Nazarin Salon Amfani Da Magana Da Dalilansu A Cikin Littafin Amadi Na Malam Amah Na Magaji Dambatta

Citation: Umar YAHAYA Ph.D (2021). Nazarin Salon Amfani Da Magana Da Dalilansu A Cikin Littafin Amadi Na Malam Amah Na Magaji Ɗambatta. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 9, Issue 1. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

NAZARIN SALON AMFANI DA MAGANA DA DALILANSU A CIKIN LITTAFIN AMADI NA MALAM AMAH NA MAGAJI ƊAMBATTA

Na

Umar YAHAYA, Ph.D

1.0 Gabatarwa

 Salon amfani da magana na taka muhimmiyar rawa a cikin aikin bayar da labari. Magana a cikin ƙagaggun labarai na littattafan Hausa na bayyana waɗanda suke aiwatar da ita a cikin labari wanda hakan yake nuna marubuci ko mai bayar da labari tare da taimakon ƙirƙirarrun taurarin littafi suke aiwatar da aikinsu na sadarwa ko isar da saƙo ga jama'a. Marubuta ƙagaggun labarai na Hausa suna ƙulla maganganu cikin hikima su haɗu su tayar da labari mai ma'ana da nufin isar da saƙonninsu ga al'umma. Wajen cim ma wannan buri, sukan yi amfani da dabaru da hikimomi waɗanda su ne ginshiƙan abubuwan da sukan dogara da su domin fitar da littafi mai kyau da gamsarwa. Waɗannan dabaru ko hikimomi na mawallafa su ake kira "Dabarun bayar da labari”. Mulkhtar (2004, sh. 34-36) ya bayyana dabarun bayar da labari da cewa:

"Su ne ginshiƙan al'amuran da marubuci yakan dogara da su domin ya ɓarje ƙagaggen labarinsa. Haka kuma dabarun marubuci sun haɗar da duk wani irin gwalangwaso nasa da zai iya kawowa kuma a fahimta a cikin labarin”.

 A sakamakon haka, za a iya bayyana dabarun bayar da labari da cewa sun ƙunshi hikimomi da fasahohin da mawallafa ƙagaggun littattafai suke amfani da su wajen isar da labarinsu ga mai karatu cikin sauƙi. Daga cikin ire-iren waɗannan dabaru da hikimomi na bayar da labari akwai salon amfani da magana. Manufar wannan takarda ita ce a nazarci littafin Amadi na Malam Amah na Magaji Ɗambatta ta fuskar salon amfani da magana cikin littafin. Domin a gano salon mawallafin na amfani da Ajin magana, Nau’in magana da dalilai, yanayi da kuma muhallin da suka sanya shi amfani da salalen wajen isar da saƙonsa ga jama’a ko mai karatu.

1.1 Magana a Cikin Labari

 Magana kalmomi ne da ake faɗa a jere da nufin isar da saƙo mai ma'ana. CNHN (2006, sh.316) an bayyana magana da cewa “Jerin kalmomi ne da aka furta da baki, kuma masu ma'ana”. Shi kuwa Abubakar (2014, sh. 343-344) ya bayyana cewa “Magana zance ne da ake faɗa da baka". Ya ƙara bayyana cewa "Jerin kalmomi ne masu manufar bajinta da hikima”. Marubuta ƙagaggun labarai na Hausa suna ƙulla maganganu su haɗu su tayar da labari. Zarruƙ; Kafin Hausa da Al-Hassan (1986, sh.56) sun bayyana labari da cewa "Shi ne zance tsakanin mutane, wanda ya shige gaisuwa ko kuma ba da umarni ko tambaya kawai”. A ganin Garba (1990, sh.103) “Labari bayanin wani abin da ya faru ne ko a zahiri ko a faɗake. Shi kuma Yahaya (2004, sh. 85) cewa ya yi labari shi ne “Sanar da wani abu ga jama'a, abubuwan da ba su taɓa saninsu ba ko ba su fiye faruwa a rayuwar yau da kullum ba". A taƙaice dai, labari shi ne a sanar da sabon abun da ba a san shi ba.

