Kura-Kurai A Rubutun Hausa: Nazari A Kan Wasu Littattafan Adabin Kasuwar Kano

Citation: Ibrahim Garba NAYAYA & Ibrahim BABA (2018). Kura-Kurai A Rubutun Hausa: Nazari A Kan Wasu Littattafan Adabin Kasuwar Kano. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 6. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

KURA-KURAI A RUBUTUN HAUSA: NAZARI A KAN WASU LITTATTAFAN ADABIN KASUWAR KANO

Ibrahim Garba NAYAYA

Da

Ibrahim BABA

Abstract

It is believed that some of the Hausa novels, those called Kano Market Literature (Adabin Kasuwar Kano) are written with so many orthographical errors, which could result in mis-interpretation of the concept of the book. In this study, the researcher discusses on most of the concept of the errors found through reading of some of the novels pertaining Kano Market Literature (Adabin Kasuwar Kano). In this research, the errors were investigated from sampled novels. Due to scope and limitation of the study, the researcher limited the research only on five (5) errors. In the research, the errors from sampled novels were thoroughly explained, and presented in their correct format. 

1.0 Gabatarwa

Rubutu na da matuƙar muhimmanci ga rayuwar al'umma, kuma hanya ce ɗaya-ɗaya da kowacce al'umma ke cin moriyarta wajen isar da dukkanin saƙwanninta cikin sauƙi. Daga cikin al'ummar dake amfani da rubutu domin isar da saƙo; akwai Hausawa, wadda tun lokacin da ilimi ya mamaye ta, al'ummar Hausawa suka ɗauki rubutu a matsayin shararriyar hanya ta gyaran al'umma. To amma samuwar kura-kurai cikin waɗannan rubuce-rubucen sai ya sauya asalin saƙwannin dake ƙunshe cikin wannan rubutu, wanda shi ne muradin marubucin wannan littafi, ko kuma ma a kasa fahimtarsa gaba ɗaya.

2.0 Ma'anar Rubutu

Masana da dama sun bayyana ma'anar rubutu cikin kundaye a rubuce-rubuce daban-daban, misali: Greenberg (1960, p. 208-208) da Abubakar (1972, p. 424-426) a cikin Rabeh (2010, p. 49) sun nuna asalin kalmar karatu da cewa, "Daga harshen Kanuri take, wato Barbarci". Bunza (2002, p. 1) ya bayyana rubutu da cewa "Rubutu dai wata dabara ce ta yin amfani da wasu alamomi da za su wakilci magana. Ƙamusun Hausa (2006, p. 347) ta bayyana rubutu da “Zanen magana a kan takarda ko allo ko wani bigire”. Shi kuwa Mukhtar (2010, p. 1) cewa ya yi: "Wata hanya ce da al’umma masu amfani da harshe ɗaya da al’adu kusan irin ɗaya takan ware da nufin amfani da ita a matsayin wakiliyar magana ta fatar baki. Wannan hanya, ta ƙunshi wasu alamu waɗanda za a gani kuma a yi amfani da su a madadin magana ta fatar baki domin isar da saƙo." Rabeh (2010) kuwa, ya bayyana rubutu da cewa "Kalmar rubutu tana nufin dukkan wani abu da aka yi amfani da alƙalami, ko da yatsa ko wani abin rubutu aka zana ko aka rubuta a bisa takarda ko ƙasa ko wani abu wanda zai iya ɗaukar rubutu kuma za a iya gani a zahiri wanda kuma yake ɗauke da ma’anar da za a iya fahimta idan an karanta shi". A taƙaice dai, rubutu ƙoƙari ne na wakiltar magana ta fatar baki ta amfani da wasu alamomi.

