In Ka Ki Ji Ba Ka Ƙi Gani Ba: Nazarin Mummunan Karshe ga Masu Miyagun Halaye a Cikin Wasu Fina-finan Hausa

Citation: Tambawal, A.Y. (2024). “In Ka Ƙi Ji Ba Ka Ƙi Gani Ba”: Nazarin Mummunan Ƙarshe ga Masu Miyagun Halaye a Cikin Wasu Fina-finan Hausa. Ginshiƙin Nazarin Salon Waƙoƙin Hausa, 521-527. www.doi.org/10.36349/djhs.2024.v03i01.064.

“IN KA ƘI JI BA KA ƘI GANI BA”: NAZARIN MUMMUNAN ƘARSHE GA MASU MIYAGUN HALAYE A CIKIN WASU FINA-FINAN HAUSA

Na

Aishatu Yahaya Tambawal
Sasehn Nazarin Hausa, Kwalejin Ilimi ta Shehu Shagari, Sakkwato

Tsakure

Mummunan ƙarshe, wani ɓangare wanda rayuwa kan samu kanta a ciki a sanadiyyar aikata wani mugun hali, lokacin gudanar da rayuwar da ta gabata. Wannan na iya kasancewa a bayyane cikin zahiri ko a fina-finai. Wannan takarda ta waiwayi yadda fina-finan Hausa a matsayinsu na wasan kwaikwayo sukan fito da mummunan ƙarshe ga mutanen da suke aikata miyagun halaye a cikin tsarin fim. An yi sharhin fina-finan tare da nuna yadda ƙumshiyarsu take cike da kwaikwayon halayyar mutane kai tsaye ko a kaikaice domin isar da saƙo ga al’umma. Bugu da ƙari, takardar ta nuna yadda waɗannan fina-finai sukan ilmantar ta hanyar yin gargaɗi da kashedi da hannunka mai sanda ga al’umma domin su guje wa aikata miyagun ayyuka da nufin kauce wa aukawa cikin mummunan ƙarshe.

Fitilun Kalmomi: Mummunan Ƙarshe, Miyagun Halaye, Fina-finan Hausa

Gabatarwa

Masana da manazarta da dama sun ba da gudunmmuwa daban-daban a kan fim da amfaninsa da illolinsa ga rayuwar al’umma. Ɗaya daga cikin muhimmancin fim ga rauwar al’umma shi ne, faɗakarwa da wayar da kan al’umma da kuma ilmantar da su a kan ɓangarori daban-daban na rayuwa. Kamar yadda bayanan masana suka nuna, fim ya samo asali ne daga wasan kwaikwaiyo wanda a yau ya kai ga wani babban mataki cikin al’ummar Hausawa. Bincike ya nuna cewa wasan kwaikwayo ko kuma fim kutse ne da Bahaushe ya sami kansa a ciki, wanda ya sababba canzawar wasu al’adunsa da adabinsa na dauri waɗanda ya gada kaka da kakanni. Domin samun isar da saƙon wannan takarda, an kawo ma’anar fim da tarihinsa da kuma wasan kwaikwayo. Haka kuma, an tattauna a kan miyagun halaye da ake samu cikin fina-finai da kuma mummunan ƙarshen da ke biyowa baya ga masu aikata irin waɗannan miyagun halaye. Takardar ta samu nasarar hakan ne ta hanyar kawo misalai da yin sharhin wasu fina-finan Hausa masu nuni da faɗakarwa ga irin waɗannan halaye. Takardar ta yi ƙoƙarin kammalawa ta hanyar kawo sakamakon bincike da manazarta da kuma ratayen wasu fina-finai. 

