Jinsarwa A Alkalamin Ibrahim Aminu Dandago: Tsokaci Daga Wakar Gudumar Dukan Telu

Citation: Dr. Umar Aliyu BUNZA & Dano Balarabe BUNZA (2018). Jinsarwa A Alƙalamin Ibrahim Aminu Ɗandago: Tsokaci Daga Waƙar Gudumar Dukan Telu. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 6. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

JINSARWA A ALƘALAMIN IBRAHIM AMINU ƊANDAGO: TSOKACI DAGA WAƘAR GUDUMAR DUKAN TELU

Dr. Umar Aliyu BUNZA

Da

Dano Balarabe BUNZA

Abstract

There are so many styles contained in Hausa written poetry which poets make use of them to beutify their poems. The personification style is one of them, which this paper intends to study. The paper is titled ‘Personification Style from the Ink of Ibrahim Dandago: A Glimpse of his Poem Gudumr Dukan Telu’ The paper is written in order to extract the style of personification since it has not received much attention by researchers. The paper adopts Yahya’s (2002) model of analysis in order to study the personification style in the poem. The model identifies three types of personification. Then finally find out that, personification I ‘Gudumar Dukan Telu’ poem is one single style which aacomodates three different components, which are explained with examples in the paper. To date, as per as we know, this paper is the first attempt to explore Personification style in Dandago’s poem, ‘‘Gudumar Dukan Telu’’

1.0 Gabatarwa

Jinsarwa wani nau’in salon siffantawa ne da ake samun gittawarsa cikin adabin Hausa. Ana amfani da shi domin ƙawata adabi da kuma siffanta wani abu cikin wata siga ta daban. Dabara ce ta ɗaukar halayya ko yanayi na wani ajin halitta a ɗora wa wani ajin na daban. Aminu Ɗandago na ɗaya daga cikin mawaƙan Hausa musamman na siyasar zamani da ake samun gittawar wannan salo cikin waƙoƙinsu.

Manufarmu a wannan maƙala ita ce, yin nazarin jinsarwa a cikin waƙarsa mai suna Gudumar Dukan Telu. Nazarin ya ƙunshi kawo gunduwar waƙar da aka samu jinsarwa a cikinta da kuma sharhinsa. A ƙarshe an yi amfani da hanyar nazari ta Yahya (2002) wajen fito da wannan jinsarwa.

2.1 Ma’ana Da Nau’o’in Jinsarwa

Jinsarwa kalma ce da aka samo daga kalmar jinsi, wadda kalmar Hausa ce mai nufin irin abu musamman bambancin mace da namiji (Sa’id, 2006, p. 218).

Masana adabi sun samar da kalmar jinsarwa ne daga wannan fasali, sun ba kalmar ma’anoni gwargwadon tunaninsu. Ɗangambo, (2007, p. 45) ya kawo ma’anar wannan salo kamar haka: ‘Dabara ce inda akan yi kwatance ta fuskar jinsi wato a ɗauki halayyar wani jinsi a ba wani jinsi dabam’. Yahya, (2002, p. 226) kuma cewa ya yi:

Jinsarwa salon siffantawa ne da ke nufin ɗaukar wata sifa ko daraja ta wani jinsi a ɗora wa wani jinsi na daban da ba a san shi da ita ba. Saboda haka, jinsarwa ta kasu zuwa mutuntarwa da dabbantawa da abuntarwa.

A wani wuri Yahya ya faɗaɗa ma’anar da cewa:

Jinsarwa yana nufin ɗaukar wata halayya ko daraja ko aiki na wani jinsi, (mutum ko dabba ko wani abu) a ɗora a kan wani jinsi na daban akasin mai su da aka sani da su, a ce ko a nuna shi ne ya yi su ko ya bayyana su haliyoyin ko darajojin ko ayyukan. A taƙaice, a ɗora wa wani jinsi halayya ko daraja ko aikin wani jinsi daban da ba shi ba (Yahya, 2016:, p. 102).

Bunza (2009, p. 173) kuwa, cewa ya yi:

Jinsarwa shi ne, a ɗauki jinsin mutum a mayar da shi dabba, ko a ɗauki dabba a mayar da ita mutum, ko a ɗauki abu maras rai a mayar da shi mai rai a ci gaba da hulɗa da shi a waƙa.

