Dabi’un Dabbobi a Mahangar Bahaushe

Article Citation: Mu'azu Sa'adu Muhammad (2018). Ḏabi'un Dabbobi a Mahangar Bahaushe. DEGEL: The Journal of the Faculty of Arts and Islamic Studies, Vol. 16. ISSN 0794-9316

ƊABI’UN DABBOBI A MAHANGAR BAHAUSHE

Na

 Mu’azu Sa’adu Muhammad

Department of Languages

Sule Lamiɗo University, Kafin Hausa, Jigawa State

muazusaadukudan299@gmail.com

Tsakure

Wannan nazari zai kawo wasu bayanai, dangane da rayuwar dabbobi a tunanin Bahaushe. Binciken kuma zai nuna yadda wannan tunanin ya sanya Bahaushe ke alaƙanta wasu ɗabi’u, ko halayen da aka san ɗan Adam da su, zuwa ga dabbobi. Kamar wayo, da haƙuri, da ƙarfi, da wauta, da ɓarna, da kwaɗayi, da tsoro, da sauransu. Nazarin zai dubi wannan tunanin ne, ta mahangar al’ada. Bayan haka, Nazarin zai dubi irin yadda hikimar Bahaushe ta bayyana a fili ta hanyar kafa hujjoji da wasu dabbobi a matsayin misalai, tare da karesu da wasu tubalan adabin baka. Ta hanyar fito halaye ko ɗabi’u waɗanda dabbobin sukan yi. Kamar cin abinci, da shan ruwa, da kwanciya, da tafiya, da kuka, sai a ƙarshe kuma naɗewa.

Gabatarwa

A wannan muƙala za ta ƙunshi wasu bayanai, a kan irin yadda Bahaushe ke kallo, ko ɗaukar dabbobi a tunaninsa. Dangantakar da ke tsakaninsu ne ta haifar da Bahaushe ke alaƙanta wasu ɗabi’u, ko halayen da a ka san ɗan Adam su zuwa ga dabbobi. Kamar wayo, da ilmi, da haƙuri, da ƙarfi, da ɓarna, da mugunta, da kwaɗayi, da tsoro, da faɗa, da sauransu. Za a dubi wannan tunanin ne, ta mahanga al’ada. Tare da yin amfani da wasu rassan adabin bakan Bahaushe (Karin Magana, da waƙar baka, da tatsuniya, da take da kirari, da al’mara da sauransu), saboda ƙara samun hujjoji a kan nazarin.

Maƙasudin wannan nazari, shi ne ƙara fito da matsayin dabbobi a rayuwar Bahaushe. Bayan haka, nazarin zai dubi irin yadda Bahaushe yake ɗaukar wasu ɗabi’u, waɗanda mutane ne kaɗai a ka sani da su. Duk da haka sai ya jingina su ga wasu dabbobi na gida, ko na daji.

Fashin baƙi

A taken wannan nazari, akwai wasu muhimman kalmomi da suke bukatar sharhi ga mai karatu. Wannan fasali zai yi ƙoƙarin fashin baƙin waɗannan kalmomi domin bayar da haske.

Ma’anar ɗabi’a

Abubuwan da a ka san mutum yana yi yau da kullum. ^[1] Ayyukan da mutum ya doge yana yi yau da kullum ya zama masa jiki.^[2] Hali ne dake ƙunshe da alheri, ko sharri. ^[3] Bisa la’akari da bayanai da suka gabata na masana, muna iya cewa: kalmar ɗabi’a, wani abu ne, mai alaƙa, ko dangantaka, ko nasaba, da halayya, ko aiki, a kan harkokin da suka shafi rayuwa ta yau da kullum. Wannan kuwa ya haɗa ne tun daga mutane, da dabbobi da tsuntsaye, a wani lokaci har da ƙwari, da tsirrai.

Ma’anar dabbobi

Kalmar dabbobi jam’i ce ta kalmar dabba, wannan kalma baƙuwa ce, an aro ta ne daga harshen Larabci. Ga abin da Ƙamusun Larabci “Tajul urus”ke cewa:kamar tururuwa da sauran hallitun ƙasa mai tafiya a kan ƙasa,mai wayo da maras wayo. Mai wayo su ne kamar mutum, maras wayo kuma su ne sauran halittu, akan ce, “addabatun kullu man yadubbu alal ardi,” ma’ana duk wani abu mai rai, wanda ke jan ciki ko yake tafiya a kan doron ƙasa, wanda ya haɗa har da mutum. Kuma, a cikin Alƙur’ani suratul Hud aya ta 6, Allah Ya tabbatar da wannan fassarar Kalmar, inda yake cewa:“Wama min dabatin fil ardi illa alallahi risƙaha…. Kuma babu wata dabba a cikin ƙasa face ga Allah arziƙinta yake,...”

A nan, ana nufin dukkan wani abu mai rai da ke yawo a doron ƙasa, ya haɗa da dabbobi masu ƙafa huɗu har da mutane da tsuntsaye. Hausawa kuwa, sai suka ware mutane daban, su kuwa masu ƙafa huɗu su ne dabbobi. Dangane da kalmar asali da Hausawa ke kiran dabba, kafin wannan aro kuwa, shi ne ‘bisa’, jam’i bisashe ga dabbobin gida. Na daji ana ce masu ‘namun daji’, na ruwa kuwa ana cewa ‘naman ruwa’.

