Danganatakar Karin Magana Da Tunanin Bahaushe: Tsokaci Daga Magana Jari Ce Na Abubakar Imam

Citation: Muhammad, U. (2026). Danganatakar Karin Magana Da Tunanin Bahaushe: Tsokaci Daga Magana Jari Ce Na Abubakar Imam. Tasambo Journal of Language, Literature, and Culture, 5(2), 8-17. www.doi.org/10.36349/tjllc.2026.v05i02.002.

DANGANATAKAR KARIN MAGANA DA TUNANIN BAHAUSHE: TSOKACI DAGA MAGANA JARI CE NA ABUBAKAR IMAM

Na

Usman, Muhammad Ph.D.
Sashen Harsuna Da Al’adun Africa
Jami’ar Ahmadu Bello Zariya
Msusman2@gmail.com +2348069560073

Tsakure

Ilimin hikimomin al’umma fage ne da ake nazarin tarihin tsofaffin kayan kimiyyar al’umma masu alaƙa da cigaban ɗanadam. ilimin hikimomin al’umma ya ƙunshi rassa da dama da suka haɗa da karin magana da tatsuniya da labarai da da waƙoƙi da sauran fasahar baka na al’ada. Kowane reshe daga cikin rassan nan da aka ambata yana cin gashin kansa ne tare da isar da wani saƙo na musamman ga al’ummar da ta ƙirƙire shi. Yanayin zamantakewa na iya haifar da matsaloli mabambanta cikin al’umma da shafi ɗabi’a ko addini ko tarbiyya ko al’ada da dai sauran su waɗanda idan aka ƙyale su sakaka za su iya kawo taɓarɓarewar zaman lafiya a cikin al’umma. Bugu da ƙari, ilimin hikimomin al’umma na kan samar da nishaɗi da shaƙatawa da kuma hanyoyin kiyayewa da faɗaɗa harshen da ɗabi’un al’umma. Imam a littafinsa na Magana Jari Ce na 1 zuwa na 3, ya yi amfani da karin magana a matsayin kanun ɗiyan labaransa wajen gina labaran da suka dace waɗannan karin magana domin cimma burin manufofin ilimin hikimomin al’umma da aka ambata a sama. Wannan maƙala mai taken ‘Dangantakar Karin Magana Da Tunanin Bahaushe, Tsokaci Daga Magana Jari Ce Na Abubakar Imam’ maƙalace da ta fito da dabarun da mawallafin ya nuna yadda Bahaushe yake amfani da karin magana wajen gyara ɗabi’un al’umma da kawo masalaha a duk inda yanayin zamantakewa yake nema ya ɓaci. Maƙalar ta tsakuro wasu ɓangarorin labaran ta kafa hujja da su a matsayin misalan manufarta.

Fitilun Kalmomi: Karin Magana, Tunani, Hausawa, Magana Jari Ce

1.0  Gabatarwa

Masanan a fagen adabin baka, irin su Kirk-Greene (1966) da Umar (1978) da wasu da dama sun bayyana cewa karin magana taska ce ta azancin maganar al’umma. Fage ne da ake nuna zurfin tunanin da hangen nesa dangane da al’amuran rayuwar al’umma. La’akari da abubuwan da suke faruwa yau da kullum ne yakan sa masu zurfin tunani su nusa cikin tunani su danganta wasu ɗabi’u da halayen mutane ko na tsirrai ko na dabbobi sai su danganta su da yanayin rayuwar al’umma. A cikin ire-iren hasashe da suke ajiye su cikin fasaha da hikima akan samu wasu ɗabi’un su kasance masu kyau wasu kuma munana.

2.1 Tunanin Bahaushe a Fagen Zamantakewa

Kowace al’umma da ke faɗin duniyan nan tana da irin nata hanyoyin da take bi wajen gina tunaninta dangane da yadda ta fahimci al’amuran rayuwar yau da kullum. Da wannan ne ake iya gane yadda yanayin zamantakewar kowace al’umma yake gudana. Harshe yana taka muhimmiyar rawa wajen fito da yanayin tunanin al’umma da alaƙarta da sauran halittun da suke kewaye da ita. Karin magana na daga cikin zantukan hikima da ake gane zurfin tunanin al’umma dangane da matsalolin da ke tattare yanayin zamantakewa da matsalolinta da kuma hanyoyin da ake bi wajen magance ko warware su cikin sauƙi.

Malumfashi da Ibrahim (2014 sh. 87) sun yi tsokaci dangane da gudumuwar harshe wajen fito da tunanin al’umma inda suka ce:

Harshe kamar yadda aka sani abu ne na tunani, saboda haka harshen Hausa ma ba a bar shi a baya ba wajen tafiya da nasa tunanin. A lokuta da dama harshen na fiddo da halin rayuwar yau da kullum da kuma irin dangantakar da ke tsakanin mutane da dabbobi ko tsirrai ko ƙwari da tsuntsaye da ke maƙwabtaka da su. Hausawa sun ɗauki waɗannan dangantaka da sauran abubuwan rayuwa ta duba sigarsu ko halayyarsu ko yadda suke gudanar da harkokin rayuwarsu baki ɗaya,

suka jefa su cikin tunanin na yau da kullum cikinsu kuwa har da karin magana da sauran maganganun azancin Hausa, (Malumfashi da Ibrahim, 2014 sh. 87)

