Tasirin Harshe a Bakin Mai Shi: Nazarin Karin Harshen Sakkwatanci a Wasu Wakokin Ibrahim Narambada Tubali

Citation: Baba, I., Abubakar, M.I. and Mohammed, H. (2024). Tasirin Harshe a Bakin Mai Shi: Nazarin Karin Harshen Sakkwatanci a Wasu Waƙoƙin Ibrahim Narambaɗa Tubali. Ginshiƙin Nazarin Salon Waƙoƙin Hausa, 432-439. www.doi.org/10.36349/djhs.2024.v03i01.054.

TASIRIN HARSHE A BAKIN MAI SHI: NAZARIN KARIN HARSHEN SAKKWATANCI A WASU WAƘOƘIN IBRAHIM NARAMBAƊA TUBALI 

Ibrahim Baba 1
Musa Isah Abubakar 2
Habu Mohammed 3

1 National Teachers Institute, Kaduna
2 Departmant of Hausa, School of Languages, Jigawa State College of Education, Gumel
3 College of Education Legal and General Studies, Misau

Tsakure

Bayanin rabe-raben karin harshe na Hausa; abu ne wanda ba ɓoyayye ba, domin an yi aikace-aikace da dama wajen bambancewa tare da jero misalai kan hakan, sannan aka yi ƙoƙarin ware Daidaitaccen Kari. A wannan nazarin, za a yi ƙoƙarin fito da wasu bambance-bambance ta fuskar tsarin sautin Hausa tsakanin Daidaitacciyar Hausa da Karin Sakkwatanci, inda aka kalli tasirin karin harshen Sakkwatancin ta fuskar naso. A wannan binciken, an yi ƙoƙarin taƙaituwa ga waƙoƙi guda bakwai kacal, inda a ciki ne aka zaƙulo wuraren da aka sami nason sakamakon tasirin karin harshen Sakkwatanci. Yayin gudanar da wannan nazarin, an saurari wasu waƙoƙin makaɗa daga ƙasar Sakkwato, da wasu waƙoƙin Ibrahim Narambaɗa Tubali, sannan aka karanta wasu rubuce-rubuce na masana masu alaƙa da wannan nazari. An ɗora wannan bincike a Ra’in Zallar Bayani (Discriptive Theory), wanda shi ne Ra’in da ya dace da wannan bincike. A ƙarshe, an bayyana sakamakon binciken tare da kammalawa.

Fitilun Kalmomi: Karin Harshe, Sakkwatanci, Waƙoƙi, Ibrahim Narambaɗa Tubali

Gabatarwa

Nazarin kimiyyar harshe wani ilimi ne yalwatacce wanda ya ƙunshi wasu muhimman turaku na ƙirar kalma, da tsarin sauti da ginin jumla da kuma ilimin ma'ana. A wannan ɓangaren ne ake tantance yadda ake samar da kalmomi ta hanyar haɗa baƙi da wasali, ko fayyace yadda ake furucin kalmomi ko yadda suke da bambance-bambance ta fuskar ma’ana, sannan a ciki ne ake la’akari da yadda ake gina jumlolin Hausa. Ke nan, wani ilimi ne sha-kundum wanda ke da faɗi wanda ake ƙwaƙulo muhimman batutuwa a cikinsa.

A wannan nazari an yi ƙoƙarin bibiyar naso a wasu waƙoƙin Ibrahim Narambaɗa, mafi yawan nason kuwa sun kasance naso ne na kusa kuma na dama, face guda ɗaya da aka samu ragaggen naso.

Game da waƙa kuwa, masana sun bambance tsakanin waƙar baka da rubutacciya, sannan sun yi gamsasshen bayani wajen bayyana ma’anar waƙar baka. Misali, Sa’id (1981:235) ya bayyana ma’anar waƙa da cewa, “Waƙar baka ita ce wadda ake rerawa don jin daɗi, a ajiye ta a ka, a kuma yaɗa ta a baka”. Shi kuwa Umar (1987:28) cewa ya yi, “Waƙa ita ce nau’in sarrafafen harshe da ake gabatarwa da sigar gunduwoyin zantuka da ake kira baitoci ko ɗiyoyi (ɗiya), waɗanda ake ginawa a kan kari ƙayyadajje, kuma ake rerawa da wani irin sautin murya na musamman”. Gusau (2003:XIII) kuwa, yana ganin “Waƙar baka wani zance ne shiryayye cikin hikima da azanci da yake zuwa gaɓa-gaɓa bisa ƙa’idojin tsari da daidaitawa, a rere cikin sautin murya da amsa-amo na kari da kiɗa, sau da yawa kuma a tare da amshi”. Junaidu da ‘Yar’aduwa (2007:131) sun ce, “Waƙa magana ce aunanniya, kuma abin rerawa”. Ɗangambo (2011:6) ya bayyana waƙa da cewa, “Waƙa wani saƙo ne da aka gina shi kan tsararriyar ƙa’ida ta baiti, ɗango, rerawa, kari (bahari), amsa-amo (ƙafiya), da sauran ƙa’idojin da suka shafi daidaita kalmomi, zaɓensu da amfani da su cikin sigogin dab a lalle ne haka suke a maganar baka ba”.