Bisa dogaro da bayanai da suka gabata, muna iya cewa, Wannan kalma ta dabbobi, wasu halittu ne waɗanda Allah Ya halitta su, suke rayuwa a doron ƙasa. Waɗannan halittun sun karkasu iri daban-daban, akwai masu ƙafafu huɗu, da masu biyu. Akwai dabbobin gida da suke rayuwa a gida, da dabbobin daji waɗanda ke rayuwa a daji, sannan kuma da wasu masu rayuwa a tudu, bayan haka, da dabbobin ruwa. Daga cikin dabbobin nan, akwai masu yawo a doron ƙasa, akwai dabbobi masu rarrafe da masu jan ciki (maja-ciki). Dabbobi masu haihuwa (watau masu fatun kunnuwa) da dabbobi ‘ya’yan ƙwai (masu ramin kunne) da sauransu.

Danganta wasu ɗabi’u ga dabbobi

Wannan tunani na alaƙanta wasu ɗabi’u ga dabbobi wanda Bahaushe yake da shi. Ana iya cewa ya gaje shi ne, tun iyaye da kakanni,shi ne kuma ya yi naso har zuwa wannan zamaninmu na yau. Bayan haka, wannan tunani bai rasa nasaba da wani ƙwarin gwiwa da ya samu daga alƙur’ani mai girma. A inda wata aya ta nuna cewa, dabbobi da tsuntsaye wasu al’umma ne. “Kuma babu wata dabba a cikin ƙasa, kuma babu wani tsuntsu wanda yake hira da fukafukinsa face al’umma ne misalanku”Suratul An’am(sura ta 6:aya 38)^[4]

 Bahaushe ya nazarci ɗabi’un wasu dabbobi, na gida da daji. Haka kuma ya karkasa su gwargwadon yadda suke gudanar da rayuwarsu ko a gida ko a dawa. Bayan wannan kuma sai ya danganta su da wasu ɗabi’un mutane. Wannan alaƙantawar da Bahaushe ya yi bai tsaya ga faɗa da fatar baki ba kawai. Abin ya wuce haka, don kuwa ya yi naso a dukkan matakan adabin Bahaushe, adabin baka har zuwa rubutacce. Wani abin mamaki shi ne, da zarar aka ambaci wata dabba ko tsuntsu, ta gida ko ta dawa, sannan aka faɗi ɗabi’ar ko halayen ɗan Adam da aka danganta ta da shi, sai ka ga babu wata jayayya don kuwa a zahiri abin haka yake.

Dangantakar mutum da dabbobi ne ya sanya aka san halaye da ɗabi’un kowace dabba.

Biri a tunanin bahaushe

Wannan nazari zai ɗauki biri a matsayin zakaran gwajin dafi, don ya zama abin dogaro, ko kafa hujja. Game da irin kallon da Bahaushe ke yi wa dabbobi. Tun da farko dai Bahaushe na kallon ko ɗaukar biri a matsayin wata dabba wayayyiya kuma mai ɓarna da rashin yarda, sannan ga ruɗu. Kaɗan daga cikin ɗabi’u, ko halayen da biri ya yi tarayya da mutum sun haɗa da: Haƙuri, da tsabta, da kwaikwayo, da wayo, da ilmi, da sauransu.

Wannan irin kallo da Bahaushe ke yi wa biri shi ne ya haifar da nason biri a cikin sassan adabin Bahaushe da dama. Daga cikin waɗannan akwai karin maganganu masu yawa: Biri ya yi kama da mutum. Biri awakin banza, ba a cin ku ba a sayarwa. Shegen sama kura ta ga biri. Hannun biri ba ka zama kurum.

Wannan irin kallo bai tsaya a kan biri kawai ba, ana iya cewa kowace dabba, ko tsuntsu da yadda Bahaushe ke kallonta, ko kuma da yadda ya ɗauketa. Kamar dabbobi masu dagi da fiƙa ya ɗauke su a matsayin mugaye, amma kuma sai ya haɗa su da jaruntaka. Haka kuma a cikinsu ɗin kuma sai ya ware zaki ya ƙara masa da ƙarfi, da kwar jini da mulki. Ita kuwa kura sai ya danganta ta da kwaɗayi, da tsoro, da ban tsoro, da ƙwari (ƙofi). Damusa kuwa, sai ya alaƙanta da faɗa da rashin haƙuri. Giwa kuma, sai aka alaƙanta ta da ƙarfi, da haƙuri, da sauransu. Alaƙantawar da Bahaushe ya yi wa biri da wasu ɗabi’u, bai rasa nasaba da wasu hujjoji da ya samu daga wasu surorin Alƙur’ani:

 “Kuma lalle ne, haƙiƙa, kun san waɗanda suka ƙetere haddi daga gare ku a cikin asabar sai Muka ce masu “Ku kasance birai ƙasƙantattu” Suratul Baƙara(sura ta 2:aya 65)

“Sa’annan a lokacin da suka yi girman kai daga barin abin da aka hana su daga gare shi. Muka ce musu: “ Ku kasance birai ƙasantatttu.”.. Suratul A’araf(sura ta7:aya166) ^[5]

Waɗannan ayoyi sun sanya Bahaushe ya ƙara ɗaukar biri a matsayin wata dabba mafi kusanci da mutum. Ta fuskar kamannu da kuma ɗabi’u. Haka nan, akwai wata almara da ta kusantar da biri zuwa ga mutum

Biri da ɗabi’u wayo

“Hankali, ko kangado, ko wayo, ko fahimta, ko basira”^[6]. “Gane, ko fahimta, ko hasashe, da tunani a kan wasu abubuwa, ana danganta wannan ga mutum ko dabba”.^[7] Bisa lura da bayanan da masana suka yi kan wannan kalma, muna iya cewa, wayo na nufin dabara, ko basira, tare da sanin makamar al’amura in suka taso.

