5.	Ata	Ɗari
6.	Ataini	Ɗari biyu
7.	Ata kamsa	Ɗari biyar
8.	Zugun	Dubu da sauransu.

4.2 Ƙirƙirarrun Kalmomi na Amfanin Yau da Kullum

Kamar sauran hanyoyin samar da kalmomi, Zarruk (1993) ya bayyana ma’anar ƙirƙirar kalma da ƙago wani laƙabi ko wata magana don bayyana wata baƙuwar ma’ana. Haka kuma ya raba ƙirƙirar kalma zuwa gida biyu, ƙirƙirar bazata, da ƙirƙirar takanas. A nan za a yi bayanin wasu daga cikin kalmomin da ‘yanlakum ke amfani da su a cikin mu’amalarsu ta yau da kullum wadda yanayin sana’arsu ce ta sa suka samar da kalmomin kuma suke amfani da su a cikin harkokinsu. Wato ƙirƙirar kalmomin suka yi, sannan alamu sun nuna cewa sun samu kalmomin ne ta hanyar ƙirƙirar bazata. Waɗannan kalmomin sun haɗa da:

	Kalma	Ma’ana
1.	Asawa	Mahaifi
2.	Asawanya	Mahaifiya
3.	Ɗarani	Mashin
4.	Ɗan Gwabso	Ɗan-Ƙwaya
5.	Ɗan Tanko	Mai Shan Taba
6.	Ɗanwara	Ɗan giya
7.	Fari Guza	Rago
8.	Gulamin-ta-Sulaiman	Memori
9.	Guza	Gaban namiji
10.	Kwasasshe Maikuɗi	Mai Kuɗi
11.	Kanɗa	Sha
12.	Ƙiri	Mai kyau
13.	Mago	Magani
14.	Magori	Mai Magani
15.	Mai Ƙahon Tsumma	Mai Gari
16.	Mani	Gaban Mace
17.	Natuta	Talaka
18.	Nazauran	Bazawara
19.	Sogaye	Kaya
20.	Sunƙi	Ɗaki
21.	Sunƙin Mai Duka	Masallaci
22.	Sogan na Sheɗan	Kayan kallo
23.	Sogayen Na Kare	Takalmi
24.	Sogayen Amalu	Kayan aiki
25.	Takaka	Bindiga
26.	Takakoki	‘Yan Bindiga
27.	Sagin Mai Duka	Hadari
28.	Samaka	Mahaukaci
29.	Ta-Baba-Alula	Keke
30.	Ta-Sulaiman	Waya (Handset)
31.	Watu	Abinci
32.	Watun Yarima	Tuwon Masara
33.	Watun Risi	Tuwon Shinkafa
34.	Watun kwoc	Tuwon Dawa da sauransu.

 

4.3 Kalmomin Kwatance Ko Siffanatawa

A nan ‘yanlakum sukan yi amfani da dabarar kwantance ko siffantawa yayin laƙaba wa wani abu suna a rukuninsu, ta hanyar danganta wannan abun da wata ɗabi’a ko halayya ko yanayin halitta ta wani mutum ko wata dabba ko wani abu da yake da wannan ɗabi’a ko kuma yake yawan aikata ta. Misali:  

Lamba	Kalma	Ma’ana
1.	‘Yar gabas	Sallah
2.	Ta Talmizu	Sadaka
3.	Ta-Manzo	Sadaka
4.	Na-Kasa	Barci
5.	Na-Shanshani	Ƙafafu
6	Na-Jaki	Duka/Bugu
7.	Na-Tunku	Kashi
8.	Na-Auduga	Dariya
9.	Na-Maraya	Kuka
10.	Na-Amarya	Kunya
11	Na-Zomo	Gudu/Sauri
12.	Na-Kura	Tsoro
13.	Na-Giwa	Girma
14.	Na-Giɗa	Fetur
15.	Na-Kujeri	Ɗuwawu
16.	Santal	Gaskiya/Na ƙwarai
17.	Sansiro	Sanyi da sauransu.