1.1 Ma’anar Harshe da Karin Harshe

Britanica (1968:642) ta ruwaito cewa, Bernard da Trader (1942) sun bayyana harshe da cewa, “Harshe wani tsari ne na sadarwa ta hanyar amfani da ƙwayoyin sautin da al’umma suke amfani da shi”. Wallwork (1974:01) ya bayyana ma’anar harshe da cewa: “Hanyar da aka fi amfani da ita wajen siffanta ko bayyana amfanin harshe ita ce, cewar ana amfani da shi don sadarwa ne kawai”. Gimson (1980:30) kuwa, na ganin cewa: “Harshe wasu karɓaɓɓun alamomi ne da ake amfani da su don sadarwa a tsakanin dukkan al’umma”. A nasa ta’arifin, Mukhtar (2017:1-2), cewa ya yi: “Harshe wata tsoka ce a bakin ɗan’Adam da dabbobi da tsuntsaye suke amfani da ita wajen lasa ko jin ɗanɗano da kuma cin abinci wadda idan babu ita, ba a iya magana. Ma’ana ta biyu kuwa da ya kawo ita ce: “Harshe keɓantacciyar hanyar sadarwa wadda ake amfani da ita wajen isar da saƙo a tsakanin al’umma ta hanyar da za a fahimta. A wannan ma’ana ta biyu, akwai karɓaɓɓun alamomi da ake amfani da su don sadarwa da ta zama ruwan dare (ko aka fi amfani da ita)”.

Masana da dama sun tofa albarkacin bakinsu wajen bayyana ma’anar Karin Harshe, Hassan (2008), ya bayyana karin harshe da cewa: “Irin bambance-bambancen da ake samu na lafazin kalmomi ko jimloli ne tsakanin al’umma masu amfani da harshe guda, akan samu irin waɗannan bambance-bambance a Hausa, misali; tsakanin Sakkwatanci da Kananci da Zazzaganci da Katsinanci da Kurfuyanci da Damagaranci da sauransu. Haka a sauran harsuna ma kamar Badanci, akan sami bambancin lafazin kalmomi tsakanin Magwal (Magwalak mutanen Dagona da Sugum da Tagali da Daciya). Dila (mutanen Jawur da Katuzu da Usur da Gasma da Tarbutu). Ɗiwai (Tafirfiri, mutanen Gadane da Tabawa da Masaba da Gangawa). A Kanuri kuma, akwai karin Yerwa, na Manga da Mowar da Suwurti da sauransu”.

Sani (2009:2) ya bayyana cewa: “Karin harshe nau’i ne daga nau’o’in harshe guda wanda ake amfani da shi musamman a wani sashe na al’umma. Alal misali, akwai karorin harshe da dama kamar Kananci, Sakkwatanci, Katsinanci, Dauranci, Zazzaganci, Bausanci, Haɗejanci da sauransu a Tarayyar Nijeriya, kuma kowannensu ya danganci sashe ne na al’ummar Hausawa inda ake amfani da shi. Yadda za a tabbatar da haka kuwa, abu ne mai sauƙin gaske a shaida Bahaushen kowane ɓangare na ƙasar Hausa ta hanyar kula da irin lafazinsa na harshe”.

Mukhtar (2017:8) kuwa, a na shi ta’arifin cewa ya yi, “Karin harshe wani yanayi ne da ake samun al’umma ɗaya, masu al’adu kusan iri ɗaya, amma a sami ‘yan bambance-bambance wajen lafazin cikinsu. Waɗannan ‘yan bambance-bambance ana samunsu a kowane harshe na duniya, ba Hausa kawai ya shafa ba. Alal misali, akwai bambanci tsakanin Ingilishin England da na Ireland da kuma na Scotland, kuma kowane ɗaya a cikinsu yana da karori a cikinsa”.