2.1 Samuwar Littattafan Adabin Kasuwar Kano

Abin da aka daɗe ana kira Adabin Kasuwar Kano ya samo asali ne a farkon shekarun 1980, kuma wannan shekaru a ƙasar Hausa ko Arewacin Nijeriya baki ɗaya, shekaru ne masu tarihi a ɓangaren samuwar ilmin boko da rubutu. A daidai wannan zangon rayuwa ne ɗaliban UPE, shirin gwamnatin tarayya da aka soma daga 1976 domin ba kowanne yaro damar samun ilimin furamare kyauta, suka fara shiga kasuwar rubutu da karatu da rububin abubuwan karantawa, domin daliban farko na wannan shiri sun baro firamare a shekarar 1982, daga wannan lokaci har zuwa 1984, an yaye dalibai har kashi hudu. Saboda haka an samar da sababbin makaranta da suke bukatar abin karantawa.

Haruna (2009) a cikin Bashir (2013, p. 14) ya bayyana cewa, an danganta littafin Rabin Raina na Talatu Wada Ahmed da tushe ko tubalin samuwar adabin kasuwa a ƙasar Hausa saboda yanayin da ya samu da kuma yadda ya shiga kasuwa. Shi ma ba wai zama aka yi domin assasa wannan fage na adabin kasuwa ba tattare da shi ba. Kamar yadda a karo na farko wadda aka danganta aikinta da Adabin Kasuwar Kano, Talatu ta bayyana wa Mujallar Garkuwa (2000) a cikin Malumfashi (2004) yadda ta samar da littafin, ta ce ita ba ta san da wani abu wai shi adabin kasuwa ba lokacin da take rubuta littafinta. Ta kara da cewa ta dai rubuta shi ne a lokacin tana makarantar WTC Katsina, tana aji uku, wato wajajen shekarar 1980, ta kuma rubuta shi ne daga gyauron labaran da take ba ‘yan uwanta dalibai lokacin suna makaranta can da dare kafin su yi barci. Sai dai ko kafin shekarar 1984 da littafin Rabin Raina na Talatu Wada Ahmed ya fito kasuwa akwai birbishin rubuce-rubuce na soyayya a kasar Hausa. Idan ba a manta ba a shekarar 1978 kamfanin NNPC ya shirya gasa da ta samar da littattafai a shekarar 1980, kamar su Mallakin Zuciyata na Sulaiman Ibrahim Katsina da So Aljannar Duniya na Hafsat Abdulwaheed da kuma Amadi na Malam Amah na Magaji Dambatta, Sai dai abin lura shi ne wadannan littatafai daga gasa suka fito, wato sai da aka yi shiri da tsari, haka kuma na hukuma ko kamfani ne, don haka sun biyo tsari da ingancin da ya bambanta su da adabin kasuwa. Ke nan za a iya cewa wadannan littatafai na gasar 1978 sun dai nuna hanya ne na irin adabin da zai biyo bayansu, ba su ne farkon adabin na kasuwa a kasar Hausa ba.

Mukhtar (2010, p. 21) a na shi rubutun kuwa ya bayyana cewa, a cikin shekarar 1984 ne wata al'adar rubuce-rubuce ta ƙagaggun littattafai ta kunno kai wadda aka sa wa suna Adabin Kasuwar Kano, a Turance " Kano Market Literature". An sami wani jigo na soyayya inda ya yi tasiri sosai da sosai cikin wannan adabin. Daga cikin waɗanda suka share fage akwai irinsu:

-Rabin Raina, littafi na ɗaya (1984) na Talatu Wada Ahmad

-Soyayya Gamon Jini (1986) na Ibrahim Hamza Abdullahi.

-In Da Rai (1987) na Idris Imam Imam.

- Buduwar Zuciya (1987) na Balaraba Ramat Yakubu.

-Kogin Soyayya (1988) na A M. Zahraddeen.

-Idan So Cuta Ne (l989) na Yusuf M. Adamu.

Daga cikin abin da ya gabata, za mu fahimci Adabin Kasuwar Kano ba wata gamammiyar ƙungiya ba ce ko wata hukuma da aka yi taro aka sanya mata wannan suna, sunan ya biyo bayan la'akari da Adabin Kasuwanni makamantansa ne ya samar da shi, wannan ya sanya Malumfashi (1994) da ya kira shi da wannan suna. Kuma shi Malumfashin ya yi haka ne daga abin da ya gani masu kama da juna tsakanin littattafan da irin waɗanda aka samar a Onisha kamar yadda ya bayyana daga baya, (Malumfashi, 2004).

