Nazarin Wasu Kalmomi Da Jumloli Na Sulhu Da Kasuwanci A Hausar ‘Yan-Ta’adda A Jihar Zamfara

Citation: Isah Sarkin FADA da Abdullahi BASHIR (2024). Nazarin Wasu Kalmomi Da Jumloli Na Sulhu Da Kasuwanci A Hausar ‘Yan-Ta’adda 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

NAZARIN WASU KALMOMI DA JUMLOLI NA SULHU DA KASUWANCI A HAUSAR ‘YAN-TA’ADDA A JIHAR ZAMFARA

Na

Isah Sarkin FADA

Abdullahi BASHIR

TSAKURE

Harshe yana samun sauye-sauye ta hanyar faɗaɗa da kuma samun sababbin al’amurra cikinsa da sukan faru lokaci-lokaci. Wannan muƙala ta gudana ne a kan nazarin Hausar da ta samu a dalilin ayyukan ‘yan-ta’adda a jihar Zamfara. Manufar muƙalar ita ce, zurfafa nazari da fito da Hausar da ta samu a dalilin ayyukan ta’addanci a 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 tubabbun ‘yan-ta’adda da waɗanda aka yi garkuwa da su domin neman kuɗin fansa, daga baya suka samu ‘yanci da ‘yan jarida da ‘yan sa-kai a wurare daban-daban da ke faɗin jihar. A yayin hirar, an fito da kalmomi da sassan jumloli da jumloli da suka danganci sulhu da kasuwanci a sha’anin ta’addanci. Bugu da ƙari, an yi zuzzurfan nazari a kansu. An yi amfani da ra’in ‘Harshen 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 tsakanin ‘yan-ta’adda. Bugu da ƙari, bincike ya fito da yanayin sauyin ma’ana da kuma faɗaɗa ma’ana da ‘yan-ta’adda sukan yi amfani da su a yayin sadarwa. Daga ƙarshe, sakamakon bincike ya tabbatar da cewa, ‘yan-ta’adda suna amfani da dabaru daban-daban na harshe a yayin sadarwarsu wadda ba kowa yake iya fahimtar abin da suke nufi ba, ba tare da an yi masa bayaninsu ba. Hakazalika, bincike ya tabbatar da wasu hanyoyi da ‘yan-ta’adda suke bi suna yin amfani da harshe a yayin sadarwarsu da suka haɗa da; ƙirƙirar wasu kalmomi tare da yi masu kwaskwarima da kuma aron kalmomi daga wasu harsuna ta hanyar faɗaɗa ma’anarsu sai kuma harɗantawa.

Keɓaɓɓun Kalmomi: Ta’addanci da Sadarwa da Kalma da Jumloli

1.0 Gabatarwa

Bunƙasar harshe shi yake sa ya sauya, saboda yaɗuwa da yake yi a sanadiyar yawan masu magana da shi. sauye-sauye suna faruwa ne a sanadiyar faruwar wasu al’amura a cikin harshe, a sakamakon haka, sai a sami sauyi da ke samar da sababbin kalmomi da sassan jumloli da jumloli a cikinsa. Jibril (2017, shf. 5) ya ce, ‘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 sun bayyana cewa harshe yana ɗauke da wasu halayya da suka haɗa da; Ndimele (2001, shf. 97), 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’amura. Ayyukan ta’addanci a Zamfara sun yawaita, inda ake samun hada-hadar kasuwanci da lamarin da ya shafi sulhu tsakanin al’ummar wurin da ake gudanar da sha’anin ta’addanci da ‘yan-ta’adda. A dalilin haka, an samu ƙaruwar wasu kalmomi da sassan jumloli da kuma jumloli ta hanyar faɗaɗa ma’anar wasu kalmomi domin su dace da muradinsu. A wannan maƙala an yi ƙoƙarin fito da rukunin kalmomi da sassan jumloli da kuma jumloli da suka danganci sulhu da kasuwanci a dalilin samuwar ayyukan ‘yan-ta’adda a jihar Zamfara da ke Arewa maso Yammacin Nijeriya, watau jiha mai yalwar ƙasar noma da kuma manyan dazuzzuka da duwatsu masu ɗauke da ma’adanai.