Zarruƙ (2005:9) cewa ya yi, “Karin harshe yana nufin ‘yan bambance-bambancen lafazi da na kalmomi da jumloli tsakanin rukunan al’umma ko shiyoyin ƙasa mai harshe ɗaya. A ƙasar Hausa an lura da cewa, kusan kowace tsohowar daula ko masarauta tana da irin waɗannan ‘yan bambance-bambance. A taƙaice, kowace masarauta tana da karin harshe daban da na ‘yan’uwanta. Hasali ma, sunan masarautar shi ke zama laƙabin karin harshen. Misali: Dauranci daga Daura, Kananci daga Kano, Katsinanci daga Katsina, Zazzaganci daga Zazzau.

A wurin Wurma (2005:36) kuwa, “Karin harshe, shi ne harshe wanda ake amfani da shi takamaimai a wani ɓangare ko sashe na ƙasa. Ana gane shi ta wajen lafazin kalmomi da jumloli tsakanin mutane”.

 

1.2 Shiyyoyin Ƙasar Hausa da Karin Harshensu

Masana a wannan fanni sun rarraba ƙasar Hausa zuwa shiyyoyin karin harshe dangane da bambancin kare-karen harshen Hausa ta fuskar ƙwayoyin sauti ko kalmomi ko kuma jumloli. Misali:

Bargery (1993), ya raba ƙasar Hausa dangane da karin harshe zuwa manyan shiyyoyi guda biyu da suka haɗa da gabas da yamma, inda ya nuna cewa, manyan karorin harshen Hausa su ne: Sakkwatanci da Kananci. Karorin harshen Katsina da Zariya da Gobir suna da alaƙa da Sakkwatanci, sannan ya kira su HausarYamma. Hausar Gabas ta haɗa da Haɗejanci da Guddiranci waɗanda suka fi kusanci da Kananci.

Daga ƙarshe, waɗannan rabe-raben shiyyoyi a yamma, da aka fi dangantawa da addini sun ƙunshi Sakkwato da Katsina da Zazzau da Gobir da Argungun da kuma Maraɗi. Ita kuwa shiyyar Gabas, wadda aka fi dangantawa da kasuwanci, ta ƙunshi Kano da Haɗejia da Katagum da Gumel da Daura da kuma Damagaram.

Idan aka koma ga ra’ayin Ahmed da Daura (1970) da Bello (1992) kuwa, za a ga yadda suka kalli waɗannan karin harshe ta fuskar nahawu da kuma kalmomi kamar yadda ya ruwaito (Ahmed and Daura, 1970, Bello, 1992). Kusan za a iya yanke cewa shiyyar yamma ta ƙunshi Sakkwato da Tahoua, sai shiyyar gabas da ta haɗa da Kano da Zindar da kuma karorin Katsina da Maraɗi masu kai-kawo tsakaninsu. Har ila yau, dangane da Hausar Gabas, za a iya bambance ta Kano (Kananci) a matsayin daidaitacciya idan aka kwatanta da Dauranci da take Arewaci ko Zariya da take a Kudanci ko Bauchi da take kudancin gabashin Ƙasar Hausa. Idan aka ratsa shiyyar gabas da yamma, a nan za a gane sashin arewa da kudanci, wanda shi ya raba Hausar Nijar da ke ƙunshe da ararrun kalmomi daga Faransanci da kuma Hausar Nijeriya da ke ƙunshe da ararrun kalmomin Ingilishi.

Sani (2001), ya raba ƙasar Hausa zuwa shiyyoyi biyu, Gabas da Yamma, kamar yadda Bargery (1993) ya yi nasa rabon. A Gabas akwai; Kananci da Bausanci da Dauranci da Guddiranci da Zazzaganci. A Yamma kuwa, akwai; Arewanci (Dogon-dutsi) da Katsinanci da Sakkwatanci da Kurhwayanci (Filinge).

Wurma (2005:36) ya bayyana cewa, Hausa tana da kare-kare masu yawa saboda yawan masu magana da ita, da kuma bambancin wurin zama na masu magana sakamakon ƙaura. A kan haka, ya sa za a raba kare-karen zuwa gida biyu. Akwai kare-karen Hausa na Nijeriya, da kuma waɗanda ke akwai a Jamhuriyar Nijar. Misali: A Nijeriya Kananci (Hausar Kano) da Katsinanci (Hausar Katsina) da Sakkwatanci (Hausar Sakkwato). A Jamhuriyar Nijar kuwa, akwai: Damagaranci (Hausar Damagaram), Gobiranci (Hausar Gobir/Tsibiri) da Adaranci (Hausar Adar/Tawa).

