Nason Tsibbu A Cikin Littattafan Kagaggun Labaran Hausa: Nazari A Kan Littafin Komai Nisan Dare Da Jiki Magayi

Citation: Audu BABA (2018). Nason Tsibbu A Cikin Littattafan Ƙagaggun Labaran Hausa: Nazari A Kan Littafin Komai Nisan Dare Da Jiki Magayi. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 6. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

NASON TSIBBU A CIKIN LITTATTAFAN ƘAGAGGUN LABARAN HAUSA: NAZARI A KAN LITTAFIN KOMAI NISAN DARE DA JIKI MAGAYI

Audu BABA

Abstract

This research titled “Nason Tsibbu A Cikin Littattafan Qagaggun Labaran Hausa” examines and unfolds some aspect of superstitious beliefs found in some works of Hausa prose fictions. It is well-known that, the marabouts and the superstitions activities play a role in Hausaland and its surrounding. The research focuses on how the element of superstition displayed in Hausa prose fiction, and this act of superstition beliefs became rampant in Hausa community especially in their daily activities such as; family living, trading, politics, struggling for leadership and so on. However, the research identified and analysed the act of superstitions found in two books of Hausa prose fiction which include; “Jiki Magayi” by John Tafida Umar and “Komai Nisan Dare” by Mahmud Barau Bambale. The findings of this study shows among others, the kinds of superstitions beliefs used in the books and their position in Hausa culture and religion. The methods employed in the research are oral interviews and library research.

Tsakure

Wannan nazari mai taken, “Nason Tsibbu A Cikin Littattafan Ƙagaggun Labaran Hausa” nazari ne wanda ya taɓo wani ɓangare na tsibbace – tsibbace da ake samu a cikin ƙagaggun Labaran Hausa. Sanin kowa ne yadda tsibbu da ‘yan tsibbu har yanzu suke gudanar da harkokinsu a illahirin ƙasar Hausa da kewaye. An yi la’akari da yadda nason tsibbu yake baje – koli a cikin ƙagaggun labaran Hausa. Wannan naso na tsibbu ya zama ruwan dare, game duniya, dangane da harkokin yau da kullum, zamantakewar iyali, kasuwanci, siyasa ko neman mulki da dai sauransu. Har wa yau, wannan nazari yana ƙunshe da nason tsibbu daga cikin ƙagaggun labaran Hausa guda biyu da ya haɗa da: Jiki Magayi Na John Tafida Umar da Komai Nisan Dare Na Mahmud Barau Bambale. Bayan tsamo nason tsibbu da ke cikin waɗannan ƙagaggun labarai, a ƙarshe an bayyana nau’in tsibbun da aka samu da kuma matsayinsa a al’adance ko addinance. A yayin gudanar da wannan bincike an yi amfani da wasu hanyoyi da suka haɗa da: Hira/Tattaunawa da masana a ɓangaren wannan batu, sai kuma kai ziyara zuwa ɗakunan karatu.

1.0 Gabatarwa  

Masu iya magana suna cewa, “An daɗe ana ruwa, ƙasa na shanyewa”. Wato abin nufi a nan shi ne masana da dama sun yi rubuce – rubuce a kan ƙagaggun labaran Hausa, tun daga kan baƙi (Turawa) har zuwa ‘yan ƙasa (Hausawa) kamar su Alhaji Abubakar Imam da Bello Ƙagara da kuma Malam Aminu Kano.

An bayyana cewa, bayan rubuce – rubuce da Turawa suka yi kamar su; J.F. Schon da Edgar, F. ba a samu wasu rubuce – rubuce na zube ba, sai a shekarar 1933 Yahaya (1988) A wannan lokacin ne aka saka gasar ƙagaggun labarai, inda ‘yan ƙasa suka bayar da gudummawarsu aka samu littattafai da dama. Daga cikin littattafan da suka yi nasara akwai:

1. Ruwan Bagaja Na Alhaji Abubakar Imam

2. Shehu Umar Na Alhaji Abubakar Tabawa Ɓalewa

3. Jiki Magayi Na Tafida Umaru da Dr. R.M. East

4. Ganɗoki Na Bello Ƙagara

5. Idon Matambayi Na Muhammadu Gwarzo

A yayin ƙirƙirar ƙagaggun labaran Hausa, marubuta kan yi amfani da wani salo na amfani da Tsibbace - tsibbace wajan biyan buƙatun taurarin da ke cikin littafin. Wato ana samun nason tsibbu a cikin ƙagaggun labaran Hausa wanda kuma hakan kan yi tasiri a kan jigon littafin.

