Kudi a Adabin Hausa

Abstract

On a daily basis, money happens to be one of the most important things in life today. Although to have it is better than not. Money served as a crucial source of wealthwhich people used to invest and gain profit, to increase the wealth and economy of a country. However, because it is important to manking people are engaging themselves in all sorts of crimes just to have it. Indeed, we may equally view money in Hausa literary perception so as to see it as important inliterature. Through it, we view the total way of life, and the crucial roles which money plays in Hausa society, their literature, which is full of financial conflicts, such as proverbs, fictional prose, folklore, and many others.

KUƊI A ADABIN HAUSA

Daga

Muhammad Abubakar Zabi
Sashen Nazarin Harsunan Nijeriya
Jami’ar Usmanu Ɗanfodiyo, Sakkwato
Lambar waya, 08136844199
Ƙiɓɗau, muhammadabubakarzabi@gmail.com

1.0 Gabatarwa

Sanin cewa kuɗi yana daga cikin mahimman abubuwan gudanar da rayuwar yau da kullum, shi ya sa wannan nazarin yake ganin cewa zai fi dacewa a waiwayi abin da masana da manazarta suka ce game da kuɗi. Sannan a sake duba takaitaccen tarihin samuwar kuɗin. Bayan hakan sai a lalubo kalmar kuɗi a cikin adabin Bahaushe. Yin hakan zai fi dacewa idan har aka kawo ma’anar adabin. Hausawa sun ce ‘Abin da mutum ke so, shi ke wahalar da shi’. Haka duk abin da rayuwa ke ra’ayi mai kyau ko maras kyau shi ke tasiri cikinta. Idan aka yi la’akari da zamanin da ake ciki a yau, za a fahimci cewa kuɗi su ne ƙashin bayan duk wasu harkoki na rayuwar yau da kullum da suke gudanuwa cikin al’umma.

Don haka wannan nazarin yake ƙoƙarin zaƙulo matsayin kuɗi a adabin Hausa. Za a yi takaiccen bayani game da adabin Bahaushe ta la’akari da ra’ayoyin masana dangane da adabi. Babu wani matakina rayuwa da kuɗi ba su taɓo ba. Saboda haka nazarin zai waiwayi wasu mahimman batutuwa da Bahaushe yake amfani da su wajen yin maganganunsa na yau da kullum ta ɓangaren adabinsa da suka shafi karin magana da kirari da ƙagaggun labaransa don fito da muhallin da kalmar kuɗi ta bayyana a cikinsu. Daga ƙarshe za a rufe aikin da jawabin kammalawa.

2.0 Ma’anar kuɗi da Tarihinsa

Kuɗi wasu lamura ne da suke da matuƙar muhimmanci ga rayuwar al’umma baki ɗaya. Wanda saboda muhimmancisa ya sa babu wani al’amari a rayuwa da za iya gudanuwa ba tare da kuɗi ba. Masana da manazarta sun duba me ake nufi da kuɗi da kuma yadda kuɗi ya samo asali. Ga kaɗa daga cikin abin da suka ce game da kuɗi da tarihinsa:

2.1 Ma’anar Kuɗi

Masana da manazarta sun ba da gudummawa mai tarin yawa wajen bayyana ma’anar kuɗi, musamman ma waɗanda suka bayar a ƙamusoshin ilimi.

CNHN (2006:251) a cikin wannan ƙamusun an bayyana ma’anar kuɗi da cewa:

“kuɗi na nufin karfe ko takarda ko

wani abu da Hukuma ta amince a yi

amfani da shi don saye da sayarwa”.

Ta la’akari da wannan ma’ana ana iya fahimtar cewa kuɗi shi ne wani abu ko duk abun da al’umma suka aminta da shi don ya zame masu tsani wajen hulɗar cinikayya tsakaninsu da junansu ko da wasu al’ummu na daban,wanda ba za a sami wata matsalar fahimta ba. Duk da cewa masana da dama sun bayyana ma’anar kuɗi a wurare da daban-daban, wannan nazarin zai taƙaita ne kan wannan ma’anar domin ma’anar tana da inganci, ba wai don sauran ba su da amfani ba ne.