2.2 Su Waye Marubuta Adabin Kasuwar Kano?

Kafin mu bayyana marubucin Adabin Kasuwar Kano, yakamata mu bayyana ma'anar marubuci. An samu ma'anoni daban-daban a mabambanta rubututtuka game da ma'anar marubuci. Misali: a Wikipedia an bayyana da cewa, "Marubuci shi ne wanda yake amfani da rubuta kalmomi ta hangar mabambantan salo da dabara domin sadarwa ta hanyar hikimarsu"[1]. A wani wurin kuma, ta bayyana da cewa, "Marubuci shi ne zai shirya mabambanta aiyukan adabi da rubutun hikayoyi kamar rubutattun labaru, gajerun labarai, tatsuniyoyi, wasanni, tsara labarai, insha'i da kuma rahotanni da labarai, da muƙalu waɗanda suka yi dai-dai da ra'ayin jama'a. Rubutun marubuta ana buga shi a ɗaukacin wuraren watsa labarai".

Collins English Dictionary ta bayyana da cewa, "Marubuci shi ne wanda yake rubuta littattafai, labarai, da muƙalu a matsayin aiki".

Kafar bayanai ta Difference Between ta bayyana marubuci da "Shi ne wanda yake rubuta littafi, muƙala, da kuma dukkanin akin adabi".

Shi kuwa Gidan Dabino (2006) ya bayyana marubuci da, "Shi ne wanda ta hanyar amfani da fasahar rubutu yakan ƙirƙiri wani yanayi na gaske ko na almara ko tunani ya kuma yi amfani da shi don gina wasu mutane da abubuwa wadanda yake amfani da su don isar da sako ga al'ummar da ke karatun rubutunsa. Shi wannan saƙo ana tsara shi ne ta hanya ta musamman mai cike da hikima da hazaƙa don isarwa a sauƙaƙe, kamar ta hanyar yin amfani da haruffa zuwa kalmomi zuwa jimloli zuwa siɗarori da shafuka har zuwa cikakken littafi".

Kenan, Marubucin Adabin Kasuwar Kano shi ne wanda yake amfani da basirarsa da baiwar da Allah ya ba shi wajen rubuta irin wannan adabi. Wato tsara ire-iren labaran da ake ƙiransu da Adabin Kasuwar Kano.

2.3 Misalan Marubuta Adabin Kasuwar Kano

Yana da kyau a kawo misalan marubuta Adabin Kasuwar Kano, domin hakan, zai ƙara bayyana ire-iren marubutan dake rubuta irin wannan Adabi. Cikin akwai:

-Bilkisu Ibrahim Nabature

-Zuwaira Isa
-Fauziyya D. Suleiman

-Ruƙayya Abdullahi Dangado
-Kabir Yusuf Fagge Anka

-Maimuna Idriss Sani Beli

-Abubakar Auyo

-Hadiza Nuhu Gudaji

-Amina Dauda Abubakar

-Naja'atu Haruna Saleh

-Maryam Kabir Mashi

-Jiddah Haulat Nguru

-Maryam Rabi'u Ado

-Muhammad Lawal Barista

-Sadiya Garba Yakasai

-A'isha Abdullahi Bagwanje, da dai sauransu.

3.0 Kura-Kuran Da Ake Samu A Cikin Littattafan Adabin Kasuwar Kano

Babu shakka, kura-kurai da dama sun dabaibaye littattafanmu na Hausa, musamman waɗanda ake ƙiran Adabin Kasuwar Kano. Samuwar waɗannan kura-kurai suke sauya ma'anar jimla har ta kai ga sun juya saƙon da marubucin littafi ke son isarwa ga al'umma.