Wannan nazari mai taken “Nason Tsibbu A Cikin Littattafan Ƙagaggun Labaran Hausa” an kalli littattafai ne guda biyu waɗanda aka samu nason tsibbu a cikinsu. Littattafan su ne Jiki Magayi da Komai Nisan Dare.

1.1 Ma’anar Tsibbu

Kalmar tsibbu ta samo asali ne daga Harshen Larabci, kuma asalin kalmar shi ne Ɗabbu ko Ɗubbu ko Ɗibbu wadda ake amfani da ita a matsayin fasaha ko basira ko kuma rufu’a. Da Hausawa suka ari kalmar sai suka gyara ta koma Tsubbu to Tsibbu domin ta yi daidai da abin da suke nufi.

Kamar yadda kalmar take da ma’anoni da dama a harshen Larabci, haka ma a harshen Hausa, tana da ma’anoni daban – daban. Kuma masana da dama sun tofa albarkacin bakinsu dangane da ma’anar kalmar ta “Tsibbu”. Ga kaɗan daga ciki:

Adamu (1985, p. 3) ya bayyana ma’anar Tsibbu da cewa “Tsibbu na nufin hanyar taimakon mutane wajen warkar da su ko warware wasu abubuwa da suka dame su.

Adamu (1985, p. 3) ya sake bayyana ma’anar Tsibbu da cewa, “Tsibbu na nufin hallaka ko ɓata ko kauce wa gaskiya.”

Bunza (2015, p. 4) A cikin C.N.H.N ya bayyana ma’anar Tsibbu da cewa, “A idon masana da manazarta, ilimin ya ƙunshi sanin asiran tsirrai, da itace, da albarkatun ƙasa, da amfanonin da ke ciki na warkarwa da magani. Tattare da wannan ya kuma ƙunshi, sanin halittu da yanaye – yanayensu, na lafiyarsu, da buƙatocinsu.

A nawa ra’ayin, tsibbu na nufin dukkan wata hanya da aka bi wajen yin magani ta hanyar duba ko amfani da guru da laya da najasa ko rubutun sha domin warkarwa.

2.0 Rabe – Raben Tsibbu

Babu shakka shi tsibbu yana ƙunshe da ilimi mai tarin yawa a cikinsa, kuma duk yadda mai bincike ya kai da zurfafawa wajen bincikensa sai dai ya yi iya bakin ƙoƙarinsa kawai, amma da wuya ya ga ƙarshensa. Akwai wasu manya – manyan ɓangarori guda tara na ilimin tsibbu waɗanda ba a iya ƙulla komai sai da ɗaya daga cikinsu, kuma kowanne ɗaya daga ciki yana da wasu ilmai masu tarin yawa. Waɗannan ɓangarori sun haɗa da:

1. Ilimin Haruffa

2. Ilimin Taurari

3. Ilimin Hatimai

4. Ilimin Sunaye

5. Ilimin Ayoyi

6. Ilimin Rauhanai

7. Ilimin Bugun Ƙasa

8. Ilimin Talasumi

9. Ilimin Sakandami da sauransu. Adamu (1985, p. 4).

2.1 Ma’abota Tsibbu

Ma’abota tsibbu su ne waɗanda suke aiwatar da tsibbu da kuma waɗanda ake yi wa tsibbun. Wato da Malamai masu aiwatarwa da kuma waɗanda suke sa su aikin, ke nan ma’abota tsibbu sun kasu kashi biyu.

2.2 Abubuwan Da Ake Amfani Da Su Wajen Tsibbu

Tsibbu kamar yadda masana suka yi bayani yana faruwa ne sakamakon wasu haɗe – haɗe, ko karance – karance da masu aiwatar da aikin suke yi domin magance wata matsala da aka bijiro musu da ita.

Daga cikin magunguna da Malamai ko bokaye suke bayarwa, akwai na taimako, akwai kuma na cutarwa, ashe ke nan abubuwa da ake amfani da su wajen yin tsibbu za su iya shan bamban. Ga wasu daga cikin kayayyakin da ake amfani da su wajen tsibbu:

