Hotoncin Zuci a Wakar Sabo Wakilin Tauri ta Hamisu Sarkin Kidi

Article Citation: Salisu Garba (2019). Hotoncin Zuci a Waƙar Sabo Wakilin Tauri ta Hamisu Sarkin Kiɗi. DEGEL: The Journal of the Faculty of Arts and Islamic Studies, Vol. 17, No. 2. ISSN 0794-9316

HOTONCIN ZUCI A WAƘAR SABO WAKILIN TAURI TA HAMISU SARKIN KIƊI

Na

Salisu Garba

Tsakure

Salo dai kamar yadda masana suka bayyana shi ne, dabaru da hikimomin jawo hankali domin isar da saƙo cikin sauƙi da burgewa ga mai saurare. Wannan ya sa fasihai kan yi ƙoƙarin darzo salon da zai taimaka masu wajen kama hankalin masu saurarensu domin samun damar cim ma muradinsu. A ƙoƙarin fasihai na cim ma wannan muradi nasu sukan sarrafa dubaru daban-daban, yayin da wasu ke ƙoƙarin dabbantar da mutane, wasu kuma su mutuntar da dabbobi, wasu kuwa su abuntar da su, wasu ma har salon jirwaye ko habaici suke sarrafawa. Wannan maƙala ta mayar da hankali ne wajen nazartar fitaccen salon nan na hotoncin-zuci wandaHamisu Sarkin Kiɗi Kano ya sarrafa a waƙar Sabo Wakilin Tauri. Watau dabarar suranta wani ɓoyayyen abu a cikin zukatan masu saurare ta yadda za su iya hararo shi da idanun zuciyoyinsu. Ita wannan maƙala ta mayar da hankali ne wajen nazartar yadda Hamisu Sarkin kiɗi ya dunƙule manufofi masu tarin yawa a cikin kalmar arne tare da ƙoƙarin suranta waɗannan ma’anoni a zukatan masu saurare domin bayyanar da jarunta da bajintar gwaninsa, a zukatanmasu saurare. Daga ƙarshe maƙalar ta gano yadda Hamisu Sarkin Kiɗi ya yi ta ƙoƙarin suranta jaruntar Sabo Wakilin Tauri, waɗanda ya dunƙule su a cikin Kalmar arne da kuma yadda ya suranta kowace ma’ana faifai-faifai, ta hanyar ƙirƙirar wata gwagwarmaya tare da danganta ta da Sabo Wakilin Tauri. Wani abin burgewan da maƙalar ta gano shi ne, kaɗaituwar Hamisu Sarkin kiɗi da irin wannan salo, iyaka sanin wannan maƙala, tamkar dai yadda Aƙilu Aliyu ya kaɗaita da wannan salo a marubuta waƙoƙi.

Shimfiɗa

Sanannen abu ne cewa salo shi ne asirin waƙa kuma dokin jigo, don haka idan salo ya kasance mai gwaɓi da karsashi, sai manufa da saƙon waƙa su zama masu gwaɓi da armashi. Idan kuma suka zama raunana kuma lami, sai komai na waƙar ya gaza biyan buƙata (Yahya 2001 da Ɗangambo 2007;38). Sannan kuma iya zaɓin salo babbar alama ce ta shaidar basira da ƙwarewar fasihi a fagen adabi, musamman waƙa.

Hamisu Sarkin kiɗi kuwa sananne ne kuma fitacce ƙwarai a fagen waƙa, kada ma dai a ce waƙar maza masu farauta. Haka kuma ya rera fitattun waƙoƙi tun daga na mazaje har na sarauta, musamman dai waƙarsa ta Sabo Wakilin Tauri wadda ake ganin ta fi shahara a cikin waƙoƙinsa na maza, wataƙila shaharar gwarzon da aka waƙe ne da kuma yadda aka kwarzanta shi a cikinta, ya jawo mata kwarjini tare da mawaƙinta.

Shi kuwa Sabo Wakilin Tauri wani fitaccen jarumi ne kuma jagora a fagen farauta da kuma harkar tauri a Kano. Sabo Wakilin tauri ya rasu a Kano a shekara ta 1983. Wataƙila, shahararsa ce ta sa ake yi masa laƙabi da Wakilin Tauri. Watau idan ka gan shi, ka ga tauri, ba tare da wata tantama ko shakka ba.

Ita kuwa kalmar arne, ɗaya cedagakalmomin harshen Hausa waɗanda suka sami faɗaɗar ma’ana gwargwadon yadda zamani ke juyawa. A gargaliyance Hausawa sukan sarrafa kalmar arne da ma’anar abokin gaba ko hamayya ko Jarumi, amma bayan bayyanar Musulunci kuwa, sai Bahaushe ya faɗaɗa ma’anarta zuwa abokin gaban Allah. Watau Hausawan da suka ƙi karɓar Musulunci, daga baya ta sake faɗaɗa ta haɗe da duk wanda ya ƙi Musulunci, a kowace ƙabila ya kasance.