Bitar Muhimman Ayyuka

Wasu daga cikin muhimman ayyuka masu alaƙa da wannan bincike da aka ci karo da su, akwai Adamu (2002) bincike ne da aka gudanar a kan matsayin mata cikin fina-finan Hausa. Yayin da aikin Hassan (2012) ya bibiyi takaicin mata a fina-finan Hausa. Shi kuma Zango (2021) ya yi aiki a kan zamantakewarmu a yau. A cikin wannan aiki mai binciken ya nazarci fim ɗin Babban Gida. Binciken Aminu (2012) ya fuskanci raha a wasan kwaikwayon Hausa. Aikin ya yi ƙoƙarin Kwatance tsakanin Wasannin Karambana da na Dan’ibro.”

Akwai aikin da suka yi inda aka tattara mukala aka buga a matsayin littfin wanda ya Wannan littafi ya taskace takardun da aka gabatar a wani babban taro aka sha’nin film aka mayar da su a matsayin littafi. Magaji (1999) aiki ne da ya waiwayi matsayin kunya da mutunta jama’a cikin al’adar Bahaushe. Shi kuwa Abubakar (2012) ya yi nazarin keɓaɓɓun kalmomin fim da sinima da majigi. Akwai kuma aikin Waya (2021) a bayabayan nan ya waiwayi tsarin jumla da kalmomin ‘yan fim a harshen Hausa.

Mene Ne Fim?

Yana da matuƙar muhimmanci kafin a bayyana tarihi fim a san ma’anar shi kan shi fim wato, idan aka ce fim me ake nufi?

‘Yar’aduwa (2007:30) ya bayyana ma’anar fim kamar haka: 

Fim hikma ce mai motsi da take ɗauke da mutane, (wato hotonansu maza ko mata, yara ko manya) ta amfani da na’urar ɗaukar hoto ta musamman tare da baiwa mutanen (kowanensu) damar aiwatar da wasu ayyuka ta fuskar kwaikwayo ko waninsa, a wani lokaci da aka keɓe, wanda shi wasan kwaikwaiyon yake ɗauke da wani saƙo na musamman kan nishaɗi da wa’azi da soyayya da tarihi ko wanin haka, zuwa ga al’ummar duniya.

Daga wannan ma’ana, ana iya fahimtar cewa fim wani ɓangare ne na hanyoyin sadarwa na zamani wadda take samar da gani da ji da motsi, domin amfani ga mutane masu yawa ta harshen da kowace al’umma take iya fahimta.

Babbar manufar fim ita ce samar da nishaɗi da faɗakar da al’umma, yayin da masu aiwatar da fina-finan sun ɗauki hanyar a matsayin aiki ko sana’a kamar yadda kowane aikin hannu yake, wato dai sun ɗauke shi a matsayin hanyar samun abin masarufi ko abinci. ‘Yar’aduwa; (2007:38).

Tarihin Samuwar Fim

Fim yana da daɗaɗɗen tarihi a ƙasashen Turai. Ya fara samuwa ne a daular Girkawa da Romawa. Bayanai sun nuna cewa fim a wancan lokaci ana aiwatar da shi ne domin nishaɗi ga sojojin da ke fagen fama da kuma manyan mutane domin a ɗebe musu kewa. A wannan lokaci, makaɗa da mawaƙa da masu maganganun hikima da tatsuniyoyi da sauransu sun yi fice a wannan zamani (Adamu, 2004:83-99).

Tarihi ya nuna cewa an fara samar da fim a Nijeriya a shekarar 1903, a wajajen wannan lokaci ne aka nuna fim na farko a Ikko (jihar Lagos) a ɗakin taro na Harbert Macauley (Opobo, et al 1979:2). Daga baya gwamnatin mulkin mallaka a shekarar 1912 ta gabatar da ƙa’idojin aiwatar da fim. Wannan doka ita ta hana aiwatar da kowane irin wasan kwaikwayo ko sinima har sai ya cika sharuɗɗan da gwamnatin ta gindaya. Wato, sai an tace fim a muhallin da gwamnati ta ba wa lasisi (umurni) (Ugor, 2007:2), duk wanda ya karya wannan doka ya gamu da fushin gwamnati. A inda aka fito, harkar aiwatar da fim da gudanar da shi a wannan lokaci tana hannun baƙi. Su suke shigowa da fitar da fina-finai a Nijeriya. Haka aka ci gaba har bayan da Nijeriya ta sami ‘yancin kai. Wato, ‘yan ƙasar Labanon (ƙwarori) da Indiyawa su suke riƙe da wannan harka ta fim.