Bunza (2014, p. 75) ya ƙara da cewa: ‘A tsari sukan zo a ɗauki sifa ko aiki ko kama ta wani abu a ba wani abu kai tsaye a ci gaba da aiki.

A taƙaice dai, jinsarwa dabara ce ta ɗaga ko kayar da darajar wani abu. Ana yin hakan ne ta ɗora wa wannan abu wani hali ko aiki ko sifa da ba ta makamancinsa ba a tsarin halitta. Ɗangambo (2007, p. 45) ya kasa jinsarwa kashi biyar: Mutuntarwa da dabbantarwa da abuntarwa sai kuma abuntarwar abuntarwa da kuma alamtarwa. A wannan maƙala, bisa la’akari da inda aka dogara, an tsaya ga kashi uku na jinsarwa: Mutuntarwa da dabbantarwa da kuma abuntarwa.

4.1 Mutuntarwa

Masana adabi sun yi tofa albarkacin bakinsu kan ma’anar mutuntarwa. Ɗangambo (2007, p. 45) ya kawo cewa:

Ita ma wannan kwatantawa ce. A nan mawaƙi yakan ɗauki wasu halaye, siffofi, darajoji da sauransu da mutum ne kawai aka sani da su, a laƙaba wa wani abu marar rai ko dabba, tsuntsu, ƙwaro da sauransu wato wasu abubuwan da ba mutum ba. To amma wani lokaci abin yakan zama akasin haka. Mutuntarwa ita ce mai da abin da ba mutum ba ya zama mutum.

Shi kuma Yahya (2016, p.102) ya ba da ma’anar mutuntarwa da cewa, ‘Jinsarwa da ake ɗora wa abin da ba mutum ba wata halayya ko darajar mutum.’ Abba da Zulyadaini (2000, p. 122) sun kawo cewa:

A wannan kashi mawaƙi kan yi amfani da wannan dabara ce ta hanyar ɗaukar waɗansu halaye ko siffofi ko wasu abu masu kama da kama na bil-Adama, sa’annan sai a lanƙaya su ga wani wanda ba mutum ba.

Shi kuwa Bunza (2009, p. 175) cewa ya yi:

Ana yin mutuntarwa ce ta hanyar samar da wani abu da ba mutum ba, a mayar da shi mutum ta fuskar; yi masa sunan mutane; ba shi darajar mutane ta magana ko hankali da sauransu; sa masa rigar mutunci ta fuskar tafiya ko kuka ko dariya, ga su nan dai; sa shi aiki irin na mutane kamar nema ko sarauta ko saye da sayarwa da makamantansu.

A wani wuri Bunza (2014, p. 77) ya ƙara da cewa, ‘A tsarin mutuntarwa za a ɗauki wannan abu da ba mutum ba, a ba shi duk wata sifa da dabara da basira da aiki irin na mutum, a bar mai karatu da mamaki’. Ibrahim Aminu Ɗandago ya yi amfani da irin wannan salo, kamar inda ya ce:

Ya za a yi kai kare kana regon kura,

Ka san dai can a baya ta yi maka kara,

Kai hattara ga ɗiyanta nan na ta harara,

In suka kama ka zai wuya ba su canye ba.

A cikin wannan baiti akwai wasu keɓantattun abubuwa na mutum da mawaƙin ya ɗora wa dabba (kura). Na farko, akwai kara Ɗkaàraáɗ. Kara kalmar Hausa ce mai tsawon wasali a kowace gaɓa, da kuma alamar karin sautin ƙasa da sama. Kalma ce mai nufin kunya ko raguwa ko mutunci da duk wani abu na mutuntawa da girmamawa. Mutum aka sani da wannan ɗabi’a domin shi ke da hankali da lura da tunani na dacewa kafin aikatawa. A nan sai mawaƙi ya ce kura ta yi wa kare kara. Kura ajin dabba ce da Allah bai yi wa basirar sanin aikata irin wannan ɗabi’a ba.

