Hausar Rukuni: Duba Ga Hausar ‘Yan Sa-Kai A Jihar Zamfara

Citation: Isah Sarkin FADA da Aliyu Rabi’u ƊANGULBI (2024). Hausar Rukuni: Duba Ga Hausar ‘Yan Sa-Kai A Jihar Zamfara. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 12, Number 1. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

HAUSAR RUKUNI: DUBA GA HAUSAR ‘YAN SA-KAI A JIHAR ZAMFARA

Na

Isah Sarkin FADA

Aliyu Rabi’u ƊANGULBI

TSAKURE

Wannan muƙala ta gudana ne a kan nazarin Hausar da ta samu dalilin ayyukan ‘yan-ta’adda a jihar Zamfara. Manufa a nan ita ce, zurfafa nazari da fitowa da kalmomi da kuma jumloli da suka samu a dalilin ayyukan ta’addanci jihar Zamfara. Binciken ya yi ƙoƙarin tattara bayanai ta hanyar amfani da dabarun hira da lura ta kai tsaye ga waɗanda ayyukan ta’addanci ya shafa da yadda ayyukan ‘yan sa-kai suke gudana a wurare daban-daban da ke faɗin jihar Zamfara. A yayin gudanar da binciken, an fito da kalmomi da kuma jumloli da suka danganci ayyukan ‘yan sa-kai a faɗin jihar. Bugu da ƙari, an yi zuzzurfan nazari a kansu. An yi amfani da ra’in ‘Harshe da Ta’addanci’ (Terrorism and Language) na Edward (1839), wajen gudanar da wannan bincike. Ra’in yana magana a kan sadarwa tsakanin ‘yan-ta’adda da waɗanda suke yaƙar su. Ra’in yana da dangantaka da wannan bincike domin ya yi magana a kan sadarwa, musamman tsakanin ‘yan-ta’adda da abokan gabarsu. Bincike ya fito da sauyin ma’ana da kuma faɗaɗa ma’ana da ‘yan sa-kai suke amfani da su a yayin sadarwa. Sakamakon bincike ya tabbatar da cewa, ‘yan sa-kai suna amfani da dabaru daban-daban na harshe a yayin sadarwarsu da ba kowa yake iya fahimtar abun da suke nufi ba, ba tare da an yi masa bayaninsu ba. Hakazalika, bincike ya tabbatar da hanyoyin aro daga wasu harsuna da faɗaɗa ma’anar wasu kalmomi da kuma harɗantawa a yayin zantukansu na yau da kulum.

Keɓaɓɓun Kalmomi: Ta’addanci da Sadarwa da ‘Yan Sa-Kai da Kalma da kuma Jumloli

1.1 Gabatarwa

Sauye-sauye suna faruwa ne a harshe sanadiyar faruwar wasu al’amura, a sakamakon haka, sai a sami sauyi da ke samar da sababbin kalmomi da sassan jumloli da jumloli a cikinsa. Bugu da ƙari, masana irin su Yakasai (2020, shf. 102) sun bayyana harshe da cewa; ‘harshe wata hanya ce ta furta wasu sautuka masu ma’ana wadda ɗan-Adam kan yi amfani da ita domin sadar da wani saƙo’. Haka ma, masana da suka haɗa da; Ndimele (2007, shf. 97)sun bayyana cewa harshe yana ɗauke da wasu halayya ta ƙirƙira domin samar da sababbin kalmomi da tsari da koyo da yalwa da ƙwarewa da kuma daidaito. Haka ma, babban munimmancin harshe ga al’umma shi ne isar da saƙo daga wani mutum zuwa wani, haka ma harshe ya kasance hanya ta ƙulla dangantaka tsakanin mutane musamman wajen gaisuwa. Hakazalika, harshe ya kasance wata makaranta wajen hani da horo ga al’umma a kan wasu al’amurra.

Ayyukan ta’addanci a Zamfara sun yawaita, inda ake samun wasu al’umma su sadaukar da rayuwarsu domin ganin rayuwar al’umma da dukiyoyinsu sun samu kuɓuta daga aikin ta’addanci. A dalilin haka, harshen Hausa ya samu ƙaruwar wasu kalmomi da sassan jumloli da kuma jumloli ta hanyar faɗaɗa ma’anar wasu kalmomi domin su dace da muradinsu. A wannan takarda an yi ƙoƙarin fitowa da rukunin kalmomi da sassan jumloli da kuma jumloli da suka danganci ayyukan ‘yan sa-kai a jihar Zamfara.