3. Taƙaitaccen Tarihin Ƙagaggun Labaran Hausa

Masana da manazarta masu dama irin su Umar (1987) da wasu da dama sun yi bayanai dangane da hanyoyin da aka bi wajen samar da ƙagaggun litattafan hira bayan shigowar Turawa ƙasar Hausa, tare da dalililan da suka haddasa samar da su. Ƙagaggun labarai cikin harshen Hausa sun fara samuwa ne a lokacin da hukumar talifi ta Lardin Arewa a zamanin mulkin mallaka na Turawan Ingila ta saka gasar fitar da labarai a tsakanin malaman makarantun boko a shekarar 1933 (Bakura da Sani, 2023 sh. 276). Malamai da dama sun shiga wannan gasar, amma dai daga ƙarshe litattafai biyar ne suka samu nasarar cin gasar. Mawallafan waɗannan litattafan sun haɗa da: Malam Abubakar Imam wanda ya wallafa Ruwan Bagaja da Malam Abubakar Tafawa Ɓalewa wanda ya wallafa Shehu Umar da Muhammadu Gwarzo wanda ya wallafa Idon Matambayi da Malam Bello Kagara wanda ya wallafa Ganɗoki da kuma Malam Tafida Umaru shi da Rupert East waɗanda suka haɗa guiwa suka wallafa Jiki Magayi, (Mora, 1989).

A shekarar 1937 ne Imam ya sake wallafa Magana Jari Ce bayan litattafan gasa ta 1933. Daga nan ne fa sai wasu mawallafan suka fara fitowa da nasu litattafan hirar a lokuta mabambanta. A shekarar 1958, Amadu Ingawa ya wallafa Iliya Ɗan Maiƙarfi, sai kuma Da’u Fataken Dare na Tanko Zango da Nagari Na Kowa na Jabiru Abdullahi da Tauraruwar Hamada na S.A. Daura. Duk waɗannan a shekarar 1958 aka wallafa su. Sai kuma a shekarar 1959 Umaru Dembo ya wallafa nasa Tauraruwa Mai Wutsiya. Tun daga shekarar 1979 ne aka yi ta samun ƙarin litattafan hira daga mawallafa daban-daban. Mafi yawancin mawallafan sun fi raja’a ne a kan tsantsar al’adun Hausawa. An fara samun sauyin jigo daga irin su jarunta da na gargaɗi da ƙaddara da sauransu zuwa jigon soyayya lokacin da Suleiman Ibrahim Katsina ya sauya sheƙa ya wallafa Mallakin Zuciyata da Hafsatu Abdulwahid wadda ta wallafa So Aljannar Duniya da Magaji Ɗanbatta wanda ya wallafa Amadi Na Malam Ama duk a cikin shekarar 1980. Waɗannan litattafai ne suka buɗe ƙofar shigowar waɗanda ake kira litattafan kasuwar Kano waɗanda suka mayar da hankali kan jigon soyayya, (Abdullahi, 1986).

Yahaya (1982) ya ruwaito cewa akwai litattafan hira waɗanda mawallafansu suka yi masu kanu da karin magana kamar su Nagari Na Kowa (1959) bugun Kamfanin Gaskiya, da Tauraruwa Mai Wutsiya (1969) na Umaru Dembo bugun kamfanin NNPC da Duniya Tumbin Giwa (1979) na I Y Muhammad bugun Kamfanin Gaskiya, da Kitsen Rogo (1979) na A. Ɗangambo bugun Kamfanin NNPC, da Ba Ruwan Maza Da Wankan Biƙi (1968) na A. A. Aminu bugun Kamfanin Gaskiya, da Tsumangiyar Kan Hanya (1982) na M. M. Bello, bugun Kamfanin NNPC, da Ƙarshen Alewa Ƙasa (1982) na Bello Gagare bugun Kamfanin NNPC, da Turmin Danya (1982) na S. I. Katsina bugun Kamfanin NNPC, da Tura Ta Kai Bango (1982) na Suleiman Ibrahim Katsina, bugun Kamfanin NNPC, da Tafiya Mabuɗin Ilimi (1944) na Abubakar Imam, bugun Kanfanin NNPC, da Magana Ba Kaya Ba (1977) na I. Y. Muhammad bugun Kamfanin Gaskiya, da Kowa Ya Kwana Lafiya Shi Ya So (1983) na Ɗan fulani bugun maɗaba’ar Huda-huda da Tsalle Ɗaya. (1983) na I. Idris, bugun Maɗaba’ar Uniprinters.

4. Karin Magana

Masana da dama irin su Kirk-Greene (1966) da Umar (1976) da Akporobaro (2012) da wasu da dama sun yi tsokaci a kan ma’anar karin magana. Duk waɗannan masana sun yi ittifaƙi cewa karin magana wani zance ne gajere mai ƙunshe da ma’ana mai faɗi da darussa masu amfani ga al’umma. Kusan kowace al’umma musamman al’ummomin Afrika da wasu sassan duniya suna da nasu dabarun da suke bi wajen gina zantukan hikimarsu da ta dace da yanayin amantakewarsu da muhallinsu da tsarin rayuwarsu. Haka kuma karin magana na daga cikin fitattun tubalan gina ayyukan adabi. Mawallafa habarce da dama a fagen wasan kwaikwayo ko waƙe/waƙa sun amfana da karin magana a matsayin tubalin ginin ayyukansu. Imam ya yi amfani da karin magana sosai wajen gina labaransa. Kusan a iya cewa ba a samu wani mawallafin habarcen Hausa da ya yi amfani da karin magana a labari ɗaya kamar Imam ba, kuma irin tasiri ko rawar da ta taka wajen isar da saƙon da ya so ya isar ba shi misaltuwa.