Biri

Kamar wata Karin Magana da Bahaushe ke cewa : “biri ya yi kama da mutum” Allah ya yi wa biri wayo, saboda wayon da biri ke da shi, ya wuce duk inda ake tunani. Domin kuwa ko a wajen haihuwa irin abubuwan da suke aikatawa ya zarce tunanin dabbobi. Kamar yadda yake yin goyon’ya’yansa da rainon su, tare da yadda ‘yan uwa kan taru su taya mai jego murna, da raino, har da yi wa jariri wasa kamar yadda mutane kan yi.

Bayan wannan biri gwani ne wajen hawa sama, babu dabbar da ta fi shi iya sama. Zaka ga biri a kan bishiya, komai rashin kaurin reshe biri na iya hawa, ga ganganci a kan bishiya cikin ikon Allah bai faɗowa. A inda za su taru suna kokuwa a kan reshe ɗaya, amma ba wanda zai faɗo. Idan har ma reshe ya karye ne, sai kaga sun yi tsalle sun koma wani reshen na daban. Bahaushe na kiran wannan kokuwa da “ruƙumar biri,” ba shakka biri na taƙama da wannan baiwa da Allah ya yi masa ƙwarewa a sama, saboda haka ne za ka iske har wani tsalle suke yi daga wannan bishiya zuwa waccan. Biri na iya amfani da bishiyar bakin kogi, ya tsallake ba tare da ya taka ƙasa ba. Wannan ne ya haifar da karin magana mai cewa:“ina ruwan biri da gada ?’’. Haka kuma idan biri ya ga hadarin ruwa da damuna, sai ya nemi wata bishiya mai duhu, ya ɓoye kar ruwa ya jiƙa shi. Bishiya kan zama muhallinsa, domin anan yake kwana da sauran al’amuran rayuwarsa.

i. Cin abinci: Haka kuma, biri ya yi kama da mutum, a inda ya saɓa wa sauran dabbobi ta hanyar cin abinci, saboda biri ne kawai yake da ɗabi’a ta cin abinci iri biyu, kamar haka; cin abincin gaggawa da kuma na natsuwa. Idan biri na cin abinci na gaggawa, shi ne za a ga yana cika bakinsa yana yin kumurya,( yana ɓoyewa a kumatunsa biyu hagu da dama). Da zarar ya samu natsuwa sai ya rinƙa ci wancan ɓoyo da ya yi a bakinsa. Shi kuwa cin abinci na natsuwa a tsanake yake yi, yana taunawa yana haɗiyewa tsaf cikin tsanaki har yana yanga. Biri kuma, ya yi kama da mutum ta fuskar sauyi ko zaɓar abinci, biri ne kawai daga cikin dabbobi ke da abinci iri biyu kamar haka; yana cin tsirrai da ‘ya’yan itatuwa da ganyayyakinsu, kuma ya zo ya ci nama. A nan biri ya haɗa abincin dabbobi nau’i biyu, maciya nama da maciya tsirrai.

ii. Shan ruwa: Wayon biri ya ƙara fitowa sarari shi ne, yadda yake yi idan ya je bakin kogi shan ruwa. Da farko dai shi ba ya tsayawa a bakin kogin ko ya shiga cikinsa ya sha, a ‘a sai dai ya koma gefe ya ƙwaƙula rami a yashi ruwa ya tsatso, sannan sai ya duƙa ya sha. Biri bai yarda ya je bakin kogi inda yake yin wanka kai tsaye ya sha ba.

Dila da ɗabi’unsa

Dila malamin daji kamar yadda Bahaushe ke cewa, Allah ya yi wa dila wayo, saboda kuwa wayon da dila ke da shi, ya wuce duk inda ake tunani. Dabaru ko wayo da dila yake da su, suna da yawa, kamar irin yadda yake shan ruwa, da kwanciya, da yadda yake yin kuka da sauransu.

 i. Shan ruwa: Dila ne kawai ba ya shan ruwa da baki, sai dai ya tsoma jela ya haye tudu ya tsotsa. Duk wannan a dalilin rashin yardar ne, ya sanya ba ya shan ruwa da baki. Dila in ya zo kogi, ba ya shan ruwa da baki kamar sauran dabbobi ‘yan uwansa. Wani Makaɗin Gambara Dogo Na Abu Kano, a waƙarsa yake cewa:

 Jagora: Duk wanda yace ba mu ba,

: Cikin maza ko mata,

:Na goye ko yayayye,

:Ubansa shi dila ne ,

:Bai shan ruwa da baki,

:Sai dai ya tsoma jela,

:Ya haye tudu ya tsotsa.”