1. Itatuwa (masu guba)

2. Gashi

3. Lalataccen ƙwai (baragurbi)

4. Sassan jikin dabbobi

5. Sassan jikin mutum

6. Ƙazanta: jini, maniyyi, maziyyi, fitsari, kashi da sauransu

7. Allurai

8. Rubutu

9. Laya

10. Allon ƙarfe da sauransu. Ahmad, (2010, p. 60).

3.0 Nason Tsibbu A Cikin Littattafan Ƙagaggun Labaran Hausa

Nason tsibbu a cikin littattafan ƙagaggun labaran Hausa a wannan zamani wani abu ne wanda ya zama ruwan dare. Marubuta littattafan ƙagaggun labarun Hausa da dama suna amfani da salon tsarma tsibbu a cikin labaran da suke ƙirƙirowa. Hakan na faruwa ne ta la’akari da abubuwan da suke wakana a duniya, a tsari irin na zamantakewa ta Malam Bahaushe. Daga cikin abubuwan da marubutan suke la’akari da su akwai:

1. Buwaya

2. Ɗaukar fansa/Ramuwar gayya

3. Kishi

4. Kare martabar sarauta ko gado

5. Neman aure

6. Neman haihuwa

7. Neman mulki

8. Tsare gida

9. Tsare gari Hira: Malam Ahmad Suleiman (02/01/2018).

3.1 Nason Tsibbu A Cikin Littafin Jiki Magayi Na John Tafida Umar Zaria

Kamar yadda aka ambata a can baya, marubuta na amfani da Tsibbu a cikin ƙagaggun labaran Hausa, wannan na taimaka musu matuƙa gaya wajen isar da saƙonsu ga al’umma. Hakan kuma na faruwa ne sakamakon yadda buƙatuwar mutane (maza da mata) ga Malaman Tsibbu ta zamo ruwan dare domin samun biyan buƙatunsu. Hira da Malam Ahmed (02/01/2018).

Wannan littafi na Jiki Magayi yana ɗaya daga cikin littattafai guda biyar da suka ci gasa a shekarar (1933) kuma wannan littafi shi ma an samu nason tsibbu a cikinsa inda Malam Shehu (Tauraro) ya yi amfani da Malaman duba wajen bayyana masa mafarkinsa. Ga abin da Malamin yake cewa;

“Na ga maganar aure da haihuwa tsakani,

na ga wani kuma ya ƙwace gabanka,

amma idan ka mai da hankali za ka

ture shi, kuma na ga wahala cikin auren

nan, in ka yi wata rana za ka yi da na sani.”

Tafida da Umar, (1933, p. 2)

Daga jin wannan bayani na wannan Malami ka san cewa yana bayani ne a kan wani al’amari da ya shige wa Malam Shehu duhu. Wato mafarkin da ya yi, inda shi Malamin ya yi amfani da duba wajen gano al’amarin da yake ɓoye cikin mafarkin. Wannan kuma yana ɗaya daga cikin aikin Tsibbu.

Nason tsibbu ya sake bayyana a inda Malam Shehu ya nemi Malam Sambo da ya juye zuciyar Zainabu saboda ta aure shi. Ga abin da Malam Sambo yake cewa,

“Wannan magana mai sauƙi ce,

wani ma ya yi rawa balle ɗan makaɗi?

Idan ma ka buƙaci yanzu ya mutu ne, ai

Allah Ya ba mu ikon da za mu yi wannan

taimako.

Tafida da Umar, (1933, p. 6)

Daga jin wannan magana ka san cewa wannan Malami ne na tsibbu. Saboda yana iƙirarin cewa zai iya halaka wani, duk da cewa mun san rayuwa da mutuwa na hannun Ubangiji (Allah). Amma Malam Sambo ya ce zai iya hallaka Abubakar.

A cikin shafi na 12 an sake samun bayyanar tsibbu, inda Abubakar ya je wani gari mai suna “Zauna – Da – Shirinka.” A nan ya sadu da wani babban boka mai suna “Tausayinka – da – sauƙi.” Wannan boka ya umarci Abubakar da ya samo masa ƙaron kalgo domin ya haɗa masa maganin da zai ɗauki fansa a kan Zainabu da Malam Shehu.

Bayan tsawon wasu shekaru da Abubakar ya kwashe a dawan ruƙuƙi domin neman ƙaran kalgo, a ƙarshe dai buƙatarsa ta biya. Bayan ya kawo ƙaron kalgo, sai bokan ya haɗa masa maganin, tare da yi masa bayanin yadda zai yi amfani da shi. Ga abin da Tausayinka – Da – Sauƙi yake cewa,

“Ga wannan idan ka tafi ran da za ka ga

yaron ka wanke hannuwanka da shi, ka da

ka taɓi komai sai yaron. Ga wannan kuma,

sa’ad da ka gan shi ka yi ƙoƙari ka yanki

gashin kansa ka haɗa da wannan ka tafi ka

samu sabon kabari ka tono ka binne a ciki,

dukkan buƙatarka ta biya.