Galibi, jigogin fina-finai a wannan lokaci ba su wuce nuna muhimmancin shugabanni ‘yan mulkin mallaka a kan ‘yan ƙasa. Turawan sun yi haka ne domin su ƙara samun damar shanya garinsu don cimma burinsu. Don haka, kasancewar rashin cikakkun ‘yan ƙasa a wannan lokaci a harkar fim ya faru ne saboda burin Turawa ‘yan mulkin mallaka na mulkin al’umma bisa tsarinsu da tunaninsu. Bugu da ƙari, dokar da suka kafa a shekarar 1912 ta hana ‘yan ƙasa samun damar shiga kowace irin harka ta fim, ko da kuwa kasancewa cikin masu taimakawa wajen aiwatar da wasu harkoki ne na fim (Okome Hynes, 1997:29)

A shekara ta 1933 aka gabatar da hukumar kula da fim ta ƙasa wadda ta ɗauki alhakin kula da fina-finan da ake yi na ƙasa da kuma waɗanda aka shigo da su (Ugor, 2007).

Bayan an sami ‘yancin ƙasa a tsakanin 1960 zuwa 1970, shugabannin wannan lokaci sai suka sake bibiyar tsarin fim aka sanya shi ƙarƙashin jerin tattalin arzikin ƙasa a tsakanin tsarin siyasa da al’adu da ayyukan hannu. Ekwuazi, (1991) ya bayyana cewa a shekara ta 1963 aka fitar da ƙa’idoji da dokoki na shirya fina-finai. Kula da waɗannan dokoki yana ƙarƙashin ofishin babban Ministan Al’adu na gwamnatin tarraya. Ga jerin ƙa’idojin da aka gindaya na shiryawa da samun karɓuwar fim na gida da na ƙasashen waje, kamar haka:

•      Kada ya kasance fim ɗin zai kawo hatsaniya ko rikici ga al’umma

•      Kada ya kasance akwai ɓatanci ko nuna cin rashawa

•      Kada ya kasance ya karya dokar ƙasa ko aikata laifuffuka

•      Kada ya kasance an muzanta ‘yan Afirika da sauran ɗabi’unsu.

•      Kada ya kasance an nuna ƙabilanci da bambacin addini da abin da zai jawo tashin hankali, (Ekwugzi, 1991: 158).

A shekarar 1987 aka haɗa wannan bayani a matsayin “rahoton bayan taro” wanda ya ƙunshi ilmantarwa da faɗakarwa tare da nishaɗantarwa wajen aiwatar da fim. Wato shi ya tabbatar da yunƙurin da gwamnati ta yi wajen ci gaban al’adu da haɗin kan ‘yan ƙasa gaba ɗaya. Duk da haka, a ‘yan lokuta wannan ƙuduri ya wargaje da wasu dalilai da suka shafi siyasa.

A shekarar 1993 aka samar da Hukumar Tace Fina-Finai da Bidiyo ta Ƙasa (wato, National Films and Ɓideo Censorship Board (NFWCB). Wannan hukuma ta fara aiki a ƙarƙashin dokar da aka kafa ta ƙasa, wadda ta shafi aikin gudanar da fina-finai ta shekarar 1963-64 mai lamba 85, wadda aka rubuta a tsarin kundin ƙasa mai lamba 20 (kundi na 80) ranar 1 ga Satumba, 1993 (Ugor, 2007). Kafin wannan lokaci an fara samun fina-finai saboda dalilai da dama waɗanda suka shafi harkar siyasa da gurɓatar tattalin arziƙin ƙasa da zamantakewar al’umma a tsakanin shekara ta 1980 zuwa 1990 (Lawuyi, (1997:12); Okome and Hynes, 2000:12); Okome, (1997:12); Adesanya, (2000:12); Ukadike, (2001:12) da Ogunleye, (2004:12).