1.1   Dalilin Bincike

Burin masu harshe shi ne, harshensu ya yi zarra ga sauran ‘yan uwansu, musamman ta fuskar yawan masu magana da shi. Hakazalika, ya sami bunƙasa ta ɓangaren hikima da zalaƙa domin samar da sababbin kalmomi da harshen zai amfani da su wajen biyan buƙatunsa na sadarwa. Masana da dama sun yi ayyuka a kan Hausar rukuni daban-daban, daga ciki akwai;

Yakasai (1999) da Ɗantumbishi (2003) da Atuwo (2009) da Chamo (2012) da Shehu (2018) da Garba (2018) da Umar (2019) da kuma Zailani (2019) duk sun yi aiki a kan Hausar rukunin mutanen daban-daban, amma ba su taɓo abin da ya shafi Hausar rukunin ‘yan-ta’adda ba. Saboda haka, rashin samun wani aiki da ya yi magana a kan Hausar da ta danganci sulhu da kasuwanci da ta samu dalilin ayyukan ‘yan-ta’adda a jihar Zamfara da ke Arewa maso Yammacin Nijeriya ya haifar da wannan maƙala. Haka kuma, ba a samu wani aiki da ake gudanarwa da ya yi kama da wannan.

1.2 Hanyoyin Gudanar da Bincike

 Daga cikin dabarun da aka yi amfani da su wajen tattara bayanan wannan muƙala su ne; tattaunawa da ‘yan-ta’addan da suka tuba domin samun bayanai. Saboda haka, an tattauna da ‘yan-ta’adda mutum biyar. Bugu da ƙari, an yi hira da wasu daga cikin waɗanda aka yi garkuwa da su, da suka samu ‘yanci daga baya, kimanin mutum huɗu. Bayan haka, maƙala ta tattaunawa da wasu mutanen da ayyukan ta’addanci suka gudana a yankunansu a wasu yankunan da lamarin ya shafa da suka kai mutum huɗu. Hakazalika, an tattaro bayanai daga kafar talabijin da ke garin Gusau da suka haɗa da; gidan talabijin na ƙasa da ke Gusau da Gamji talabijin da ke garin Gusau. Haka ma, maƙala ta samo bayanai daga gidan rediyo na jiha da ke Gusau, musamman a wani fili da ake kira ‘hayaƙi fidda na kogo’. Daga ƙarshe, maƙala ta dubi jaridar Aminiya da kuma kafar sadarwa ta intanet.

1.3 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 ‘yanta’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-ta’adda suke yi ta hanyoyi 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 ƙudurori uku da mai nazarin harshen ta’addanci ya kamata ya kula da su kamar haka:

a. Lura da yanayi da halayyar ‘yan-ta’adda 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-ta’adda, domin fito da ma’anarsu ta asali da kuma sabuwar ma’ana.

c. Kalmomin da ‘yan-ta’adda 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 maƙala.

1.4 Ma’anar 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:

Atuwo (2009, shf. 9) ya kawo ma’anar ta’addanci da yadda yake yaɗuwa. Binciken ya dubi ta’addanci a mahangar adabi, aikin ya yi ƙoƙarin lalubo hanyoyin magance ta’addanci cikin hikima da tunani a tsarin zamantakewar Hausawa.

CNHN (2006, shf. 416) an 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 (2021:131) 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 (2014:51) suna cewa:

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

Su kuwa Omede and Omede (2015:121) 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’.

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.