1.2 Dalilin Bincike

Jihar Zamfara da wasu yankuna na Arewa maso Yammacin Nijeriya wurare ne da ‘yan-ta’adda suka yi kaka gida. Haka ma, ayyukan masu ta’addanci ya yi yawa matuƙa. Faɗaɗar harshe da sauye-sauyen da yake samu su ne suke haifar da samuwar sabuwa ma’ana.

Saboda haka bunƙasar harshe shi yake sa ya sauya, a dalilin yaɗuwa da yake yi ta sanadiyar yawan masu magana da shi, a sakamakon wannan sai a sami sauyi da ke samar da faɗaɗa ta hanyar samar da sababbin kalmomi da sassan jumloli da jumloli a cikin harshe. Masana suna da ra’ayin cewa, duk lokacin da aka sami kalma ta canza daga ma’anar ta asali ko ma’anar da aka san ta da ita, a ilimin tasarifi, wannan kalma ta zama sabuwa’. [1] ‘Yan jarida da malaman addini da ‘yan gudun hijira da waɗanda ‘yan-ta’adda suka yi garkuwa da su da ‘yan sa-kai da jami’an tsaro sun samar da sababbin kalmomi ta hanyar faɗaɗa ma’ana da harɗantawa da aro. Waɗannan kalmomi suna da ma’ana ta asali da sabuwar ma’ana a harshen Hausa. Bugu da ƙari, kalmomin ne ake haɗawa su ba da sassan jumla da kuma jumloli. La’akari da cewa, manazarta ba su maida hankali a kan abin da ya shafi Hausar da ta samu dalilin ayyukan ta’addanci ba, shi ya ba da damar gudanar da wannan bincike.

1.3 Muhimmancin Bincike

Harshe yana da matuƙar muhimmanci domin isar da saƙo daga wani wuri zuwa wani. Haka kuma, yawan masu magana da harshe yana sa ya bunƙasa ya kuma faɗaɗa. Saboda haka, faɗaɗar harshen Hausa ya samar da kare-karen harshe, daga bisani aka samu Hausar rukuni. Ayyukan ta’addanci a Arewa maso Yammacin Nijeriya sun samar da wata nau’in Hausa da ake iya ƙarawa a jerin rukunin Hausar da ake da su a harshen Hausa.

Babu shakka wannan ya ba da babbar gudummuwa a cigaban harshen Hausa wajen samar da wadatattun kalmomi da sassan jumloli da kuma jumloli a cikin harshen Hausa da suka tabbatar da samuwar wannan rukunin Hausa da ta samu a dalilin ayyukan ta’addanci a jihar Zamfara da ma Arewa maso Yammacin Nijeriya. Saboda haka wannan wani sabon shafi ne a cikin nazarin harshen Hausa. Maƙasudin gudanar da wannan bincike shi ne domin:

i. Tabbatar da rukunin Hausar da ta samu a dalilin ayyukan ta’addanci a faɗin jihar Zamfara

ii. Fito da ma’anar wasu kalmomi da jumloli ta hanyar faɗaɗa ma’ana da suka danganci ayyukan ta’addanci a jihar Zamfara.

iii. Fito da ma’ana ta asali a Hausa da kuma Hausar ta’addanci da ta samu a dalilin ayyukan ta’addanci a jihar Zamfara.

2.1 Hanyoyin Tattara Bayanai

An tattauna hanyoyin da aka bi wajen tattara bayanai a lokacin gudanar da wannan bincike. Hanyoyin sun haɗa da hanyoyin tattara bayanai da suka haɗa da; hira ta ga-ni-ga-ka, (wanda ake hira da shi yana kusa, ana jefa masa tambaya, yana amsawa kai tsaye) da kuma hira da aka naɗa da wayar salula (wannan hira ce da aka da tubabbun ‘yan-ta’adda, amma ba su kusa, ana naɗar bayanan da aka samu ta kiran wayar salula). Bugu da ƙari, an ziyarci wasu wuraren da ayyukan ‘yan-ta’adda suka shafa a jihar Zamfara domin tattaunawa da su. Haka ma, an kuma naɗi bayanai ta waya da hirar da ‘yan-ta’adda suke yi da ‘yan jarida da saƙonni da suke aikowa a wayar salula da wasiƙun da suke aikawa a garuruwa daban-daban. An kuma samu wasu bayanai daga shafukan sadarwa na intanet da wa’azojin malaman addini.