2.2 Tarihin Kudi

A lamarin da ya shafi kuɗin a ƙasar Hausa, bisa bin diddigin tarihi samuwar kuɗi da kuma waɗanda aka yi hulɗa da su a matsayin kuɗi a ƙasar Hausa, hasashe ya nuna cewa Hausawa kamar kowace al’umma ta duniya sun fara cinikayya ne ta hanyar furfure, wato ba ni gishiri in ba ka manda.A wani bincike da aikin ya yi ta hanyar intanet, an sami cewa; ashekarar 6000-9000BC an gabatar da dabbobi da hatsi, a matsayin wata hanya ta cinikayya. Wanda wannan hanya ta samu karɓuwa ainun. Waɗannan sun haɗa da amfanin gona da shanu, da raguna da rakuma da sauransu (www.pbs.org). Amfani da waɗannan dabbobi da hatsi tsohuwar hanyace wadda al’ummu da yawa suka yi amfani da ita. Da tafiya ta yi nisa, aka samu hanyar cinkayya ta ajiya ko gwaji ko kuma shanya a matsayin wata hanya ta cinikayya tsakanin al’umma.

Bisa hasashe tarihi ya nuna cewa, hanyar farko da aka fara amfani da wani abu a matsayin kuɗi bayan furfure, ta hanyar cinikayya da kuɗi ita ce ta yin amfani da wuri a matsayin kuɗi. Wannan hanyar kuwa ta zama tamkar ruwan dare game duniya. Kusana iya cewa kowace al’umma ta duniya ta yi amfani da wuri a matsayin kuɗi.A wani hasashe na masana tarihi, an nuna cewa; an yi amfani da wuri a matsayin kuɗin da ake yin cinikayya da su, tun kimanin shekarar 1299B.C. Bayan zuwan baƙi ƙasar Hausa sai aka samu wasu nau’o’in kuɗi da aka yi su da farin karfe ko zinare ko azurfa ko baƙin ƙarfe da kuma jan ƙarfe da tagulla a matsayin hanyar cinikayya (www.gtnews.comdawww.thinkguest.org).

Hasashe ya nuna cewa a ƙarni na 18 lokacin da Turawa suka shigo ƙasar Hausa don cinikayya, sun samar da nau’o’in kuɗi wanda za a yi harkar cinikayya da su.Nau’o’in kuɗin sun haɗa da na takarda da kuma na ƙarafa. Akwai takardar kuɗi da ake kira fam da kuma na ƙarafan da ake kira sisin-kwabo da kwabo da taro da sisi da sule da dala. Wannan hanyar itace ta farko wajen yin aiki da kuɗin takarda da kuɗin ƙarfe a ƙasar Hausa, kuma da su aka ci gaba da amfani har zuwa lokacin da Turawa suka mulki ƙasar Hausa. Bayan samun‘yancin kai da shekaru goma sha uku sai gwamnatin tarayya ta jamhuriyan Nijeriya ta samar da sabon kuɗi wanda ya haɗe ƙasar Hausa da ƙasashen Yarbawa da na Ibo a matsayin jama’a ɗaya masu amfani da tsarin kuɗi ɗaya. Kuɗin suna da yanayi da tsari iri ɗaya da na Turawa, ta fuskar abin da aka samar da su. Wato an samar da kuɗin takarda da ake kira naira, sannan aka samar da na ƙarafa da ake kira ɗari da kwabo sisi sule da dala a matsayin kuɗin da za a yi cinikayya da su na bai-ɗaya. Wannan shi ne taƙaitaccen tarihin samuwar kuɗi a ƙasar Hausa.