Masana irin su Bishop (1922) da Whitting (1931) da Bichi (1977) da Umar (1978) gaba ɗaya sun yi ittifaƙi cewa abu ne mai wahala a iya tantancewa tsakanin zancen hikima na kacici-kacici da karin magana. Whitting (1931) cewa ya yi akasarin masu tattara zantukan hikima na taka-tsatsan wajen kawo fitaccen bambanci tsakanin karin magana da jumlolin zantukan hikima. Bada (1995) ya ruwaito wasu masana adabin baka da suka bayar da gudumuwa wajen bayyana ma’anar karin magana dangane da ƙunshiyarta. Daga cikin waɗannan masana, akwai Ploppenganer (1969) wanda ya bayar da ma’anar karin magana da cewa ‘Karin magana zancen hikima ne da ke bayani kan al’amuran rayuwa baki ɗaya. Wilson (1970) a nasa bayanin dangane da ma’anar karin magana, ya ce karin magana zancen ne cikin hikima na al’ummar duniya. Kelson (1971) ya ce ‘Karin magana zancen hikima ne da ke fayyace gaskiyar al’amari.’ Shi kuwa Nwoga (1975) a tasa fahimtar dangane da karin magana, ga yadda ya ce ‘Karin magana, taƙaitaccen zance ne cikin hikima da ke fito da falsafar al’ummar zamanin da.’ Haka shi ma Hook (1977) cewa ya yi ‘Karin magana zance ne da ke nuna hikimar al’umma ta gargajiya.’

Ita kuwa Finnegan (1970 sh. 28) cewa ta yi ‘idan aka yi la’akari da kusancin da ke tsakanin zantukan hikima gaba ɗayansu, to abu ne mai wahala a tantance bambancin da ke tsakanin karin magana da sauran zantukan hikima.’ Haka shi ma Nyembeze (1974) cewa ya yi ‘abu ne mai wahala wani ya iya nuna bambanci tsakanin karin magana da sauran zantukan hikima na al’umma.’ A ra’ayoyin waɗannan masana sun zo daidai dangane da ma’anar karin magana. A zahiri maganar tasu haka take domin idan aka dubi zantukan hikima na Hausa, za a iske kusan ba abu ne mai sauƙi ba a ce za rarrabe tsakaninsu. Wato kowane lokaci za a iya aza ɗaya a muhallin ɗayan. Misali idan aka ɗauki wannan baƙar maganar mai cewa ‘Shakulatin ɓangaro, ungulu ta ga gawar mota.’ Wasu na iya ɗaukar wannan a matsayin karin magana a yayin da wasu za su kalle ta a matsayin baƙar magana ko shaguɓe.

Shi kuma Bunza (2017 sh. 3) ya tofa albarkacin bakinsa ne a kan matsayin karin magana inda ya ce:

Karin magana babbar taskar adabi ce ta adana muhimman abubuwa na kunne ya girmi kaka. A ƙa’idar masana adabi, karin magana wata taƙaitacciyar ko gajeruwar jumla ce mai ɗauke da babban saƙon da ya fi ta tsawo a zahiri idan za a yi fashin baƙinsa. Daga cikin karin magana akwai masu ba da haske a kan bincike da dabarun bincike da ƙwarewar mai aikin bincike kamar:

i.        Abin da wayo ya ɓoye hankali ke gano shi

ii.      Tafiya da waiwaye tana maganin mantuwa

iii.    Matambayi ba ya ɓata

iv.    Gani ya kori ji

Labbo da Sani (2025 sh. 21) sun bayar da makamanciyar wannan ma’ana inda suke cewa: “karin magana zancen hikima ne wanda yake ƙunshe da faffaɗan kalaman hikima da falsafa wanda aka taƙaita cikin salon ƙwarewa da zalaƙa wanda kuma yake hasko hoton lamuran da suka shafi rayuwa ta fuskoki mabambanta.”

A taƙaice, wannan nazarin yana ganin za a iya cewa karin magana wani taƙaitaccen zance ne na hikima da ke cike da fasaha na iya tsara magana cikin hikima wadda ba kowa ne zai iya fahimtar saƙo ko ma’anar da ke tattare da ita ba face wanda ya laƙanci harshen da aka gina ita karin maganar da shi. Yawanci akan gina karin magana ne ta la’akari da wani abu da aka saba da ganinsa mai ɗauke da wani darasi da ya kamata a lura da shi. Ana gina karin magana da kalmonin da aka saba amfani da su cikin zancen yau da kullum, sau da yawa ma’anonin kan sauya daga ma’anarsu ta zahiri. Ana amfani da sunayen dabbobi da tsirrai da garuruwa da kayan amfanin da sunayentufafi da da sunayen sana’o’i da sunayen muƙamai na sarauta da dai sauran duk wani abu da ɗan’adam ya sani ya kuma san amfaninsa.

