Kishi da Illolinsa a Mahangar Tatsunniyoyin Hausawa Jiya da Yau

Published in Federal University Dutsin-ma Journal of Hausa Studies, (FUDJOHAS) a Journal of Hausa Studies, Department of Hausa, Federal University Dutsin-ma, Katsina State Vol. 1. No. 1. Maiden Edition, September, 2021, page 231-242

Kishi da Illolinsa a Mahangar Tatsunniyoyin Hausawa Jiya da Yau
English Rendition as, Jealousy among Co-Wives and its Implications as Viewed by Hausa Oral Tales

 Bashir Aliyu Sallau
Sashen Harsunan Nijeriya
Jami’ar Umaru Musa Yar’adua Katsina

 Da

Salima Suleman Isa
Sashen Harsunan Nijeriya
Jami’ar Umaru Musa Yar’adua Katsina

 

Abstract

Rivalry and jealousy which in some cases lead to misunderstanding and resulted in conflicts are inherent among various communities the world over. This usually happens in situations where there is the need to dominate or have total control over something. From time immemorial before the coming of Islam into Hausa land, a Hausa man can marry as many wives as he so wish. This is because possession of so many wives among the Hausa men was and is still a sign of wealth, prosperity as well as dignity. With the coming of Islamic religion into Hausa land and its acceptance by the majority of the Hausa people, it made them to limit the number of their wives to four as stipulated in the teachings of the new religion. In an attempt to have control over their husband, each of the wives will do everything possible to win his heart so that he will make her to be his Mowa ‘the favourite’ and others to be Bora ‘not favourite’. The Mowa and her children are always given special consideration, while the Bora and her children are not given proper care. It is the intention of this paper to look into the issue of jealousy and rivalry among Hausa co-wives as portrayed in Hausa folktales and examine the consequences of such rivalry and the lessons to drive therein for the benefit of our present day society.

1. 0 Gabatarwa

Kowace al’umma tana da ire-iren hanyoyin da take bi domin adana tarihinta, al’adunta, muradunta da manufofinta. Haka kuma, kowace al’umma tana da ire-iren hanyoyin da take bayyana abubuwan jin daɗinta da ma waɗanda ba ta jin daɗin su. Wasu al’ummomin wata alama suke zanawa don adana tarihinsu da al’adunsu, wasu kuma rubutawa suke yi, wasu kuma ta hanyar labaran wane ya ji ga wane ne, wasu kuma ta hanyar tatsunniya suke adana muhimman al’amuran da suka shafe su. Ta wannan fuska al’ummar Hausawa ma ba a bar su a baya ba, don kuwa tun kafin zuwan wannan zamani suna da ire-iren hanyoyin da suke adana tarihinsu da al’adunsu da ma dukkan abubuwan da suka shafi rayuwarsu ta yau da kullum. Daga cikin ire-iren waɗannan hanyoyi akwai karin magana da kacici-kacici da salon magana da baƙar magana da ƙarangiya da tatsunniyoyi da sauransu. Waɗannan jiga-jigan adabin baka na Hausawa musamman tatsunniyoyi sun fito da cikkakiyar rayuwar Hausawa tun lokaci mai tsawo da ya gabata har zuwa wannan zamani da Bahaushe ya sami hanyoyin rubutu da karatu don adana tarihinsa da al’adunsa da dukkan abin da ya shafi rayuwarsa.

Hausawa na cewa, “kowa ya yi na gari don kansa”, dalili kuwa shi ne, dukkan wanda ya aikata aikin alheri kome daɗewa zai ga sakamako mai kyau. Haka kuma, idan mutum ya aikata mummunan aiki shi ma, zai ga irin nasa sakamakon daidai da irin yadda ya aikata wannan aiki. Tun lokaci mai tsawo da ya gabata Hausawa suna koya wa ‘ya’yansu tarbiyya mai kyau don su sami sakamako mai kyau a gaba, sannan kuma suna nuna musu irin sakamakon da ake samu idan aka aikata mummunan aiki. Kafin zuwan wannan zamani tatsunniya na daga cikin ire-iren hanyoyin da al’ummar Hausawa suke bi domin koya wa ‘ya’yansu tarbiyya mai kyau da kuma kauce wa mummunar tarbiyya. Ta hanyar tatsunniya ce ake bayyana ire-iren ayyukan da wani ya yi waɗanda suka kai shi ga samun nasara a harkar rayuwarsa, sannan kuma ta wannan hanya ce ake nuna wa yara irin sakamakon da wanda ya aikata mummunan aiki ya samu a tasa rayuwar. Tun kafin zuwan wannan zamani abu ne sananne a wurin Hausa idan mutum ya ƙara mata, watau ya zama yana da mata ɗaya ya ƙara suka zama biyu ko uku ko huɗu, zai iya fuskantar matsaloli iri daban-daban. Ko kuma ita amaryar da aka ƙaro ta fuskanci matsala ko uwargida sakamakon kishi da aka iya nuna wa ɗaya daga cikin matan. Irin wannan kishi yakan yi munin da zai kai ga matakin mai nuna kishin ta yi abin da zai kai ga cuta wa abokiyar zamanta, ko ‘ya’yanta, ko shi mijin da ya kawo su, da sauran munanan abubuwa waɗanda a wasu lokuta kan kai ga rasa rayuwar wani.

Dangane da haka, wannan takarda za ta duba kishi a wajen Hausawa kamar yadda aka fito da hoton shi cikin tatsunniyoyin Hausawa da ire-iren illolin yin sa, domin koya wa ‘ya’ya tarbiyya mai kyau kuma ingantatta yadda idan suka girma suka yi aure su yi ƙoƙarin kauce wa irin wannan mummunar ɗabi’a. Kafin nan za a yi ƙoƙarin bayyana abin da kalmar kishi take nufi da kuma abin da ita kanta tatsunniya take nufi a wajen Hausawa.