1.5 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’. Watau wannan mu’amula ta zamantakewa za ta iya kasancewa har a cikin rukunin ‘yan ta’adda. Galadanci da wasu (1990, shf. 8) su bayyana cewa, ‘sadarwa a taƙaice ita ce sanya wani ya fahimci abin da kake so ya ji, ko ya yi, ko ya sadu da abin da kake so ya karɓa’. Haka kuma, Rambo (2013, shf. 26) ya ce, baya ga kallon harshe a matsayin wata baiwa da Allah Ya hore wa ɗan’adam da kuma amfaninsa wajen bayyana manufofi ko tunani ko buƙatocin mutum zuwa ga waninsa, sannan sai aka bayyana sadarwa a matsayin abin da muke yi domin bayyana tunaninmu ko sha’awarmu ko muradinmu. Bugu da ƙari, akwai manyan hanyoyin sadarwa iri biyu; watau na gargajiya da kuma na zamani. Hanyoyin sadarwa na gargajiya akwai waɗanda suka shafi magana, watau waɗanda akan aiwatar baka-da-baka. Sai kuma waɗanda akan aiwatar ta hanyar nuni da alamomi da sauransu. Hanyoyin sadarwa na zamani kuwa su ne: Wasiƙa da Jarida da Rediyo da Talbijin da Mujallu da kuma Intanet.

A nan, binciken ya gano cewa, 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 sirri 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.

1.6 Hausar da ta Danganci Sulhu da ‘Yan-ta’adda

A wannan rukuni an yi nazarin kalmomin da ‘yan-ta’adda suke amfani da su a yayin sulhu tsakaninsu da waɗanda suke kai wa farmaki. Mafi yawan waɗannan kalmomi an faɗaɗa ma’ana ne domin su dace da buƙatunsu.

Jaddawali na 1: Kalmomin da suka Danganci Sulhu da ‘Yan-ta’adda:

Lamba	Kalma	Aijn Kalma	Dabarar Samar da Kalma	Ma’ana ta Asali a Hausa	Hausar ‘Yan-ta’adda
1.	Súlhù	Suna	Faɗaɗa ma’ana	Sasantawa ko shiryawa tsakanin wani da wani.	Yarjejeniya ce da ake ƙullawa tsakanin ‘yan-ta’adda da gari ko garuruwa, su biya wasu kuɗaɗe ko a gindaye wasu sharuɗɗa da niyar ‘yan-ta’adda ba za su cutar da garin da aka yi sulhu da shi ba.
2.	Súlhùn-Gàrií	Suna	Harɗantawa da Faɗaɗa ma’ana	Sasantawa tsakanin gari da gari.	Yarjejeniya ce da ake ƙullawa tsakanin ‘yan-ta’adda da gari da niyar ba za a cutar da jama’ar wannan gari ba.
3.	Súlhùn-Gídaá	Suna	Harɗantawa da Faɗaɗa ma’ana	Sasantawa tsakanin gida da gida	Sasantawa tsakanin ‘yan-ta’adda da wani gida da ƙudurin koda an shiga garin, to wannan gida ba za a shiga cikinsa ba, ballantana a cutar da gidan.
4.	Súlhùùn-Mùtúm	Suna	Harɗantawa da Faɗaɗa ma’ana	Sasantawa tsakanin mutum da mutum.	Sasantawa tsakanin ‘yan-ta’adda da mutun ɗaya.
5.	Súlhùn-Gónákií	Suna	Harɗantawa da Faɗaɗa ma’ana	Sasantawa tsakanin masu gonaki da ke iyaka ɗaya ko waɗanda ke karkara ɗaya.	Sasantawa tsakanin ‘yan-ta’adda da masu gonaki a karkara.