4.1 Jigon Karin Magana

Karin magana cike take da ire-iren saƙonni da kan dace da duk wani yanayi na rayuwar al’umma. Waɗannan saƙonni kan isa ga mai sauraro ko karantawa idan ya naƙalci harshen da aka gina karin maganar da shi. Misalan saƙonni da ake aikawa da su sun haɗa da saƙon gargaɗi, inda ake ƙoƙarin jawo hankalin al’umma da ta kiyayi aikata wasu halaye marasa kyau, saboda gudun abin da zai iya biyo baya mai muni ga wanda ya aikata ba daidai ba, kamar karin maganar na mai cewa: ‘Bari kula da samun dangi,’ Hhaka kuma akwai karin magana masu ɗauke da saƙon nasiha ga al’umma domin kwaɗaitar da ita zuwa ga aiki mai kyau da kuma albishir na samun sakamako mai kyau daga ƙarshe. Wasu karin magana kuma zaburar da al’umma ne saƙonninsu, suna ƙoƙarin nuna wa al’umma da kowa ya tashi tsaye wajen neman na kai domin kare mutunci. Ba sai an ci gaba da dogon bayani ba, a taƙaice ana iya cewa ita karin magana ba wani abu na game da rayuwar al’umma da ba a yi tsokaci a kai ba cikin hikima.

Akporobo (2012) ya yi tsokaci kan jigon karin maganar manyan ƙabilun Nijeriya kamar Hausawa da Yarbawa da Ibo da Kanuri da sauransu yana cewa:

………. The themes which feature in Nigerian proverbs are characteriscally the same ones that form the basis of other literary forms. These are the themes of human nature, human vices, the value of children, of wisdom, the characteristics of women, social norms, etiquette, good manners, and routes to successful life. Many proverbs relate to situations of despair, of courage, deprivation, poverty, riches, chidlessness and respect to others. Many are observations of the behavior of animals and related objects of the natural world. Many more are ststements of rules of conduct or basic laws of existence arrived at through millennium of human experience.

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Jigogin da ke cikin karin magana na Nijeriya iri ɗaya ne da na sauran nau’o’in adabi. Waɗannan su ne jigogi na ɗabi’un ɗan-Adam da ɗabi’un yara na hikima da halayen mata da ƙa’idojin zamantakewa da ladabi da hanyoyin rayuwa mai walwala. Da yawa karin magana sun shafi halin da ake ciki na rauni da ƙarfin zuciya da ɓacin rai da talauci da arziƙi da rashin haihuwa da mutunta juna. Akasari kuma wasu suna tsokaci ne a kan halayen dabbobi da abubuwan da ke da alaƙa da halittun duniya. Wasu kuma suna bayanin ƙa’idojin ɗabi’u ne ko dokokin zamantakewa da suka samu ko dai ta sakamakon shuɗewar lokaci ko kuma ta ƙwarewar ɗan’adam, (fassarar marubuci).

5.1 Munafunci Dodo Ya Kan Ci Mai Shi

Wannan labarin yana koyar da mai karatu ko sauraro cewa yunƙurin handama da kankane wani abin duniya domin kar wani ya amfana ba ɗabi’a ce ta kirki ba, babu abin da take jawo illa nadama da hasara. Mai karatu ko sauraro ya gani ko ya ji yadda waɗnnan samari su uku suka yi asarar rayuwakansu wajen hanƙoron handame kuɗin da babu wanda ya sha wahala ko ta sisi wajen samo su. Da a ce ba su ƙulla munafunci kan junansu ba, to da dukkan su sun amfana har ma watakila su bar mugun aikin da suke ciki domin ko ba da dai ba a faɗi adadin kuɗin nan ba, amma dai da ji an san kuɗi ne masu yawa da zai ishe su su kama sana’a su bar sata. Masu iya magana suna cewa ‘Rabon kwaɗo ba ya hawa sama’ sai ga Kaɗo wanda shi ne ya fara ganin kuɗin nan kuma ya nuna wa samarin ya dawo kuɗi sun zama nasa shi kaɗai ba tare da ya salwantar da ran kowa ba. Wannan gargaɗi ne mai ban tsoro ga duk wanda ya gane kuma ya ɗauki darasi daga abin da ya karanta ko ya saurara.

5.1 Jigon karin maganar

Jigon wannan labarin shi ne gargaɗi. Manufar karin maganar ita ce jawo hankalin mai sauraro ko karatu cewa akul mutum ya rungumi aikata munafunci domin kuwa shi munafunci ya kan halaka mai ƙulla shi ne kamar yadda dodo yakan halaka wanda ya mallake shi a ƙarshen al’amari. Saboda haka, Bahaushe ya gina wannan karin magana da waɗannan kalmomi masu kama da juna a manufa.

Manufar wannan karin maganar ita ce jawo hankalin al’umma da cewa kowa ya tsarkake zuciyarsa ya dinga ƙulla alheri kawai a cikin zuciyarsa. Kowa ya sani cewa ƙulla munafunci dabi’a ce da tun fil azal ba ta samu muhallin zama ba a duk inda mutanen kirki suke. Babu wata al’ada da za aiya cewa ta samu cigaba ta fuskar zamantakewa muddin akwai munafukai a cikinta. Al’ada da addini duk sun ƙyamaci aikata munafunci saboda illarsa a cikin al’umma da kuma shi kansa mai aikata shi.