Sannan kula da yadda dokar haɗa kalma ko rabawa abu ne mai matuƙar muhimmanci, domin rashin kula da waɗannan ƙa'idojin kan gurɓata ma'anar abin da ake son rubutawa ko saƙon da ake son isarwa. Misali, lokacin da marubuci yake son rubuta waɗannan taƙaitattun jimloli:

Ba shi ya ci

Give him let him eat.

Ya ƙi ya je

He refuse to go.

Ta kai ya wuce

He passed through it.

Kusato

Come close.

Ka bari ya shiga

Let him enter.

Da wa ya raba?

With whom he distributed?

Sai ya rubuta su kamar haka:

Bashi ya ci

He was credited.

Yaƙi ya je

He went for a war.

Takai ya wuce

Takai has passed.

Ku sato

Go and steal.

Kabari ya shiga

He entered graɓe.

Dawa ya raba

He distributed some corn.

To ko shakka babu ma'anar saƙon za ta sauya ne zuwa ga wata ma'anar da ba ita marubucin ke nufi ba, ko kuma ma a kasa samun ma'anar kwata-kwata.

Cikin kura-kuran da zan ambata a wannan takarda sun haɗa da:

3.1 Rashin Amfani Da Alamomin Kyautata Rubutu, Ko Sanya Su Inda Ya Dace

Alamomin na daga cikin muhimman abu a dake ƙayatar da rubutu, domin su ne kan gaba wajen fitar da ma'anar jimla a rubutu. Waɗannan alamomi kuwa sun haɗa da: Aya, Waƙafi, Karan-Ɗori, Alamar Motsin Rai, Alamar Tambaya, Ruwa Biyu, Aya Mai Ruwa, Waƙafi Mai Ruwa, Zarce, Baka Biyu da sauransu. To akan samu wasu daga cikin marubutan da ba sa amfani da su, wanda hakan sai ya sanya saƙon da ake son isarwa ya gagarar. Misali:

Rahma tace dan wannan me saukine ga dady

yana zuwa ai sai mutambayeshi.....................

(Tababa na 1, Shari na 21, na A'isha Abdallah Bagwanje).

Idan aka lura, za a ga cikin wannan taƙaitaccen misalin da ya gabata, an karya ƙa'idar rashin sanya alamomin zancen wani. Ga yadda rubutun ya kamata ya kasance:

Rahma ta ce, "Dan wannan me sauki ne, ga Daddy

yana zuwa ai sai mu tambaye shi.....................".

Kamar yadda wasu lokauta ba a sanya alamomi a muhallansu, haka kuma a wasu guraren ma ana sanya su alhali bai cancanci a sanya ba. Misali:

Tsabar haushi ma ta rasa me za ta ce masa ta ji daɗi.

Wato ma abin haka ne, ka-fin bikin ba abin da bai

ce mata ba akan shi ba abin da ya shalle shi da auren

haɗa wani kin zuwa zance. Namiji ke-nan....

(Aaliyah na Azeezah Idris Gombe, shafi na 225).

A nan, ba a sanya alamar Karan-Ɗori a tsakanin waɗannan kalmomi "kafin da kenan", kamar yadda Marubuciyar littafin ta sanya. Sannan a shafin dai, akwai inda ta rubuta ya ce, sai ta sanya Karan-Ɗori a tsakani kamar haka ya-ce. Duk waɗannan kuskure ne.

Haka zalika, a misali na gaba, za a ga inda ya dace a sanya waƙafi, amma sai aka sa aya. Misali:

Sai dai ni na kasance mai murna. na gane

cewa Muhammad (S.A.W) annabi ne.

(Ɗan Musulmi 2014 na Rahma Abdulmajid).

Ga wasu wurare da aka samu irin wannan kuskure na maimakon tashi da babban harafi, sai aka tashi da ƙarami, da kuma wurin da maimakon a tashi da ƙaramin harafi, sai ake tashi da babba .

Hadiza ta harare ta ta ce, "a'a kin manta Allah

Talatu ba na son rainin wayo, malam Balaraben

me, Me zanci da shi?"