 Magana a cikin cikin bayar da labari ginshiƙi ne, a inda mawallafi zai iya magana kai tsaye ko ya wakilta ƙirƙirarrun taurarinsa su ari bakinsa su ci masa albasa. Wato su yi magana da kansu. Wannan ya nuna tsarin da mawallafa ƙagaggun labarai na Hausa suke amfani da shi wajen isar da saƙonsu, ba ɓangare ɗaya ba ne, domin akwai gudunmawar sauran ƙirƙirarrun taurari. Wannan shi masana suka kira labari cikin labari (wato embedded narration). A taƙaice dai, kowane ƙagaggen labari yana buƙatar maganganun mutane wajen bayyana yanayinsu da ra'ayoyinsu ta hanyar amfani da harshensu. Wannan ya nuna akan wakilci mawallafi a ari bakinsa a ci masa albasa. Don haka aka bayyana cewa:

"Wakilcin magana a cikin aikin bayar da labari na ƙagaggun littattafai na nufin mawallafi yakan ƙaddamar da wakilinsa ya yi magana da mai karatu tun daga shafin farko na littafinsa, sannan kanun labarai da sauran bayane-bayane su biyo baya a cikin labarin, wakilin kuma wato wani daga cikin taurarin labarin wanda yake shi ne mai aikin bayar da labarin shi zai tsaya wa mawallafi a cikin labarin gaba ɗaya, yana aron bakinsa yana ci masa albasa” (Mukhtar, 2004, sh.43).

A wannan takarda an nazarci magana a cikin labari ta waɗannan fuskoki na Ajin magana da Nau’in magana

2.0 Dabarun Tattara Bayanai

 A wannan bincike an yi amfani da hanyar karance-karance da ta bayani, sannan da amfani da jadawali da ƙididdigar lissafi wajen tattarowa da bayyana sakamakon bincike. Bayanan da aka yi amfani da su a nazarin an samo su ne daga littafin Amadi na Malam Amah na Magaji Ɗambatta (1980). A wajen zaɓen samfuran misalan an ɗebo su ne bayan kowaɗanne shafuka huɗu, biyar da shida a mabambantan jadawali cikin aikin da nufin su wakilci baki ɗayan amfani da salalen nau’o’in maganganun marubucin a littafin.

3.0 Salon Amfani da Ajin Magana a Littafin Amadi Na Malam Amah

 A nan salon amfani da ajin magana yana ƙoƙarin bayyana a ajin da taurarin cikin littafin suka yi magana wanda ya ƙunshi mai magana na ɗaya da na biyu da na uku. Wato mai magana da wanda ake yi wa magana da kuma wanda aka yi magana a kansa. Mawallafin wannan littafi ya yi amfani da wannan salo na ajin magana a wurare da dama cikin littafinsa kamar haka:

"Don Allah kada ki tsinka, haba Dije wulaƙanci ba shi da daɗi, haba ke ma wallahi samu kika yi yanzu da ni na sami wannan ai na more ga shi da iya tsara magana ai ba ki ji ba in muna taɗi da shi saboda ke, har ba na so mu rabu. Amma ke sai ka ce shashasha" (Ɗambatta, 1980, sh. 14-15).

 A nan wadda take maganar, ita ce mai magana ta ɗaya, wato Marka, sannan wadda ake faɗa wa maganar wato Dije ita ce ake magana da ita, wato Mai magana ta biyu, sannan kuma wanda ake magana a kansa wato Malam Amadi wanda kuma ba ya wurin shi ne a matsayin mutum na uku mai magana. Haka kuma mawallafin ya ƙara amfani da wannan siga ta salo a wani ɓangare na littafin, misali inda ya ce:

"Yanzu yadda za ka yi mata shi ne, ka rabu da ita, ka kuma fita daga harkarta in ka gan ta ka ɗauke fuskarka, Ka yi kamar ba ka gan ta ba, kuma in kai mata haka ma gani, na biyu kuma sai ka tofa mata yawu ka shige. To in Allah ya yarda za ka ga nasarar abin" (Ɗambatta, 1980, sh.18).