5.2 Tunanin Bahaushe Dangane da Labarin

A wannan karin maganar, Bahaushe yana nuna cewa zuciyar ɗan’adam tana da zaɓin ta sanya mutum ya aikata alheri ko sharri a yayin da wani abu ya bijiro masa. Ya rage na mutum ya zaɓi abin da ya kwanta masa a rai a tsakanin biyun. Idan zuciya ta ƙudurta wa mutum da ya aikata sharri shi kuma ya biye mata, shi ke nan sai ya aikata hakan. Idan kuma ta ayyana masa da ya aikata alheri, kuma ya amince sai, sai ya aikata alheri. Falsafar a nan ita ce shi munafunci daidai yake da dodo wanda a wajen Bahaushe yakan halaka mutumin da a wani lokaci akwai alaƙa mai gwaɓi a tsakaninsu, ma’ana a yayin da mutum yake ƙulla munafunci, yakan ji daɗi da samun gamsuwa da abin da yake yi sai dai a ƙarshe kamar yadda dodo yakan halaka mai shi, to shi ma aikin munafunci yakan dawo ya halaka mai yin sa kamar yadda munafuncin da waɗannan ɓarayi suka shirya zaluntar junansu saboda abin duniya, sai ga shi a ƙarshen al’amari dukkan su sun halaka sun bar dukiyar da ta ingiza su tunanin halaka juna, ga asarar rai ga ta dukiya. Dama masu iya magana kan ce ‘mugunta fitsarin faƙo’ wato idan mutum ya samu wajen tsandauri ya cilla fitsari, babu shakka fitsarin nan da ya cilla zai dawo kansa, ga shi kuwa an gani a fili munafuncin da suka ƙulla wa juna ya dawo ya cinye su su duka.

5.3 Dacewar Labarin da Karin Maganar da Labarin

Ƙunshiyar labarin nan mai taken ‘Munafunci Dodo ya kan ci mai shi’ ya dace da karin maganar da aka yi masa suna da ita ta hanyoyi da dama. Da farko dai Ƙamusun Hausa (2006) ya bayyana cewa ba wani abu ba ne munafunci illa ƙulle-ƙullen makirci a tsakanin mutane domin haddasa fitina. Babu shakka wannan abin da abokan nan uku suka shirya wa juna ya isa fitina mai ban takaici. Idan kuwa haka ne, to lallai ga shi an gani a fili yadda waɗannan abokai uku suka rabu gida biyu, kuma suka kasance sun shirya makircin da ya halaka su gaba ɗaya. Shi yaron da aka aika ya sayo abinci ya ƙulla makircin ya kashe ‘yan uwansa domin ya handame kuɗin nan shi kaɗai, haka kuma su biyun da suka aike shi su ma sun ƙulla wannan makirci domin su kashe yaron su ci kuɗin su kaɗai. Daga ƙarshe sai ga shi mugun abin da suka ƙulla wa juna ne ya haɗa su ya cinye gaba ɗaya duk suka rasa kuɗin kuma suka rasa rayuwarsu. Babu shakka, wannan karin maganar ta yi daidai da ƙunshiyar labarin.

6.0 Abin Da Mutum Ya Shuka Shi Zai Girba In Hairan Hairan, In Sharran Sharran

Wannan labarin yana nuna wa mai karatu ko sauraro cewa duk abin da mutum zai yi, to ya kiyayi yin shisshigi a cikin al’amuran mutane ko ya raina al’adun mutane. Shi wannan mutum da ba a faɗi sunansa ba, wato mahaifin Hafaru, ya gigice saboda rashin samun arziƙin haihuwa har yake ganin wautar waɗanda suke bugun ‘ya’yansu idan sun yi laifi. Shi a ganinsa, tarbiyantar da ‘ya’ya ba wani abu ba ne illa rashin son su. Wannan tunani ne ya sa ya ɗauki alƙawarin cewa, in Allah ya ba shi haihuwa, to duk abin da yaron zai yi ba zai hukunta shi da duka ba. Haka kuma ya yi amma daga ƙarshe ya yi nadamar abin da ya aikata na rashin tarbiyantar da ɗansa Hafaru.

Kuskuren nan da wannan bawan Allah ya yi, sai da sakamakon ya koma kan ɗansa, Hafaru wanda saboda sangarcewa da ya yi dalilin rashin samun tarbiyya, ya kasance mai wulaƙanta mahaifinsa duk da irin gatan da ya nuna masa. Amma tun kafin a yi nisa, sai ga shi Allah ya turo wanda zai ɗaukar masa fansa, wato Isheyi. Ganin yadda Isheyi ya fara shirin ɗaukar wa kakansa fansa, sai Allah ya ganar da HAFARU irin kuskuren ya yi na wulaƙanta mahaifinsa. Ya yi nadama ya koma ya nemi gafarar mahaifinsa.

6.1 Jigon labarin

Nasiha ce jigon wannan karin maganar. Duk wanda ya karanta ko ya saurari ƙumshiyar wannan labarin, to ya kamata ya ɗauki darasi daga uban Hafaru da shi kansa Hafarun saboda ai tun da farko matsalar daga uban Hafaru ta ɗauko asali. Da bai bi son zuciyarsa ba da tunda farko bai yi wa Hafaru mummunar tarbiyya ba balle shi kuma ya lalace ya kasa sanin darajar mahaifa.