 

Súlhù: Faɗaɗa ma’ana ce aka yi. Tushen kalmar ‘sulh’ ana iya yi mata ɗofanen ‘u’ ta koma ‘sulhu’. Kuma tana cikin ajin suna, an fi samun ta a yankin aiki a jumla. Ma’ana ta asali na nufin sasantawa ko shiryawa tsakanin wani da wani. A hannu ɗaya sabuwar ma’ana na nufin yarjejeniya ce da ake ƙullawa tsakanin ‘yan-ta’adda da gari ko garuruwa. Za su biya wasu kuɗaɗe ko a gindaya wasu sharuɗɗa da niyar ‘yanta’adda ba za su cutar da garin da aka yi sulhi da shi ba. Dangantakar ma’anar asali da sabuwar ma’ana ita ce dukkansu suna magana a kan sasanci tsakanin mutum biyu da babu jituwa tsakani.

Súlhùn-Gàri: Harɗaɗɗiyar kalma ce da faɗaɗa ma’ana, kalmomi biyu ne waɗanda duk tushensu na suna ne aka haɗa suka ba da ma’ana ɗaya ta hanyar sanya alamar nasaba (n) a tsakaninsu. Kuma tana cikin ajin suna, an fi samun ta a yankin aikatau na jumla. Ma’anar ita ce, Sasanci tsakanin garuruwa biyu da babu shiri tsakaninsu. Sabuwar ma’ana ana nufin sasantawa tsakanin ‘yan-ta’adda da wani gari domin kaucewa kai hari ga wannan gari ta hanyar biyan kuɗaɗe ko gindaya wasu sharuɗɗa ga mutanen garin. Dangantaka tsakanin ma’ana ta asali da sabuwar ma’ana shi ne sasanci. Inda aka sami bambanci shi ne a sabuwar ma’ana akwai biyan wasu kuɗaɗe ko gindaya wasu sharuɗɗa. A ma’ana ta asali kuwa babu biyan kuɗaɗe.

Súlhùn-Gídaá: Harɗaɗɗiyar kalma ce da faɗaɗa ma’ana, kalmomi biyu ne na suna aka haɗa suka ba da ma’ana ɗaya ta hanyar sanya alamar nasaba (n) a tsakaninsu. Tana cikin ajin suna, an fi samun ta a yankin aikatau na jumla. Sasanci ne da ake samu tsakanin gida da gida. Sabuwar ma’ana kuwa, sasantawa tsakanin ‘yan-ta’adda da wani gida domin kauce wa kai farmaki a wannan gida. Idan an samu sulhun gida to, ko da kuwa an zo sata a wannan gari to, gida da aka yi sulhu da shi ba za a shiga cikinsa ba balle a ɗauki wani abu da sunan sata. Koda kuwa cikin rashin sani an ɗauko wani abu da ya danganci wannan gida, idan an gaya wa shuwagabanni ‘yan-ta’adda waɗanda suka yi wannan aika-aika, to za a mayar da wannan abin da aka ɗauka. Saboda haka, dangantakar ma’ana ta asali da sabuwar ma’ana ita ce sasanci.

Súlhùùn-Mùtúm: Harɗaɗɗiyar kalma ce da faɗaɗa ma’ana, kalmomi biyu ne aka haɗa suka ba da ma’ana ɗaya. Dukkan tushensu suna ne. Kalmar tana cikin ajin suna amma ɗan aikatau (verbal noun), kuma an fi samun ta a yankin aikatau a jumla. Sasantawa tsakanin mutum da mutum da suka sami saɓani. A ma’anar ‘yan-ta’adda kuwa ana nufin sasanci tsakanin ‘yan-ta’adda da wani mutum ɗaya domin ya kuɓutar da kansa da dukiyarsa daga sata. Akan samu ɗaiɗaikun mutane musamman a ƙauyuka da ke neman sulhu ga ‘yan-ta’adda ko kuma su kansu ‘yan-ta’adda su nemi sulhu ga ɗaiɗakun mutane domin su samu zama lafiya a ƙauyukansu. Idan aka yi wannan sulhu na mutum, to ‘yan-ta’adda ba za su ɗauki wannan mutum ba da dukiyarsa. Dangantakar ma’ana ta asali da sabuwar ma’ana ita ce sasanci ko shiri tsakanin mutum biyu.