A ra’ayin Zarruƙ (2006:10) ya bayyana cewa, ainihin ƙasar Hausa ta raba ƙafa ne, ɗaya a Nijeriya ɗaya a Nijar. Wasu kare-karen ma, kamar Dauranci da Katsinanci da Gobiranci, suna giciye ne a kan iyakar ƙasashen biyu. Saboda haka, kafin a ce ga kare-karen Nijeriya ga na Nijar, wajibi ne a dubi inda cibiyoyinsu suke. Cibiya dai tana nufin masarauta ko fadar masu wannan karin harshe. Ga misalin waɗanda cibiyoyinsu suke Nijeriya:

Cibiya    Karin Harshe

Bauchi    Bausanci

Daura    Dauranci

Kano    Kananci

Katsina    Katsinanci

Sakkwato   Sakkwatanci

Zazzau (Zariya)  Zazzaganci.

A taƙaice, za mu dubi rabuwar shiyyoyin Ƙasar Hausa zuwa waɗannan rukunai:

1. Hausar Gabas, waɗanda suka shafi dangin Kananci, cikinsu kuwa akwai: Bausanci, Guddiranci, Haɗejanci, Kananci da Zazzaganci.

2. Hausar Yamma, waɗanda su ne dangin Sakkwatanci, cikinsu akwai: Adoranci, Aranci (Arewanci), Gobiranci (Gobarci), Kabanci, Kurfiyanci, Sakkwatanci, da kuma Zamfaranci.

3. Hausar Arewa, su ne kare-karen da suka shafi Damagaranci, Dauranci, Gumalanci da Katsinanci.

2.3 Karin Harshen Sakkwatanci

Sakkwatanci shi ne karin harshen da ake amfani da shi a shiyyar Sakkwato da kuma dangoginsa. A nan, Sakkwanci na nufin karin harshen yamma. Ke nan, kamar irin abin da Zarruƙ (2006:12) ya ambata ne cewa, Kare-karen harshen Hausa masu dangantaka da Sakkwatanci sun haɗa da: Kabanci da Zamfaranci da Katsinanci da Gobiranci da Adaranci da Arewanci da Kurfayanci da sauransu (Zarruƙ 2006:12).

Wannan nau’i na Karin Sakkwatanci, karin harshe ne da yake da yalwar kalmomi sama da sauran karekaren harsunan Hausa da ake da su. Wannan ta sanya za a iske abu guda amma yana da sunaye mabambanta. Misali: “Gujiya” za a iske tana da sunaye har guda huɗu ta la’akari da yadda aka sarrafa ta a Sakkwatanci. Misali: ƙwaruru, shaɓulta, lubbatu da ƙwaras-ƙwaras (Abubakar 2010).

Har wa yau, idan aka lura da al’amarin adabi, za a ga cewa waƙa ita ce babbar taska ko mu ce ma’adanar kalmomi. Saboda haka, a kowane harshe ana ganin cewa, duk karin da ke iya ba mawaƙi dama ya wataya ya yi budumbuduma a cikin kogin harshe, to shi ne karin da ake ganin ya fi yalwar kalmomi. A nan kuwa, babu mai jayayya da ni idan na ce, babu wani mawaƙin Hausa ko a da, ko a yanzu, da zai iya rera waƙarsa, ba tare da ya sa Sakkwatanci ba, muddin dai ta karɓa sunanta na waƙa! (Abubakar 2010).

2.0 Ma'anar Naso A Nahawun Hausa

Sani (1999:33) ya bayyana ma’anar da cewa; "Naso na nufin inda wani sauti ya canja zuwa wani a dalilin zuwansu waje guda cikin kalma". Misali:

 Harda   -  Hadda

 Ƙarni   - Ƙanni

 Rigarsa  -  Rigassa

 Barci   - Bacci

A nan, idan an lura za a ga yadda 'r' a misali na farko ta koma 'd', da kuma 'r' a misali na biyu inda ta koma 'n'. Sai a misali na uku, inda 'r' ɗin dai ta sake komawa 's', yayin da a misali na huɗu 'r' ta koma 'c'. To wannan shi ake nufi da naso

 Mukhtar (2010:10) kuwa a na shi bayanin, cewa ya yi: “Naso shi ne sauyawar sauti da ake samu, ko kuma wata hanya ta canja wasu siffofi zuwa wasu yadda za su daidaita da ƙwayar sauti da ta gabata ko take biye a cikin magana. Ma'ana, idan har ƙwayoyin sauti biyu suka maƙwabci juna kuma har wani ya ɗauki wasu siffofi na wani ta dalilin furuci, to, wannan shi ne naso”.