6.2 Tunanin Bahaushe dangane da labarin

A wannan labarin, an yi amfani da sana’ar gargajiya ta Hausawa wadda kowa ya san cikinta da wajenta sai ya aika saƙon da yake so ya isar ta yadda kowa zai gane dalla-dalla babu wata shubuha a ciki. Kowa ya san duk irin hatsin da mutum ya shuka, to babu shakka irin sa ne zai fito mutum ya girbe. To an kwatanta wannan halayya ta noma da irin abin da mutum yake aikatawa a matsayinsa na mai hankali. Idan zuciyarka akwai alheri tattare da ita kuma ka aikata alherin, alheri ne zai same ka a duk inda kake. Idan kuwa akasin alheri ne cike a zuciyarka, babu yadda za a yi kai ka samu alheri sai dai akasinsa. A taƙaice, duk wanda ya yi aiki mai kyau, komai ƙanƙantarsa zai ga haske a rayuwarsa, wanda kuma ya aikata abin assha, sai ya samu sakamako irin wannan. Wannan ita ce fahimtar Bahaushe dangane da kyakkyawan ko mummanan aiki.

Shahararren mawaƙin bakan nan, marigayi Alhaji Mamman Shata Katsina, ya yi tsokaci kan wannan batun inda yake cewa:

Idan mutum ya ga bai da gona yau

Ya tafi a zucci ya shuka alheri.

Ɗiyan waƙa: Garkuwan Bauchi Amadun Kari.

Mai shuka wannan ba zai rasa komai ba.

(Waƙar Garkuwan Bauchi Amadu Kari ta Alhaji Mamman Shata)

Saƙon da Shata yake ƙoƙarin isarwa ga mutane shi ne kamar yadda ake shuka iri a gona domin samun abincin da za a ci domin a rayu, to haka kuma ana iya shuka hali na gari a cikin zuciya domin a samu kyakkyawar mu’amala a tsakanin al’umma wadda za ta amfani kowa da kowa. Shi ya sa Shata ya koda a ce mutum ba shi da abin da zai shuka a gona wanda zai amfani al’umma, to ya zama mai tunanin aikata alheri a cikin zuciyarsa. Idan ya kasance haka, to babu shakka al’umma za ta amfana da shi ba sai lallai ya je ya yi noma ba.

Haka kuma idan mutum ya aikata akasin alheri, wato ya aikata sharri, to babu yadda za a yi ya ga alheri a rayuwarsa kamar dai yadda babu yadda za a yi ya shuka shinkafa ya ce yana so ya girbe masara. Sam wannan ba abu ne mai yiwuwa ba.

Karin magana nan ta yi daidai da abin da Hafaru ya gani a zahiri wajen ɗan da ya haifa sakamakon wulaƙanta mahaifinsa da yake yi. Mahaifinsa ya ririta shi tun yana ƙarami har ya girma ya zama mutum. Amma sai ya saka masa da rashin kyautatawa a maimakon ya yi tattalin sa musamman ganin yadda tsufa ya riske shi ya zama ba shi da madogara daga Allah sai shi Hafarun. Ƙudurin da Isheyi ya nuna na samar wa Hafaru kwamin cin abinci idan ya tsufa, alama ce da ta tabbatar da gaskiyar wannan karin magana cewa duk abin da mutum ya shuka, to shi fa zai girma alheri ko sharri. Shi dai Hafaru ya shuka tsiya kuma ya ga tsiyar a fili ta nufo shi za ta cinye shi. Amma ya yi sa’a ganin yadda ya farga tun mahaifinsa yana da rai, ya yi amfani da wannan dama ya je ya nemi gafara shi kuwa ya yafe masa.

6.3 Dacewar labarin da karin maganar

Wannan labarin ya yi daidai da manufar karin maganar da aka yi masa suna da shi. Mahaifin Hafaru ya yi sakaci tun lokacin da ya sha alwashin cewa har idan Allah ya ba shi ɗa, komai laifin da ya yi ba zai hukunta shi ba. Wannan babban kuskure ne. Shi kuma Hafaru ya yi watsi da damar da ya samu a wajen ubansa, a maimakon ya zama mutumin kirki ya saka wa ubansa da alheri, sai ya saka masa da tsiya, ya yi watsi da shi a lokacin da yake matuƙar bukatar taimakonsa. Saboda haka, sai Allah ya turo wanda zai saka masa da irin aikin da aikata wa mahaifinsa.

Kodayake Hafaru bai kyauta ba, amma kuma shi ma mahaifin nasa yana da nasa laifin tun da farko saboda shi ne bai ba shi tarbiyya ba saboda makauniyar soyayya da ya nuna wa Hafaru da kuma gudun kar ya ɓata wa yaron rai ya sha alwashin ba zai taɓa hukunta shi ba duk irin laifin da ya yi ga shi kuwa masu iya magana na cewa: ‘Itace tun yana ɗanye ake tanƙwara shi.’ Kuma ‘Ka so naka duniya ta ƙi shi, ka ƙi naka duniya ta so shi.’