Súlhùn-Gónákií: Harɗaɗɗiyar kalma ce, inda aka samu Faɗaɗa ma’ana, watau kalmomi biyu ne aka haɗa suka ba da ma’ana ɗaya. Kalma ta farko suna ne ɗan aikatau, ta biyun kuwa suna ne jam’i. Kalmar tana cikin ajin suna, kuma an fi samunta a yankin aikatau na jumla. sasantawa tsakanin masu gonaki da ke da iyaka ɗaya. Sabuwar ma’anar kuwa tana nufin sasanci tsakanin ‘yan-ta’adda da masu gonaki a karkara domin kuɓuta daga sharrin ‘yan-ta’adda, don su ƙyale su a lokacin da suke noma gonakinsu ba tare da ‘yan-ta’addan suna ziyartar karkarar ba da niyyar cutar da su. Dangantakar ma’ana ta asali da sabuwar ma’ana ita ce sasanci domin samun maslaha a tsakanin mutane biyu ko fiye.

1.6.1 Sassan Jumloli a Hausar ‘Yan-ta’adda Masu Dangantaka da Sulhu

 ‘Yan-ta’adda na amfani da dabaru iri-iri domin samun kuɗaɗe ga waɗanda suke yi wa ta’addanci, musamman idan suka fahimci sun kassara yankin. Wannan na faruwa ne a lokacin da suke ɗora wa mutum ɗaya ko gida ko gari ko yanki wasu maƙudan kuɗaɗe da nuna cewa sun kuɓuta daga ayyukan ta’addanci. Saboda haka, suna amfani da sassan jimlolin da suka shafi wannan rukuni. Bukhari (2020) ya bayyana cewa, ‘jumla ta ƙunshi sassa biyu, sashen suna da sashen abin da aka faɗa game da suna.’ Ya ƙara da cewa, ‘sashen suna na iya kasancewa kalma ɗaya ko fiye’. Ga misalan wasu sassan jumloli masu alaƙa da yin sulhu da ‘yan-ta’adda.

Jaddawali na 2: Jumlolin‘Yan-ta’adda Masu Dangantaka da Sulhu:

Lamba	Yankin Jumla	Dabarar Samar da Kalma	Ma’ana ta Asali a Hausa	Hausar ‘Yan-ta’adda
1.	Fańsaŕ Gàrií	Faɗaɗa ma’ana	Biyan diyya don a ceci gari ya fita daga ƙangin bauta.	Wasu kuɗaɗe ne da ake ɗora wa gari domin su sami ‘yanci ga ‘yan-ta’adda.
2.	Fańsaŕ Yánkiì	Faɗaɗa ma’ana	Biyan diyya don a ceci yanki ya fita daga ƙangin bauta.	Kuɗaɗe ne da ‘yan-ta’adda ke ɗorawa yanki domin kuɓuta daga hare-harensu.
3.	Fańsaŕ Ƙàrámaŕ Hùkúmaà	Faɗaɗa ma’ana	Biyan diyya don a ceci ƙaramar hukuma ta fita daga ƙangin bauta.	Yarjejeniya ce da ake ƙullawa tskanin ‘yan-ta’adda da wasu wakillan ƙaramar hukuma da niyar ‘yan-ta’adda ba za su cutar da mutanen wannan ƙaramar hukuma ba.
4.	Fańsaŕ kárkárá	Faɗaɗa ma’ana	Biyan diyya domin a ceci karkara.	Biyan muƙudan kuɗaɗe domin a sami damar ɗibar amfanin gona a karkara.

 

1.7 Hausar ‘Yan-ta’adda da ta Danganci Kasuwanci da Dillanci

CNHN (2006, shf. 104) an ce, ‘dillanci shi ne karɓar kayan mutane don sayarwa a ba da la’ada.’ ‘Yan-ta’adda na aiwatar da cinikayya a sha’anin ta’addanci da ya jiɓinci waɗanda aka yi garkuwa da su. Saboda haka, suna da kalmomi da suka jiɓinci wannan lamari.