2.2 Ra’in Bincike:

Ra’in da aka yi amfani da shi wajen gudanar da wannan bincike shi ne ra’in: Harshe da Ta’addanci’ (Terrorism and Language) na Edward (1839), wanda Wilter (1987) ya faɗaɗa. Wannan ra’i ya yi magana a kan sadarwa tsakanin ‘yan-ta’adda da waɗanda suke yaƙar su. Ra’in ya bayyana cewa harshe shi ne jigo ga dukkan al’amurra. Ra’in ya tabbatar da babu wani abu da za a aiwatar ba tare da an yi amfani da harshe ba. Hakazalika, da harshe ne ake iya gane mutum ko waye da halinsa da aikinsa. Ra’in ya nuna cewa da harshe ake amfani wajen dabarun yaƙi domin isar da saƙo da tunkarar abokan gaba. Daga cikin waɗanda suka yi aiki wajen ɗabbaƙa wannan ra’in akwai: Antonio da wasu (2013) da Shannon (2013) da Lucian Gideon (2017) da Richard (2021). Waɗannan masana a ayyukansu daban-daban sun yi amfani da wannan ra’in. Harley (2022) ya yi wa wannan ra’in kwaskwarima ta ɓangaren ta’addanci da ramuwar gayya inda ya dubi ayyukan ta’addancin da ke faruwa a sassa daban-daban na duniya, musamman yaƙe-yaƙen ƙasashen Larabawa.

Haka ma, ra’in ya yi bayyana cewa ana nazarin sadarwar da ‘yan sa-kai suke yi ta ɓangarora daban-daban tana faruwa ne domin cimma buƙatunsu na yau da kullum. Ana nazarin ne ta hanyar la’akari da halayensu da ɗabi’unsu da lura da yadda suke gudanar da al’amurransu a yanayin zamantakewarsu da nazarin yadda suke sarrafa harshe. Ra’in ya bayyana cewa, masana ba su mayar da hankali a kan abin da ya shafi harshen ta’addanci ba, shi ne dalilin da ya sa aka samar da wannan ra’i. Ra’in ya fito da abubuwa guda uku da mai nazarin harshen ta’addanci ya kamata ya kula da su kamar haka:

a. Lura da yanayi da halayyar ‘yan sa-kai a lokacin da suke sadarwa, wannan dabara tana taimakawa ƙwarai wajen gano ma’anar abubuwan da suke furtawa.

b. Nazarin kalmomi da jumlolin da ake samu daga ‘yan sa-kai, domin fito da ma’anarsu ta asali da kuma sabuwar ma’ana.

c. Kalmomin da ‘yan sa-kai suke furtawa, su dace da nazarin da ake a kai, domin shi zai ba mai nazari damar bin diddigin kowace kalma ta fuskar ma’ana.

An ɗauki wannan ra’in ne domin ganin ya dace da wannan muƙala.

3.1 Ta’addanci

Ta’addanci kalma ce da ta bazu ta yi fice a jihar Zamfara, kalma ce mai illa da ke iya haifar da sanadiyar rasa rayuwar mutane da dukiyoyinsu. Duk da yake ta’addanci ba sabon abu ba ne a Arewa maso Yammacin Nijeriya da ma ƙasar Nijeriya baki ɗaya. A wannan lokacin da muke cikin kalmar ta’addancin ta shahara kuma ayyukan ta’addancin sun yi matuƙar muni sun kuma zama ruwan-dare gama-gari a wannan yanki na jihar Zamfara. Masana sun ba da ma’anarta kamar haka:

CNHN (2006, shf. 416) ya bayyana cewa:

‘Ta’addanci shi ne mugun aiki, musamman na haddasa ɓarna kamar lalata abubuwa ko kisa da sauransu, don bambancin siyasa ko addini.’

Ishaya (2021, shf. 131) yana cewa a harshen Ingilishi:

‘The word terrorism comes from the reign of terror instigated by Maxillae Robespierre in 1793 following the French revolution. This implies that terrorism is not a child of modernity; It is as old as the existence of man. The history is as old as human is willingness to use violence to affect politics.