 ii. Kwanciya: Ko irin yadda dila ke kwanciya baccinsa, yana ƙara bayyana wayonsa. Domin shi ba ya kwanciya a sarari, sai dai a sarƙaƙiya. Haka kuma, a tsakanin busasshen ganye yake yi, shi ma alamar wayo ne ga dila. Imam(1937).

 iii. Kuka: Irin yadda dila ke yin kuka abin lura ne. Dila ba ya yin kuka a wuri ya tsaya, sai dai da ya yi a kudu sai ya koma yamma. Ko ya yi a gabas ya koma arewa. Haka kuma saboda tsabar wayon dila ne ya sanya ba a kama shi da tarko. Haka kuma in ya yi kuka sai a ce shewar dila, ko a ce guɗar dila guɗar banza. Wai don kar mafarauta su mamayeshi. Kamar yadda Audu Mai Tandu Garu, a waƙarsa, yake cewa:

 Jagora:A gaida dila sarkin dabara,dila,

 :A gaida dila wayo gareka,dila,

 :Idan ya fito duba ka gane,dila,

 :Idan ya fito sai ya yi guɗa,

 :Ba za ya tsaya ba, sai ya ruga,

 :Idan ya taho kogi,ka duba,

 :Sai ya tsaya gaɓa ya duba,

 :Idan ya tsaya kuma, sai ya waiga,

 :Sannan ya ciro bindi ya tsoma,

 :Sannan ya haye tsauni ya tsotse,

 :A gaida dila sarkin dabara,dila,

 Gindi:Mu a gida mun gode Allah.

Kurege

Shi ma yana da irin nasa wayon, don haka ne ma ya saɓa wa sauran dabbobi masu shiga rami. Shi raminsa bai yin hanya ɗaya, sai dai ya yi hanya da yawa, da ake kira ɓuga ko ɓula. Waɗanda yake amfani da su don a gudu ya tsirar da ransa, idan aka biyo shi. Haka ƙurar da yakan tayar wajen gudu duk dabara ce ta kuɓuta. Kamar yadda Salihu Jan kiɗi yake cewa:

 Jagora:Fitar kurege rami

 :Ba tserewa yai ba

 :Wata ƙura na baya.

Alh. Musa Ɗan ƙwairo Maradun a waƙarsa ta ‘Yan Doton Tsafe cewa ya yi:

 Jagora: Narega mai gida ɗai wawa

 :Sai yai ɓulo nai can daban

 :In an ragaɗa in ficewa ta.

Dabbobi masu hanƙuri

Haƙuri, jurewa, daurewa, ^[8]Haƙuri^[9] Bisa dogaro da bayanai daga masana da suka gabata, muna iya cewa: wata ɗabi’a ce wadda mutum zai jure, ko daure a kan wasu al’amura ko kuma kawar da kai game wasu da a ka yi masa. Bahaushe na alaƙanta ɗabi’ar haƙuri ga wasu dabbobi da tsuntsaye. Musamman irin su damo, da kasa, da giwa, da dorina, da kwaɗo. Tsuntsaye kuma, akwai agawagwa, shamuwa.

 i. Damo: Bisa al’ada Bahaushe ya nazarci wasu halaye na damo, tare da

 kwatantasu da na Ɗan adam. Sannan kuma ya gwama su da na sauran

 dabbobi, don tantancewa. A inda ya fifita damo a kan sauran ‘yan

 uwansa, ta fuskar haƙuri, kamar a maganganun yau da kullum akan

 ce, “ai wane damo ne sarkin haƙuri”, ko “malam ka yi na damo,”

 ma’ana ka yi haƙuri. Haka mawaƙan Hausa suna amfani da damo a

 salon siffatawa. Misali Alhaji Mamman Shata a waƙar Sarkin Daura

 Muhammadu Bashar inda yace:

 Jagora: Baba damo jikan Audu,

 :yana kallo aka cuce shi,

 :yana kallo aka ƙware shi,

 :bai ce komai ba na mai fada

 :Bashari ya bar su wurin Alalh sai sun je,

 Gindi:Lafiya zaki Mamman Baban Galadima Ɗan Musa.

 ii. Kasa: Ita kuma ana alaƙanta haƙuri a gareta, saboda yawan barci da take da shi. Wannan yasa ko ka yi mata wani abu ba zata kula ka ba, saboda tana barci saɓanin sauran macizai ‘yan uwanta.

 iii. Daurina: Dangane da daurina ita ma Bahaushe ya jingina mata haƙuri,

 saboda duk da yake tana da girman jiki wannan bai sanya ta zama ai

 faɗa ba matuƙar ba a taɓa ‘ya’yanta ba.

 iv. Giwa:bukkar daji ita ma ana alƙanta ta da haƙuri. Duk da ƙarfi da take da shi ba ruwanta da kowa, sai an taɓa ta, sannan take faɗa.

 v. Kwaɗo: Ana alaƙanta shi da haƙuri, don yana da wuya a samu wani da ya zargi kwaɗo da cewa ya yi masa wani abu na cutarwa, wannan dalili ne ma ya haifar da wata magana mai cewa:“ kwaɗo ɗan Audu ba ka cizon kowa ”

Kwaikwayo

Kwaikwaya, ko yi kwaikwayon^[10]. Kwaikwaya, ko kwakwayi, ko kwaikwayonsa, ko kwaikwayo tasa.^[11] Gwada, ko kwatanta yadda wani ke yin wani abu, kamar tafiya, ko magana, ko wata ɗabi’a don ka burge mutane.^[12]koyi da abin da wani ya yi^[13] Bisa lura da bayanai da suka gabata da masana suka bayar, muna iya cewa, wannan kalma ta kwaikwayo, na nufin duk wani aiki, ko motsi, ko sauti wanda za’a yi don a kwatanta, ko gwada yadda wani mutum ke yin nasa, ko kuma wata ɗabi’arsa. Wannan ɗabi’a ta kwaikwayo mutane a ka sani da ita, amma Bahaushe ya faɗaɗata zuwa ga dabbobi da tsuntsaye.