A kowane rukunin jama’a ana samun hada-hadar kasuwanci, wanda suka danganci saye da sayarwa. A ɓangaren Hausar da ta samu a dalilin ayyukan ta’addanci a Arewa maso-Yammacin Nijeriya. Akwai kalmomi da suka danganci kasuwanci da dillanci kamar haka:

Jaddawali na 3: Kalmomin ‘Yan-ta’adda Masu Alaƙa da Kasuwanci da Dillanci:

Lamba	Kalma	Aijn Kalma	Dabarar Samar da Kalma	Ma’ana ta Asali	Sabuwar Ma’ana
1.	Dìllàncí	Suna	Faɗaɗa ma’ana	Dillanci karɓar kayan mutane don a sayar a ba da la’ada.	‘Yan-ta’adda kan ɗauki wanda aka yi garkuwa da shi, daga wata daba zuwa wata a dalilin sayar da shi da aka yi ga wannan daba.
2.	Ciń-háncí	Suna (harɗaɗɗe)	Harɗantawa da Faɗaɗa ma’ana	Wata kyautatawa ce da ake yi wa mutum domin sakaya mai laifi.	Wata kyauta ce da wanda aka yi garkuwa da shi ke bai wa ‘yan-ta’adda a lokacin da suke aiki domin su sake shi. Ana aiwatar da wannan a ɓoye ba tare da sanin ‘yan uwa ba.
3.	Sáyârwaá	Suna (verbal noun)	Faɗaɗa ma’ana	Rabuwa da abin da aka mallaka ta karɓar kuɗinsa daga hannun wanda aka mallakawa.	‘Yan-ta’adda na sayar da wanda aka yi garkuwa da shi daga wata daba zuwa wata domin neman riba. Wannan na faruwa ne idan dabar da ta yo garkuwa da mutum ba su da kuɗaɗen ciyar da shi ko kuma wadatattun makamai sukan sayar domin neman makamai.
4.	Cì-dà-ceètoó	Suna (harɗaɗɗe)	Harɗantawa da Faɗaɗa ma’ana	Amsar wasu kuɗaɗe ga mutum kafin amso shi ga hukuma dalili a kan zarginsa da aikata wani laifi.	‘Yan-ta’adda suna da wakilai a ƙauyuka da birane waɗanda ke ba su labari dangane da abubuwan da ke faruwa a cikin garuruwa. Idan aka ɗaukar maka ɗan uwa akan nemi ire-iren waɗannan mutane a shirya da su, a ba su wasu kuɗaɗe domin su shiga tsakani domin a sami sauƙi wajen biyan kuɗin fansa.
5.	Kwańtái	Suna	Faɗaɗa ma’ana	Rashin sayar da abin sayarwa har ya ɗauki lokaci.	Rashin fansar wanda aka yi garkuwa da shi har ya ɗauki tsawon lokaci.

 

Dìllàncí: Faɗaɗa ma’ana ce. Kalmar tana cikin ajin aikatau, an fi samun ta a yankin aikatau na jumla. Ma’ana ta asali na nufin karɓar kayan mutum don a sayar a ba da la’ada. A ma’anar ‘yan-ta’adda kuwa, wani tukuici da ake ba wa wanda ya shiga tsakani wajen kai da komo da aka yi a yayin sayar da wanda aka yi garkuwa da shi daga wata daba zuwa wata. Dangantaka da ke akwai tsakanin ma’ana ta asali da sabuwar ma’ana ita ce dukkansu daga ƙarshe ana amsar la’ada idan aka sayar.