(Babban Dare na 1, na Amina Dauda Abubakar).

Maimakon haka, ga yadda ya dace:

Hadiza ta harare ta ta ce, "A'a kin manta Allah

Talatu ba na son rainin wayo, Malam Balaraben

me, me zan ci da shi?"

3.2 Rashin Kula Da Ƙa'idojin Rubutu

Rubutun Hausa na tafiya bisa ƙa'idar gina kalma ko jimla, ta yadda idan aka samu rashin daidaituwar kalma, zai iya bayuwa ga rashin samun jimla mai ma'ana. Sannan akwai dokoki da ƙa'idoji na rubuta kalma, wacce a wani gun haɗewa ne amma sai marubuci ya rabe, ko kuma rabawa ne amma sai ya haɗe, irin wannan na canja ma'anar jimla. Mafi yawan marubuta sukan yi kuskure a wannan fage, wato haɗe inda ake rabewa, ko kuma rabe inda ake haɗewa. Misalin:

"Maryam kenan to yanzu na san bakya gane abin

da nake nufi................ "

(Babban Dare na 1, Shari na 67, na Amina Dauda Abubakar).

A nan, wannan Marubuciya ta haɗe mabambantan kalmomi biyu, wato ba da kya maimakon raba su.

Ga wani misali a wani littafi:

Cikin shagwaɓa irin wadda na saba yi masa

nake amsa tambayoyin da yake yimin.............

(Tababa na 1, Shari na 58, na A'isha Abdallah Bagwanje).

A nan, an haɗe kalmomin nan, maimakon yake yi min.

Sannan abin la'akari sosai wajen lura da baƙin (W) kasancewarta irin biyu ce, akwai jakada (wa) da kuma ɗafa ƙeya (wa). To kowacce akwai yadda ake rubutata. Misali, ita Ɗafa ƙeya (wa) ana rubutata ne a haɗe da kalmar da ta zo kafinta, yayin da Jakada (wa) ake rabe ta kamar yadda ake rabe Jakada (ma). Ga yadda aka haɗe Jakada (wa) bisa kuskure:

..., amma ban nunawa Johara na ji haushin abinda ta

faɗa ba, muka ɗan yi hirar mu ba yabo ba fallasa,

sannan na yi mata sallama ta taho gida.

(Jininmu Ɗaya na Abida Muhammad).

Amma bisa ƙa'ida, ga yadda ya kamata ya kasance:

..., amma ban nuna wa Johara na ji haushin abin da ta

faɗa ba, muka ɗan yi hirar mu ba yabo ba fallasa,

sannan na yi mata sallama ta taho gida.

3.3 Rashin Kula Da Inda Ake Amfani Da Babban Harafi

Akwai wurare da wajibi ne tashi da babban harafi a gun, misali inda aya ta bayyana da kuma duk inda aka sami sunan yanka. A wasu lokutan za ka ga marubuci ba ya la'akari da waɗannan wurare, har ma za ka ga ya fara rubutu da ƙaramin harafi, wanda kuma ƙa'ida ita ce farawa da babban harafi. Misa, duk inda Aya ko Alamar Tambaya ko Alamar Motsin Rai ko Alamar Zancen Wani suka fito, to harafin farkon da zai zo, babba ne. Ga wani kuskure cikin wani littafi:

Suka katse wayar daidai da sanda ya iso ya ce,

"ke da wa na ji kina waya?"

(Kaicona na 1, shafi na 46, na Zulfa'u Aliyu).

A nan, kamata ya yi harafin 'k' da ya fara zuwa a farkon cikin wannan alama ya kasance babba kamar haka:

Suka katse wayar daidai da sanda ya iso ya ce,

"Ke da wa na ji kina waya?"

Haka zalika, dukkanin sunan yanka ana rubuta harafin farko ne da babban harafi, amma za ka iske wasu cikin marubuta na farawa da ƙaramin harafi. Misali:

Sai dai ni na kasance mai murna. na gane

cewa Muhammad (S.A.W) annabi ne.