Biri

Bahaushe na danganta ɗabi’ar kwaikwayo ga biri, saboda ya sakankance cewa babu wata dabba da ta kai biri iya kwaikwayo na dukkan abin da ya gani ana yi. Wannan dalili ne ma ya sa Bahaushe ke yin wasa da biri ta hanyar koya masa wasu abubuwa da zai rinƙa burge mutane, ana ba da kuɗi. Haka kuma sanin wannan yasa maharba, suke yaudarar biri a inda suke ciro kibiya daga cikin kwari, sai su yi kamar sun caka kibiyar a cikinsu, wanda daga baya sai su ciro wata kibiyar su harbi birin. Shi kuma sai wuf ya cafke ta, don ya rama nan take shi ma sai caka kibiyar a cikinsa, wanda in ba’a yi sa’a ba nan take sai ya faɗi:

Ƙarfi

“Faskara, gagara, gundura, gawurta, ƙasaita.^[14] ƙarfi, iko,iyawa, gagara^[15].Bahaushe na alaƙanta ɗabi’ar ƙarfi ne ga wasu dabbobi, kamar zaki, da karkanda, da giwa, da damusa, da doki, da gadu, da sauransu.

Babu shakka Bahaushe na jingina ɗabi’ar ƙarfi ga wasu dabbobi, ko da yake ya kasafa su zuwa gida uku: Akwai dabbobi masu ƙarfi mai amfani, akwai dabbobi masu ƙarfi banza mara amfani, da dabbobi masu ci da ƙarfi.

 Dabbobi masu ƙarfi mai amfani su ne, kamar zaki, da giwa, da karkanda, da doki. Waɗannan dabbobi suna yin amfani da ƙarfinsu, don kare kansu da kuma farauta, watau neman abinci. Bisa wannan dalili ne yasa ake jingina masu ƙarfi da haƙuri wanda yake saɓanin sauran. Alhaji Musa Ɗan ƙwairo a waƙar Sarkin Muri Alhaji Umaru Abba,yace:

 Jagora: Karkandan mai namijin ƙarfi

 :Kowak kabra da kai

 :Gabansa ya buɗe.

 Gindi: Zaki, ba ja ka gaba ba,

 (Sarkin Muri Uban Galadima).

 Dabbobi masu ƙarfin banza kuma su ne, masu amfani da ƙarfinsu a wani aiki mara fa’ida. Ana jingina wannan hali ne ga gadu, domin yakan samu fili ya yi ta huɗa da ƙahonsa. Abin lura a nan shi ne, bayan gadu ya gama huɗar haka nan zai bar wurin ba abin da zai shuka, ba kuma wani abinci yake nema ba. Wannan ya sa Bahaushe ya haifar da karin magana yana cewa: “Gadu mai aikin banza.” “Gadu ƙarfi banza”.

 Alhaji Amadu Ɗanmatawalle Haɗeja a waƙarsa ta gyaɗa inda yake cewa:

Jagora: Gaya masu mugundawa,

 :Shi na kaftun banza,

 :Shi ba rake ba,ba rogo ba,

 :Da ma su daina shukar dusa

 :ko sun gama ba za ta tsira ba.

Dangane da dabbobi masu ci-da-ƙarfi sune masu amfani da ƙarfinsu wajen farauta kawai, sannan ba su da haƙuri. Waɗannan su ne irinsu damusa, da wasu dangin masu ƙumba(dagi) da haƙorin fiƙa.

Ɓarna

Lalata, ko ta’adi, ko riɓar da faɗa tsakanin dangi, almubazzaranci. ^[16] Ɓata ko lalata, ko gusar da ingancin, ko amfanin abu, ko gurɓata wani abu. ^[17] Bisa lura ga bayanai da masana suka yi muna iya cewa, ɓarna na nufin, lalata, ko ɓata wani abu mai amfani, bisa kuskure ko kuma da gangar watau ana sane don mugunta.