 

 

 

1. 1 Kalmar Kishi a Wajen Hausawa

Kamar yadda aka bayyana a cikin Ƙamusun Hausa na Jami’ar Bayero, a shafi na 247, an dubi kalmar kishi da ma’anoni iri daban-daban kamar haka:

                           i.            Kalmar kishi na nufin rashin jituwa da nuna ƙyashi irin wanda matan da suke auren mutum ɗaya ke yi wa juna.

                        ii.             Tana kuma nufin nuna gaba ga wani a kan wata mace.

                      iii.            Haka kuma, wannan kalma tana nufin tsayawa da nuna ƙwazo a kan wani ra’ayi ko sana’a d. s. Misali, kishin ƙasa, kishin zuci, kishin sana’a da sauransu.

Ita kuma Ingawa (1994: iii) ta bayyana cewa, “kishi na nufin halaya ta sosuwar zuciya da nufin yin magana ko tsokana tsakanin mutane biyu ko fi da suke tarayyar son wani”.

 Bisa la’akari da waɗannan manazarta suka ba kalmar kishi, a iya cewa shi dai kishi wani al’amari ne da shafi rayuwar al’umma wanda a wasu lokuta ana yin shi domin samun ci gaba, amma a wasu lokutan kuma ana yin shi don cuta wa wani.

Kamar yadda aka yi bayani a bayanan da suka gabata, wannan takarda za ta duba fannin kishi ne wanda matan Hausawa suke yi a tsakaninsu wanda a wasu lokuta yakan haifar da illoli ga waɗanda suke yin kishi, ko ga ‘ya’yansu ko danginsu ko kuma ga mazan da suke aure. Za a yi haka ne, ta hanyar kawo tatsunniyoyi da yadda aka riƙa gudanar da kishi musamman daga cikin waɗannan tatsunniyoyi na Hausawa.

 

1. 2 Tatsuniya

Ƙamusun Hausa na Jami’ar Bayero (2006:433), an bayyana tatsunniya ko gatanan a matsayin labari da ake ba wa yara na hikima don hira.

A mafi yawancin lokuta ana gabatar da tatsuniya da dare. Idan lokacin rani ne, ana yin tatsuniya a farfajiyar gida, lokacin damina kuwa, na yin ta ne a cikin ɗaki. Wannan kuwa ya faru ne saboda a lokacin rani babu ruwan sama wanda zai jiƙa ƙasa kuma ba za a sami caɓi ba wanda zai hana a zauna ƙasa. Tsofaffi musamman mata ne suke tattara yara maza da mata suna yi musu tatsunniyoyi (Usman, 2009: iɗ).

A tsarin tatsunniyoyin Hausawa ana ba da labarin mutane, sannan kuma da dabbobi da tsuntsaye da ƙwari waɗanda aka ba siffa irin ta mutane. Tatsunniya tana da matuƙar amfani a wajen Hausawa a lokacin da ya gabata. Dalili kuwa shi ne, kafin zuwan Larabawa da Turawa waɗanda suka kawo hanyar rubutu da karatu ƙasar Hausa, tatsunniyoyi da labarai su ne hanyoyin da ake koya wa yara tarbiyya da halayen na kirki, da hani kan miyagun halayen da kuma dabarun zaman duniya, musamman abubuwan da suka shafi kare kai, samun abinci da kuma ingantacciyar zamantakewar al’ummomi daban-daban (Ɗangambo, 2008: 30).

Bayan mutane, mafi shahara daga cikin waɗanda suke fitowa a tatsunniyoyin Hausawa sun haɗa da Gizo da Ƙoƙi da Dodo da Dodanniya da Mayya. Haka kuma, a cikin dabbobi ana samun Zaki da Kura da Dila da Giwa da Biri da sauransu. Ana kuma kawo kayan abincin Hausawa da matsayinsu waɗanda suka haɗa da Shinkafa da Masara da Dawa da Gero da Burtuntuna da sauransu. Wajen aiwatar da tatsnniyoyin Hausawa, mutane kan fito da shigar zamantakewar Hausawa wadda ta shafi sarki da talakawa, attajiri da marasa shi, miji da mata, zaman kishiyoyi da sauran al’amuran rayuwar yau da kullum. Wajen aiwatar da tatsunniya ana fito da irin dangantakar da take tsakanin waɗannan rukunoni na al’ummar Hausawa dangane da yadda suke tafiyar da rayuwarsu. A mafi yawancin tatsunniyoyi ana fito da irin zamantakewar da take Tsakanin mata biyu ko fiye waɗanda suke auren namiji ɗaya, wato zaman kishiyoyi. A irin wannan zaman ana bayyana halayen kowace daga cikin waɗannan mata da matsayinsu a wajen mijinsu. Wadda miji ya fi so, ana kiran ta Mowa, wadda kuma miji bai damu da ita sosai ba ana kiran ta Bora. Sakamakon irin wannan zama ne yake haifar da ƙiyayya da gaba da neman magungunan da za a cuta wa abokin zama ko ‘ya’ya da sauran abubuwa. Ta la’akari da irin wannan zama ne al’ummar Hausawa suka riƙa kawo gyara ta hanyar tatsunniya yadda dukkan wanda ya yi abu na kirki zai ga sakamako mai kyau, wanda kuma ya yi mummunan aiki zai gamu da sakamako marar kyau ba da daɗewa ba. Wannan hanya ta taimaka matuƙa gaya wajen kawo gyara dangane da yadda al’ummar Hausawa suke gudanar da rayuwarsu. Dalilin haka ne, ya sa Hausawa suke cewa ‘kowa ya gyara ya sani’.

Yanzu za mu kawo wasu tatsunniyoyi don ganin yadda aka riƙa gwada kishi tsakanin kiyoshi da irin sakamakon da aka samu bayan an aikata abubuwan da ba su kamata a aikata ba.

 

Tatsinniyar Bora da Mowa

Gata nan gata nan ku!

Ta zo mu ji ta!