 To a nan wanda yake maganar shi ne mai magana na ɗaya wato Malam Amah, sannan wanda yake yi wa maganar wato Malam Amadi shi ne wanda ake magana da shi, wato mai magana na biyu, sannan kuma ita wadda ake magana a kanta, wato Dije wadda kuma ba ta wurin ita ce a matsayin mai magana ta uku. Marigayi Malam Magaji Ɗambatta mawallafin wannan littafi ya yi amfani da wannan siga ta bayar da labari a wurare da dama cikin littafin, sauran samfuran wasu shafukan da ya yi amfani da wannan salo na mai bayar da labari a littafin za su zo a jadawalin da ke biye kamar haka:

Jadawali na 1A

Bayanin Ƙididdigar Amfani da Salon Ajin Magana a Samfuran Wasu Shafuka na Littafin Amadi na Malam Amah
Lambar Shafi	Yawan Adadin Amfani da Salon Ajin Magana na Mai Magana na Ɗaya, Biyu da na Uku
6	2
12	1
18	3
24	3
30	2
36	2
42	1
48	1
54	1
60	1

 A nan an yi ƙoƙarin tsakuro samfuran shafukan da mawallafin ya yi amfani da wannan salon. Zaɓen samfuran shafukan ya kasance ne a bayan kowaɗanne shafuka shida na littafin da nufin su wakilci baki ɗayan amfani da salon ajin magana a littafin. Misali a shafi na shida ya yi amfani da salon sau biyu, yayin da a shafi na ashirin da huɗu, ya yi amfani da salon sau uku. A kuma shafi na hamsin da huɗu sau ɗaya, ya yi amfani da salon. Wannan ya nuna yanayin yadda wannan mawallafi yake amfani da wannan siga ta salo a littafinsa.

3.1 Dalilai da Muhallan da Suka Sanya Mawallafan Ƙagaggun Littattafai na Hausa Suke Amfani da Salon Ajin Magana

 A wannan bincike, an gano cewa mawallafa ƙagaggun littattafai na Hausa suna da dalilansu da kuma muhallan da sukan sanya su zaɓar wannan siga ta bayar da labari daga cikinsu sun haɗar da:

 Mawallafin ya yi amfani da wannan salon don labarinsa ya ƙara armashi a wurin makaranci, wannan zai sanya ya daɗa jawo hankalinsa wajen cigaba da kasancewa a tare da shi ba tare da ya ƙosa ba.

 Haka kuma mawallafin ya yi amfani da wannan salon ne, wajen isar da saƙo mai wahalar isarwa, saboda nauyin maganar ko baƙuncinta ga al'adar Hausawa. Domin wani lokacin maganar da mawallafi ba zai iya faɗar ta ba, saboda nauyinta sai ya yi amfani da wannan siga ta salon bayar da labari ya ba wa wani daga cikin ƙirƙirarrun taurarinsa damar ya faɗe ta.

 Game da muhallan da marubucin ya yi amfani da wannan salon kuwa to ba a ko'ina yake amfani da wannan salon ba, sai a muhallin da ya ga ya dace waɗanda suka haɗar da:

 Mawallafin ya yi amfani da wannan siga a muhallin da ya sakar wa ƙirƙirarrun taurarinsa aikin bayar da labari a maimakonsa. Wannan ya nuna ana amfani da wannan siga ta salon bayar da labari a lokacin da ake bayar da labari daga cikin fage. Domin mai bayar da labari daga bayan fage, ba tauraro ba ne a cikin labarin, wani ne wanda ya sanya idanu a kan dukkanin abubuwan da suke faruwa a labarin, yake aron bakin mawallafi ya ci masa albasa ko kuma a ce mawallafin ne yakan fake a bayan mai bayar da labari daga bayan fage. Saboda wani lokacin sai a ji ya yi caraf ya kawo gyara ko sharhi ko kuma ya sake karɓe aikin bayar da labarin da kansa. Wannan ya sanya ba za a samu wannan siga ta salo ba, sai a lokacin da ake bayar da labari daga cikin fage.

 Sannan mawallafin ya yi amfani da wannan salon ne a lokacin da ƙirƙirarrun taurarinsa suka samu kansu a cikin yanayin halin bayar da labarin abin da ya faru gare su, ko bayar da shawara ko domin su ƙara tabbatar da abin da wani tauraro ya faɗa da sauransu.

4.0 Salon Amfani da Nau'in Magana a Littafin Amadi Na Malam Amah

 Wannan siga ta salon bayar da labari tana bayyana yanayin da taurarin cikin littafi suke bayar da labari ko magana. Nau'in magana a nan ya ƙunshi magana kai tsaye da maganar wani da tambaya da kuma umarni. Dukkansu an nazarce su a cikin wannan littafi na Magaji Ɗambatta.