2.1 Ire-iren Naso

Sani (1999b:42-46) ya ƙara kallon naso da kuma raba su kamar haka:

i. Cikakke da ragagge.

ii. Na hagu da na dama.

iii. Na kusa da na nesa.

Shi kuwa Mukhtar (2010:11-12) ya nuna naso ya kasu zuwa gida biyu ne kamar haka:

i. Nason tilas, wato naso ne wanda babu makawa dole ne mai furuci ya aiwatar da shi ko da yana so ko ba ya so, wato dole ne. Irin wannan naso ya kasu kashi-kashi, kamar ganɗantawa da hancintawa da leɓantawa da nason hanci da kuma zizantawa da sauransu.

ii. Nason zaɓi, shi kuwa naso ne wanda mai magana yake da 'yancin furtawa ko kuma ya ƙi furtawa. Nason zaɓi ya rabu zuwa gida biyu, wanda ya haɗa da: Nason zaɓi na yanki, wanda ya ƙunshi baƙaƙe da wasula a tare da shi, da cikakke da ragagge, na gaba da na baya, da na kusa da na nesa. Sai kuma Nason zaɓi na marakin yanki, wanda shi kuma ya ƙunshi karin sauti ne kawai, sannan kuma ya shafi gaɓa gaba ɗayanta.

2.2 Ra’in Bincike

Ayyukan ilimi ana ɗora su ne a kan wani ra’i domin wannan bincike ya samu karɓuwa a wajen masana, kuma ya zama abin bibiya da nazarta a tsakanin ɗalibai. Bisa haka, an yi amfani da Ra’in Zallar Bayani (Descriptiɓe Theory) domin ya zama maɗosar wannan bincike. Wannan Ra’i, kamar yadda Jump Up^ McArthur (1992), da Jump Up^ Janicki (2006) suka yi bayaninsa, Ra’i ne da yake fito da abin da yake faruwa a ƙirar kalma, wato ke nan an yi amfani da tsabar bayani ne domin fito da hoton abin da ake samu na bambanci a tsakanin ƙirar kalmomin da Narambaɗa ya ambata a waƙoƙinsa.

3.0 Naso a Wasu Waƙoƙin Narambaɗa

Kamar yadda wannan bincike ya nuna, an yi ƙoƙarin fito da wasu muhimman abubuwa ne waɗanda ke faruwa a waƙoƙin baka na Hausa a kana bin day a shafi kalma, inda aka taƙaita batu a kan naso a cikin wasu waƙoƙin Makaɗi Ibrahim Narambaɗa Tubali, wanda wannan naso ya samu ne a sakamakon tasirin karin harshen da Makaɗin ke amfani das hi, wato karin harshen Sakkwatanci, la’akari da zubin harshen a wajen furucin kalmominsa.

 Bisa haka a wannan nazari, an hakaito ire-iren waɗannan kalmomi da naso ya gudana a kansu, ko dai kalmar da aka samu naso ne, ko kuma kalmar da kwata-kwata ba ta da naso, amma tasirin karin harshe ya sanya aka samu nason a cikinta.

3.1 Naso a Wasu Waƙoƙin Narambaɗa

 A nan, an bibiyi wasu ɗiya cikin wasu waƙoƙin Narambaɗa, inda aka nazarci kalmomin da aka yi sami naso a cikinsu, wanda a tsarin nahawu ma da akwai wannan naso, shin naso na kusa ne ko kuma na nesa, cikakke ne ko ragagge. Ga yadda suke:

3.1.1 Naso A Waƙar ‘Sarkin Ƙayan Maradun’

 Jagora: Ya tayas ya kashe,

 A bas shi nan sai haɗiyam miyau

 Jikan Mamman Tukur maza ba mata ba ne

 Ɗan namijin duniya a gaishe ka Guraguri

 A wannan ɗa, 's' ta nashe 'r' yayin da ya ambaci kalmar 'bas shi' maimakon 'bar shi'. Kalmar ‘bar’ na nufin “ba da izini” ko “ba da ba ya ga wuri da nufin tafiya wani wuri” (CNHN, 2006:38). A nan, an samu naso ne na kusa, kuma na dama, sannan cikakke a tsarin aikin Sani (1999:43-46).