Wani mutum yana da mata guda biyu; Mowa da Bora. Kowace tana da ɗiya mace, amma ɗiyar Mowa ake so ba a son ɗiyar Bora. Rannan ita ɗiyar Bora sai uwarta ta mutu, sai aka bar ta zaune cikin gidansu babu mai taimaka mata. Da yara suka girma suka kai munzalin ‘yan mata, sai aka riƙa kiran ɗiyar Bora zance ba a kiran ɗiyar Mowa, saboda haka sai aka kama ta aka kulle a cikin ɗaki wai don kada ta samu wanda zai aure ta.

            Kullum babansu yana tafiya kasuwa, duk lokacin da zai tafi sai kowa ya ba shi sabtun abin da yake so a sawo ma shi, amma ita ɗiyar Bora ba a karɓar sautunta. Rannan sai ta ce babansu idan ya je kasuwa ya sawo mata ɗan Sarkin Agadas. To, ashe shi ɗan sarkin Agadas ba sai da shi ake yi ba. Uban ya je kasuwa ya yi bincike bai samu ɗan sarkin Agadas ba, sai aka ce ma shi, ya koma ya sheda mata baka son inda ake sayar da wannan abu ba. Ashe ɗan Sarkin Agadas mutum ne ɗan wani babban sarki. Ya koma gida ya sheda mata, ta ce, to, ba komi. Ana nan rannan sai wani mutum yana yawo tallar lalle yana cewa, a sai lalle, a sai lalle, sai ta ce mai lalle kawo. Sai ya ga ta miƙo ma shi kuɗi ta wata ‘yar ƙofa ta ɗakin da aka rufe ta. Sai ya ce, ke kuwa mi ya sanya ki cikin wannan hali haka? Sai ta ce, ai ita ɗiyar Bora ce, ba a son ta, ba a son ta samu miji ta yi aure, shi ya sa aka kulle ta a nan ciki. Sai mai lalle ya ce, ni kina sona? Sai ta ce, ina son ka. Sai ya ce, to ni kuwa zan aure ki ko a wane hali ne kike ciki zan aure ki. Sai ta ce to. Ashe wannan mai tallar lalle shi ne ɗan Sarkin Agadas. Da ya ga inda take ya ba ta lalle, ya kama hanya ya tafi. Da dare ya yi, sai ta ga wani haske kamar na walƙiya ya keta rufin ɗakin da take ciki ya diro. Suka yi sallama da wannan mutum suka gaggaisa, ya ce, to shi ne wanda ya zo tallar lalle. Shi ke nan sai ta ce, to shi ke nan, mene ne zai ba ta da zai tabbatar mata da cewa yana son ta. Sai ya ce zoben jikin shi, sai kuma ya cire ya ba ta. Daga nan sai ya yi tafiyarsa.

            Ashe a ranar da ɗan sarkin nan ya zo kishiyar uwarta na kallon sa, sai ta je ta yo wani sihiri ta sawo tiyyoyinta na allurai ta tsittsira a haryar da yake bi, domin idan ya taka waɗannan allurai zai kamu da rashin lafiya har ya mutu. Da ya zo hira sai kuwa ya taka alluran nan, hirar da ba a yi ba ke nan, sai ya koma gida ya yi ta jinya, sai da ya ɗauki tsawon lokaci bai dawo ba inda wannan yarinya take. A kwana a tashi, sai ta samu labarin ba shi da lafiya, sai ta shirya tafiya gano shi. Ta yi aski ta ɗaura ɗan buzunta tana riƙe da ƙoƙonta, tana tafiya tana tambaya har ta kusa isa garin, sai ta ji ana cewa ‘duk wanda ke bin wannan hanya ya kula da kyau saboda akwai tsuntsayen da ke cin mutane, ba a bari a kai ga garin da ɗan sarkin nan yake. Sai ta lallaɓa ta je ta kwanta cikin wannan dajin inda tsuntsayen nan masu cin mutane suke. Sai uban tsuntsayen nan ya ce yana jin ƙamshin mutum, sai matarsa ta ce, wane mutum ne zai zo ya zauna nan inda muke har a ce ana ji ƙamshinsa, don Allah ku kwanta kawai ba dai mutum ba ne.

            Can wajen asuba sai tsuntsaye suka tashi suka tafi kiwo da daddare da ma ta ji tsuntsayen na cewa, wannan ɗan sarki da bai lafiya da za a samu kashinmu a jika masa da ya warke. Bayan duk sun tafi kiwo sai ta lallaɓa ta ɗebi kashinsu ta zuba a ƙoƙonto, ta biyo hanya har garin da ɗan sarki yake. Isar ta ke da wuya, sai aka ce, “kai ɗan almajiri, ba ka san ɗan sarki baya lafiya ba, ba a shiga ba a fita”. Sai ta ce, “aikuwa da za a bar wannan ɗan almajiri da ya yi wa ɗan sarki magani”. Sai suka ce haba! “Mu ma kammu mun yi mun kasa balle kai”. Sai ta ce,  “ku dai bar ni in shiga”. Sai aka ce, “to a ƙyale shi mu gani”. Tana zuwa bakin ƙofar ɗakin da ɗan sarki yake, sai ta fara yin bara tana cewa:

                        ‘Ɗan Sarki Agadas,

                        Jiya na je Magori,

                        Juma ta ce,

                        In gaishe ka. ’

Sai ɗan sarki ya ce:

                        ‘Yaushe ka ga Magori,

                        Juma ta ce,

                        Ka gaishe ni?’

Sai Almajiri ya ce:

                        ‘Daren jiya na je Magori,

                        Juma ta ce in gaishe ka. ’

            Daga nan sai suka ga ɗan sarki ya tashi ya buɗe ido, sai suka fara mamaki, sai suka ce, “almajiri ka ƙara matsawa kusa da shi mana”. Sai ta matsa, ta sake cewa:

                        ‘Ɗan Sarkin Agadas,

                        Jiya na je Magori,

                        Juma ta ce,

                        In gaishe ka, ’

Sai ɗan Sarki ya ce:

                        ‘Da yaushe ka je Magori,

                        Juma ta ce ka gaishe ni|”?