4.1 Nau'in Magana Kai Tsaye a Littafin Amadi Na Malam Amah

 Magana kai tsaye ita ce maganar da ta fito daga bakin wanda ya faɗe ta. Latilo da Olooky (2001, sh.51) cewa suka yi "A direct speech is the eɗact words of the speaker. This is in the first person that is the person speaking at the time". Fassara, sh. Magana ta kai tsaye ita ce ainihin kalmomin da mai magana ya faɗa. Wannan ana samun ta a lokacin da mai magana na farko yake magana". Shi kuwa Yahaya (2004, sh.88) cewa ya yi "Magana kai tsaye ita ce zallar magana ko furucin da ya fito daga bakin wanda ya faɗe ta ko furta ta wadda babu ƙari ko ragi a cikinta". Ita kuwa Daura (2011, sh.36) cewa ta yi "Direct speech refers to the use of the eɗact words of the speaker"Fassara "Magana kai tsaye ita ce amfani da haƙiƙanin kalmomin mai magana".

 Wannan sigar ta salon bayar da labari na nuna cewa mawallafi zai iya bayar da labarinsa kai tsaye ko ya wakilta wani daga cikin ƙirƙirarrun taurarin littafinsa ya bayar da labari kai tsaye a maimakonsa. Misali a wannan littafi da ake nazari, wato littafin Amadi na Malam Amah na Alhaji Magaji Ɗambatta, mawallafin da yagabatar da tauraron sai ya sakar masa aikin bayar da labari kai tsaye, wato Malam Amadi. Amma a wasu wuraren na littafinyakan sakar wa ƙirƙirarrun taurarinsa aikin bayar da labari. Wannan salo na bayar da labari ya yi tasiri a cikin wannan littafi a wurare da dama, misali a farkon labarin ma an fara bayar da labarin ta amfani da salon nau'in magana kai tsaye kamar haka:

“A wani ƙauye a arewacin arewa, an yi wani malami mashahuri mai suna Malam Amadi Na Malam Amah” (Ɗambatta, 1980, sh. 1).

 Wannan ya nuna mai bayar da labari daga bayan fage ne kai tsaye yake bayar da labarinsa ga jama’a ko mai karatu. To ke nan wannan na bayyana yadda wannan salon amfani da magana kai tsaye ta yi tasiri a cikin dukkanin labarin baki ɗaya, misali kamar haka:

“Ai ni kuwa ba abin da na ƙi jini a duniyar nan irin cin hanci” (sh. 7).

 “Akwai abu guda da Allah ya yi mani, ni mutum ne mai iya magana da ‘yammata “(sh. 9).

“Ban da iyayena ba wanda ya san dalilin wannan aure da na yi” (sh. 54)

“Abin da ya dame ni a game da kai shi ne in na tuna da cewa ba mutum duk ne ya san martabar so ba” (sh. 58).

“A gaskiya mata in ka ce za ka miƙar da su sai su karye, kuma su kansu ba su san kansu ba balle har wani ya san su” (sh. 61).

 Haka dai mawallafin ya yi ta amfani da wannan siga ta salo a wurare da dama cikin littafin, sauran misalan wuraren da ya yi amfani da wannan salo za su zo a jadawalin da zai zo nan gaba.

4.2 Nau’in Maganar Wani a Littafin Amadi Na Malam Amah

 Maganar wani ita ce maganar da aka ruwaito ta daga bakin wani wadda ba ita ce haƙiƙanin maganar ba, wani ne yake magana a madadin maganar da wani ya faɗa a wani lokaci da ya wuce. Abin lura a nan shi ne wanda ya ruwaito maganar yana yin ta ne a cikin lokaci mai ci don ya bayyana abin da wani ya faɗa a wani lokaci da ya wuce. Latilo da Olooku (2001, sh.52) cewa suka yi:

“An indirect speech refers to the speech or words of a speaker as reported by someone else. In direct speech the actual or the original speaker is now the third person, while the person to whom the speech is reported become, the second person and the person reporting what the original speaker said is the first person. indirect speech is also referred to as reported speech” (Lalilo and Olooku, 2001, sh.52).