Ko da yake, duk da cewa an kafa waɗannan hukomomi na kula da harkar fim a Nijeriya, amma ba ta sake zane ba. Hukumomin kwastan a gabansu ake wucewa da fina-finai waɗanda ba su dace ba, kuma ba tare da sun hana ba. Waɗannan al’amura da makamatansu sun daɗa kashe fina-finan da ake aiwatarwa a cikin gida, hasali ma, su suka kashe na gidan.

Gabatar Da Wasan Kwaikwayo A Taƙaice

Dangane da wasan kwaikwayo ana iya cewa: “Ranar bikin farar kaza balbela ba gayya ce ba”. Masana da dama sun tofa albarkacin bakinsukan wannan batu. Alal misali,  inda ya nuna wasan kwaikwayo shi ne kwaikwayon wani mutum ko kuma wasu mutane lokacin da su ke yin wani aikin. Shi kuwa Yahaya (1978:44) nuna cewa, tun daga jin sunan “wasan kwaikwayo” ya riga ya bayyana kansa, wato akwai kalmar “wasa”, wato abin da ba gaskiya ba ko raha. Akwai kuma kalamar “kwaikwayo”, wato aikata wani abu don kwatanta yadda ake yin sa.

A fahimtar Crow (1983:2) wasan kwaikwayo wasa ne inda ‘yan wasa kan sauya kama da aikata wasu ayyuka idan an tattarasu su suke haifar da labari don nishaɗantar da masu kallo. A ra’ayin Ado, (1994) cewa ya yi, “wasan kwaikwayo yana nufin kwatance a kan rayuwa ta yaƙini, musamman ma ga shi ɗan’adam ta kwaikwayo yake koyon muhimman tadawulin rayuwa kamar magana ko sana’a. Wasan kwaikwayo yakan doshi matsalolin rayuwa ne kai tsaye ya yi musu hannunka-mai-sanda. Ado U. (1994). 

Shi kuma ‘Yar Aduwa (2007), cewa ya yi, “wasan kwaikwayo kamance ne na wasu halaye ko na yanayin rayuwa wanda masu hikima sukan shirya gudanar da shi ta hanyar annashuwa da raha da nishaɗi don cim ma wata manufa”. Haka kuma ya ƙara da cewa, “Wasan kwaikwaiyo ya ƙunshi duk wani wasa da waɗansu suke koyi da halaye ko ɗabi’un wasu mutane domin masu karatu ko kallo”.

 Ɗangambo (1984) yana cewa: 

Wasan kwaikwayo, kamar yadda sunan ya nuna, wasa ne da ake gina shi a kan wani labari ko wata matsala ta rayuwa da ake aiwatar da shi a sifa ta zahiri domin nuna wa jama’a.

A bayanin Ahmed (1987) ya nuna cewa fim ya samo asali ne daga wasan kwaikwayo, kamar yadda yake cewa: “Wasan kwaikwayo da aka fara yi wani mutumin Kano ne ɗan kasuwa, da ake kira Haji Ahmadu masu kwani Kano wanda ya rubuta a shekarata 1902”.^[1]

Daga ma’anoni da bayanan da aka gabatar a sama, ana iya fahimtar cewa, wasan kwaikwayo ya taka muhimmiyar rawa wajen samar da fina-finai, musamman idan muka duba shahararren littafin nan da Baturen nan Mr. R. M. East ya rubutawa a shekarar 1932, mai taken The siɗ Hausa Plays. Bayanai sun nuna cewa wannan littafi ya samu ne sakamakon kafa Hukumar Ɗab’i da Fassara ta Ƙasa, wadda gwamnati ta kafa a shekara ta 1929 inda aka buƙaci ‘yan ƙasa su yunƙura domin aiwatar da fassara a ƙarƙashin jagorancin Mr. C. E. J Whitting.