Fassarar marubuci: ‘Kalmar ta’addanci ta samo asali ne daga ta’adda, wadda Maxmillien Robepierra ya assasa a shekarar 1793 a sanadiyar juyin-juya halin Faransa. Kalmar ta’addanci ba baƙuwar kalma ba ce, akwai ta tun lokacin wanzuwar ɗan’Adam adoran ƙasa. Ta cigaba da bazuwa a sakamakon rikice-rikicen da mutane ke haifarwa a dalilin siyasa’.

Haka ma, Ewetan and Urhie (2014, shf. 51) suna cewa:

‘The prameneditated use or threat of use of violence by an individual or group to cause fear, destruction or death, especially against unarmed targets, property or infrastructure in a state…..’

Fassarar mrubuci: Ta’addanci abu ne da ake ƙudurtawa kai tsaye ta hanyar amfani da rikici daga ɗaiɗaiku ko gungun jama’a da zimmar cusa tsoro ko ruguza su ko kashe su, musamman waɗanda ba su ɗauke da makamai.....

Su kuwa Omede and Omede (2015, shf. 121) sun bayyana cewa:

‘Terrorism is the use of violent action in order to achieve political aims or force a government to act’.

Fassarar marubuci: Ta’adda na nufin amfani da hatsaniya domin cimma wani guri na siyasa ko kuma tilastawa gwamnati ɗaukar matakin ba sani ba sabo.

Bugu da ƙari, Ebipre and Wilson (2020, shf. 15) sun tabbatar da cewa:

‘Terrorism is the illegal act such as killing of innocent Nigerians, raping of women, bombing of major cities and villages, Police Station in the Northern part of Nigeria particularly, Borno, Kano, Bauchi, Yobe, Zamfara, Kaduna, Sokoto, Niger, Kebbi among others’.

Fassarar marunuci: ‘Ta’addanci mugun aiki ne da ya haɗa da kashe ‘yan Najeriya da ba su ji ba, ba su gani ba. Haka kuma, ya haɗa da yi wa mata fyaɗe da ƙone wasu manyan garuruwa da ƙauyuka da ofishin ‘yan-sanda a wasu sassa na Arewacin Nijeriya, musamman jihohin Borno, Bauchi, Yobe, Zamfara, Kaduna, Sakkwato, Neja, Kabi da sauransu’.

A fahimtar wannan maƙala ta’addanci shi ne aikata wani aiki na ɓarna cikin al’umma da ke iya haddasa rasa dukiya da kassara rayukan al’umma da muhallansu.

3.2 Ma’anar Sadarwa

Sadarwa na nufin isar da saƙo daga wani mutum zuwa wani, ta hanyar amfani da murya ko rubutu ko ishara.

Yakasai, (2020, shf. 102) ya bayyana cewa, ‘wata kafa ta isar da saƙo ko bayanai daga wani wuri zuwa wani wuri ko kuma sadarwa lamari ne na mu’amula cikin zamantakewa’.

Sadarwa ta sauƙaƙa faɗaɗa ayyukan ‘yan-ta’adda, dalili kuwa shi ne, cikin lokaci kaɗan suna iya yin waya da juna a taru wuri ɗaya da zimmar kai hari wani wuri. Haka ma, sukan faɗakar da juna idan suka samu bayanan surru da kuma ɗaukar matakin gaugawa domin kaucewa harin jami’an tsaro. Harshen Hausa, ya samu bunƙasa ta dalilin ayyukan masu ta’addanci ta hanyar samar da sababbin kalmomi da sassan jumloli da jumloli da kuma faɗaɗa ma’anar wasu kalmomi.

3.3 ‘Yan Sa-Kai

Domin tsaro da kare kai da dukiya al’ummomi daban-daban suka himmatu wajen samar da hanyoyin da za su kare kansu baya ga tsaron da hukuma ke ba su.

 Abubakar (2018, shf. 23) ya ce: ‘Sa-kai ƙungiya ce da ke gudanar da ayyuka na tsaron rayuka da dukiyoyin al’umma’.