2.3Tasirin Kuɗi Ga Rayuwar Bahaushe

A bisa zahirin gaskiya kuɗi a wannan zamanin kusan su ne rayuwar al’umma gaba ɗaya. Dangatakar da ke tsakanin Bahaushe da kuɗi kuma, kusan a wannan zamani za a iya cewa komai zaagudanar dole sai da kuɗi. Yanayin rayuwar al’umma ta sauya, ba abin da za a iya aiwatarwa ba tare da kuɗi ba, don haka mawaƙa na baka da rubutattu suka ɗauri niyyar faɗakar da jama’a alfanu da kuma illolin da za a iya samu ta fuskar amfani da kuɗi kamar yadda a cikin waƙar kuɗi ta Gambo Hawaja ya ce:

“ina ‘yan uwana ku zo ga jawabi,

Muna yin wa’azi ga neman kuɗi.

A yau ba hari, ba samame da yaki,

A yau babu sauran batu sai kuɗi.

Ku sa hakuri kui kawai ku fahimta,

A yau zan gaya muku ranar kuɗi.

Daga waɗannan baitoci za a fahimci cewa a rayuwar Bahaushe bai yarda da ya yi zaman banza ba, kuma bai aminta da ya zauna bai da kuɗin da zai iya kawar da duk wata matsala da ta taso masa a rayuwarsa ta yau da kullum ba. Kusan ya wajabtawa kansa neman kuɗi don kaucewa walaƙanci. Kamaryadda mawaƙin yake cewa ne a wannan zamanin babu yaƙi, babu samamen da ya wuce neman kuɗi. Wato dai mutum ya nemi kuɗi shi ne mafita a rayuwa. Wannan na nuni da cewa kuɗi ya yi tasiri ga rayuwar Bahaushe ta yadda abin da ya haɗa da neman kuɗi a rayuwarsa.

Idan aka dubi wasu ɗiyan waƙar Audu Wazirin Ɗanduna yana nuna cewa lallai duk harkokin rayuwar Bahaushe ba ta inganta sai mutum yana da kuɗi. Ga yadda ya buɗe waƙar:

Jagora:Ana iyakomai sai saboda kuɗi

Amsa: tsakanin ɗan Adam da kuɗi.

Jagora: Ba ka iya komai sai kama da kuɗi.

Amshi:tsakanin ɗan Adam dakudi

Jagora: Ba ai maka komai sai kana da kuɗi.

Amshi:tsakanin ɗan Adam da kuɗi

Daga waɗannan ‘yan ɗiyan waƙar za a fahimci cewa lallai kuɗi suna taka mahimmiyar rawa wajen gudanar da tattalin arziƙin Bahaushe. Domin ba a iya samun ci gaban tattalin arziƙi dole sai in an tara kuɗi.

3.0 Nason Kuɗi A Adabin Hausa

Hausawa sun yi ishara a kan Kuɗi a dukkan ɓangarorin adabinsu. Wasu daga cikinsassan adabin Hausawa Bahaushe ya yi maganganun kuɗi a cikinsu sun haɗa da:

- Wakokin baka

- WaƙoƙiRubutattu

- Karin Magana

- kirari

3.1Waƙa

Masana sun sha faɗa cewa, waƙa ta shafi gwaninta wajen ƙoƙarin sadar da saƙo mai yawa cikin abu ƙanƙane. Ga misalin ra’ayoyin masana game da ma’anar waƙa:

Umar (1980) ya ce:

“waƙa ita ce gunduwoyin zantukan da

ake ƙira baitoci koɗiyoyi waɗanda

ake ginawa a kan kari kayyadajje”.

Yahya (1984) yana kallon waƙa ne da cewar:

“maganar hikimace da ake rerawa ba faɗa kurum ba,

wadda ke da wani saƙo da ke ƙunshe cikin wasu

kalmomi zaɓaɓɓu, tsararru kuma zaunannu”.