Abu na biyu, na mutuntarwa da take cikin wannan baitin shi ne harara. Kalma ce mai gaɓa uku, da take nufin wani irin kallo da mutum yake yi wa wani da gefen ido domin nuna jin haushi ko ba da tsoro. Harara aiki ne da ya keɓanta ga mutum, kasancewarsa mai hankali mai kuma iya gane saƙon wannan kallon. A nan sai mawaƙin ya ɗauki wannan aiki Ɗhararaɗ ya nuna ‘ya’yan kura suka aikata, waɗanda kuma ba su da basirar yin haka. Ke nan, a wannan baiti, Ɗandago ya mutuntar da kura Ɗdabbaɗ ta hanyar aza mata aikata wasu ayyuka da jinsin mutum aka san yana aikata su.

A wani baiti Ɗandago ya sake mutunta kusa ne. Kusu Ɗɓeraɗ ƙwari ne na ƙasa waɗanda ke cikin ajin dabbobi a salon jinsarwa. Ɗandago ya ɗora wa kusa wasu ayyukan mutane inda yake cewa:

Malam Nuhu taimake mu kusa ka kisan mu,

Sun kwashe ma’adinai jiha sun halaka mu,

Ba mai iya ci da kansa duk sun karya mu,

Sun wasashe bankunanmu ba su rage komai ba.

A wannan baitin, kalmomin kisa da kwashe ma’adini da karya da halakawa da wasashe, duk ayyuka ne da suka keɓanta ga mutum. Kisa kalma ce mai nufin haddasa salwantar rai (Sa’id, 2006, p. 246). A wannan baiti ta fi kusa da kisa da gangan. Kwashe da wasashe dukaninsu a nan suna nufin ɗauke wani abu duka ba tare da barin ko kufai ba. Ita kuma kalmar halaka(wa) kisa ce ta mummunar sigar da ko rai bai fita ba, dole a yi jinya ta musamman. Kalmar karya a nan tana nufin tsiyatawa. Idan aka dubi kowace ɗaya daga cikin kalmomin, aikin cikinta ya jingina ne ga mutum saboda shi yake da tunanin aiwatar da su. Yafa ɗayansu ga wani jinsi da ba na mutum ba, salon mutuntarwa ne ga wannan abu kamar yadda aka yi wa kusa. Wani misalin salon mutuntarwa a cikin wannan waƙar shi ne inda yake cewa:

Bakin ganga abin da kai ba ka gyara ba,

Liman ya ce sahu a yau ba ka gyara ba,

Yau komi gardama ba za ka yi riba ba,

Da dama ka taho ka durƙusa kai masu tuba.

Ganga wani babban abin da ake kaɗawa ne mai ba da babban sauti. Akan yi ta da rarakakken itace ko garwa a rufa fatu a bakunansu ana kaɗawa da gula (Sa’id, 2006, p. 155). Ganga abin kiɗan gargajiyar Hausawa ne da ake kaɗawa lokacin bukukuwa ko wani aikin gayya da sauransu. Don haka abu ne daskararre maras jini a jikinsa. A nan Ɗandago ya ɗauki bakin gangar ya mutuntar da shi ta hanyar ɗora masa aikin mutam na samar da sahu.

Sahu tsayuwa ce da Musulmi ke yi a lokacin da za su yi Sallah. A nan ne ake samun liman Ɗjagoraɗ wanda zai umurci mabiyansa Ɗmamuɗ su daidaita sahunsu. Ɗora wa bakin ganga wani abu da ya danganci tsayar da sahu da gyaran sa ko ɓata shi da mawaƙin ya yi, shi ne ya samar da salon mutuntarwa cikin wannan baiti.

4.1 Dabbantarwa

Dabbantarwa salon jinsarwa ne da aka samo daga kalmar dabba. Dabba na nufin dukkan halitta mai ƙafa huɗu (Sa’id, 2006, p. 82). A fagen nazarin salo, dabba ta haɗa duk wata halitta bayyananniya wadda ba mutum, kuma ba daskararren abu ba. Wato halitta ce mai motsi, kuma mai iya mora wa kanta. Wannan rukunin halittu manazarta adabi sun yi amfani da halayensu da ayyukansu da siffofinsu wajen gina salon dabbantarwa. Ɗangambo (2007, p. 46) ya nuna cewa ‘A mai da mutum ko wani abu dabba. Shi kuma Yahya (2016, p. 105) ya nuna wannan salo shi ne: ‘Mawaƙi kan ɗauki hali ko yanayi ko daraja ko ɗabi’a ko aikin da dabba ce aka sani da shi sai ya ɗora wannan abu a kan mutum’. Abba da Zulyadaini (2000, p. 124) sun ba da ma’anar dabbantarwa da cewa:

Wannan wata hanya ce da mawaƙa ke mayar da mutum ko kuma wani ya zuwa dabba. A irin wannan dabara akan kamanta bil-Adama da wasu halaye ko siffofi na dabbobi. Mawaƙa kan yi amfani da wannan hikima ce wajen zuga ko habaici ko zambo da dai sauransu.