Kafin a samu ɓullowar sa kai an sami wata ƙungiyar kare kai wato banga, da ƙungiyar ta yi rauni sai aka ga ya dace a farfaɗo da wata ƙungiya da za ta maye wannan aiki na banga. Aikin sa kai shi ne gudanar da aikin tsaro ga garuruwa da unguwanni, ‘yan sa-kai suna yin sintiri dare da rana domin kamawa tare da miƙawa ga hukuma ga masu ɗabi’ar sata da fashi da makami. Bugu da ƙari, ‘yan sa-kai suna amfani da wasu kalmomi da suka samu a dalilin ayyukan ‘yan-ta’adda musamman a wasu yankuna na Arewa maso Yammcin Nijeriya inda lamarin ya fi tsanani a yayin sadarwa ta yau da kullum. Waɗannan kalmomi da sassan jumloli da jumloli sun taimaka matuƙa wajen samar da wata Hausa da ta samu a dalilin ayyukan masu ta’addanci.

4.1 Hausar da ta Samu Dalilin Ayyukan ‘Yan Sa-Kai

Domin tsaro da kare kai da dukiyar al’ummomi daban-daban suka himmatu wajen samar da hanyoyin da za su kare kansu baya ga tsaron da hukuma ke ba su. Kafin a samu ɓullowar sa kai an sami wata ƙungiyar kare kai wato banga, da ƙungiyar ta yi rauni sai aka ga ya dace a farfaɗo da wata ƙungiya da za ta maye wannan aiki na banga.

A nan an kawo kalmomi a cikin tsari kamar haka; sunan kalma da ajinta na nahawu da dabarar samar da kalma. Haka kuma an yi ƙoƙarin fito da ma’ana ta asali a Hausa da kuma sabuwar ma’ana.

4.1.1 Rukunin Kalmomin ‘Yan Sa-Kai da Suka Samu Dalilin Ayyukan Ta’addanci

‘Yan sa-kai suna taka muhimiyar rawa wajen samar da wannan Hausa da ta samu dalilin ayyukan ta’addaanci a faɗin jihar Zamfara, musamman ta hanyar samar da kalmomi da sassan jumloli da kuma jumloli. A nan bincike ya yi ƙoƙarin kawo kalmomin da suka danganci ‘yan sa-kai da suka samu dalilin ayyukan ta’addanci.

JAWALI 1

 Kalmomin da Suka Samu Dalilin Ayyukan ‘Yan Sa-Kai

lmb	Suna	Ajin Kalma	Ma’ana ta asali	Sabuwar Ma’ana
1.	Gwàská	Suna	Wata itaciya mai guba wadda arna ke yin magani da ita.	Mutumin da ya buwayi ‘yan-sa kai cikin ɓarayi ta hanyar sihiri.
2.	Ɓád-dà-Sáwuú	Aikatau	Sake hanya domin mamayar abokan gaba.	Wani abu baƙi da ake shafawa ga fuska domin ɓatar da kama.
3.	Sá-Kâi	Aikatau	Kalmomi biyu ne aka haɗa suka ba da ma’ana ɗaya.	Sadaukar da kai wajen neman ɓarayi a duk inda suke.
4.	Ƙáurà	Suna	Kirarin da ake yi wa mai sarautar Madaki.	Ɗan sa-kai da ya buwaya ta ɓangaren sihiri da buwaya, musamman ga ɓarayi.
6.	Ƙht	Aikatau	Kalma ce mai nuna fushi da ƙyacewa.	‘Yan sa-kai na yin amfani da ƙyaci sau uku domin neman ‘yan uwansu, musamman a yayin da sukegudanar da aikinsu.
7.	‘Yân Shaá-Bàkwâi	Suna	Matasan daba su wuce shekara 17 ba.	Matasa ‘yan sa-kai waɗanda shekarunsu ba su wuce shekara 17 ba, babu tausayi gare su ga ɓarayi.
8.	Usúr	Suna	Abin busawa na ƙarfe mai ƙara wanda ‘yan sanda kan yi amfani da shi idan sun biyo ɓarawo.	Idan ‘yan sa-kai suka busa usur sau uku, ana nuna cewa an samu baƙin ɓarayi saboda haka, kowane mamba ya fito da niyyar aiki.
9.	KwántònƁaúnaà	Aikatau	Laɓewa da yin kwance don yi ba-zata.	Kwantawa ɓarayi domin dakon su a cikin daji ko wani wuri mai duhu da niyyar aibata su.
10.	Awòn-Gábá	Aikatau	Ɗauke wani abu daga wani waje zuwa wani waje.	Ɗaukar da ɓarayi ke yi wa ‘yan sa-kai da nufin neman kuɗin fansa ko kuma su kashe su.
11.	Gàtarin Katsinawa	Suna	Gatari ne da Katsinawa ke amfani da shi domin saran itatuwa ga bisashe.	Wani gatari ne mai kaifi ƙwarai da ‘yan sa-kai ke sare wuyan ɓarawo ta baya idan an kama shi.
13.	Búkkaà	Suna	Wani ƙaramin ɗaki da mutanen ƙauye ke yi da kara haɗe da ciyawa.	Kalma ce da ta samo asali daga ba- sani-ba-sabo.
15.	Tâmbàyaà	Aikatau	Ma’ana ta asali kuwa neman bayani ko sani a kan wani abu.	Sabuwar ma’ana maganin tsarin jiki ko buwaya ga mutane