 Fassara: Maganar wani ita ce magana ko kalmomin da wani ya yi, sai aka sami wani ya ruwaito ta kamar yadda ya yi ta. A maganar wani wanda ya fara yin maganar shi ne mai magana na uku, wanda ake faɗa wa abin da wani ya ce, shi ne mai magana na biyu, sannan shi kuma wanda yake ruwaito maganar da wani ya yi, shi ne mai magana na farko. A taƙaice, maganar wani ita ce maganar da aka bayyana wani ne ya faɗe ta. Haka kuma Yahaya (2004, sh. 89) cewa ya yi maganar wani “Ita ce maganar da aka ruwaito ta daga bakin wani da ya yi ta a wani lokaci da ya wuce, aka ruwaito ta a cikin lokaci mai ci. Wannan yana nuna wani ne ya ari bakin asalin mai maganar ya ci masa albasa”. Ita kuwa Daura (2011, sh. 136) cewa ta yi “Indirect speech refers to when the eɗact words are transformed and reported, Fassara Maganar wani na nufin idan haƙiƙanin kalmomin da aka faɗa aka sauya su ta sigar ruwaitowa. Wannan nau’in salo na bayar da labari ya yi tasiri sosai a wurare da dama cikin wannan littafi, kamar haka:

“Sai Umaru Tsifa ya ce yau Malam ga shi ruwa ya hana taruwar mu” (sh.1).

“Sai ta ce, kamar da gaske da jin muryar wannan kamar in na duba in yi begen shi” (sh. 11).

“Sai ubanta ya ce to ai sai ta je ta yi shawara da ni tukun mu daidaita” (sh. 19)

“Amah ya ce, ai ka ji ka ji, kuma wannan jarumi da kuka ga yana faɗa da sauran abokan gabar ku ɗan’uwana ne” (sh. 35).

“Da uban ya ji haka sai ya ce, ina ai ya yi alƙawari kuma alƙawarin a kansa ne ya faɗa” (sh. 42).

 Waɗannan salale na magana kai tsaye da maganar wani sun yi tasiri a wurare da dama cikin wannan littafi. A misalan da suka gabata, idan aka ɗauki misalin, sai Umaru Tsifa ya ce yau Malam ga shi ruwa ya hana taruwar mu (sh. 1), a nan ba Umaru Tsifa ne kai tsaye yake magana ba, wani ne wato Malam Amadi yake ruwaito abin da Umaru Tsifa ya faɗa a wani lokaci da ya wuce cikin lokaci mai ci. Haka dai waɗannan salale marubucin ya yi ta amfani da su a littafin. Sauran misalan samfuran shafukan da aka yi amfani da waɗannan salale za su zo a cikin jadawali kamar haka:

Jadawali na 2A

Bayanin Ƙididdigar Nau’in Magana Kai Tsaye da Maganar Wani a Samfuran Wasu Shafuka na Littafin Amadi Na Malam Amah
Lambar shafi	Yawan Adadin Nau’in Magana Kai Tsaye	Yawan Adadin Nau’in Maganar Wani
5	3	1
10	2	3
15	2	1
20	3	6
25	3	2
30	2	5
35	2	4
40	3	2
45	3	1
50	3	6
55	2	3
60	2	2

4.3 Dalilan da Sukan Sanya Mawallafa su yi Amfani da WaɗannanNau’o’i na Magana

A sakamakon wannan bincike, an gano dalilan da mawallafa ƙagaggun labarai na Hausa suke amfani da wata nau’in magana, sannan su sauka su hau kan wata nau’in magana kamar haka:

· Marubucin yakan yi amfani da wata nau’in magana, sannan ya sauka ya yi amfani da wata don a gasgata abin da ya faɗa. Domin idan shi kaɗai zai yi ta bayar da labarin ba tare da taimakon ƙirƙirarrun taurarinsa ba, labarin zai iya kawo shakku a wurin makaranci. To amma idan aka sami yanayi na canje-canjen amfani da nau’in magana sai a fi gasgata shi domin an san abin da ya faɗa zai iya faruwa a rayuwa ta zahiri.