Sai almajiri ya ce:

                        “Daren jiya na je Magori,

                        Juma ta ce in gaishe ka. ”

Sai ɗan Sarki ya tashi zaune ya buɗe ido, sai almajiri ya jiƙa maganin nan da ke cikin ƙoƙonsa (kashin tsuntsaye) ya ba shi ya sha, take sai ɗan Sarki ya miƙe, ya samu lafiya aka yi ta mamaki. Da almajiri ya yi sati guda ya ce, zai tafi gida. Aka ce an ba shi rabin gari, ya ce ba ya so, aka ce, “to mi za a baka”? sai ya ce, “ɗan Sarkin Agadas ya ba shi zobensa”. Za a rako shi, ya ce, “a’a, shi kaɗai ya zo, shi kaɗai zai koma, a garinsu ba a rakiya”. Ɗan almajiri ya yi tafiyarsa gida.

Bayan kwana biyu, sai ɗan Sarki ya shirya tafiya zuwa wajen wannan yarinya (budurwarsa) a fusace zai je ya ɗauke mata kai, saboda yana tunanin a sanadiyar ta ne ya kamu da cuta. Ya ɗaga wata babarbarar takobi zai ɗauke mata kai, sai ta ce. “Kash! Don ɗan almajirin da ya yi maka magani ka yi haƙuri ka yi mani rayuwa”. Sai ya sauke hannunsa, sai ya sake ɗaga hannunsa zai sare mata kai, ta sake cewa, “don ɗan almajirin nan da ya yi maka magani ka yi mani rai”. Sai da aka yi haka sau uku, ga na ukun ne ya ce, wai a ina ta samu labarin ɗan almajiri? Sai ta ce, ai ita ce ɗan almajiri. Sai ya ce, a’a, bai yarda ba. Sai ta ɗauko ma shi buzun da ta tafi da shi da ƙoƙon da ta jiƙa masa magani ta ce, “kai a ƙarshe ka ga zoben da ka ba ni. Na ji labari ne kawai na tafi daga nan domin in yi maka magani. Sai wannan ɗan Sarki ya saurara wa wannan yarinya kuma daga ƙarshe ya aure ta. Sarki kuwa ya haɗa masu komai da komai na zaman duniya suka zauna suka yi ta haihuwarsu da ‘ya’yansu. Ita kuma wadda ta yi asiri baƙin ciki ya kama ta har ya zama shi ne magamin mutuwarta.

            Ƙungurus kan kusu ba don Gizo ba da na yi ƙarya.

 

Darasin da aka Koya Daga Wannan Tatsunniya

A wannan tatsunniya an fahimci baƙin kishi ya sa aka yi wa ɗan Sarkin Agadas sammun da ya kamu da ciwo saboda yana son ɗiyar Bora. Ita kuma ɗiyar Bora da ta sami labari, ta tafi garinsu ta ba shi magani ya sha ya warke ya zo garinsu har ya aure ta. Wadda ta yi sihiri kuma sakamakon baƙin ciki ta mutu.

 

Tatsunniyar Mai Mata Biyu

Gata nan gata nan ku!

Ta zo mu ji ta!

Wani mutum ne yana da mata biyu, kowace sai ta haifi ɗa namiji, kuma su duka yaran sai Allah ya haɗa kansu suna son juna, amma ita ɗayar matar ba ta son ɗan da ba nata ba. Wata rana sai ta sa wasu suka tafi da shi daji suka haƙa rami suka rufe shi da ransa, da gari ya waye sai ɗanta ya tambaye ta baba ina Ille (Ɗan’uwansa)? Sai ta ce, ita ma ba ta gan shi ba tun jiya, ƙila ma da ya je daji can ya mutu. Sai kuwa ya haɗa kayansa ya nufi daji yana waƙa yana cewa:

                        ‘’Ille Ille nawa,

                        Ille na Tatuba,

                        Ille sannu,

Allah ka kai ni,

Kushewar Ille,

Amin’,

            Sai ya yi ta tafiya yana rera wannan waƙa. Can yana zuwa kusa da wani ƙabari sai ya sake rera wannan waƙa yana cewa:

                        ‘Ille Ille nawa,

                        Ille na Tatuba,

                        Ille sannu,

                        Allah ya kai ni,

                        Kusheawar Ille,

                        Amin. ’

            Sai ya ji an amsa, sai ya tona ramin, sai ya ga ɗan’uwansa jikinsa duk ya yi gashi liya-liya mai kyau, sai ya aske ma shi wannan gashin. Da mutane sun gan su sai su yi ta gudu. Da suka isa gida, sai uwarsa ta ce, kai da wa kuke tare ne ? Sai ya ce, ai ɗan’uwana ne Ille na tafi na nemo shi. Nan take ta yanke ta faɗi ta some.

Ƙungurus kan Kusu ba don Gizo ba da na yi ƙarya.

 

Darasin da aka Koya Daga Wannan Tatsunniya

Wannan tatsunniya kamar wadda ta gabace ta, an nuna baƙin kishi wanda ya yi dalilin da mai kishin ta binne ɗan kishiyarta saboda ba ta son shi. Kasancewar ɗan da ta haifa yana son ɗan’uwansa ya shiga daji ya gano ɗan’uwansa ya dawo da shi gida. Ganin haka, ya sa mahaifiyarsa ta faɗi ta mutu saboda baƙin kishi.

 

Tatsunniyar Shinkafa da Dawa da Masara da Burtuntuna

Gata nan gata nan ku!

Ta zo mu ji ta!