A nan ana iya cewa waƙa wata tsararriyar magana ce cikin azanci da basira, wadda aka tsara ta kuma ta bambanta da maganganun yau da kullum, ta hanyar amfani da ɗiyoyi ko baitoci a tsare, bisa amfani da amsa-amo da rauji. Kasancewar kuɗi jagoran haɓaka tattalin arziƙin Bahaushe, sai ya zamana da wuya a yi waƙar baka ba a ambaci kuɗi ba. Haka su ma marubutan rubutacciyar waƙa sun yi waƙoƙi da dama da suka shafi matsayin kuɗi ga tattalin arziƙin Bahaushe.

Idan aka dubi wasu baitocin da kuma ɗiyan wasu waƙoƙi za a tarar da matsayin kuɗi a tattalin arzikin Bahaushe. Bahaushe mutum ne mai matukar hikima, da basira wajen gudanar da harkokinsa na rayuwa. Kuma waƙa abu ce da ke da tasiri ainun wajen Bahaushe shi yasa ake amfani da waƙa wajen isar da saƙo ga al’umma. Daga waɗannan baitocin za a fahimci cewa Bahaushe bai yarda da zaman banza ba kamar yadda Gambo Hawaja ya kawo a cikin waƙarsa ta kuɗi.

3A yau ba hari, ba samame da yaƙi

A yau babu sauran batu sai kuɗi.

………………………………..

6Gama wajibi ne Kudi a biɗe su,

mu bar yinsa yau gara neman kuɗi.

7Ku zo gargadi zan yi duk mai fahimta,

idan dai ya gane ya nemo kuɗi.

8Jama’a mu daure mu cije mu jure,

mu tayarwa aiki da neman kuɗi.

9A je ikko kar mu sake don fatauci,

mu je har Junaina mu nemo kuɗi.

………………………………….

57Fatauci yakan karya kaifin talauci,

A yau babu damar zama ba kudi.

58A kan bar iyaye abokai da dangi,

Aje wani lardi a nemo kuɗi.

59A kan bar iyali da mata da ‘ya ‘ya,

A watsar a ruga a nemo kuɗi.

……………………………..

86mu tashi mu bar gyan-gyaɗi mui niyya,

mu zage damatsu mu nemo kuɗi.

Idan aka duba waɗannan baituka za aga cewa mawaƙin yana nuna cewa lallai a tashi a nemi kuɗi a ko’ina suke kuwa, misali kamar a baiti na 9 ya ce aje Ikko don yin fatauci yana nuna cewa nema ba lallai sai garinku ba,koma ina ne to ka tashi kanemo kuɗi don bunƙasa tattalin arziƙinka.

A baiti na 3 cewa ya yi; yau babu hari, ba samame, babu yaƙi. Tun da babu waɗannan abubuwan da kan kawo tarnaƙi wajen bunƙasa tattalin arziƙi, ya rage ga mutane da ya miƙe tsaye wajen neman kuɗi don ya taimaka wajen bunƙasa tattalin arziƙin ƙasa. Haka kuma a baiti 57 yana nuna cewa nema yana rage kaifin talauci a tsakanin al’ummar Hausawa, yana bai wa mutane shawarar cewa a zage damtse wajen neman abun masarufi. Domin yana nuna wa duk al’umma da ba sa nema to talauci nan ya samu gindin zama. Tabbas idan aka nazarcci waɗannan baitoci za a fahimci lallai yana ƙarfafawa mutane da a tashi a nemi kuɗi kar a tsaya wani ɓata lokaci. Wanda yana nuna wa mutane cewa zamani ya canza, idan ba ka nema kuɗi ba a wannan zamani ko ‘ya ‘yanka ba su binka. Amma in kana da kuɗi kowa naka ne sarakuna da manyan gari kamar yadda ya kawo a wasu baitoci kamar haka.

119Sarauta da kanta idan babu samu,

ina kwarjinin nata in ba kuɗi.

…………………………….

136Idan kai kuɗi dole kowa ya so ka,

Ana bin ka in sun ga ka san kuɗi.

137Idan ko kuɗi yai karanci gareka,

su wa za su zo gunka in ba kuɗi.

138Makwabtanka ma ba shi kaunar ganinka,

Garin wa yake son ka in ba kuɗi.