Ciń-háncí: Harɗaɗɗiyar kalma ce da faɗaɗa ma’ana, kalmomi biyu ne aka haɗa suka ba da ma’ana ɗaya. Kalmar tana cikin ajin suna, an fi samun ta a yankin aikatau na jumla. Wata kyautatawa ce da ake yi wa mutum domin ya rufa mai laifi. A sabuwar ma’ana kuwa, kyauta ce da ake ba ‘yan-ta’adda a lokacin da suke aiki, domin su saki wanda suka yi garkuwa da shi, saboda haka, ana aiwatar da wannan cikin sirri ba tare da sauran mambobin ‘yan-ta’adda sun sani ba. Dangantakar da ke tsakani a nan ita ce, bayar da wani goro cikin sirri ba tare da sauran jama’a sun sani ba.

Sáyârwaá: Faɗaɗa ma’ana ce. Kalmar tana cikin ajin suna (ɗan aikatau), an fi samun ta a yankin suna na jumla. Ma’ana ta asali na nufin rabuwa da abin da aka mallaka ta karɓar kuɗinsa daga hannun wanda aka mallakawa. Haka kuma, sabuwar ma’anar na nufin sayar da wanda aka yi garkuwa da shi daga wata daba zuwa wata domin neman riba. Ana yin wannan ne idan dabar da ta yi garkuwa da mutum ba su da wadatattun makamai da abin da za su riƙa bai wa wanda aka yi garkuwa da shi. Saboda haka, sai su sayar da shi domin amfani da kuɗin don sayen harsasai da sauran kayan aiki. Dangantaka da ke tsakanin sabuwar ma’ana da ma’ana ta asali shi ne ciniki a kan abin da za a rabu da shi da samun daidaito.

Cì-dà-ceètoó: Harɗaɗɗiyar kalma ce da faɗaɗa ma’ana, kalmomi uku ne (aikatu da mahaɗi da suna) aka haɗa suka ba da ma’ana ɗaya. Kalmar tana cikin ajin suna, an fi samun ta a yankin aikatau na jumla. Ma’ana ta asali shi ne amsar wasu kuɗaɗe ga mutum kafin ceto shi ga hukuma dalilin zargin sa da aikata wani laifi. A sabuwar ma’ana ba wa wasu wakilai na ‘yan-ta’adda wasu kuɗaɗe kafin a shiga cinikin wanda aka yi garkuwa da shi. Mafi yawan wurare ‘yan-ta’adda suna da wakilai masu ba su labarin abubuwan da ke faruwa a cikin garuruwa da ƙauyuka. Waɗannan mutane suna zaune a cikin gari tare da sauran al’umma, idan an yi garkuwa da wani mutum akan tuntuɓe su kafin a fara ciniki, kasancewarsu suna da sanayya tsakaninsu da ‘yan-ta’adda da sharaɗin ba su wani kaso na kuɗi. Idan aka yi la’akari da ma’ana ta asali da sabuwar ma’ana, akwai dangantaka ta kusa domin duk sun yi tarayya a kan ba da wani kaso na kuɗi kafin a ceto mutum daga inda yake riƙe.

1.7.2 Wasu Jumlolin ‘Yan-ta’adda da Suka Danganci Kasuwanci.

‘Yan-ta’adda suna da jumlolin da suke amfani da su a sha’anin kasuwanci, musamman a tsakanin junansu ko kuma da sauran aboakn hulɗa. Irin wannan tattaunawa tana faruwa ne daga wata daba zuwa wata, ko kuma daga ‘yan-ta’adda zuwa waɗanda suke yi wa ta’addanci.