i. Akuya: Bahaushe ya nazarci wannan hali na ɓarna ga akuya, wannan

 yasa har ya yi mata kirari da cewa: Taɓa ƙofa mai asirin sata. Jar akuya

 mai kai ga yara ɓarnar. Haka kuma Bahaushe ya lura da yanayin ɓarnar

 da akuya kan yi, sannan kuma ya rarraba ta kamar haka: Idan akuya ta

 tarar da dannin kara (shinge), wanda aka yi shi a tsaye,Sai ta sanya

 ƙahonta ta huda don ta shiga. Haka kuma,idan dannin a kwance a ka yi

 shi,sai ta yi rimi (miƙe ƙafafun gabanta sama), a inda ta kan tsaya bisa

 ƙafafunta na baya, saboda ta yi ɓarna.,ta danna ƙafafunta na gaba don ta

 shiga ta yi ɓarna. Akwai misali a wani rubutaccen zube da aka samu

 jirwayen ɓarnar akuya a ciki, kamar haka:

ii. Biri ya yi kama da mutum a wannan fuskar, saboda biri ne kawai aka

 sani da ɓarna ta ban haushi, da mamaki, da rainin wayo. Bahaushe ya

 nazarci wannan halin biri, sai ya yi masa kirari da cewa; biri mai ɓarnar

 a faɗa, sannan ya lura da yanayin ɓarnar da biri kan yi, idan ya shiga

wurare daban-daban. Kamar Musa Ɗan ƙwairo a waƙar Sarkin Daura,

 yake cewa;

 Jagora:A zuba ɓarna jan biri ,

 Bai ɗara bika ba ,

 Tsula na nan ɗan ƙaraminsu,

 To shi ma yana da karya gero.

 Gindi :Babban jigo na Yari,

 (Uban Shamaki tura haushi.)

A waƙar Ali ‘Yan Doton Tsafe Alhaji Musa Ɗan ƙwairo , yake cewa;

 Jagora: Wani ƊanSarki tsohon biri ne,

 :Shi bai zama bai yi ɓarna ba.

 Gindi: Gagarau mai jiran daga,

 Ali na Magaji ci fansa.

Mugunta

Mugunta,sharri, ^[18] mugunta, sharri^[19]. Bisa ga lura ga bayanai da masana suka yi muna iya cewa: Mugunta na nufin aikata wani aiki don cutar da wani, ko yi masa sharri, ko yarfe. Bahaushe kan danganta mugunta ga jaki, da ɓauna, saboda lura da wasu ɗabi’u ko halaye da suke yi.

i. Jaki: Bahaushe kan dangata mugunta ga jaki, saboda lura da wasu ɗabi’u ko halaye da yake yi. Musamman idan ya so ya kayar da mutum, haka kawai sai ya fara yin tutsu da harbi ko kawo cizo. A wani lokaci kuma sai ya goga mai shi a jikin bango ko danni, ko kuma ya kutsa cikin wata sarkakiya ko wani sunkuru ko ƙaya. Duka wannan Bahaushe yana zargin jaki da cewa mugunta ce da nufi ya ke yi.

 Bahaushe na zargin jaki da cewa, saboda mugunta ne. Idan

 jaki ya kayar da ubangidansa, sai ya ce da ƙasa ta matsa, don uban

 gidansa ya ji zafi. Wanda yake saɓanin doki ne, idan doki ya

 kayar da ubangidansa, sai ya ce da ƙasa ta matso sama don kar

 mai shi ya ji zafi. Sannan kuma ba zai taka shi ba, kuma ba zai

 gudu gida ya bar shi ba.

ii. Ɓauna: Akan dangata mugunta ga ɓauna, saboda lura da ɗabi’u take da su. Musamman idan ta kyalla ido ta ga mutum, haka kawai sai ta fara yin furjin yawu, da harbi, ko kawo cizo. A wani lokaci kuma, ba ta yin haka sai maharbi ya harbe ta. Musamman idan ta ji kibiya mai ta shiga jikinta ta dinga banke duk wani abu mai rai ko mara rai. Haka kuma tana iya kutsawa cikin wata sarƙaƙiya ko wani sunƙuru ko ƙaya, matuƙar ta ga wani motsi. Duka wannan Bahaushe yana zargin ɓauna da cewa mugunta ce da nufi ta ke yi. A wani lokaci kuma ko da saman bishiya maharbi ya hau to bai tsira ba domin tana iya zuwa ƙarƙashin bishiyar ta kwanta ko kuma ta rinƙa fesa masa yawun bakinta wanda yake da ƙaiƙayin gaske, in tsaya sosa jikinsa sai faɗo ƙasa, ita kuma ta kashe shi.

 

 

Kwaɗayi

Kwaɗai, ko kwaɗaita, ko ƙaunatar wani abu da yawa, ^[20] Bisa fahintar bayanan Masana suka yi muna iya cewa, kwaɗayi na nufin yin sha'awa, ko ƙawa na cin wani nau'in abinci wanda ba kullum akan same sa ba. Misali, kamar abinci mai daɗi ko zaƙi kamar nama ko zuma ko rake da sauransu. Bahaushe ya ba da wata ma'anar ga kwaɗayi, a nan yana nufin dabba ko tsuntsu mai son cin nama. Wannan ne ma yasa ake cewa kura tana da kwaɗayi. Idan kura ta ga wata ƙaramar dabba ko mutum to ta ga abinci, shi ya sa ake cewa kura uwar kwaɗayi.

Bahaushe na alaƙanta ɗabi’ar kwaɗayi ga wasu dabbobi. Musamman kura, da muzuru. Bisa wannan tsari Bahaushe ya jingina kwaɗayi ga kura fiye da duk wata dabba ta gida ko ta daji. Duk da yake an san cewa nama ne abincin dabbobi masu dagi da fiƙa. To amma babu wanda ake kusanta shi da kwaɗayi ko ƙulafuci kamar kura. Bisa wannan dalili ne ma ya haifar da wasu sunaye, ko kirari da aka yiwa kura, masu bayyana ɗabi’ar kwaɗayi, da haɗama, da babakere kamar haka: karyar dawa, ko gurgu daguyau, ko kya-ci-da-gashi.