 

Gwàská, tana cikin ajin suna. Ma’ana ta asali kalmar na nufin wata itaciya mai guba wadda arna ke yin magani da ita. Sabuwar ma’ana kuwa mutumin da ya buwayi ‘yan-sa kai cikin ɓarayi ta hanyar sihiri.

Ɓád-dà-Sáwuú, harɗaɗɗiya da faɗaɗa ma’ana. Kalmomi uku ne aka haɗa suka ba da ma’ana ɗaya, tana cikin ajin aikatau, an fi amfani da ita a ɓangaren ƙarshen jumla. Sabuwar ma’ana kalmar tana bayyana cewa wani abu baƙi da ake shafawa ga fuska domin ɓatar da kama, a yayin da ma’ana ta asali ke nuna sake hanya domin mamayar abokan gaba.

Sá-Kâi, harɗaɗɗiyar kalma ce da faɗaɗa ma’ana. Kalmomi biyu ne aka haɗa suka ba da ma’ana ɗaya, tana cikin ajin aikatau, an fi amfani da ita yankin suna a jumla duk da cewa kalmar takan zo a ƙarshen jumla. A sabuwar ma’ana ana nufin sadaukar da kai wajen neman ɓarayi a duk inda suke da niyyar kama su da miƙa su ga hukuma domin yi masu hukunci, ba a ci karo da dunƙulalliyar kalmar ba, dalili kuwa kalmomi biyu ne aka haɗa suka ba da ma’ana ɗaya. Akwai dangantaka tsakanin sabuwar ma’ana da ma’anar kalmomin biyu, domin dukkansu suna magana ne a kan wani aiki da wasu mutane suka ɗorawa kansu domin sadaukar da kai.

Ƙáurà, tana cikin ajin suna, kalmar takan zo a yankin suna na jumla wani lokaci yankin aikatau, ya danganci yadda a aka tsara jumlar. Sabuwar ma’ana kalmar ta bayyana buwaya ta ɓangaren sihiri, musamman ga ɓarayi. Kirarin da ake yi wa mai sarautar Madaki. Akwai dangantaka tsakanin sabuwar ma’ana da ma’ana ta asali domin dukkansu suna magana a kan buwaya.

Ƙht, tana cikin ajin kalmomin aikatau, an fi amfani da ita yankin suna na jumla. Sabuwar ma’ana, ƙyacci sau uku domin neman ‘yan uwansu, musamman a yayin da suke gudanar da aikinsu, a hannu ɗaya ma’ana ta asali na nufin kalma ce mai nuna fushi da ƙyacewa. Babu dangantaka tsakanin sabuwar ma’ana da ma’ana ta asali,

‘Yân Shaá-Bàkwâi, tana cikin ajin suna, an fi amfani da kalmar a yankin suna. Sabuwar ma’ana ta bayyana cewa matasa ‘yan sa-kai waɗanda shekarunsu ba su wuce shekara 17 ba, babu tausayi gare su ga ɓarayi. Ma’ana ta asali kuwa matasan da ba su wuce shekara 17 ba. Akwai dangantaka tsakanin sabuwar ma’ana da ma’ana ta asali domin dukkansu suna magana a kan matasa ‘yan shekara 17.

Usúr, tana cikin rukunin ajin suna, a tsarin jumla an fi samun ta a yankin aikatau. Sabuwar ma’ana ‘yan sa-kai suna busa usur sau uku, nuna cewa an samu baƙin ɓarayi saboda haka, kowane mamba ya fito da niyyar yin aiki. Ma’ana ta asali kuwa abin busawa na ƙarfe mai ƙara wanda ‘yan sanda kan yi amfani da shi idan sun biyo ɓarawo. Dangantaka tsakanin sabuwar ma’ana da ma’ana ta asali ita ce dukkansu busawa ake yi.