Da Shinkafa da Dawa da Masara suka yi kwalliya za su je wajen ɗan sarki, sai Burtuntuna ta ce za ta bi su, sai suka ce ba su zuwa da ita ƙazama ce. Suka shirya suka kama hanya, suna cikin tafiya sai suka ga wata tsohuwa tana wanka bakin hanya, sai ta ce wa Shinkafa yarinya zo ki cuɗa ni, sai ta ce, kam, in yo kwalliya zan je wajen ɗan sarki, ki ce in cuɗa ki, lallai kin ƙwala. Sai ta ce wa Masara, yarinya cuɗa ni, sai ta ce, ba wannan ya kawo ni ba. Sai ta ce wa Dawa, yarinya cuɗa ni, sai dawa ta ce, mi zai kai ni in taɓa bayan tsohuwa kamar ki, Allah ya kiyaye. Can bayan sun wuce, sai ga Burtuntuna, ta zo za ta wuce, sai tsohuwa ta ce, yarinya cuɗa ni, sai ta ce, to. Sai ta yi ta cuɗa ta, kafin ta gama, sai bayan tsohuwar nan ya ɓurma, sai tsohuwar nan ta ce mata, mi kika gani, sai ta ce, ƙwayaye guda biyu, babba da ƙarami. Sai tsohuwar ta ce, ɗauko ƙaramin ki fasa, sai ta ce to. Ta fasa shi, sai ga zinari, azurfa, tufafi sabbi da kayan kwalliya iri-iri, ta ce ta ɗauka ta sanya. Ta ce, to daga nan ina za ki? Sai ta ce, wajen wani ɗan sarki. Sai ta ce, kin san sunan shi? Ta ce a ‘a, sai tsohuwar nan ta gaya mata sunan shi ‘Ɗaskinɗari’, ta ce, to shi ke nan na gode.

Kafin Burtuntuna ta isa Shinkafa da Masara da Dawa sun daɗe da isa da suka isa Shinkafa ta fara ƙwanƙwasa ƙofa ɗan sarki ta ce:

                        ‘Assalam Salam

                        Ɗan yaro,

                        Assalam Salam’

Sai ya ce:                    ‘Wa ce ce ce,

                                    Take ma ni,

                                    Assalam Salam?’

Sai ta ce:                     ‘Shinkafarka ce,

                                    Ɗan Yaro,

                                    Mai dahuwa da ɗaɗi. ’

Sai ya ce:                    ‘To na ji naki suna yarinya,

                                    Ba ni nawa suna. ’

Sai ta ce:                     ‘Ban sanka ba,

                                    Ɗan Yaro,

                                    Ban sanka ba’

Sai ya ce:                    ‘To ja da baya,

                                    Yarinya,

                                    To ja da baya,

                                    Ki sha kuka. ’

Sai ta koma gefe guda ta yi ta rusa kuka,

Sai Masara ita ma ta zo ta ƙwanƙwasa ƙofar ɗan sarki.

Ta ce :                         ‘Assalam Salam

                                    Ɗan Yaro,

                                    Assalam Salam. ’

Sai ya ce :                   ‘Wa ce ce ce,

                                    Take ma ni,

                                    Assalam Salam ?’

Sai ta ce :                    ‘Masararka ce,

                                    Ɗan yaro,

                                    Mai tuwo da haske, ’

Sai ya ce:                    ‘To na ji naki suna,

                                    Yarinya,

                                    Ba ni nawa suna,

Sai ta ce:         ‘           Ban sanka,

                                    Ɗan Yaro,

                                    Ban sanka ba. ’

Sai ta ce:         ‘           To ja da baya

                                    Yarinya,

                                    To ja da baya,

                                    Ki sha kuka, ’

Ita ma shi ke nan ta koma gefe guda ta yi ta rusa kuka.

Daga nan sai Dawa ta shigo, ita ma ta ƙwanƙwasa ƙofar Ɗan sarki kamar haka:

Ta ce:                          Assalam Salam,

                                    Ɗan yaro,

Assalam Salam,

Sai ya ce:                    ‘Wace ce ce,

                                    Take ma ni,

                                    Assalam Salam, ’

Sai ta ce :                    ‘Dawarka ce,

                                    Ɗan yaro,

                                    Mai tuwo da garɗi, ’

Sai ya ce:                    ‘To na ji naki suna,

                                    Yarinya,

                                    Ba ni nawa suna, ’

Sai ta ce:                     ‘Ban sanka ba,

                                    Ɗan yaro,

                                    Ban sanka ba, ’

Sai ya ce:                    ‘To ja da baya,

                                    Yarinya,

                                    To ja da baya,

                                    Ki sha kuka, ’

Sai ita ma ta ta koma gefe guda ta yi ta kuka tare da abokan tafiyarta Shinkafa da Masara.

Ana nan, can sai suka hangi Burtuntuna ta taho, sai suka riƙa gulmar ta suna cewa, “waccan shegiyar ko wa ya ara mata kaya gulmamma, muma mun kasa balle ita ƙazama”. Da ta iso ta gaishe su, amma ko kallon ta ba su yi ba balle su amsa mata, ta dai ƙyale su ta isa wajen ƙofar ɗan sarki ta ƙwanƙwasa.

Ta ce:                          ‘Assalam Salam,

                                    Ɗan yaro,

                                    Assalam Salam, ’

Sai ya ce:                    ‘Wa ce ce ce,

                                    Take ma ni,

                                    Assalam Salam, ’

Sai ta ce:                     Burtuntunar ka ce,

                                    Ɗan yaro,

                                    Mai tuwo da baƙi, ’

Sai ya ce :                   ‘To na ji naki suna,

                                    Yarinya,

                                    Ba ni nawa suna, ’

Sai ta ce:                     ‘Ɗaskinɗari,

                                    Ɗan yaro,

                                    Ɗaskinɗari, ’

Sai ya ce:                    ‘Buɗe ki shigo,

                                    Yarinya,

                                    Buɗe ki shigo, ’

Sai ta buɗe ta shiga, aka ɗaura mata aure da ɗan sarki, sai Shinkafa ta ce, ni zan yi maki niƙa, Masara ta ce, ni zan riƙa yi maki wanki da wanke-wanke, Dawa ta ce ni zan riƙa yi maki shara da sauran aikace-aikace. Saboda haka, dukkansu sai suka kasance barori a wurin ta.