Imam ya alaƙanta wannan karin maganar da labarin ne ganin yadda Hafaru ya zama butulu dangane da irin soyayyar da ubansa ya nuna masa kodayake wasu na iya ganin ba soyayya ya nuna masa ba, rashin tarbiyya ce a fili. Kusan duk abin da Hafaru ya so ya yi a rayuwa shi ya yi ba tare da kwaɓo ba. Tarbiyyar da Hafaru ya rasa ne daga ubansa ta kai shi wulaƙanta mahaifinsa. Duk halin nan da ake ciki, Hafaru bai taɓa tunanin akwai sakamakon irin aikin da ya aikata a kan ubansa ba tun a nan duniya. Allah ya riga ya faɗa a littafinsa mai tsarki cewa duk ƙanƙantar abin da mutum ya aikata na alheri ko sharri, tabbas sai ya sakamakon wannan abin da ya aikata. Hafaru na kan gaɓar ƙuntata wa ubansa a lokacin da Allah ya ba shi haihuwa. Yaron nan har ya fara girma Hafaru bai fasa halin tsiya da yake yi wa ubansa ba. Ashe yaron nan na lura da duk abin da yake gudana a tsakanin ubansa da kakansa, musamman kwamin da Hafaru ya tanadar wa da ubansa na cin abinci tun da yanzu ya daina ci da shi wai saboda yana mayar da na baki a cikin kwano, ya manta lokacin da shi yake yaro uban yake haƙuri da ƙazantarsa.

7.0 Saurin Fushi Shi Ke Kawo Da Na Sani

A wannan labarin, Imam ya yi nufin ƙaddamar da nasiha ne ga mutane musamman shugabanni da su daina saurin zuƙula suna yanke hukunci ba tare da sun yi zuzzurfan bincike ba saboda kar a aikata abin da zai dawo ya dame su. Sarki ya ɗauki mummunan mataki a kan matar nan da ba ta san hawa ba, ba ta san sauka ba dangane da dalilin mutuwar karen nan amma sai shi ya ɗauka kawai wani mugun abu ne da ta ƙulla asiri ya tonu. Sarki ya manta da cewa ko sau ɗaya bai taɓa samun wannan Saɗaka da laifin cin amana ba musamman irin wannan na ban al’ajabi. Amma kuma daga baya da gaskiya ta tabbata cewa ba ta da laifi, sai kunya ta kama shi, ya farka daga magagin da ya sa ya ɗauki wannan mataki a kan baiwar Allah da ba ta ji ba ba ta gani ba. Halin girma ne ya sa Sarki ya ji kunya wanda kuma shi ne ainihin abin da ya kawo da-na-sani ɗin. Masu iya magana na cewa ‘maganin kar a ji, kar a fara.’

7.1 Jigon labarin

Nasiha ce babban jigon wannan labarin. Labarin na nuna muhimmancin natsuwa cikin duk yanayin da mutum ya tsinci kansa. Aiki cikin gaggawa ba shi da wata fa’ida illa ya kai mai aikin zuwa ga nadama. Kamar yadda aka ga Sarki ya ɗauki mataki nan take, ya yanke hukuncin kisa a matar nan kawai domin yana zargin wai ita ce ta sanya guba a abincinsa domin ta kashe shi. Labarin na ɗauke da jigon nasiha ne ga mai karatu ko sauraro domin ya kiyayi aikin gaggawa ya kasance cikin natsuwa duk rintsi ko damuwa saboda ya kauce wa aikata abin da zai sa yin nadama bayan ya aikata. Duk wanda ya ɗauki wannan mataki na natsar da kansa a yayin da wani abin mara kyau ya same shi, to ya tabbata mai haƙuri, shi kuwa mai haƙuri aikinsa ba ya ɓaci sai dai ya ci gaba.

7.2 Tunanin Bahaushe a labarin

Tunanin Bahaushe a wannan karin maganar shi ne fito da muhimmancin haƙuri da aiki cikin natsuwa a duk halin da mutum ya samu kansa shi ne mafi alfanu. Yin haka ɗin shi ne zai sa mutum ya samu ya yi duk abin da ya kamata a lokacin da ya kamata. Akwai hadisi da aka samo daga Annabi Muhammad, tsira da amincin Allah sun tabbata a gare cewa wani mutum ya zo ya nemi da Annabi ya yi masa nasiha, sai ya ce da shi ‘kar ka yi fushi.’ Mutumin nan ya nanata wannan buƙata har sau uku, shi kuma Manzon Allah yana nanata masa wannan nasihar. Wannan ya nuna ke nan fushi mummunar ɗabi’a ce wadda ba ta dace a ɗabbaƙa ta a zuciya ba. Duk wanda ya nashe ta to tabbas yana tare da cin karo da nadama a rayuwarsa kamar yadda masu iya magana suke cewa: ‘Da na sani ƙeya ce.’ Wannan karin maganar tana nuna yadda Bahaushe ya ɗauki maganar natsuwa da muhummanci domin kauce wa shiga yanayin nadama.