 

4.5 Salon Amfani Da Kalmomin Aro (Borrowing)

Rufa’i (1979) ya bayyana ma’anar aro a harshe da hanya ce da harshe ke aro kalmar wani harshe ya sauya ta zuwa harshensa. Wannan bincike ya lura da cewa akwai kalmomin da ‘yan lakum suka samo kuma suke amfani da su ta hanyar aro daga sauran harsuna musamman harshen Larabci, da kuma kaɗan daga wasu harsuna. Misali:

Lamba	Kalma	Ma’ana
1.	Aƙalu	Hankali
2.	Ainu	Ido
3.	Badawi	Gari
4.	Baɗalu	Ciki
5.	Dari	Gida
6.	Gulami	Yaro
7.	Istoma	Ciwon Olsa
8.	Ju’i	Yunwa
9.	Ƙauli	Magana
10.	Lahamu	Nama
11.	Lailu	Dare
12.	Labanu	Nono
13.	Lasuwaki	Kasuwa
14.	La	Ba (negation)
15.	Maridanci	Rashin lafiya
16.	Ma’i	Ruwa
17.	Rijalu	Babban Mutum
18.	Ra’asu	Hula
19.	Sayyara	Mota
20.	Sariƙu	Ɓarawo
21.	Ta’allaƙa	Laya da sauransu.

 

4.6 Salon Canza Ma’anar Kalmomi Ko Sauya Gaɓoɓinsu

A nan, ‘yan lakum suna ɗaukar wasu kalmomi na Hausa sai su sauya ma’anarsu, wato su ba su wata sabuwar ma’ana koma bayan wadda aka san su da ita ta ainihi ko asali. Haka kuma sukan ɗauki kalma sai su juyar da furucinta wato gaɓar farko ta koma ƙarshe ita kuma ta ƙarshe ta dawo farko. Misali:

Lamba	Kalma	Ma’ana
1.	Duƙowa	Zuwa
2.	Hita	Ƙyale
3.	Isa	Wanda bai jin Hausa
4.	Jewa	Wani wuri
5.	Ƙshi	Ɗan sanda
6.	Hattamawa	Haɗawa
7.	Kafan	Fanka
8.	Katako	Soja
9.	Liman	Aure
10.	Naɗewa	Kamawa
11.	Saukewa	Ba da wani abu
12.	Sirba	Basir
13.	Turba	Batir
14.	Tuta	Rashi/Babu
15.	Tsamaku	Iskoki
16.	‘Yan kanɗe-kanɗe	Shaye-shaye da sauransu.

 

 

 

4.7 Salon Amfani Da Jimloli A Hausar ‘Yan Lakum

Baya ga kalmomin da ‘Yan Lakum suka ƙirƙira sai kuma jimlolin da suka ƙirƙira kuma suke amfani da su a harkokinsu na yau da kullun, sun ƙirƙiri waɗannan jimloli ne ta hanyar harhaɗa waɗannan kalmomi nasu domin su tayar da jimla mai ma’ana, ga wasu daga cikinsu:

Lamba	Hausar ‘YanLakum	Daidaitacciyar Hausa
1.	Ka yi ‘yar gabas?	Ka yi Sallah?
2.	Zan zuba in sauke ‘yar gabas	Zan tafi in yi Sallah
3.	Laja la ƙiri	Ba Kasuwa
4.	La sauke gulami	Ba Haihuwa
5.	Ana sauke gulamai suna bajewa	Ana haihuwa yaran suna mutuwa.
6.	Hita da shi	Ƙyale shi
7.	Maridanci ya naɗe ni	Rashin lafiya ta kama ni
8.	Ɗaranin asawana ne	Mashin ɗin Mahaifina ne
9.	Kattafa mani ta’allaƙa	Haɗa mani laya
10.	Jalabce ka yi watu	Zauna ka ci abinci
11.	Mu zuba kawai	Mu tafi kawai
12.	Ga ni nan duƙowa	Gani nan zuwa
13.	Kwata la duƙowa	Jini ba ya zuwa
14.	La na-kahu	Jahili
15.	Jalabce	Zauna
16.	Ɗanka mai ƙiri	Budurwa mai kyau
17.	Na faɗa da ɗankar nan	Budurwar nan ta burge ni
18.	Sauke man ata kamsa	Ba ni ɗari biyar
19.	Asawan abokina ne ya baje	Mahaifin abokina ne ya rasu
20.	Yana dari yana naka	Yana gida yana barci
21.	Naɗo shi a ta-sulaiman	Kira shi a waya
22.	22. Hita da da gulamin nan	Ƙyale yaron nan
23.	23. Na hita da ɗankar nan	Na ƙyale budurwar nan
24.	24. Ɗankar nan ta naɗo ni	Budurwar nan ta kira ni
25.	25. Gulamin nan ya zuba	Yaron nan ya tafi
26.	Rijalun nan ya baje	Mutumin nan ya mutu
27.	27. Ɗankar nan la nakahu ce	Budurwar nan jahila ce
28.	28. Maridanci ya naɗe asawana	Babana ba ya da lafiya
29.	29. Zuba kawai ga ƙashi nan duƙowa	Tafi kawai ga ɗan sanda nan zuwa
30.	30.Magon magorin nan santal ne	Maganin mai maganin nan a gaskiya ne da sauransu.