· Mawallafi yakan yi amfani da canje-canjen nau’in magana don ya shiga cikin zuciyar ƙirƙirarrun taurarinsa. Ma’ana ya bayyana abin da yake cikin zukatansu, ba tare da sun bayyana ba, wajen yin sharhi da hasashen abin da suke ciki.

· Haka kuma marubucin yakan hau nau’in wata magana, sannan ya sauka ya yi amfani da wata domin ya jinkirta saƙo. Ma’ana dai ya tsawaita labarinsa ta hanyar da mai karantawa ba zai ƙosa ba.

· Marubuci yakan yi amfani da canje-canjen nau’in magana don ya ƙarfafa sha’awar mai karatu, labarin ya ƙayatar da shi. Sannan ya ba shi damar yin tunani mai zurfi a kan al’amuran da suka faru a lokaci guda cikin labarin, wanda hakan zai ba wa mai karatu damar ya waiwaya baya don ya ƙara fahimtar abin da ya kasance tun a farkon labarin.

· Haka kuma marubuci yakan hau kan nau’in wannan magana, sannan ya sauka ya yi amfani da wata nau’in maganar domin ya nuna gwanintarsa wajen isar da saƙo.

4.4 Nau’in Tambaya a Littafin Amadi Na Malam Amah

 Tambaya na nufin neman bayani game da mutum ko wani abu da ake buƙatar sani a kansa. Yahaya (2004, sh. 92) ya bayyana tambaya kamar haka tambaya na nufin “Neman bayani a kan abin da mutum ba shi da sani a kai ko yake neman ƙarin haske a kai ko yake so ya tabbatar da sanin abin wurin wanda ya tambaya” CNHN (2006, sh. 425) cewa ya yi tambaya ita ce “Neman bayani ko sani a kan wani abu”. Shi kuwa Abubakar (2014, sh. 455) ya bayyana tambaya da cewa “Ambatacciyar buƙatar neman bayani, jawabi ko yarda ko ƙin yarda (misali ka ci abinci? Yaya sunanka?)”. Haka kuma ya ƙara da cewa tambaya “Zance ne da aka fara shi da kalmar tuhuma misali, me ya sa …? Ina …? yaya/ƙaƙa…? da sauransu”. Wannan nau’i na salo ya yi tasiri sosai a wannan littafi, An yi amfani da nau’in ne da nufin neman sanin wani abu a wurin wani ko neman ƙarin haske a kan abin misalan ire-iren wuraren da mawallafin ya yi amfani da wannan salo a littafin sun haɗar da:

· “Ko za ka iya ba ni wani bayani da zan iya fahimtar su? (sh. 8).

· “Mene ne ta yi?” (sh. 17)

· “Yaya lafiya? (sh. 20)

· “Yaushe za ka tafi? (sh. 24)

· “Me kuke so?” (sh. 28)

· “Ina za su?” (sh. 30)

· “Ko za ka musa?” (sh. 37)

· “Ni a cikin mata wacce iri ce?” (sh. 47)

· “Ko zan sami ganinta?” (sh. 50).

Wannan mawallafi ya yi amfani da sigar salon tambaya a wurare da dama cikin wannan littafi. Sauran misalan wuraren za a bayyana su cikin jadawali da zai zo nan gaba. Abin lura a nan shi ne a koda yaushe tambaya tana ƙarewa ne da alamar ayar tambaya “?” Sannan akwai dalilai da yanayin da yake sanyawa mawallafa su yi amfani da salon tambaya wajen bayar da labarinsu.

4.4.1 Dalilai da Yanayin da Sukan Sanya Mawallafa su yi Amfanida Nau’in Tambaya

Akwai dalilai da yanayin da kan sanya mawallafa ƙagaggun labarai na Hausa su yi amfani da sigar tambaya wajen bayar da labarinsu daga cikinsu, sun haɗa da:

· Mawallafi yakan yi amfani da tambaya don ya taimaka wajen kawar da matsalar da kan iya tasowa nan take a sami mafita, tun kafin matsalar ta taso cikin sauƙi a kan wani al’amari. Da kuma nanatawa ko jaddada saƙonsa don a ƙara fahimtarsa cikin sauƙi.

· Wani dalilin kuma shi ne domin mawallafi ya bayar da zaɓi a tsakanin abubuwa biyu ko fiye, musamman a wajen taɗi ko hira wanda hakan yakan ƙara dasa sha’awar labarin a wurin makaranta ko masu saurare.