Ƙungurus kan Kusu ba don Gizo ba da na yi ƙarya. Ko yanzu ma ita na giggirba maku.

 

Darasin da aka Koya Daga Wannan Tatsunniya

A wannan tatsunniya an kawo nau’o’in abincin Hausawa aka ba su siffa irin ta mutane yadda kowace ta bayyana irin kishin da take yi wa wadda ba su so wato Burtuntuna. Kasancewar Burtunuta tana da tarbiyya mai kyau ya sa ta sami nasara saɓanin danginta da suka nuna rashin tarbiyya wajen taimaka wa tsohuwa. Taimakon da yi wa wannan tsohuwa ya sa ta sami dukkan abubuwan da take bukata wanda ya kai ta ga auren Daskinɗari. Wannan nasara da ta samu ya sa waɗanda ba su ƙaunar ta suka aminci su yi mata barantaka.

                                                     

Tatsunniyar ‘Yan Mata Uku

Gata nan gata nan ku!

Ta zo mu ji ta!

Waɗansu ‘yan mata da ma uwayensu su uku suka haife, da ka haife su uku sai guda ta ce, “ita dai ta yi alƙawarin cewa, idan suka girma ta isa misalin aikata abinci da kanta, to za a ba ta ƙwarar masara guda za tai abincin da wannan dukkan mutanen da ke cikin garinsu da ƙauyen garinsu in aka ci abincin ba su ƙoshi a yanka ta”. Kuma guda ta ce, ita kuma ta ce za a ɗauko mata ƙwarar burji ɗaya za ta yi daɓe da shi dukkan wanda ke garinsu da ƙauyen garinsu idan suka zo bisa dawakinsu su take taɓen idan suka ƙwantala shi Sarki ya yanka ta”. Ita kuma ta uku ta ce, “ita kuma in ta auri Sarkin garinsu, kuma za ta haifi ‘ya’ya biyu, kuma za su yi kama da Sarki, idan ba su kama da Sarkin nan ba, Sarki ya sa a yanka.

Shi ke nan, Allah mai yau mai gobe, sai suka isa. Rannan ita guda aka ba ta masara ta je ta yi tuwo da ita duk aka ci tuwon nan har aka bar shi. Guda ta yi daɓenta duk dawakin garin da ƙauyuka suka zo suka taka daɓen amma bai ƙwantalu ba, sai aka zo ga wannan guda ta uku sai aka yi mata aure, kuma sai ta auri wannan Sarki na garinsu. Ana nan ana nan, sai ta sami ciki shi ke nan za ta haihu uwargidan nan ta zo ta kasa ta tsare wurin wannan mai haihuwa. Ta haifi ‘ya’yanta biyu duk maza, sai uwargida Sarki ta ɗauki waɗannan ‘ya’ya ta je ta kai su ta ɓoye, ta zubar da su, ta samo Jan kwatakwarai guda biyu sai ta kawo ta aje mata, sai ta tafi neman ungozama. To, haihuwar fari ba a magana don maijego tana gani da idonta abin da uwargida ta yi. Da ungozoma ta zo ta ce, “jama’a wannan abu ba mutane ba ne ƙadangaru ne! Ke ma kin ga ni!. Ke ma kin gani! Ke ma kin gani! A kira wannan, a kira wannan, Ƙadangaru ne! Ke ma kin gani! Ungozoma ta tsantsame su aka je aka gaya wa Sarki an sami ƙaruwa. Sarki ya taho yana kusuma ya samu ‘ya’ya guda biyu, yana zuwa sai ya sami waɗannan ‘ya’ya ƙadangaru ne rangwaɗa-rangwaɗa. Sai ya ce, “kawai mi ake jira da ita, a je a yanka wannan mata”. Duk wanda ka kira sai ya ce bai zai iya yanka wannan mata ba. Sai aka sami wani dogari guda ya ce shi zai iya yanka ta. Da suka tafi wannan mata ya kai ta ƙungurmin daji ya ce, “bari in aje ki a nan, idan na aje ki zan riƙa kawo maki dussa da sabara ki riƙa ci, za ki iya zama?” Ta ce, “wanda za a raba da rayuwar shi in ya zauna nan, ai ba wani abu ba ne ba”. Ta zauna cikin wannan daji, shi kuma wannan dogari ya sami wannan Babarbarar Takobi wadda Sarki ya ba shi ya kaso tsutsaye da ita ya goge mata jini, sannan ya kawo wa Sarki suturar da ta fita da ita ya ce ma shi, “an kashe ta”. Shi ke nan Sarki ya ba shi rabin gari da ya ce ya kashe wannan mata.

Ana nan ana nan, rannan sai wata tsohuwa ta je tana ɗibar tafasa sai ta ga wani abu yana motsi cikin ciyayi an lulluɓe shi, tana dubawa ta ga ‘ya’ya guda biyu jawur-jawur da su ga su kamar Larabawa. Tsohuwa ta ɗauke su ta gyara tai ta tattalin waɗannan yara, suka girma suka zama mutane sai ta sai masu dawaki kuma tana yi masu ɗunki iri ɗaya. Shi ke nan rannan suka matsa za su ban ruwa tsohuwar nan ta ce, ba zan bar ku ku fita ba. Idan aka ganku ba za a bari ku riƙa dawowa inda nike ba, suka ce, ai babu mai iya raba mu da ke. Suka tafi rannan wannan ban ruwa, in suka gabato wurin ban ruwa sai su tsaya, domin jama’a dukkan waɗanda za su zo kallon su, su kuma suna waƙa suna cewa:

               “Sunan mu “yan damariri,

               Mu ‘yan masu gari,

Mun diƙisa, mun diƙisa,

Baƙin kishi ya sa aka jeho mu ta bayan katanga.