Kwántòn Ɓaúnaà, A ma’ana ta asali, laɓewa da yin kwance don yi ba-zata.Sabuwar ma’ana tana nufin kwantawa ɓarayi domin dakon su a cikin daji ko wani wuri mai duhu da niyyar aibata su. Akwai dangantaka tsakanin sabuwar ma’ana da ma’ana ta asali kasancewarsu suna magana a kan laɓewa ko kwanto domin dakon wani ko wasu.

Awòn-Gábá, harɗaɗɗiyar kalma ce, tana cikin rukunin ajin aikatau, a tsarin jumla kuwa an fi amfani da ita a yankin suna. Ɗaukar da ɓarayi ke yi wa ‘yan sa-kai da nufin neman kuɗin fansa ko kuma su kashe su. Ma’ana ta asali ɗauke wani abu daga wani waje zuwa wani waje. Babu dangantaka tsakanin sabuwar ma’ana da ma’ana ta asali.

Gàtarin Katsinawa, tana cikin ajin suna, ana amfani da ita a yankin suna a wani lokaci kuma a yankin aikatau, ya danganta daa yadda aka tsara jumlar. Sabuwar ma’ana wani gatari ne mai kaifi ƙwarai da ‘yan sa-kai suke sare wuyan ɓarawo ta baya idan an kama shi. Ma’ana ta asali gatari ne da Katsinawa ke amfani da shi domin saran itatuwa ga bisashe. Danagantaka tsakanin sabuwar ma’ana da ma’ana ta asali ita ce sara.

Búkkaà, tana cikin ajin suna, tana zowa a yankin suna a wani lokaci kuwa ta zo a yankin aikatau, ya danganta da yadda ta zo. Sabuwar ma’ana na nufin kalma ce da ta samo asali daga ba- sani-ba-sabo. A ma’ana ta asali kuwa wani ƙaramin ɗaki da mutanen ƙauye ke yi da kara haɗe da ciyawa. Dangantakar da ke tsakani ita ce kewayewa.

Tâmbàyaà, tana cikin ajin aikatau, a tsarin jumla an fi amfani da ita a yankin ƙarshe na jumla. Sabuwar ma’ana maganin tsarin jiki ko buwaya ga mutane. Ma’ana ta asali kuwa neman bayani ko sani a kan wani abu. Akwai dangantaka tsakanin sabuwar ma’ana da ma’ana ta asali, saboda dukkansu nema ne na abin da ba a sani ba a baya.

4.1.2 Jumlolin ‘Yan Sa-Kai da Suka Samu Dalilin Ayyukan Ta’addanci

‘Yan sa-kai na amfani da jumloli a yayin zantukansu na yau-da-kullum da suka samu a dalilin ayyukan masu ta’addanci a wasu yankuna na Arewa maso Yammacin Nijeriya waɗannan jumloli sun samu ne a yayin da suke aiwatar da ayyukkansu na sa-kai domin kare kai da dukiyoyin al’umma daga farmakin ‘yan-ta’adda.

JAWALI 2

 Jumlolin ‘Yan Sa-Kai da Suka Samu Dalilin Ayyukan Ta’addanci

Lmb	Jumla	Dabarar Samar Jumla	Hausar ‘Yanta’adda
1.	Za a kai samame	Jumlar bayani	Za a je neman ‘yan-ta’adda a wuraren zamansu.
2.	Atisayen gari	Jumlar bayani	Dukkan ‘yan sa-kai na gari za su fito su zagaya gari, wasu cikin ɓad-da sawu domin nuna cewa suna shirye.
3.	Atisayen gunduma	Jumlar bayani	‘Yan sa-kai gaba ɗaya na gunduma za su fito su jera suna rera waƙoƙi domin ba da tsoro ga ɓarayi da masu ba su bayanan siri.