· Sannan dalilin sha’awa ko son birgewa ko don ya ba wa mai karatu dama ya yi tunani a kan abin da zai faru a gaba, kan sanya mawallafa su yi amfani da sigar salon tambaya.

· Game da yanayi kuwa sun haɗar da: Na farko dai yanayin rashin sani kan sanya a yi amfani da tambaya domin a sami bayanin da ba a da sani a kai, ko ake buƙatar ƙarin haske a kansa.

· Haka kuma tsoro a yayin da aka shiga halin damuwa, wato kawai nan take abu ya tsorata mutum kan sanya a yi tambaya.

· Har ila yau, isa kan sa a yi tambaya, domin yayin da tauraro ya samu kansa a wani matsayi babba, yakan iya yin tambaya don ya nuna shi, ya isa wato ya taka wani matsayi, ya ƙasƙantar da wanda yake yi wa tambayar domin ya nuna ya isa ko don birgewa.

· Sannan yanayin bin ƙwaƙƙwafi yakan sanya a yi tambaya, wato a dinga bin abu sau da ƙafa, kan lallai sai an samu cikakken bayanin wani al’amari. Ma’ana dai wayo na neman bayani cikin hikima kan sanya mawallafa su yi amfani da salon tambaya.

4.5 Nau’in Umarni a Littafin Amadi Na MalamAmah

 Umarni yana daga cikin salon da mawallafa ƙagaggun littattafai na Hausa suke amfani da shi wajen isar da saƙon su. Hornby (2010, sh.286) cewa ya yi “Command is to tell someone that they must do something, to order, or haɓing authority to giɓe formal order”. Fassara: Umarni shi ne faɗa wa wani cewa lallai ya yi wani abu ko a ba shi doka ya bi”. Shi kuwa CNHN (2006, sh. 462) cewa ya yi “Umarni shi ne “Sawa a yi abu”. A ganin Yahaya (2004, sh. 147) umarni shi ne a sa mutum ya yi wani abu ko a ba shi doka ya bi”. Mukhtar (2004, sh. 44) ya bayyana cewa “Wani lokacin kuma labari zai iya zuwa ta sigar bayar da umarni wanda shi mai magana a cikin labari yake umarta”. Salon amfani da umarni yana zuwa ta hanya biyu. Na farko, umarni kai tsaye a inda ake umartar a yi abu kai tsaye. Misali, buɗe ƙofar can, zo nan, da sauransu. Na biyu shi ne umarni a kaikaice, shi ne umarnin da ake ruwaito umarnin da wani ya bayar, sai wani ya faɗa wa wanda aka ce ya faɗa masa. Misali, ya ce ka buɗe ƙofa, ta ce ka tsaya, shugaba ya ce a ƙyale shi da sauransu. Amfani da wannan nau’i na salo ya yi tasiri a wurare da dama cikin wannan littafi kamar haka:

· "Ka je can garin ka shaida masa tukunna” (sh. 3)

· “Ki ɗebo mana ruwan sha” (sh. 17)

· “Je ki wajensu ki ce ina zuwa yanzu” (sh. 20)

· “Ku shiga” (sh. 26)

· “Ai sai a yanka su” (sh. 29)

· “Ki je ki ce su yi shiri gobe a kai su gida” (sh. 38)

· “Ga waɗannan bayin Allah, su ne nake so ka ɗauke su zuwa ƙasarsu, har garinsu har kuma zuwa gidajensu har ɗakunansu” (sh. 38).

· “Ki ce lallai kada ya je ya zauna, ya yi maza ya dawo” (sh. 49)

· “Ku yi maza ku gyara waje kaza” (sh. 53)

Haka dai wannan mawallafi ya yi ta amfani da wannan siga ta salo a wurare da dama cikin littafin. A sakamakon wannan bincike, an gano cewa akwai dalilai da yanayin da sukan sanya mawallafa ƙagaggun labarai na Hausa zaɓen yin amfani da salon bayar da umarni.