139Ka baiwa diyarka miji sai ta ƙishi,

Tace ta ƙi tadinka din.

Don haka kuɗi a rayuwar Bahaushe suna da muhimanci. Bahaushe bai yarda da zama haka nan ba. Komai wuyarsu yakan je ya nemo su.Haka kuma idan aka duba wasu ɗiyan waƙar Shata za a fahimci muhumancin neman kuɗi ga rayuwar Bahaushe. Kamar haka:

Jagora: Malam duk ciniki da kake yi,

duk wuyar shi, duk daɗin shi,

in ka samu kuɗin ka tara,

In dai kai niyar ɓadda su,

Je ka kashe su ta hanya mai kyau.

Amshi:Kuɗi a kashe su ta hanya mai kayu.

Jagora:Bare mai saye yana saidawa,

yai gumi ya sami abinai,

ya sha wuya ya sami abinai,

to ya kashe su ta hanya mai kyau

Amshi:Kuɗi a kashe su ta hanya mai kyau.

Jagora:In zan alheri in sani fa,

In zan sau inje in sani fa,

In zan sayar in ringa tunani,

In san riba, fitar da uwar kuɗi,

A kashe su tafarki mai kyau.

Ta la’akari da waɗannan ɗiyan waƙar za a fahimci cewa kalmomin kuɗi, da kuma nuna harkar tattalin arziki a cikin adabin Bahaushe.

3.2 Karin Magana

Karin Magana, masana da manazarta dabam-daban sun bayana ma’anar Karin magana kamar yadda suka bayyana ma’anar kuɗi.

Yunusu (1977) yace:

“Karin magana zance ne dogo a dunƙule wuri ɗaya”.

Umar (1987) ya kira karin magana da cewa:

“wata dunƙulalliyar jumla ce yar kil mai sassa biyu da ta ƙunshi zunzurutun ma’ana idan aka yi bayani”.

Koko (1989) cewa ta yi karin magana:

“Magana ce gajeriya, amma bayani mai tsawo”.

Dan haka ta ɓangaren karin magana ma akwai yadda suka ambaci kuɗi, saboda amfanin su da kuma tasirin da suka yi a rayuwar Bahaushe. Saboda matsayin kuɗi a cikin tattalin arzikinsa ne, yasa ya samar da karin magana kala-kala. Misali:

 i.A cida mai ba kayan Yaro ba, sai da yaro mai kuɗi.

 ii.Abin kuɗi, ai ba abin tsegumi ne ba.

iii.Ba aure ke wuya ba, biɗar kuɗi.

iv.Baƙin karfe sai da damana shika kuɗi.

 v.Cin daƙuwar buzu, maganin barnar kuɗi.

vi.Gemu ba kuɗi gashi ne.

vii.Haja ba ki da nauyi, sai yawan kuɗi.

Bisa la’akari waɗannnan karin magana mun gayadda kuɗi yake da matsayi a cikin tattalin arzikin Bahaushe. Idan a ka duba karin magana mai lamba na farko za a ga cewa yana nuna muhimancin kuɗi a cikin al’umma. Mutuƙar baka da kuɗi, to sai a hankali. Haka kuma akwai wasu karin magana da suke nuna cewa duk wasu al’amura na rayuwa ba sa yiwuwa sai da kuɗi, kamar yadda ake cewa ‘Ba aure ke da wuya ba, biɗar kuɗi’. Haka kuma, yana nuna cewa a cikin Karin Maganar Bahaushe akwai al’amari na saye da sayarwa a ciki.Haka kuma suna nuna cewamatuƙar akwai lafiya, to arziki ya samu kamar yadda suke cewa “Daɗin daɗi, lafiya da kuɗi” Haka za ai ta cin karo da irin waɗannan, waɗanda suke nuna matsayin kuɗi a cikin al’ummar Hausawa.