Bunza (2009, p. 177) ya ce dabbantarwa ita ce:

Za a kula da sifa ko ƙimar da ke ga dabbobi ga al’ada a ɗauke su a ba mutum. Idan aka ɗauki sunan dabba ko wani aiki da dabba ke yi aka ba mutum an dabbantar da shi’

A taƙaice, salon dabbantarwa salo ne na ɗaukar hali ko aiki ko sifa na ɗaya daga cikin ajin dabba a ɗora wa wani abu na wani ajin na daban; ko ya zan an ɗora ga mutum ko wani daskararren abu. Ibrahim Aminu Ɗandago ya yi amfani da wannan salo cikin wasu baitukan waƙar kamar haka:

Ba don waƙar da masu jan linzami,

Da feɗe biri da zan ba zan bar wutsiya ba,

Da kwata-kwata sam ba zan rage komai ba,

Tilas mu rage sahu ga Jarman Bargu babba.

A wannan baiti Ɗandago ya dabbantar da waƙa inda ya ɗora mata linzami. Linzami shi ne wani tanƙwararren ƙarfe da ake sawa a bakin doki a ɗaura masa kamazuru a riƙe don a samu damar sarrafa shi (Sa’id, 2006, p. 306). A rayuwar Hausawa, linzami abu ne sananne ga doki (dabba) kawai. Ana amfani da linzami domin a taƙaita saurin doki ko kuma a sake shi ya yi sauri ko gudu. Idan aka ɗora wa wani abu da ba dabba ba linzami, to an sami salon dabbantarwa. Ke nan, irin haka ne Ɗandago ya yi wa waƙa Ɗwani abuɗ linzami da ya keɓanta ga dabba (doki). A wani baiti ya sake amfani da salon dabbantarwa kamar haka:

Da ma mun saba ba su ba don mu faɗi ba,

Ba ma riya gwargwado ba za mui gori ba,

Duk wanda ya taimaka ba zai ce ya biya ba,

Ba zai hana ya yi ƙwansa inda ya saba ba.

Ƙwai a nan shi ne wata mulmulalliyar halitta da tsuntsaye suke fitowa da ita daga mahaifarsu, wadda kuma bayan wani ɗan lokaci sukan ƙyanƙyashe ta don ɗan tsakon ya fito daga ciki (Sa’id, 2006: 289). Samar da ƙwai abu ne keɓantacce ga wasu dabbobin da Ubangiji ya halitta kamar tsuntsaye Ɗban da jemageɗ. Shi mutum Allah bai shirya shi kan wannan tsari ba. A nan ɗora wa wani mutum yin ƙwai, wani salon dabbantarwa ne kawai mawaƙi ya shigo da shi cikin waƙarsa. A wani wurin ya sake ratso salon dabbantarwa kamar haka:

Lokal gammen guda-guda sai ka ji ya zo,

Kowace cikinsu sai a aika masa manzo,

Ya cinye kuɗinku ga wuya nasa yai tozo

Mun bar ka da wanda yai sama’u ba ta faɗo ba.

Tozo wata sifa ce ta dabba. Tozo shi ne wani tudu da ake samu a bayan raƙumi ko naman da ke taruwa a daidai kafaɗun turkakken sa (Sa’id, 2006, p. 440). A cikin dabbobin Hausawa ana samun tozo ne ga waɗannan dabbobin kawai Ɗsa da raƙumiɗ. Yana bayyana ne ga waɗannan dabbobi saboda halittarsu da ƙoshinsu da kuma lokaci. Tozo na girma gwargwadon girma da ƙoshin waɗannan dabbobi. Ana ganin sa ga shanu a saman bayansu a tsakanin kafaɗunsu kafin doron wuyansu. Shi kuma raƙumi tozonsa yana nan bayan kafaɗunsa kafin isa ga kwankwasonsa.