To, shi ke nan sai su ba dawakinsu ruwa. Rannan da suka je ban ruwa sai aka je aka ce ma Sarki, ai an samu waɗansu ‘ya’ya, sai Sarki ya zo da karin kan shi don ya ga waɗannan ‘ya’ya. Yana ganinsu sai ya hana waɗannan ‘ya’ya su koma gidan wannan tsohuwa, suka bijire suka ce ba za su bi wannan Sarki ba, suka koma gidan wannan tsohuwa da suka saba da ita. Ta ga yadda waɗannan yara suka dawo ba kamar yadda suka saba ba, sai ta ce, “wai mi ya faru”?” Suka ce, “an haɗo su ne da Sarki”. Ta ce, “ai ka gani daman abin da nike gaya maku ke nan, na ce ka da ku fita, kuka ce sai kun fita, to yanzu ga shi za a ƙwace mani ku na kuma sami abina. Allah ne ya ba ni”.

Shi ke nan waɗannan yara suna nan tare da tsohuwa sai Sarki ya sa aka tara mutane, ya sa aka aiwaka waɗannan yara ana so a ga wace ce ta haife su, wannan tsohuwa dai an san ba ta haihuwa, sai aka ce yanzu duk garin za a yi taro kowace ta yo abinci duk wadda waɗannan yara suka ci abincinta ita ce ta haife su, kuma kowace ta kawo takalminta tare da abincin. Rannan aka ɗauki wannan taro aka cika gari da fadar Sarki, kowa ya kawo abinci da takalmi, wani nama, kowane da kalar abincin da zai kawo. Ai kuwa aka zo, waɗannan yara suka zo bisa dawakinsu duk abincin da suka ɗaga sai dai su maida shi su rufe. Zuwa can sai ga wata mahaukaciya ta zo da tuwo na dussa miyar sabara da takalminta cirarre ta zo ta aje abinta. Waɗannan yara suna kawowa wurin tuwon wannan mahaukaciya sai suka buga wawa, ɗaya ya sa takalmi guda ya yi ma shi daidai sai aka ce, to wannan mahaukaciyar ita ce ta haife su. To, ina ta samu waɗannan ‘ya’ya? Sai wannan dogari ya ce, matar da aka ba shi aka ce ya kashe, amma bai kashe ta ba, ita ta haifi waɗannan ‘ya’ya har suka kai haka. Aka ce, ai matar Sarki uwargida ita ta zubar da su, maijego na gani amma saboda haihuwar fari ba a magana shi ya sa ba ta gaya wa kowa ba. Da Sarki ya ji haka, sai ya ce, a je a fiddo wannan mata a yanka ta. Da aka ɗauko uwargidan Sarki aka yanke, ita wannan aka je aka wanke aka gyara ta, ita ta zama matar Sarki.

 

Darasin da aka Koya Daga Wannan Tatsunniya

A wannan tatsunniya an fito da baƙin kishi wanda ya yi sanadiyyar ɗauke ‘ya’yan amarya aka jefar da su, amma da yake suna da sauran kwana tsohuwa ta ɗauke su ta rene su har suka girma gaskiya ta bayyana. Sakamakon mummunan aikin da uwargidan Sarki ta yi na nuna baƙin kishi Sarki ya sa aka yanka ta. Ita kuma amarya aka mayar da ita ɗakinta ta zama uwargidan Sarki.

 

Tatsunniyar Mairo

Gata nan gata nan ku!

Ta zo mu ji ta!

Wata yarinya ce marainiya sunanta Mairo. Kishiyar uwarta ba ta kyautata mata, ko abinci za ta ba ta sai ta ba ta marar daɗi. Duk lokacin da ta ci abincin sai ta kama ciwon ciki. Rannan sai saurayinta ya ce mata, “wai mi ke sa ki ciwon ciki?” Sai ta ce, abincin da ake ba ta ne domin ita ba san shi take ba, babu yadda za ta yi ne, sai ya ce za ki iya barin cin abincin? Sai ta ce, a’a, idan ta bar cin abincin za ta tayar wa babanta hankali saboda haka za ta yi haƙuri ta ci gaba da cin abincin haka nan.

Saurayin nan nata sai ya ba ta shawara cewa, idan ta baki abinci ki ci, kina ci sai ki yi mata mutuwar ƙarya, ni kuma sai in zo inyi maki ƙabari nan cikin gidan, za ta gane ƙila za ta riƙa sauƙaƙa maki ta daina baki wannan abincin marar daɗi, sai kuwa ta yarda. Rannan sai aka ba ta wannan abinci, sai kuwa ta ci, tana ci sai ta kama murɗe – murɗe, daga nan sai ta yi mutuwar ƙarya. Shi ke nan sai wannan saurayin ya zo gidan nan yana cewa:

Wayyo Mairo! wayyo Mairo!

Sami Allah,

Mairo ‘yar farar yarinya,

Sami Allah,

Ciwon cikin da kan jiƙe kanwa,

Sami Allah,

Mairo tafarnuwa aka ba ta,

Sami Allah,

Da ma ka gewaya ban ɗaki,

Sami Allah,

In ka ga ‘yar ƙasa Mairo ce,

Sami Allah,

Sai wannan saurayi ya fashe da kuka ya je yana tambayar wannan mata ina Mairo? Sai ya ce, shi kuwa ya ji Mairo na magana, sai ta ce, yo wanda ya mutu yana magana? Sai ya ce, “to da kin ce ba ki san inda take ba, sai ki zo ki fiddo ta, ai ke ce kika kashe ta”. Sai ta ce, “a’a, ciwon ciki ta yi ta rasu. Sai aka kama gardama, sai ya je ya tono Mairo ya fiddo ta, sai yake sheda wa babanta abin da ken. Daga nan sai uban Mairo ya ce, I, dama yasan wannan mata ba ta son Mairo, sai saurayin ya ce idan za a aura ma shi ita, zai riƙa ba ta abinci mai kyau ta daina cin abincin wannan mata tun da gaskiya kashe ta za ta yi, sai ya ce to shi ke nan. Uba ya aura wa wannan saurayi Mairo ya ci gaba da kawo mata abinci mai kyau, ashe ita wannan mata ba ta so, duk lokacin da saurayin nan ya kawo wa Mairo abinci, sai ta ɗauke ta je ta sanya ma shi magani cikin abinci. Sai Allah Ya nuna wa wannan yarinya sai ta ƙi cin shi. Wannan abu kuwa na ɓata wa uban Mairo rai. Rannan dai sai ya ce, za a kai wannan yarinya ta tare gidan mijinta tun da dai ba ki daina cutar da ita, baƙin ciki ya dame ta kamar ta kashe kanta.