7.3 Dacewar labarin da karin maganar

Matakin da Sarki ya ɗauka a kan saɗakarsa ya yi zafi kuma bai tsaya ya yi bincike ba kafin ya ɗauki matakin. Ganin yadda karen nan ya sayar da ransa domin ya ceci na Sarki da kuma yadda ya mace ya tayarwa da Sarki hankali matuƙa. Karen ya yi amfani da duk wata manuniya da zai isar da saƙo ga Sarki cewa wannan abincin yana da matsala amma Sarki bai fahimta ba. Lokacin da karen ya ga lallai Sarki zai halaka tun da ga shi har ya ɗauko loma zai kai bakinsa, sai ya ga abin da ya rage kawai shi ne ya tunkuɗe wannan abinci daga hannunsa domin kada ya ci ya hallaka. Shi kuma ya sadaukar da ransa ya cinye abincin. Da ganin haka sai Sarki ya fahimci babu shakka akwai wata magana a ƙasa, saboda haka ba tare da neman cikakken bayani ba sai ya yanke hukuncin wai sadakan nan ce ta sa masa magani domin ta kashe shi, nan take ya yanke mata hukuncin kisa. Matakin da Sarki ya ɗauka na yankewa wannan mata hukuncin kisa ba tare da ya yi bincike ba, shi ne abinda Imam yake ƙoƙarin jawo hankalin mutane da su kiyaye kar su dinga yanke hukunci ba tare da sun yi bincike ba a duk lokacin da wani muhimmin al’amari ya faru. Amma dayake da sauran kwananta a gaba, sai Allah Ya fahimtar da Sarki yadda al’amarin ya kasance. Duk da cewa ba a kashe matar nan ba, amma dai Sarkin ya ji kunya kuma ya yi nadama hukuncin da ya yanke a kanta ba tare da ya yi zuzzurfan bincike ba. .

8.0 Sakamakon bincike

Wannan maƙalar ta tabbatar da cewa karin magana magana ce ;yar ƙil da take ƙunshe da zuzzurfan tunani kuma mai ma;ana da Bahaushe ya gina domin tunatarwa da ilmintarwa da kuma nishaɗantarwa dake da tasiri matuƙa wajen gyara halayyar zamantakewar al’umma ta fannoni da yawa. Nazarin nan ya kasa amfanin karin magana zuwa gida biyu. Kashi na farko shi ne wanda ya ƙunshi karin magana masu kira zuwa ga aikin alheri tare da fito da sakamako mai kyau ga duk wanda ya aikata kamar yadda ɗiyan labaran da aka yi misalai da su suka nuna. Sai kuma kashi na biyu inda aka samu karin magana waɗanda suka fito da darussan ban tsoro ga duk mai aikata abubuwan ƙi tare da munanan sakamako da aka samu daga ƙarshen labaran da suka zo a ƙarƙashinsu.

Wannan kaso da aka yi ya ware aya daga tsakuwa. Nazarin ya samu nasarar fito da saƙon da mawallafin ya yi niyyar isarwa ga al’umma na tasirin karin magana wajen samar da kyakkyawan yanayin zamantakewar al’umma. Waɗannan karin magana da aka zaɓo kuma aka yi fashin baƙinsu daga labarin, suna ɗauke da jigogi iri-iri masu alaƙa da umurni da hani. Waɗanda suka yi tsokaci a kan umurni suna kira ne zuwa ga ayyukan alheri da kwaɗaitar da sakamako mai kyau ga wanda ya aikata hakan. Su kuwa masu gargaɗi kuwa suna tsoratar da masu aikata munanan ayyuka ne domin su daina. Alal misali,labarin ‘Munafuncin Dodo ya kan ci mai shi’ya fito da illar aikata makirci da irin sakamakon da yake haifarwa ga wanda ya aikata shi. Abokan nan su uku da suka ƙullawa juna makirci, dukkan su sun halaka, suka yi asarar rayukansu da kuma kuɗin da suke kwaɗayin mallakewa. Haka a labarin Abin da Mutum ya Shuka Shi Zai Girba an ga abin da ya faru da Hafaru wanda ya yi butulci ga ubansa bayan irin gata da soyayya da ya nuna masa a yayin da yake matuƙar bukatar hakan. Amma kuma tun kafin a yi nisa, sai ga shi Allah ya kawo Ishiye wanda duk da cewa yaro ne mai ƙananan shekaru, ya lura da duk yadda ubansa Hafaru ya munana wa ubansa, saboda haka sai ga shi shi ma ya ƙuduri aniyar saka masa da abin da ya aikata wa mahaifinsa.

9.0 Naɗewa

Alaƙar dake tsakanin karin magana da tunanin Bahaushe alaƙa ce wadda take a fili. Kamar sauran al’ummu, shi ma Bahaushe zurfin tunani yake amfani da shi wajen ƙirƙirar karin magana dangane da yadda ya fahimci al’amuran dake kusa da shi suke faruwa. Wannan shi ya sa ake saƙala karin magana a daidai muhallin da ya dace yayin da ake zance na yau da kullum domin jawo hankalin abokin magana. Wannan maƙallar ta yi nazarin irin ƙoƙarin da Imam ya yi wajen fiɗar wasu karin magana ya kawo su sarari ta yadda mai karatu ko sauraro zai fahimci ma’ana da manufar karin magana da Imam ya yi amfani da su sannan ya fahimci irin kalmomi da ake amfani da su wajen gina ita karin maganar. Karin magana da aka yi amfani da su wajen gina waɗannan labarai sun dace da tunanin Bahaushe kuma sun fito da saƙonnn da aka so su isar.

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