A wannan baiti Ɗandago ya yafa wa mutum wannan sifa domin ya kawo salonsa na dabbantarwa. Mutum komai ƙoshi da girmansa ba ya yin tozo, sai dai ya yi kauri da girman jiki. Mutum mai ƙoshi da lafiya yana yin kaurin wuya, amma a nan sai mawaƙin ya ce ya yi tozo. Ke nan ya dabbantar da wannan mutum. A wani baitin mawaƙin ya sake kawo salon dabbantarwa inda yake cewa:

Samari ba su san da ku ba balle ku yi cara,

Har kun gama shekaru takwas a cikin ƙura,

Ba wanda cikinku ya yi abin kansa ku lura,

Can Zamfara babu wanda bai hau mota ba.

Cara Ɗcaáraáɗ kalma ce mai nufin kukan zakara. Shi kuwa zakara namijin kaza ne ba mutum ba. Shi tsuntsun gida ne da ke cikin ajin dabbobi. Samari kuwa kalma ce mai nufin yara matasa kuma maza na cikin jinsin mutane. Bisa ga abin da aka saba, samari ba su yin cara domin ba aikin mutum ba ne. Ke nan, a nan Ɗandago ya dabbantar da samari ta hanyar ɗora musu kukan zakara.

5.1 Abuntarwa

Abuntarwa wani ajin salon jinsarwa ne da malaman adabin Hausa suka samar daga kalmar abu. Kalmar abu (àbù) na nufin sunan da ake ambaton ko mene ne wanda ba mutum ba (Sa’id, 2006, p. 2). A nazarin salo, abu na nufin nau’in halitta wanda ba mutum ba, ba dabba ba. Ɗangambo (2007, p. 46) ya bayyana wannan salon shi ne, ‘A mai da mutum, ko dabba, ko tsuntsu, ko wani abu mai rai ya zama abu marar rai’. Abba da Zulyadaini (2000, p. 125) sun kawo ma’anar abuntarwa kamar haka: ‘Wata hikima ce da ake mayar da mutum ko dabba ko tsuntsu, ya zuwa wani abu marar rai’ Yahya (2016, p. 107) salon abuntarwa shi ne:

Liƙa wa mutum hali ko ɗabi’a ko daraja ko kuma saka mutum cikin yanayi na wani abu wanda ba dabba ba (misali dutse ko ruwa ko mota).

Shi kuma Bunza (2014, p. 77) ya bayyana cewa:

Abuntarwa ya saɓa wa dabbantarwa, domin shi akan ɗauki mutum ko dabba ko wani abu mai rai a ba shi matsayin wani abu maras rai, ko a ɗauki wani abu maras rai a ba shi matsayin wani abu maras rai ba shi ba, duk abantarwa ce.

A nan ana samun mai aikin adabi ya ɗora wa mutum ko dabba wani hali ko yanayi da ya danganci wannan rukunin halittu. Ɗandago ya samar da irin wannan salo a cikin wasu baitukan wannan waƙar. Ga misali inda yake cewa:

In kai magana in buɗe sabon shafinka,

In ma jimar bagaruwa maza ka yi kanka,

Marmaza mugu ka tuba kafin ka yi hauka,

Ba za mu raga wa wanda bai san Allah ba.

Tun a layi na farko Ɗandago ya shigo da salon abuntarwa inda ya kawo buɗe sabon shafi[1]. Idan aka yi la’akari da kalmomin cikin baitin za a fahimci, mawaƙin yana nufin fuskar takarda ta littafi, musamman saboda kalmomin buɗe da sabo. Wannan abu ne sananne ga littafi domin shi ne falle-falle, kuma gare shi ne ake samun warƙoƙin takardu da ake rubutu da karatu kansu. Shi kuwa mutum ba falle-falle yake ba da ake rufe wannan, a buɗe sabo. A nan sai Ɗandago ya ɗora sha’anin shafi ga wani mutum da yake jan kunnensa wanda haka ne ya kawo samuwar salon abuntarwa.

Wani misalin salon abuntarwa da ke cikin wannan baiti shi ne wanda ya fito cikin layi na biyu. A wannan layi, mawaƙin ya yi amfani da jimar bagaruwa ne kan wancan mutum da ya ja wa kunne cikin layin farko.