Rannan sai wannan mata ta je ta yi wa wannan saurayi asiri ta kashe shi, yarinyar nan kuwa ta yi kuka har ta gode Allah, ubanta ya riƙa lallashin ta yana cewa, ta yi haƙuri Allah zai ba ta wani. Ana nan rannan sai Allah ya kawo wani mai kuɗi ya zo ya ce yana son ta, gashi kuma shi shiryayye ne duk irin sihirin matar nan ba zai kama shi ba. Aka ɗaura masu aure ya ce, shi zai yi mata komai na kayan ɗaki ya ɗauke wa iyayenta komai da komai. Sai baƙin ciki ya kama wannan mata ta kamu da cuta, ga ɗiyarta babu wanda ya zo ya ce yana son ta. Takaicin duniya ya addabi matar nan ita kuwa Mairo ta auri mijinta suka yi ta zamansu na lumana da jin daɗi da kwanciyar hankali.

Ƙungurus kan Kusu ba don Gizo ba da na yi ƙarya.

 

Darasin da aka Koya Daga Wannan Tatsunniya

Kamar sauran tatsunniyoyin da suka gabata, wannan tatsunniya ma ta bayyana sakamakon baƙin kishi. Daga gare za a amfani da cewa duk zakaran da Allah Ya nufa ya yi cara, sai ya yi ko da ana muzuru ana shaho. Hakan ya bayyana ne sakamakon dukkan sihirce-sihircen da wannan mata ta yi, sai da Mairo ta aure wanda za ya rufa mata asiri. Kasancewar haka ne, takaici da baƙin ciki suka kama wannan mata kuma suka yi dalilin mutuwarta.

 

Kammalawa

Halin zamantakewar kowace al’umma yana tafiya ne da ɓarna da gyara. Wannan dalilin ne ya sa kowace al’umma take da hanyoyin da take bi don gyara ɓarnar da take a cikin al’ummar. Al’ummar Hausawa duk da kasancewar kafin shigowar baƙi ba ta da hanyoyin rubutu da karatu waɗanda za ta yi amfani da su wajen koyar da tarbiyya da sauran abubuwan da suka shafi rayuwa, wannan bai sa sun zauna haka nan ba wata madogara. Tun lokaci mai tsawo da ya gabata Hausawa na amfani da tatsunniyoyi wajen koya wa ‘ya’yansu halayen na kirki da kuma hani ga aikata munanan ayyuka. Wannan hanya ta taimaka matuƙa gaya wajen rage aikata wasu munanan ayyuka musamman zama tsakanin kishiyoyi. Ta hanyar tatsunniyoyi al’ummar Hausawa sun bayyana wa al’umma ire-iren illolin da baƙin kishi yake haifarwa. Ta wannan fuska tatsunniyoyin Hausawa sun taimaka wajen bayyana illolin kishi da sakamakon da yake haifarwa. Sauraron waɗannan tatsunniyoyi sun taimaka sosai wajen watsar da baƙin kishi don gudun kar abin da ya faru ga wance ya faru gare ki.

Manazarta

Ɗangambo, A. (1990) “Gadon Feɗe Adabin Hausa (Ba a Buga ba).

Ɗangambo, A. (2008) Rabe-Raben Adabin Hausa (Sabon Tsari) Amana Publishers Limited. Zaria: New Kano Road, Kaduna State.

Gusau, S. M. (2008) Dabarun Nazarin Adabin Hausa, Kano: Benchmark Publishers Limited.

Ingawa, Z. S. (1983) “Magungunan Hausa Don Mata: Nazari Kan Matan Hausawa da Ire-Iren Bukatunsu na Magunguna. Kundin Digiri Na Ɗaya. Kano: Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero.

Ingawa, Z. S. (1994) “Kishi Kumallon Mata: Nazarin Sigoginsa a Rayuwar Hausawa. Kundin Digiri na Biyu. Kano: Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero.

Ƙamusun Hausa na Jami’ar Bayero (2006) Wallafar Cibiyar Nazarin Harsunan Nijeriya, Kano: Jami’ar Bayero.

Mukhtar, I. (2000) Jagoran Nazarin Ƙagaggun Labarai, Kano: Adamu Joji Publishers.

Sallau, B. A. “Tatsunniyoyi da Aka Tattara a Ƙaramar Hukumar Mashi ta Jihar Katsina”, Hausa Folktales, Research Project 2A, sponsored by Dr. Bukar Usman Foundation Research in Folktales in Nigeria, under the able Chairmanship of Professor Abdu Yahya Bichi, submitted on 24^th January, 2014.

Skinner, N. (1980) AN Anthology of Hausa Literature in Translation.  Zaria: NNPC.

Yahaya, I. Y. (1981) “Adabin Gargajiya a Makarantun Sakandare. Lacca da ya gabatar a Makarantar ‘Yammata ta Dala.

Yahaya, I. Y. (2015) Labarun Gargajiya 1, Ibadan: University Press.

Umar, M. B. (1984) Dangantakar Adabin Baka da Al’adun Gargajiya na Hausa. Kano: Triumph Publishing Company.

Usman, B. (2009) Muguwar Kishiya (Da Wasu Labarai) Taskar Tatsunniyoyi Littafi na Goma Sha Huɗu. Kano: Gidan Dabino Publishers.