Bugu da ƙari, an fassara litattafai da dama da suka haɗa da Wasan Marafana Alhaji Abubakar Tunau da kuma Zamanin Nan Namu na Shua’ibu Maƙarfi (Yahaya, 1988:96).

Don haka wasannin kwaikwayo na dandamali da wasannin gargajiya sun taka muhimmiyar rawa wajen samuwar fina-finan Hausa.

Me Ake Nufi Da Miyagun Halaye?

A Hausa, idan aka ce wa mutum ‘mugu’, ana iya siffanta shi da, cuta ko ƙeta ko zalunci ko cin amana. A ra’ayin Sa’id (2006:348) anba da ma’anar ‘mugu’, shi ne “Mutum mai mummunan hali na cuta, daidai da macuci ko ɓarawo ko ƙwaro”. Watau ‘miyagu’ jam’i ne na kalmar ‘mugu’. Haka kuma, kalmar ‘mugu’ tana nuni ga hali ko ɗabi’ar da mutum yake yi koyaushe, halinsa ne, wanda kowa ya san shi da shi. Don haka, a taƙaice miyagun halaye su ne ke sa mutum ya zamo wata siffa a cikin al’umma wanda ake yi masa wani kallo na rashin kamala na zama cikakken mutum mai halayen kirki. Akwai miyagun halaye da dama waɗanda Bahaushe ke kallon ɗan’uwansa da su a matsayin mutumin da ba shi da hali mai kyau, kamar sata da ƙeta da zalunci da hasada da cin amana da ƙazafi da ƙarya da zamba da kishi da sauransu.

Waɗannan duk halaye ne da ake iya duba mai aikata su a matsayin mutum mai miyagun halaye a cikin al’umma. Haka kuma, sukan sa mutum ya zama abin ƙyama ga iyayensa da danginsa da maƙwabtansa ‘yan’uwansa da ma sauran al’umma baki ɗaya. 

Me Ake Nufi Da Mummunan Ƙarshe?

Wannan kalma ta ‘mummuna’ ta bayyana kanta, saboda da Bahaushe ya ji an ce mummuna ya san abu ne maras kyau. Don haka, ana samun mummunan ƙarshe ne a sakamakon aikata wata ɗabi’a ko wanzar da wani hali maras kyau. Sa’id (2006:350) ya bayyana kalmar ‘mummuna’ kamar haka: 

Abu maras kyan gani ko magana maras daɗin ji  

Don haka, akan samu mummunan ƙarshe na rayuwa sanadiyyar aikata wani mugun hali a cikin mu’amala ko zama da mutane. A cikin Suratul Zalzala (99: 7-8) Allah (SWT) ya yi nuni ga aikata alheri bisa ga aikata sharri. Ayoyin sun bayyana cewa idan mutum ya aikata alheri, komai ƙanƙantarsa zai ga alherin. Idan kuma ya aikata sharri, komai ƙanƙantarsa zai ga abinsa a ƙarshe.

Daga waɗannan bayanai, ana iya taƙaitawa da cewa, mummunan ƙarshe na zuwa ga mutanen da ke aikata mummunan aiki. “Bahaushe kan ce, “Ba ka shuka gero ka girbi shinkafa ba.” Wannan magana gaskiya ce. Koyaushe Bahaushe kan yi amfani da karin magana domin faɗakarwa ga jama’a domin su kiyaye. 