 

5.0 Sakamakon Bincike

Sakamakon wannan bincike yayi daidai da maƙasudi ko manufar binckiken domin kuwa an samu nasarar zaƙulo wasu daga cikin kalmomi da jimlolin da ‘yan lakum suka ƙirƙira kuma suke amfani da su a zantukansu na yau da kullun kamar yadda ya gabata. Sannan idan an lura da kyau a cikin gundarin aikin, za a fahimci cewa daga cikin dabarun da suke bi wajen samar da kalmomoinsu akwai: Ƙirƙira wato su ƙirƙiri wata sabuwar kalma su ba ta wata ma’ana, sannan suna amfani da aro (borowing) musamman daga harshen Larabci. Sannan akwai dabarar kwatance misali nakasa (bacci), nashanshani (ƙafafu) namaraya (kuka),baya ga wannan kuma akwai wata dabara da suke amfani da ita ta gusar da ma’ana inda suke ɗaukar wata kalma ta Hausa sai su sauya ma’anarta da wata ma’anar ta daban da makamantansu. Daga ƙarshe kuma suna anfani da dabarar rawar ‘yanmata wato na gaba ya koma baya inda ake ɗaukar gaɓar kalma ta farko a mayar da ita baya a ɗauki ta baya a mayar da ita ta farko. Misali turba (batur), sirba (basir) da makamantansu.

5.1 Kammalawa

Wannan bincike an gudanar da shi a kan nazarin Hausar ‘yanlakum a garin Gusau binciken yayi ƙoƙarin fito da kalmomi da kuma jimlolin da ‘yanlakum suka ƙirƙira kuma suke anfani da su a zantukansu na yau da kullun. Baya ga wannan an yi bayanin nagartattun hanyoyi da aka bi a lokacin gudanar da wannan aiki waɗanda suka haɗa da: Bitat ayyukan da suka gabata.Hira da masu ruwa da tsaki a wannan harkar, Ziyarar shafukan yanar gizo.Lura da sa ido, Daga ƙarshe a cikin sakamakon binciken an lissafa hanyoyin da su ‘yanlakum suke bi domin samar da waɗannan kalmomi na rukuninsu. Baya ga wannan an kawo sakamakon bincike da kuma bayanin kammalawa wanda ya yi bayanin aikin a dunƙule sannan aka kawo manazarta.

Manazarta:

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Ahmed, U.B. & Daura, M.B. (2010). An Introduction to Classical Hausa and the Major Dialect. Kaduna: Amana Printing & Advert Limited. Zaria: NNPC pg83.

Bashir, A. & Sambo, M.W. (2021). “Suffixation and Reduplication in Zamfara Dialect of Hausa Language”. Interdisplinary Approach to the Study of African Languages. Festschrift in Honour of Francis Egbokhare. ISSN: 978 – 978 – 966 – 297 – 5. Pp236-243.

Bashir, A. (2019). “Daidaitacciyar Hausa da Karin-Harshen Yammaci: Duba da Waƙoƙin Narambaɗa”. International Conference on Ibrahim Narambaɗa Tubali at Bayero University, Kano. 15^th – 17^th September.

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https://www.google.com/amp/s/docplayer.net/amp/54653968-Karin-harshen-rukuni-nazarin-hausar-masu-sana-ar-kayan-gwari-hamisu-ahmed-ma-arts-16486.html

https://www.amsoshi.com/2022/03/hausar-rukunin-masu-sanaar-waya-garin.html?m=1

Waɗanda aka yi Hira da su:

Mal. Sanusi (Mal. Muhammadu) Ɗan shekara 35, Ranar Lahadi 8/1/2023

Malam Umar Ibrahim Shekare, Ɗan shekara 25, Ranar Litinin 9/1/2023.

Malam Usman Mal. Ibrahim Kagane, Ɗan Shekara 40, Litinin 9/1/2023.

Doctor Sulaiman Shala Gusau, Ɗan shekara 38, Ranar Talata 10/1/2023.

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