Akwai karin maganganu da suka shafi kwaɗayin kura: Ribar ƙafa wai kura ta taka kwaɗo. Abu namu kura da kallabin kitse. Sa a baka ya fi a rataya. Ba girin-girin ba kai ka yi mai kura ta tsinci kalangu. Masu abu da rana suke ci, kura ta ga saniya tana lashe ɗanta.

Tatsuniya

Ko a tatsuniya a matsayin makwaɗaiciya kura kan fito. Kamar tatsuniyar gizo da namun daji, a nan ma an nuna cewa:

“wai namun daji ne suka yo ƙaura za su sake wurin zama. Kowace dabba akwai irin kayan da ta ɗauka, ita kura sai ta ɗauki tandu man shanu. To ashe ɗaukar tandun mai da kura ta yi, wai wayo ta yi, don ta sha mai ne. Domin a ƙarshe ta kauce ta shiga daji da nufin zata tsuguna, ashe dai duk dabara ne don ta sha mai”.

Waƙoƙin baka

Mawaƙan baka su ma sun yi amfani da salon siffatawa, wajen tabbatar da kwaɗayin kura a waƙoƙinsu daban-daban. Misali: A wata waƙa Alhaji Musa Ɗan ƙwairo a waƙar Sani Bello kuwa sai yace:

 Jagora: Kura mai baƙin kwaɗai

 :Ta shiga tarko saboda ɗan rago,

 :Saboda kwaɗanki kura,

 :Ga ‘yan yara na ta jifanki,

 :Da kuwwa suna ta suwwarki.

 Gindi: Sani Bello shiryayye ka ke

 ka wuce a faɗa ma.

Mazuru

Shi ma gwani ne kuma ya yi fice a fagen kwaɗayi, ko a maganganun yau da kullum da akan ce: Mazuru cinye kaji. Tuban muzuru, amma ga kaza a baki. Alhaji Sani Aliyu Ɗandawo a waƙar Sarkin Yawuri Mamman Tukur Mai martaba, cewa ya yi:

Jagora:Babban mazuru can haka,

 Sai tunbiɗar kaji yakai,

 Shi bashi jin tsoron haƙo.

 Sarkin TukurBaaban Hassan

Gindi: Mamman Tukur Mai martaba,

Tsoro

Tsoro shi ne fitar hankali gare shi, da shiga cikin wani hali na firgita da ɗimauta, da rikicewar tunani, da hankali. Idan tsoro ya kai matuƙa, akan mutu farat ɗaya.^[21] Bahaushe na alaƙanta tsoro ga wasu dabbobi irin su kura, da barewa, da sauransu.

i. Kura: Bisa ga yadda Bahaushe ke danganta ɗabi’ar tsoro ga kura, musamman farar kura. Ana iya cewa shi ne ya haifar da wata karin magana mai cewa: “tsoro kamar farar kura” ko kuma “kura ga tsoro ga ban tsoro. Bahaushe na yin amfani da wannan dalilin na tsoro da kura ke da shi, ya ƙwaci kansa idan kura ta rutsa shi a daji. A inda akan buga ganga, ko dai wani abu wanda zai firgita ta.

ii. Barewa: Ana alaƙanta tsoro a gareta. Wannan a bayyane yake, saboda barewa na da matuƙar rashin yarda ko kuma ace ba ta amincewa kowa ba. A tunanin wasu mutane suna jingina wannan da tsoro babban dalilin da yasa ke nan barewa ba ta sakewa a duk inda take, ko da kiwo take yi da zarar ta ji wani sauti, ko motsi, sai ta fita da gudu, hatta gudu da sbarewa ke da shi wasu na jinginashi da tsoro.

Faɗa

Wasu dabbobi kuwa ana iya cewa faɗa ɗabi’ar su ce, saboda su irin waɗannan dabbobi da tsuntsaye ba ruwansu, ko da dalili ko babu, su a cikin faɗa ko shirinsa suke. Misali; Bahaushe na danganta dage da faɗa, saboda har kirari yake yi masa, yana cewa; “dage na Halima faɗa ranarka” ko “Ayagi mai faɗa ko daga kwance a taɓa”.

Haka damusa mata faɗa a inda har kirari ake mata kamar haka: “damisa kin ƙi kallo biyu’’ko ‘’damusa ba ki son kallon raini’’ko’’damusa ƙi sabo’’.

Kyarkeci ana alaƙantashi da faɗa har kirari ake masa; “kyarkeci mai wawar kora’’.

Kammalawa

A wannan Muƙala mun ga wasu bayanai, a kan irin yadda Bahaushe ke kallo ko matsayin da yake ɗaukar dabbobi a tunaninsa. Wannan irin matsayi ne har ya haifar da Bahaushe ke alaƙanta wasu ɗabi’u ko halayen ɗan Adam ga dabbobi da tsuntsaye. Kamar wayo, da ilmi, da ƙarfi, da kwaikwayo, da ɓarna, da wauta, kwaɗayi, da faɗa da sauransu. An dubi wannan tunanin ne, ta mahanga al’adar. Wannan mahanga ta al’ada watau wasu hujjoji da aka samu ta fuskar duba wasu rassa na adabinsa (Karin Magana, da waƙar baka, tatsuniya, da take da kirari, da almara da sauransu ).