Miyagun Halaye da Ƙarshensu a Wasu Fina-Finan Hausa

Miyagun halaye, ɗabi’u ne da ake shiryawa a cikin fina-finan Hausa domin su zama manuniya ga masu kallo ko saurare. Ana shirya waɗannan wasannin domin su yi hannunka-mai-sanda ga masu aikata irin halayen da aka kwaikwayo ta hanyar nuna wa jama’a yadda ƙarshensu ke kasancewa sanadiyar zalunci ko cin amanar da suka yi a baya. Wannan maƙala ta kalato wasu fina-finan Hausa masu nuni ga mummunan ƙarshe a cikinsu domin tattaunawa. Alal misali a cikin fim ɗin Aljannar Mace (2000) na Kamfanin Tumbin Giwa Kano, an nuna halayen surukai marasa kyau musamman iyayen miji masu musgunawa da takurawa matan ’ya‘yansu. An kawo Hajiya a matsayinta na mahaifiyar Ishaƙ, shi kuma yana da matarsa Salma. Ishaƙ yana son matarsa matuƙa, ita ma tana sonsa sosai. Suna zaune cikin so da ƙauna, har ya kasance saboda ƙauna yakan taya matarsa a aikace-aikacen gida ita kuma ya ce ta zauna ta huta, musamman lokacin da ta fara laulayin ciki. Amma Hajiya ta hana ta sake wa a rayuwarta ta aure. Takan zo gidan ta ci mutuncin Salma, ta hana su sakewa. Girki ma, sai ta ga dama za a yi a gidan. Ya kai ma har Hajiya ta kulle ɗakin girki da ma’ajiyar abincin gidan wai ta rinƙa aiko musu da abinci daga gidanta. Duk irin abubuwan da Hajiya ke yi wa Salma, zagi da cin mutunci, Salma ba ta taɓa ɗaga kai ta kalle ta ba, ballantana ta faɗi marar daɗi, sai dai abin yana damunta, haƙuri kawai take yi, har abin ya zame wa Salma jiki.

Duk irin waɗannan abubuwa ba su ishi Hajiya ba, sai da ta nemo wa Ishaƙ yarinya wai sai ya ƙara aure. A cewar Hajiyar, tana zargin matar ɗanta Salma da bin maza take yi a waje idan ta fita aiki. A sanadiyyar wannan magana, Salma hawan jini ya kama ta, ta kwanta a asibiti na tsawon watanni tana jinya. Kafin ta fito, sai da Hajiya ta saka Ishaƙ ya auri ‘yar ƙawarta, wai don dai ya wulanƙanta Salma. Da amarya Fati ta zo, sai ta riƙe Salma da ɗanta Mujahid (wanda Hajiya ta tsanta) hannu biyu-biyu, kamar ita ta haife shi. Komai Mujahid yake so, Fati ke yi masa. Hajiya ta hana ta, amma ta ƙi ji, ta ce ai duk ɗaya ne. Da Hajiya ta ga haƙarta ba ta kai ga gaci ba, sai Hajiya ta tafi gidan su Fati, ta gaya wa iyayenta cewa, su tashi tsaye, domin Salma ta mallake miji ta kuma mallake musu ‘ya, sai abin da take so ake yi a gidan, don haka su nemi magani. Duk da ta ga wannan bai yi mata ba sai kuma ta faɗa neman magani. Har ta ci sa’ar nakasa Salma, a sanadiyyar magani da Hajiya ta rinƙa zuba wa Salma cikin abinci. A ƙarshe abin da ta so ya faru ga Salma sai ya faɗa kanta, ta ɗimauce, daga ƙarshe ta mutu. Ita ma Fati ta ci maganin da Hajiya ta zuba wa Salma a abinci, ta mutu.

A fim ɗin Butulci (1999) na kamfanin Danfodiyo Production Sokoto, ya nuna yadda Maryam ta shiga halin ƙunci tun tana ƙarama. An nuna cewa suna cikin mota a hanyarsu ta zuwa ƙauye tare da iyayenta da ƙannenta, ɓarayi suka tare su. A wurin nan ɓarayin suka kashe duk wanda ke cikin motar, sai ita kaɗai ta tsira. Maryam ta gudu cikin daji ta zauna, inda Allah ya haɗata da Sadik wanda ya taimake ta ya kai ta gidansu wajen mahaifiyarsa. Bayan ta huta, ta ba su labarin yadda aka yi ta zo daji. Sadik ya ce, ta zauna tare da su, amma mahaifinsu ya rasu, shi kuma lebura ne, amma zai yi bakin ƙoƙarinsa ya riƙe ta.