 A misali na biyu, kalmar ‘haɗiya’ wadda ke nufin “ingiza abin ci ko sha daga baki zuwa ciki ta hanyar maƙogwaro” ko “jurewa ko yin haƙuri”. (CNHN, 2006: 188). Miyau kuwa na nufin “yawu ko yau”. (CNHN, 2006:346). Yayin da aka haɗe waɗannan kalmomi guda biyu, wato ‘haɗiya’ da ‘miyau’, sai a yi amfani da mahaɗin ‘r’, kamar haka: haɗiya+r+miyau. To a wannan ɗiya, sai ‘m’ wadda ta zo a farko kalma ta biyu, ta nashe mahaɗin ‘r’ wadda ta haɗa kalmomin biyu, wato haɗiya+m+miyau. A nan, sai aka samu naso na dama, sannan na kusa a tsarin naso na aikin Sani (1999:42-26).

3.1.2 Naso a Waƙar “Buwai Maza na Maifada”

Jagora: Duk ɗan Sarkin da kag ga ya shiga ɓanna,

 Gidansu yana ashararu a ƙauye.

Asalin kalmar ‘ɓanna’, ɓarna ce a Daidaitacciyar Hausa, wadda take nufin ta'adi, ko kuma kuskure (CNHN, 2006: 64). Amma sai 'n' ta nashe 'r' a tsakiyar kalmar. A nan, an samu nau’in naso na dama, bisa la’akari da yadda sautin lafazin ‘n’ wadda take a dama, ta nashe lafazin ‘r’ wanda yake a hagu.

3.1.3 Naso A Waƙar “Ibrahimu na Guraguri”

 Yara: Ibrahim buƙatakka ta biya,

 Babban ɗan Inna ka yi ƙoƙari,

 Ibrahim na Guraguri,

 Mai Shinkafi bajinin Zagi,

 Mu dai Allah shi bar muna kaya.

 A wannan misali, an na da kalmar ‘buƙata’ wadda ke nufin “sa rai ga samun wani abu” (CNHN, 2006:52). Sai kuma “ka” wadda wakilin suna ne, namiji tilo. To a nan, an samu 'k' wadda ta zo a lafazin farko na kalma ta biyu; ta nashe 'r' a wadda ta haɗe kalmar 'buƙata+r+ka'. A wannan misalign, an samu nau’in ragaggen naso.

3.1.4 Waƙar Bai Yarda da Aikin Banza ba:

 Yara: Ya san Iya ɗan Toron Giwa

 Bai yarda da aikin banza ba,

 Shi ya tsare aikinai daidai,

 Haka nan aka murnaɗ ɗan Sarki

 Kalmar ‘murna’ na nufin “farin ciki da jin daɗi da yabawa da abu” (CNHN, 2006: 352). ‘Ɗa’ kuwa na nufin “abin da aka haifa, mutum ko dabba ko wata halitta” (CNHN, 2006: 116). ‘Sarki’ kuwa “mutumin da aka naɗa ta hanyar gargajiya don ya shugabanci mutane ta hanyar murki ko sana’a ko wani abu” (CNHN, 2006:392). Sannan kalmar ‘ɗa’ akan haɗe ta da mahaɗin ‘n’, sai ya koma suna ɗan tsigalau da ke ƙarƙashin harɗaɗɗen suna, sannan a jingina shi ga sunan da aka dangantawa. A nan, sai wannan ya samar da sunan ‘Ɗan Sarki’, wato ko dai laƙabin ake gaya wa wani, ko kuma sunan da ake ambatar wanda babansa sarki ne (Baba, 2019:6). To a wannan ɗiya, lokacin da makaɗin yake son danganta murna da ɗan sarki, sai aka samu naso cikakke. Ga yadda yake: 'murna+ɗ+ɗan+Sarki' wato maimakon 'murna+r+ɗan+Sarki'.

3.1.5 Naso a Waƙar “Sarkin Zazzau Muhammadu Aminu”

 Yara: Ya sheƙo da gudu,

 Ai mai jirgi kan hitu,

 Mai gora sai wahalab banza.

 A wannan ɗiya, an samu naso na kusa tsakanin kalmomin ‘wahala’ da ‘banza’. Lafazin farkon kalma ta ƙarshe, wato ‘b’, shi ne ya nashe mahaɗin ‘r’ wanda ya zo a ƙarshen kalmar farko. Ke nan, sai aka samu ‘wahalab banza’ maimakon 'wahalar banza',

3.1.6 Naso a Waƙar “Ɗansa Kurma”

 Yara: To! Kowace na da nata,

Saura matak Kurma.