A wannan baiti abin da Ɗandago ya kawo na yi wa mutum jimar bagaruwa salo ne na abuntarwa domin ya ɗora wa mutum wani lamari da ya danganci wani daskararren abu (fata). A wani baiti ya sake kawo salon abuntarwa inda ya ce:

Babban tarago Shatima Allah ya ɗaga ka,

Ɗau kaya, ɗau mutum ka tashi ka burkaka,

Na daɗa yin addu’a Ilahu ya kare ka,

Mui ta jidar arzuka kamar ba mu ɗiba ba.

Idan aka yi nazarin wannan baiti sai a ga cewa, cikin layi na biyu ne aka sami salon abuntarwa. Abin da ya zo cikin layin shi ne kalmar ‘Burkaka’ Burkaka kalma ce mai nufin cin ƙarfin aiki ko yin aiki tuƙuru (Sa’id, 2006, p. 55). A wannan baiti kalmar na nufin rugawa da gudu ne domin kalmomin ɗauka da tashi da suka riga ta. A nan, jingina wa mutum ƊShatimaɗ aikin ƙarfe Ɗkamar jirgiɗ na tashi da rugawa da gudu, ya tabbatar da samuwar salon abuntarwa a wannan baiti.

6.1 Kammalawa

Jinsarwa muhimmin salo ne daga cikin salailan siffantawa da suke ratsawa cikin adabin Hausa. Salo ne wanda bayan siffantawa, ana amfani da shi wajen ƙawata harshen adabi, musamman waƙa. Haka ya sa Ibrahim Aminu Ɗandago ya yi amfani da shi cikin wannan waƙa da aka fito da misalansa.

Wani abu kuma shi ne, maƙalar ta fahimci cewa, a wajen nazarin salon jinsarwa, ana lura da dangantakar kalmomin da mai aikin adabi ya zuba ne. A nan mai nazarin salon jinsarwa bai damuwa da ma’anar ɓoye ta kalmomin da ke cikin matani. Shi abin da ya bayyana na kalma da kalma ya dame shi. Da haka ne kuma aka yi nazarin wannan waƙar.

A ƙarshe, ana fatar a faɗaɗa nazarin wannan salo a cikin sauran waƙoƙin Aminu Ɗandago da ma sauran rassa adabin Hausa domin muhimmancinsa a cikin nazarin adabin.

Manazarta

Abba, M. da Zulyadaini, B. (2000). Nazarin waƙar baka ta Hausa. Zaria: Gaskiya Corporation  Ltd

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

Bunza, A. M. (2014), In ba ka san gari ba saurari daka (muryar nazari cikin tafashen Gambo) Cairo: Elkods Printing House.

Bunza, U. A. (2017). Cigaban mai ginar rijiya: Nazarin wasu salailan warwara cikin  littattafan zuben Hausa. Takardar da aka gabatar a taron ƙara wa juna sani, Sashen  Koyar da Harsunan Nijeriya, Jami’ar Umaru Musa‘Yar’aduwa Katsina ranar Alhamis  9-11-2017 a babban ɗakin taro na Tsangayar Fasaha na Jami’ar.

Ɗangambo, A. (2007). Ɗauraya gadon feɗe waƙa (Sabon tsari). Kano: Amana Publishers

Garba, C. Y. (1991). Sana’o’in gargajiya a ƙasar Hausa. Ibadan: Spectrum Books Limited

Sa’id, B. (2006). Ƙamusun Hausa. Zariya: Ahmadu Bello University Press.

Yahya, A. B. (2002). Siffantawa bazar mawaƙa: Wani saƙo cikin nazarin waƙa cikin Studies in Hausa Language, Literature and Culture Fifth International Conference. Kano: Bayero University

Yahya, A. B. (2016). Salo asirin waƙa sabon Bugu. Sokoto: Guaranty Printers

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[1] Kalma ce mai ma’ana huxu. Tana nufin qyalle da ake sa wa tufa daga ciki don qara duhu ko qarfi. Ma’ana ta biyu ita ce fuskar takarda ta littafi. Ta uku na nufin shashasha. Tana kuma nufin maganin da ake shafawa a jiki musamman na tauri (Sa’id, 2006: 406).