5.1 Sakamakon Bincike

Bunƙasar harshe ya danganta da yawan masu magana da shi da kuma yawan kalmomi da sassan jumloli da da jumlolin da yake da su. Harshen Hausa ne ke da faɗi da yalwa, wanda ya samar da kare-karen harshen da kuma Hausar rukuni. Daga cikin ire-iren Hausar rukuni da harshen yake da su sun haɗa da Hausar rukunin da ta samu dalilin ayyukan ‘yan-ta’adda. A wannan takarda an fito da sakamakonta kamar haka:

a. Muƙala ta tabbatar da wanzuwar Hausar rukunin da ta samu dalilin ayyukan ta’addanci a jihar Zamfara.

b. Haka ma, an tabbatar da samuwar sababbin kalmomi da kuma jumloli da suka samu dalilin ayyukan ta’addanci ta hanyar faɗaɗa ma’ana.

c. Bugu da ƙari, binciken ya gano cewa, kalmomin da suka samu ta dalilin ayyukan ta’addanci suna da ma’ana ta asali da kuma sabuwar ma’ana.

d. Mafi yawan kalmomin da aka samu sun samu ne ta hanyar faɗaɗa ma’ana da aro da harɗantawa.

6.1 Naɗewa

A wannan maƙala an tattauna abubuwa da dama da suka haɗa da; ma’anar ta’addanci da sadarwa da yadda sadarwa ta taimaka wajen haɓaka harshen Hausa. Hakazalika, binciken ya yi ƙoƙarin fito da kalmomi da jumloli daban-daban da suka shafi sadarwar rukunin ‘yan sa-kai. Haka ma, an kawo kalmomi da kuma jumloli da suka danganci ayyukan ‘yan sa-kai da suka samu dalilin ayyukan ta’addanci a jihar Zamfara.

MANAZARTA

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Edward, B. (1839). Terrorism and Language: Distinguishing Terrorist from Non-terrorist Groups by Thematic Analysis. 34-41 Mortimer Street. Routledge Publisher. DOI: 10.1080/17467580802590449

Ewetan, O. O., and Urhie, E. (2014). Insecurity and Socio- Economic Development in Nigeria. Journal of Sustainable Studies. Volume 5, Number 1, ISSN 2201-4268 pp40 – 63.

Fagge, U. U. (2013). Ƙirar Kalma a Hausa. Ahmadu Bello University Printing Press.

Finegan, E. (2012). Language: Its Structure and Use. Wardsworth: Cengage Learning international. ISBN-13:978-0-497-91214-9

Ishaya, D. L. (2021). National Tragedy and Insecurity Threats in Nigeria; Implication to Security Woes and Challenges in the 21st Century. International Journal of Comparative Studies in International Relation and Development. ISSN: 2354-4198 (Print) ISSN: 2354-4201 (Online) pp 131-141.

Mohammad, I. A. (2019). Ginshiƙin Bayanin Ilmin Ƙirar Kalma a Hausa: Taƙaitaccen Tsokaci. Maƙalar da aka Gabatar a Taron Ƙara Wa Juna Sani a Sashen Koyar da Harsunan Nijeriya, Jami’ar Usmanu Ɗanfodiyo, Sakkwato.

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Yakasai, S. A. (2005). Aro ko Ƙirƙira: Nazarin Samuwar Sababbin Kalmomin Hausa a Jami’a da kuma Garin Sakkwato. Maƙalar da aka Gabatar a Taron Ƙara wa Juna Sani. Sashen Nazarin Harsunan Nijeriya, Jami’ar Usmanu Ɗanfodiyo, Sakkwato,

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  HIRA DA MUTANE

SUNAYEN WAƊANDA AKA YI HIRA DA SU

Lmb	Suna	Shekarun Haihuwa	Muhallin da aka Tattauna	Rana/ Kwanan Wata
1.	Sani Muhammad Babbar Doka	55	Gusau	10/10/2021
2.	Sani Ɗangaladima Gwashi	46	Gwashi/Bukk	22/10/2023
3.	Aminu Garba Gwashi	40	Gwashi/Bukk	22/10/2023
4.	Damma Chairman Miyetti Allah,	48	Zugu/Bukk	5/11/2023
5.	Abdullahi Makaɗa Zugu	40	Zugu/Bukk	12/12/2023
6.	Adamu Mohammad Bagega	57	Anka	9/5/2024
7.	Alhaji Abdulmumini Bagega	52	Anka	4/5/20214
8.	Sani Danmudi Mada	55	Mada/Guasu	8/5/2024
9.	Muntari Gidan Ɗan’inna	60	Mada/Gusau	8/5/2024
10.	Hon. Sanusi Wanzamai,	52	Wanzamai/Tsafe	7/6/2024

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[1] A dubi Lieber, R. (2022). Introducing Morphology, domin ƙarin bayani.