(Ɗan Musulmi 2014 na Rahma Abdulmajid)

A nan wurin, an samu kura-kurai guda biyu, amma wanda muke magana a kansa shi ne tashi da babban harafi a sunan yanka, to a nan, Annabi yana komawa kan Muhammad (S.A.W), ke nan ya kamata ya zama kamar haka:

Sai dai ni na kasance mai murna. na gane

cewa Muhammad (S.A.W) Annabi ne.

3.4 Tsallake Wasu Harufa A Kalma Ko Ƙari

A nan za a iske ana yin tsallaken wasu harufa, wato ba a rubuta su a cikin kalma ko kuma a yiwa kalma ƙari, ko kuma a sanya wani harafin da ba shi ba ne a wurin. Amma irin wannan zai iya zama kuskuren wajen ɗab'i ne. Misali:

Ta ce, "Insha Allah, idan Akllah Ya tashe ni

zan haɗa su na nemi gafararsu.......

(Kaicona 2, na Zulfa'u Aliyu, shafi na 40).

Haka a wani shafin kuma, shafi na 106 ɗin littafin, sai aka shafe wani wasali, misali:

"...........ya kuma kawo miki hasken yaye baƙin ciki.......".

A misali na farko, idan an lura za a ga an ƙara harafin (k) a sunan "Allah", yayin da a misali na biyu aka goge wasalin (a); wajen rubuta "haske".

3.5 Rashin Sanya Kalma Inda Ya Dace

Jeranta kalmomi wajen gina jumla abu ne mai muhimmanci a ya yin rubutu, amma sau da dama za ka iske marubuta ba sa sanya kalma inda ya dace, hakan sai ya gurɓata ma'anar da marubuci ke nufi, ko kuma ma a kasa fahimtar saƙon gaba ɗaya. Misali:

Hadiza ta harare ta ta ce, "a'a kin manta Allah Talatu ba na

son rainin wayo, malam Balaraben me, Me zanci da shi?"

(Babban Dare na 1, na Amina Dauda Abubakar).

A nan, maimakon Marubuciyar ta ce "Me zan yi da shi", sai ta ce, " wanda haka ne yakamata a tsarin jumlar, amma sai ta ce, Me zan ci da shi". Sannan kuma ta rubuta a haɗe, wanda hakan kuskure ne a ƙa'idar rubutu.

4.0 Kammalawa

Babu shakka, kamar yadda na ambata cewa rubuce-rubucen littattafan Adabin Kasuwar Kano; waɗanda a yau suka mamaye fagen littattafan Hausa. Kamar yadda ya gabata a cikin wannan muƙala, an tattauna bayanai musamman tun daga matashiya, wato gabatarwa, inda muka gangaro kan ma'anar rubutu, har muka kai ga kawo hoton tarihin samuwar littattafan Adabin Kasuwar Kano, da misalansu da wasu cikin marubutan Adabin Kasuwar Kano. A ci gaba da bayani, an hasko hoton waɗansu taƙaitattun jimloli da kuma yadda ya kamata a yi la'akari yayin rubuta su gudun juyawar ma'ana zuwa ga wadda ba ita aka nufata ba. An ci gaba da tsokaci gami da naƙalto wasu kura-kurai da suke tattare cikin rubuce-rubucen zube, musamman Adabin Kasuwar Kano.

A wannan muƙala, mun ga irin yadda ake samun kura-kuren da muka ambata a fagen rubutun littattafan a yau, wanda waɗannan kura-kurai ba su kenan ba, sai dai na taƙaitu a kan guda biyar ɗin ne kawai wanda za su iya zama hannunka mai sanda ga marubutan yau. Domin gyara ga rubuce-rubucen Adabin Kasuwar Kano, duk wani kuskure da aka hakaito a wani littafi, to akan kawo madadinsa, wato yadda ya dace a rubuta bisa ƙa'ida, hakan sai ya sanya a fahimci abin da aka rubuta, sannan saƙon da aka nufata ya fito tare da ma'ana.

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[1] Fassarar mai bincike.