4.5.1 Dalilai da Yanayin da Sukan Sanya Mawallafa su yi Amfani da Nau’in Umarni

Babban dalilin da ya sanya mawallafa ƙagaggun labarai na Hausa suke amfani da wannan siga ta salo wajen bayar da labarinsu shi ne buƙatuwar wanzar da wani aiki a tsakanin ɓangarori biyu ko fiye. Domin wani yakan ba wani umarni da nufin ya isar da saƙon umarnin zuwa ga wani wanda shi ne zai aiwatar da abin da ake buƙata ko kuma shi kansa wanda aka ba umarnin ya aiwatar da aikin.

Haka kuma mawallafa sukan yi amfani da salon bayar da umarni wajen kwatancen wani wuri domin a nuna yadda yake da abin da za a aikata idan an je wurin.

 Sannan daga cikin yanayin da yakan sanya mawallafa ƙagaggun labarai na Hausa suke amfani da nau’in salon umarni sun haɗar da: Yanayin dangantaka a tsakanin mutane biyu ko fiye, misali ko dai dangantaka a tsakanin ubangida da yaronsa, ko ta iyaye da ‘’ya’yansu ko ta lokacin da ake buƙatar shawara ko kwatancen wani wuri da sauransu.

 Haka kuma marubuta na yin amfani da wannan salon domin su karkata akalar labari daga wani ɓangare zuwa wani. Domin wani ɓangare na labari zai iya zuwa ta sigar bayar da umarni ko ma labarin gaba ɗaya kamar yadda aka gani a littafin da aka nazarta.

 Har ila yau, yanayin buƙata na aiwatar da wani aiki ko amfani da matsayi, misali a lokacin da wani tauraro yake son ya nuna shi wani ne ko domin ya ƙasƙantar da wani da sauransu.

 A taƙaice dai, bayanin ƙididdigar sakamakon amfani da salon tambaya da umarni a wannan littafi za a iya bayyana su a jadawalin da ke biye kamar haka:

Jadawali na 3A

Bayanin Ƙididdigar Amfani da Nau’in Salon Tambaya da Umarni a Samfuran Wasu Shafuka na Littafin Amadi Na Malam Amah
Lambar shafi	Nau’in Tambaya Yawan Adadi	Nau’in Umarni Yawan Adadi
4	-	1
8	1	-
12	1	1
16	1	-
20	1	1
24	2	1
28	3	2
32	-	1
36	1	3
40	1	-
44	-	1
48	1	1
52	1	-
56	-	2
60	1	1

A nan an bayyana sakamakon amfani da waɗannan nau’o’in salalen tambaya da umarni ta hanyar amfani da jadawali. A wajen zaɓen samfuran misalan an ɗebo su ne bayan kowaɗanne shafuka huɗu na wannan littafi. Misali a shafi na huɗu ya yi amfani da nau’in umarni sau ɗaya a inda ba a yi amfani da nau’in salon tambaya ba. A kuma shafi na ashirin da takwas, ya yi amfani da nau’in salon tambaya uku da na umarni sau biyu. Sannan a shafi na hamsin da biyu ya yi amfani da nau’in salon tambaya sau ɗaya, bai yi amfani da nau’in salon umarni ba a shafin. Wannan ya nuna marubucin kusan a kowane shafi yakan yi amfani da aƙalla ɗaya daga cikin salalen ko kuma ya haɗa dukkansu biyun kamar yadda sakamakon binciken ya nuna.

5.0 Kammalawa

 A wannan takarda, an yi bayanin yadda wannan mawallafi ya yi amfani da nau’o’in salalen maganganu a cikin labari, waɗanda suka ƙunshi, ajin magana da nau’in magana. Ajin magana na ƙunshe da mai magana da wanda ake magana da shi da kuma wanda ake magana a kansa. Nau’in magana kuwa na ƙunshe da magana kai tsaye da maganar wani da tambaya da kuma umarni waɗanda dukkansu aka nazarce su a littafin. Takardar ta zaƙulo samfuran misalan wuraren da salon magana a cikin labari ta yi tasiri a littafin. A takardar, an gano cewa ashe ba haka kawai mawallafa ƙagaggun labarai na Hausa suke amfani da nau’o’in salalen maganganu a labaran su ba, akwai dalilai da yanayi da kuma muhallin da sukan sanya su yi amfani da wannan nau’i na magana da kuma yadda suke hawa kan wani nau’i na magana, sannan su sauka su koma kan wani kamar yadda aka binciko a sakamakon wannan nazari.

Manazarta

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