Babu shakka, an fito da wasu abubuwa a wannan muƙala an gano wasu abubuwa kamar irin shaƙuwar da ke tsakanin Bahaushe da dabbobi tun daga na gida, har zuwa ga na daji. Haka kuma, an ƙara fito da bambancin da ke tsakanin dabbobin su kansu, musamman ta fuskar ɗabi’a.

Manazarta

Abraham, R.C. (1947) Dictionary of the Hausa Language. London: Hodder & Stoughton.

Bilbis M.M (2000) Makadaiciyar hanya tarihi shafi na 69.

Bunza A.M.(2006) Gadon feɗe Al’ada. Lagos: Tiwel

Ƙamusun Hausa (2006) Jami’ar Bayero Kano.

Bargery, G. P. (1993) Hausa-English Dictionary and English-Hausa Vocabulary Ahmadu Bello University Press Zaria.

Skinner N(1999) Ƙamus na Turanci da Hausa..59 Northern Nigeria Publication Company, Zaria

Ingawa, M da Wasu (1972) Ka yi ta karatu Northern Nigeria Publication Company,

Gummi, A (1979) Alƙur’ani Mai girma tarjamar zuwa Hausa.

Ɗangambo, A. (1980) “Rabe-Raben Adabin Hausa da Muhimmancinsa ga Rayuwar Hausawa”, Triumph Kano.

Ɗangambo, A. (2007)Ɗaurayar gadon feɗe waƙa sashin koyar harshen Hausa.Bayero University Kano.

Gusau, S.M. (1996) Makaɗan da Mawaƙan Hausa. Kaduna: Fisbas Media

Gusau, S.M. (1988)Waƙoƙin Makaɗan Fada:Sigoginsu Da Yanayinsu musamman a Ƙasar sakkwato”. Ph.D. Hausa. Bayero University Kano

 Happold D.C(1973) Large Mammals of West Africa. London: Longman

Imam, A. (1937) “Magana Jari ce” littafi na 1. Zaria: Northern Nigerian Publication Company

Jack.W.B.(1998) Principles of Animals Communications. New York: U Publications

Wushishi, B.J. (1998) Adabin Baka sigoginsa a Hikimominsa. M.A. Hausa Bayero University Kano.

Yahaya, A.B.(2001)Salo asirin Waƙa, Sashen Harsunan Nijeriya,

Usmanu Ɗanfodiyo University Sokoto

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[1] Dubi Hausa-English Dictionary and English-Hausa Vocabulary na Bargery, G. P. (1993) shf441

[2] Abdulfatah M.(2004)Alfasaha Fi Fiƙhul Lugga Dar Al-kutub Al-limiyah Berout Lebanon

[3] Ibrahim M.(1972) Mu’ujamul Wasiɗi 1p252. Maktubatul Islamiyya Caairo Egypt

[4] Dubi Tarjamar Ƙur’ani zuwaa Harshen Hausa na Gummi A.(1979)

[5] Abubakar Gummi (1979) Alƙur’ani Mai girma tarjamar zuwa Hausa

[6] Skinner (1999) Ƙamus na Turanci da Hausa. Northern Nigeria Publication Company, Zaria.p 91

[7] Hornby.A.S(2006) Oxford Advanced Learner’s Dictionary University Press NewYorkp776

[8] Dubi Hausa-English Dictionary and English-Hausa Vocabulary na Bargery, G. P. (1993) Ahmadu Bello University Zaria. Shf 439

[9] Skinner N(1999) Ƙamus na Turanci da Hausa. Northern Nigeria Publication Company, Zaria.p 124

[10]skinner (1999) Ƙamus na Turanci da Hausa. Northern Nigeria Publication Company, Zaria.

[11] Dubi Hausa-English Dictionary and English-Hausa Vocabulary na Bargery, G. P. (1993) Ahmadu Bello University Zaria.

[12] Hornby.A.S(2006) Oxford Advanced Learner’s Dictionary University Press NewYork.

[13] Ƙamusun Hausa na Jami’ar Bayero Kano (2006)

[14] Dubi Hausa-English Dictionary and English-Hausa Vocabulary na Bargery, G. P. (1993) Ahmadu Bello University Zaria. Shf 1215

[15]Skinner N(1999) Ƙamus na Turanci da Hausa. Northern Nigeria Publication Company, Zaria.p 132

[16]Dubi Hausa-English Dictionary and English-Hausa Vocabulary na Bargery, G. P. (1993) Ahmadu Bello University Zaria. Shf 89

[17] Encater Dictionary

[18] Dubi Hausa-English Dictionary and English-Hausa Vocabulary na Bargery, G. P. (1993) Ahmadu Bello University Zaria. Shf1175

[19] Skinner N(1999) Ƙamus na Turanci da Hausa. Northern Nigeria Publication Company, Zaria.59

[20] Ƙamusun Hausa na Jami’ar Bayero Kano (2006)

[21] Dubi Littafin Gadon feɗe Al’ada na Bunza A.M.2006

 

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