- kuɗi maganin ƙasƙanci

- kuɗi maganin tsufa

- kuɗi na Gwamna masu gidan rana

- Ranar tsafi bunsuru ke kuɗi

- Sai tare-tara sautun ba kuɗi

- Sayen dokin Rano, ba uwar kuɗi ba riba

- Yaro da kuɗi abokin tafiyar manya

Ta la’akari da waɗannan karin magana za muga cewa lallai kuɗi sun tasirantu ainun ga al’ummar Hausawa. Kuɗi suna maganin duk wani al’amari wanda ya danganci al’amuran rayuwa na duniya.

3.3Kirari

A cikin kirari akwai hikimar sarrafa harshe. Kirari ya ƙunshi yabo da zuga ne,kuma cikin irin wannan yabo da zuga ne, ake amfani da sarrafa harshe a hikimance.A cikin kirari ma, akwai na kuɗi, ta hanyar zuga su ko yabonsu. Kamar a cikin wakar Gambo Hawaja ta kuɗi ya yi wa kuɗi kirari inda yake cewa:

Tsaya zan yi wa shede kurɗi kirari

 abin kece raini ga tsara kuɗi.

Shi ma Audu Wazirin Danduna a cikin wakarsa ta kuɗi ya yi wa kuɗin kirari. Ga abin da yake cewa:

1. Kuɗi masu gida rana, ɗa na so uba na so

2. Kuɗi saƙon Allah

3. Masu mayar da shege Mamman

4. Kuɗi ba ku da yaro (Bunza, 2014)

Bayan kirarin da ke sama akwai ɗaya da yake kamar shi ne shakundu gare su. Ga yadda kirarin yake:

5. Na Gwamna masu gida rana,

Mahaukata na mayani,

Masu maida shege Mamman,

Kuɗi kun wahalda mai neman ku,

In an same ku to zama ya ƙare,

In an rasa ku hankali ya tashi,

Babban gidanku sai ya koma kutal,

In ba kuɗi gare shi ya shiga uku,

In an yo tuwo a bashi ga kwano,

In za a yin buki a bar shaida mai. (Bunza, 2014)

Ta la’akari da irin waɗanan kirari za a iya fahimtar cewa Bahaushe bai bar haɗa komai da kuɗi ba. Don haka ya yi masa kirari mataki-mataki saboda tsananin muhumancinsu ga tattalin arzkinsa, da kuma rayuwarsa gaba ɗaya.

3.4Ƙagaggun Labaru

Wannan yana nufin rubutu ne ake kirkira, domin a fito da wasu hotona na rayuwar al’umma dangane da halin da al’umma suke ciki. Za a iya fahimtar muhumancin adabi da nazarinsa ga rayuwar Bahaushe ta wannan hanyar.( Atuwo, 2015)

A wannan hanyar ma ta kirkiran labari ba a bar su baya ba, wajen bayyana kuɗi da nuna yadda suke tallafawa wajen bayyana muhimacinsu ga tattalin arzikin Bahaushe. A misali a cikin littafin Ruwan Bagaja a shafi na 11 in da zurƙe ya haɗu da baƙauye da kuɗi. idan aka yi la’akari da wannan za aga cewa muhumancin kuɗi a cikin al’ummar Hausawa. Haka kuma a cikin littafin Karshen Alewa Ƙasa an nuna yadda kuɗi suke. Wannan ya nunata hanyar ƙagaggun labarai ma an samu bunƙasar tattalin arziki a ciki.

3.0KAMMALAWA

Jawaban da suka gabata hujja ce da za a ƙara amincewa da cewa adabin Hausawa cike yake da hikimomi da basira. An ga yadda kuɗi ya fara samuwa a matsayin wata hanya ta cinikayya a Ƙasar Hausa. Da kuma ma’anar kuɗi, sannan aikin ya duba irin tasirin kuɗi ga rayuwar Bahaushe. Da yadda kuɗi ya yi nason a ɓangaren adabin Hausawa, ɓangaren adabin kamar,waƙa da kirari da karin magana da kuma ƙagaggun labarai. Duk waɗannan hanyoyi sun taimaka ainun wajen nuna matsayin kuɗi a adabinHausa.

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