Suna zaune a haka, har soyayya ta ƙullu tsakanin Maryam da Sadik, har ma da alƙawalin aure. Kwatsam sai Maryam ta haɗu da Alhaji Kabir ya hure mata kunne. Ga yadda tattaunawar ta kasance:

Sadik:	Yanzu mama, daidai ne a ce wai Maryam tana fita a motar Alhaji Kabir, har sun fara yin magana.
Maryam:	Wai magana ake yi da ni ne?
Sadik:	I, maganarki ake yi.  Mene ne tsakaninki da Alhaji Kabir?
Maryam:	Wannan bai shafe ka ba.
Mama:	Ni ba wannan yake damuwata ba, yawace-yawacen da take yi safe da yamma.
Maryam:	Ni ba inda nake zuwa.
Sadik:	Wato mama tana yi miki ƙarya ko?
Maryam:	I, ƙarya ake yi mini, tunda ban yi ba. Zan tafi gidan Alhaji Kabir da yamma,

Zan tura a kwasar mini kayana, saura kuma a yi mini sata.

Kwaɗayi mabuɗin wahala, Maryam dai kwaɗayin abin duniya ya ruɗe ta har ta ɓata da iyayen da ta samu suka rufa mata asiri, bayan da ta rasa iyayen da na asali. Bayan ta koma gidan Alhaji kabir ba da daɗewa ba, sai ‘yan sanda, suka zo gidan bincike, ashe Alhaji Kabir shugaban ‘yan fashi ne. Yaransa ne ma suka kashe mata iyaye ba ta sani ba. Don haka, aka yi gaba da shi da duk abin da ya mallaka. Nan fa Maryam ido ya raina fata. Ta rasa wurin zuwa, ta dawo gidan su Sadik amma suka ƙi karɓar ta. Sakamakon mugun halinta ya ci ta.

Sakamakon Bincike

Wannan takarda ta gano cewa akwai fina-finam Hausa waɗanda ke ɗauke da muhimman abubuwa da suka shafi rayuwar al’umma. Takardar ta yi sharhi a kan fina-finan da suke yi wa al’umma hannunka-mai-sanda, da su guji aikata munanan halaye irin na Hajiya (a cikin fim ɗin Aljannar Mace) da kuma Maryam (a cikin fim ɗin Butulci). Hausawa na cewa, “Komai nisan dare, gari zai waye.” Ma’ana, dukkan mai aikata munanan halaye ba zai ƙarshe mai kyau ba. 

Kammalawa

Wannan maƙala ta yi taƙaitaccen bayani a kan fim, tun daga ma’anarsa da tarihin samuwarsa da kuma rawar da wasan kwaikwayo ta taka wajen samuwar fim. Haka kuma, an kawo gabatar da bayani a kan miyagun halaye da mummunan ƙarshe tare da nazari da sharhi yadda waɗannan abubuwa suke zuwa a cikin tsarin fina-finan Hausa. Bugu da ƙari, a cikin fina-finan an nuna yadda ƙarshen masu aikata miyagun halaye suka kasance a cikin fina-finan. Wannan kuwa yakan zo ne a fina-finan domin tunatarwa da faɗakarwa da kuma hannunka-mai-sanda ga al’umma. A ƙarshe, wannan takarda tana kira da ɗalibai da manazarta da su shigo cikin finafinan Hausa don tsamo irin albarkatun ilmuka da faɗakarwar da ke ciki. 

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[1] A duba Tarken wasan kwaikwayo na 1902.