A wannan ɗiya, an samu naso na kusa, sannan kuma na dama. A nan, ‘mata’ na nufin macen da ɗansa yake aura, yayin da Kurma kuma ke nufin ɗansa, wanda ake kiransa da shi; ko dai domin kasancewarsa ba ya jin magana ko kuma dai kawai laƙabi ne. An samu naso a tsakanin waɗannan kalmomi guda biyu, wato yayin da ya haɗe kalmomin mata da kuma kurma kamar haka: mata+k+kurma. To a nan, sai lafazin day a zo a farkon kalmar ƙarshe, sai ya nashe madangancin da ya zo a ƙarshen kalmar farko, wannan sai ya samar da mata+k+Kurma, maimakon mata+r+Kurma.

3.1.7 Naso a Waƙar “Ɗibgau Bajimin Sarkin Yaƙi”

Jagora: Wannan gaba me ar ranatta

 Ɗibgau Bajimin Sarkin Yaƙi,

 Gwarzon Bahago ɗan Ibrahim.

Kamar ‘rana’ wadda ke nufin “ɗaya daga cikin halittun da ke sararin sama dunƙulalliya wadda ta fi duk sauran halittun girma da haske da zafi; tana ɓullowa daga gabas ta faɗi yamma” (CNHN, 2006: 366). Wannan ya shafi jujjuyawar lokaci daga yau zuwa gobe, zuwa jibi har zuwa ƙarshen duniya. A wannan ɗiya, an ga yadda aka samu naso na kusa, sannan na dama, wanda ya faru tsakanin farkon kalmar ‘ta’ wadda ta zo a ƙarshe, da kuma mahaɗin ‘r’ da ya haɗe kalmomin biyu. Wato rana+t+ta, maimakon 'rana+r+ta.

4.0 Kammalawa

A cikin wannan nazarin, an ga yadda naso na karin harshen Sakkwatanci ya bayyana ƙarara a wasu waƙoƙin da aka nazarta, inda aka keɓanci zaƙulo kalmomin da aka sami naso a cikinsu a dalilin wannan karin harshen na Sakkwatanci na mawaƙin da aka yi nazarin waƙarsa. Nazarin, ya fara da shimfiɗa da bayani a kan ilimin kimiyyar harshe, sannan aka bayyana ma’anar waƙar baka, sai kuma bayyana ma’anar harshe da karin harshe, sannan aka zo da bayani kan shiyyoyin ƙasar Hausa sa kuma bayani a kan karin harshen Sakkwatanci. Bayan wannan, sai aka je bayani ga naso da ire-irensa, sannan kai tsaye aka shiga bayani kan naso ɗin a wasu waƙoƙin Makaɗi Ibrahim Narambaɗa Tubali, inda aka taƙaita wajen kawo waƙoƙi guda bakwai kacal. Wannan bincike ya sake fito da bambance-bambancen da ake da su tsakanin Daidaitacciyar Hausa da Karin Harshen Sakkwatanci ta fuskar naso, sannan an bayyana yadda waɗannan kalmomi su ke a Daidaitacciyar Hausa ta fuskar ma’anoninsu da tsarin gininsu da kuma furucinsu.

Manazarta

Abubakar, M. I. (2010). Kalmomin Aro a Waƙar Baka: Nazarin Tasirin Kalmomin Aro a Salon Waƙar Muhammadu Gambu.

Ahmed, U. B. & Daura, M. B. (1970). An Introduction to Classical Hausa and the Major Dialect. Kaduna: Amana Printing & Adɓert Limited.

Alhassan, B. Y. S. (1979). Narambaɗa Da Waƙoƙinsa. Kundin Digiri na Farko. Kano: Jami’ar Bayero.

Auta, A. L (2017). Faɗakarwa A Rubutattun Waƙoƙin Hausa. Kano: Bayero University Press

Baba, I. da Nayaya, I. G (2018). Kura-kurai A Rubutun Hausa: Nazari A Kan Wasu Littattafan Adabin Kasuwar Kano. A Cikin Yobe Journal of Language, Literature and Culture. Yobe State University Damaturu.

Baba, I. (2019). Hausa Grammar: A Reading Manual HAU 112 for N.C.E. 1 Students. Aminu Kano College of Islamic and Legal Studies, Kano.

Britanica, E. (1968). Encyclopaedia Britanica, in 30 Ɓolumes: 15^th edition. London: Helen Hamingway Benton Publisher.

Bunza, A. M (2009). Narambaɗa. Lagos: Ibrash Islamic Publications Centre Ltd.

Bunza, A. M. (2002). Rubutun Hausa: Yadda Yake Da Yadda Ake Yin Sa. Lagos: Ibrash Islamic Publications Centre Ltd.

CNHN. (2006). Ƙamusun Hausa na Jami'ar Bayero. Zaria: Ahmadu Bello University Press.