Tafida da Umar, (1933, p. 27).

A nan an samu nason tsibbu wajen haɗa wannan magani, saboda yadda aka haɗa maganin cikin tsibbu ne, domin an yi amfani da gashi wanda yana ɗaya daga cikin nau’in abubuwan da Malaman tsibbu suke amfani da shi a yayin gudanar da aikinsu na tsibbu. Sannan kuma aka binne gashin a cikin sabon kabari. Hausawa sun yi gaskiya inda suke cewa, “Allah abin tsoro, mutum ma abin tsoro.”

Wannan tsibbu da ya faru a cikin ƙagaggen labari na Jiki Magayi, za a iya cewa yana ɗaya daga cikin nau’o’in tsibbu na cutarwa ko ramuwar gayya. Saboda Malam Shehu ya cutar da Abubakar wajen raba shi da abar ƙaunarsa Zainabu shi kuma Abubakar sai ya yi ramuwar gayya inda ya lalata rayuwar ɗan da Malam Shehu da Zainabu suka haifa wato Abdullahi (Kyauta).

3.2. Nason Tsibbu A Cikin Littafin Komai Nisan Dare Na Mahmud Barau Bambale

Kishi kumullon mata! Na fara da wannan karin magana ne ba don komai ba, sai don yadda kishi ya haifar da ayyukan tsibbu a cikin wannan littafin.

Tabbas littafin ya amsa sunansa, domin kuwa gari ya waye wa Tsigarallahu wadda ta so ta yi amfani da dare wajen hallaka kishiyarta Binta ta hanyar amfani da tsafi irin na aikin bokanci. Sai dai Binta ta riga ta cewa Allah!

Haƙar Tsigarallahu ba ta cim ma ruwa ba duk da miyagun manufofinta, sai ƙaiƙayi ya koma kan masheƙiya.

Idan aka tsunduma kai tsaye cikin wannan littafin za a ga cewa Tsigarallahu ta nemi taimakon Kande Mai Tafasa da ta sada ta da wani boka wanda zai ba ta maganin haihuwa.

Ga yadda tattaunawar tasu ta wakana da boka Gorau:

“Uwargida kin taɓa haihuwa, amma ɗan

bai zo da rai ba kuma har yanzu ba ki ƙara

samun haihuwa ba ko?”

Tsigarallahu ta ce, “I, Allah ya gafarta Malam”. A shafi na talatin da bakwai (37).

A nan boka ya ce:

Za ki kawo farin zakara wanda bai shige

shekara biyu ba kuma kada ya kasa shekara

ɗaya da rabi. Za ki kawo goro farare, daushe,

ƙwarya biyu. Za ki kawo farin rago mai kwalli

a ido wanda bai kasa shekara biyu ba tare da

wuƙa wadda aka yi mata gida da farar fata.

Abin da za ki kawo ke nan waɗanda za a ba

farfarun Aljannu masu ƙashin arziki, domin

su yi yaƙi da babbaƙu masu wuyar sha’ani.

Tuni babbaƙun suke tare da ke, shi ya sa kika

rasa haihuwa.

Bambale, (1994, p. 34).

Wannan boka dai yaudarar Tsigarallahu ya yi don kuwa buƙatarta ba ta biya ba. Sai Kande Mai Tafasa ta sake samo mata wani boka a ƙasar Masar.

Bayan matsananciyar wahala da Tsigarallahu ta sha wadda har ta kusan rasa rayuwarta. A ƙarshe dai ta samu damar ganawa da boka Zuru. Tun daga shigarta gidan ta fara ganin ƙasusuwan dabbobi da ƙoƙon kan zaki, ga wani hayaƙi yana fitowa a cikin wasu tukwane. Ga manya – manyan macizai suna fasa kai. Sai ta hangi bokan a tsakanin waɗannan tukwane, kansa babu gashi. Sai ta kiɗime, hankalinta ya tashi.

A karan farko sai boka Zuru ya yi magana,

“Barka da zuwa Tsigarallahu, yaya gajiyar

hanya? Kuma yaya kika baro kishiyarki

Binta da ɗanta Saluhu da mijinki Tanimu

da kuma Ummul haba’isin tafiyarku, Kande

Maitafasa?” Bambale, (1994, p. 49).

Tsibbu ya bayyana a nan, domin kuwa ta yaya boka zai iya gano waɗannan mutane da ya lissafo da alaƙar da take tsakaninsu da Tsigarallahu, in ba ta hanyar tsibbu ba?