Jaddawali na 3: Jumlolin ‘Yan-ta’adda Masu Alaƙa da Kasuwanci da Dillanci:

Lamba	Jumla	Dabarar Samar da Jumla	Ma’ana ta Asali a Hausa	Hausar ‘Yan-ta’adda
1.	Kasuwa ta tsaya.	Faɗaɗa ma’ana ce.	Babu ciniki.	Ba a fanshi waɗanda aka ɗauka ba.
2.	An yi sanƙama mai kyau.	Faɗaɗa ma’ana ce.	Jiki ya miƙe tsaye tsaf.	An yo garkuwa da mutum mai arziki.
3.	Wancan sa ya ƙi shiga.	Faɗaɗa ma’ana ce.	Ciniki ya yi tsaye.	Wanda aka yi garkuwa da shi ba a fanshe shi ba.
4.	Zan sa maka suna	Faɗaɗa ma’ana ce.	Kuɗin da ake buƙatar a bayar a kan wanda aka ɗauka.	Kuɗin da aka ɗora wa wanda aka yi garkuwa da shi a farkon ciniki.
5.	A cire la’ada.	Faɗaɗa ma’ana ce.	Cire ladar ciniki.	Akwai wanda yake shiga tsakani, shi ake cire wa la’ada.

1.8 Sakamakon Bincike

Bunƙasar harshe ya danganta ne da yawan masu magana da shi da kuma yawan kalmomi da sassan jumloli da jumlolin da yake da su. Harshen Hausa ya kasance mai 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,a sun haɗa da Hausar rukunin da ta samu a dalilin ayyukan ‘yan-ta’adda. A wannan takarda an fito da sakamakonta kamar haka:

a. Muƙalar ta tabbatar da wanzuwar Hausar rukunin ‘yan-ta’adda da ta samu a dalilin ayyukan ta’addanci a jihar Zamfara.

b. Maƙalar ta tabbatar da samuwar sababbin kalmomi da sassan jumloli da kuma jumloli da suka samu a dalilin ayyukan ‘yan-ta’adda a jihar Zamfara.

c. Bugu da ƙari, binciken ya gano cewa, kalmomin da suka samu ta dalilin ayyukan ta’addanci suna da ma’ana ta asali a Hausa da kuma ma’ana ta ‘yan-ta’adda wadda kalmomin suka samu ta hanyar faɗaɗa ma’ana.

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

1.9 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 ta hanyar yin bitar wasu ayyukan magabata. Hakazalika, binciken ya yi ƙoƙarin fito da kalmomi da jumloli daban-daban da suka shafi sadarwar rukunin ‘yan-ta’adda waɗanda sukan yi amfani da su a lokacin gudanar da ayyukansu na ta’addanci, a inda sukan yi hakan don su ɓatar da wanda ba ya cikin rukuninsu dangane da abin da suke tattaunawa. Haka ma, an kawo kalmomi da sassan jumloli da kuma jumloli da suka danganci sulhu da kasuwanci a Hausar da ta samu a dalilin ayyukan ta’addanci a jihar Zamfara da ke ɗaya daga cikin yankunan ƙasar Hausa, watau a Arewa Maso-Yammacin Nijeriya.

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 HIRA DA MUTANE

SUNAYEN WAƊANDA AKA YI HIRA DA SU

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1.	Sani Muhammad Babbar Doka	55	Gusau	10/1/2024
2.	Sani Ɗangaladima Gwashi	46	Gwashi/Bukyum	10/1/2024
3.	Aminu Garba Gwashi	40	Gwashi/Bukyum	10/1/2024
4.	Damma Chairman Miyetti Allah,	48	Zugu/Bukkuyum	15/1/2024
5.	Abdullahi Makaɗa Zugu	40	Zugu/Bukkuyum	15/1/2024
6.	Adamu Mohammad Bagega	57	Anka	19/1/2024
7.	Alhaji Abdulmumini Bagega	52	Anka	19/1/2024
8.	Sani Danmudi Mada	55	Mada/Guasu	22/1/2024
9.	Muntari Gidan Ɗan’inna	60	Mada/Gusau	22/1/2024
10.	Hon. Sanusi Wanzamai,	52	Wanzamai/Tsafe	25/1/2024
11.	Umaru Mohammad Bukkuyum	54	Bukkuyum	30/1/2024
12.	Haddiru Umar Zariya	42	Gusau	20/1/2024