Cresswell, J.W (2009). Educational Research: Planing Conducting and Ƙualitatiɓe and Ƙuantitatiɓe Research, 4^th Edition. Boston: Season Publishers.

Dije, A. (1982). Dialectal Differences and Similarities Between Kano and Sokoto. Kundin Digiri na Farko. Kano: Jami’ar Bayero.

Dornyei, Z. (2011). Research Methods in Applied Linguistics: Quantitative and Qualitative and Mix Methodologies. New York: Oɗford University Press.

Ɗangambo, A. (2011). Ɗaurayar Gadon Feɗe Waƙa (Sabon Tsari). Kano: K. D. G. Publishers.

Fagge, U. U. (1982). Dialectal Influence in the Choice of the Voiceless Labials in Kano: Kundin Digiri na Biyu. Kano: Jami’ar Bayero.

Gimson, A. C. (1980). A Practical Course of English Pronounciation. London: Longman Publishers.

Gusau, S. M. (2003^b). Waƙar Sir Sunusi Sarkin Yaƙi A Mazubin Nazari. A Cikin Abba, I. A. (Ed) FAIS Journal of Humanities. Kano: Faculty of Arts and Islamic Studies, Bayero University.

Gusau, S. M. (2014). Waƙar Baka Bahaushiya (The Hausa Oral Song). Kano: Bayero University.

Gusau, S. M. (2005). Makaɗa Da Mawaƙa A Ƙasar Hausa. Kano: Benchmark Publishers Limited.

Hassan, Sh. (2008). Class Lecture on HAU 324 for N.C.E III Students. Gashu’a: Umar Suleiman College of Education Gashu’a, Yobe State.

Jinju, M. H. (1980). Rayayyen Nahawun Hausa. Kaduna: Amana Printing Ltd.

Jump, M. (1992). Description and Prescriptivism. Quotation in Contrasting Terms in Linguistics. Pp 286.

Junaidu, I da ‘Yar’adua, T. M. (2007). Harshe Da Adabin Hausa a Kammale Don Makarantun Sakandare. Ibadan: Spectrum Books Ltd.

Karol, J. U. J. (2006). Language Eɗploration and Awareness: A Resourse Book for Teacher. In Mahwah N. J Lawrance Earlbaum Associates, Incorporate Publishers. pp 25 - 36.

Mukhtar, A. B. (2010). Naso A Tsarin Sautin Hausa. Kano: Goɓernment Printing Press.

Mukhtar, A. B. (2017). Hausa Da Karorinta. Kano: Goɓernment Printing Press.

Sa’id, B. (1981). Bambancin Waƙar Baka Da Rubutacciya. A Cikin Yahaya, I.Y. da Rufa’I, A. & Abu-Manga, A. (ed) Studies in Hausa Language, Literature and Culture: The Second Hausa International Conference. Kano: Centre for Study of Nigerian Languages, Bayero University.

Salihi, T. M. (2012). Sakace A Kan Karin Harshen Hausa. Kano: Ɗorayi Babba Communication Press.

Sani, M. A. Z. (2009). Siffofin Daidaitacciyar Hausa. Kano: Benchmark Publishers Limited.

Sani, M.A.Z. (2015). Jagoran Nazarin Tsarin Sautin Hausa. Kano: Usman Al-amin Publishing Company.

Sani, M. A. Z. (1999). Tsarin Sauti Da Nahawun Hausa. Ibadan: University Press Plc.

Sarɓi, S. A. (2007). Nazarin Waƙen Hausa. Kano: Samarib Publishers.

Umar, M. B. (1987). Dangantakar Adabin Baka Da Al’adun Gargajiya. Kano: Triumph Publishing Company.

Wakili, S. S. (2018). Bitar Nahawun Hausa. Plateau: Al-Ameen Printing & Publishing Co.

Wallwork, J. F. (1974). Language and Linguistics: An Introduction to the Study of Language. London: Heinemann Educational Books.

Wurma, A. G. (2005). Daidaitacciyar Hausa Da Ƙa’idojin Rubutunta. Kaduna: Olatunde Rasheed Printing Works.

Yahaya, I. Y. & Ɗangambo, A. (1986). Jagoran Nazarin Hausa. Kaduna: Amana Printing & Advert Ltd.

Yakasai, S. A. (2012). Jagoran Ilimin Walwalar Harshe. Sokoto: Garkuwa Media Services LMD.

Yahya, A. B. (2001). Salo Asirin Waƙa. Kaduna: Fisba Media Services

Zaruƙ, R. M. (2005). Sabuwar Hanyar Nazarin Hausa Don Ƙananan Makarantun Sakandare. Ibadan University Press Plc.