Haka wannan boka ya ci gaba da bayani inda yake cewa,

“Ba domin ƙarewar abin guzurinki da

mutuwar dokinki ba da kin iso nan tun

shekaran jiya da almuru. Yau kwana uku

kenan da aka nuna mini tahowarki. Tauraro

ya nuna mini kina neman haihuwa”.

Bambale, (1994, p. 49).

Nan take ya fara haɗa mata magani ta hanyar haɗa Tsigarallahu da ɗan Sarkin aljanu, wanda ya tara da ita, sannan ya ce: “Ta nemo kashin bahagon ɓera da kashin jinjirin jaki da jar kaza mai tukku da sauransu.” Bayan ya haɗa maganin sai ya sanar da ita cewa za ta koma gida a tafiyar kwana bakwai.

An samu bayyanar tsibbu, idan aka yi la’akari da abubuwan da boka Zuru ya haɗa maganin da su.

An ci gaba da samun bayyanar tsibbu a cikin wannan littafi inda bayan Tsigarallahu ta ga har yanzu burinta bai cika ba, sai ta nemi a hallaka mata kishiyarta Binta, amma sai boka Zuru ya ƙi, domin ya ce yana dab da tuba. Sai ya haɗa ta da wani boka matsafi a ƙasar Sin mai suna boka Tsito.

Bayan Tsigarallahu ta isa birnin Sin a kan sihirtaccen dokin da boka Zuru ya ba ta aro, sai te nemi gidan boka Tsito aka nuna mata. Bayan ta gama yi masa bayani sai boka Tsito ya kaɗa baki ya ce:

“Shin kina son a kashe ta nan take ne ko

kuwa kina so a ba ta wahala?”

Sai Tsigarallahu ta ce,

“Na fi son a ba ta wahala sannan ta mutu.”

Bambale, (1994, p. 91).

A ƙarshe dai bayan sun tsadance sai bokan ya gina wani mutum – mutumi na yumɓu sai gunkin ya tsaya a cikin wani ruwa da ya je fa. Duk waɗannan ayyuka ne na tsibbu bokan ya yi. Ga abin da ya ce bayan ya kammala:

 

“Idan kika soka allura ta farko za ta fara

ciwo, idan kika soka ta biyu za ta kasa

gane mutane, sai dai a kwantar a tayar.

Daga lokacin da kika soka allura ta uku,

sai dai ta baƙunci lahira.”

Bambale, (1994, p. 92).

Idan aka bi sawun irin rawar da Tsigarallahu da bokayen nan suka taka, za a tabbatar da cewa wannan ƙagaggen labari yana ƙunshe da nason tsibbu a cikinsa.

Dangane da nason tsibbu da aka samu na neman haihuwa da Tsigarallahu ta yi, wannan al’ada ta yadda da hakan, sai dai wasu ‘yan abubuwa da ba a rasa ba. Misali kamar yadda ɗan sarkin aljanu ya tara da Tsigarallahu, kafin a haɗa mata maganin haihuwa.

A ɗaya ɓangaren kuma, tsibbun da boka Tsito ya haɗa wa Tsigarallahu domin ta kashe kishiyarta Binta, ya saɓa wa al’ada da addini duk da cewa haƙar Tsigarallahu ba ta cim ma ruwa ba, domin duk makircin da ta ƙulla mata don ganin bayanta, kwalliya ba ta biya kuɗin sabulu ba saboda Salihu ɗan Binta ya nemo wani Bafulatani wanda ya karya wannan asirin da aka yi wa mahaifiyarsa.

4.0 Kammalawa

Hausawa suna cewa,“Waiwaye, adon tafiya”. Kamar yadda tun a farko aka bayar da taƙaitaccen bayani a kan littattafan ƙagaggun labaran Hausa guda biyar da suka ci gasa a shekarar 1933, kuma an kawo ma’anar tsibbu tare da rabe – rabensa. Sannan an kawo abubuwan da ake amfani da su wajen aikin tsibbu da suka haɗa da: Gashi, lalataccen ƙwai (baragurbi), ƙazanta, allurai, laya, allon ƙarfe da sauransu.

Kamar yadda taken wannan nazari ya nuna, an yi nazarin ƙagaggun labarai guda biyu da suka haɗa da: Komai Nisan Dare Na Mahmud Barau Bambale da Littafin Jiki Magayi Na John Tafida Umar. A cikin waɗannan ƙagaggun labarai an bi sawun inda nason tsibbu ya ratsa ta ciki, aka tsamo su tare da kawo misalai.

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