Wannan maƙala ta mayar da hankali ne wajen nazartar ƙoƙarin Hamisu Sarkin kiɗi ta fuskar iya ƙirƙirar salo da ƙoƙarin suranta shi a cikin tunanin jama’a domin bayyanar da gwarzantakar gwaninsa Sabo Wakilin Tauri. Haka kuma maƙalar ta ƙoƙarta fito da hikimar Sarkin kiɗi wajen iya tsara salon hotoncin zuci faifai-faifai dangane da manufofi daban-daban da suke bayyanar da jaruntar jarumi.

Jarunta

Gusau (2008:387) ya bayyana cewa, kalma ce mai nufin juriya da ƙarfin hali ko bajinta a lokacin aiwatar da wani abu. Masanin ya ƙara da cewa, mai jaruntaka shi ne gwarzon namijin da ba ya faɗuwar gaba ballantana tsoro, sai dai shi a ji tsoronsa. Sannan kuma shi ne wanda duk inda ya sa gaba ba ya waiwaye ko kaucewa, ballantana juyowa, ai sai ya dire.

Shi kuwa Awde (1996:73) da Dikko da Macciɗo (1991:52) Kalmar jaruntaka ita ake cewa, jar zuciya, watau zuciyar da ake tsoro amma ita ba ta tsoron komai. Don haka idan aka ce ‘wane mai jan hali ne’ , to, ana nufin ‘ wanda ba ya tsoron haɗari kuma shi haɗari ne ga wasu’. Mutumin da ya siffantu da waɗannan halaye shi ake kira jarumi

Arne

A maguzance Hausawa sukan sarrafa kalmar arne da ma’anar abokin gaba ko Jarumi ko abokin hamayya, amma bayan bayyanar Musulunci kuwa, sai Bahaushe ya faɗaɗa ma’anarta zuwa abokin gaban Allah. Watau Hausawan da suka ƙi karɓar Musulunci, sun zaɓI su yi gaba da Ubangiji ke nen, domin sun doge a kan abubuwan da yake ƙi. a fahimtar Hausawa, babu mai dogewa a kan wani abin da wani ba ya so, sai abokin gabansa, wanda kuma ba ya ƙaunarsa. Yayin da Bargery (1993) da Awde (1996) suka kalli ma’anar kalmar arne bayan bayyanar Musulunci, a matsayin wanda ba ya bautar Ubangiji Allah (Bamaguje). Shi kuwa Abraham (1968), ƙarawa ya yi da cewa tana ɗaukar ma’anar gwani, watau ƙwararre a kan wani abu, musamman Katsinanci. Amma su kuwa fasihai a harshen Hausa, musamman mawaƙa, suna sarrafa dukkan ma’anonin wannan kalma a waƙe, gwargwadon fasaharsu wajen zayyanawa da siffanta wanda suke zugawa ko yabawa. Misali inda Ɗanƙwairo ya ambace ta da ma’anar abokin hamayya a waƙar Sarkin Das ‘ arna kun ji tamburan sarkin Das mai kayan zamani’ da kuma inda ya sarrafa taa waƙarsa ta Sarkin Muri, Umarun Abba: “ da ka zaka lokacin a buga ne, da arna ba su sha da daɗi ba’.

A waɗannan muhallai, Ɗanƙwairo ya sarrafa wannan kalma ta arne da ma’anar abokin hamayya ne ga waɗannan Sarakuna, ba wasu marasa sallah ba.

Sai kuma wurin da Ɗanƙwairo ya sarrafa ta da ma’anar abokin gaban Ubangiji, inda yake cewa: Daga Mayanci sai in wuce Zuru,in gano wadda arna ka bankaura sun sha giyad dawa’.

A wannan muhalli, arna masu shan giyar dawa, na nufin maguzawan Zamfarwa waɗanda suke shan giya kuma su yi ta faman tamɓele. Watau abokan gaban Ubangiji ne, domin sun ƙi umurninsa, sun doge a bias gargajiyarsu. Sannnan kuma saiinda Ɗan’anace ya sarrafa ta da ma’anar jarumi a waƙar Shago- ‘ arne kututturu na Bakura’.

Watau jarumi kututturu na Bakura. Don haka, wannan ya tabbatar da cewa, Kalmar arne na ɗaukar dukkan waɗannan ma’anoni, gwargwadon fasahar wanda ya sarrafa ta.

Hotoncin Zuci

Masana irin su Abrams da Harpham (2009:151) da Baldict (2005:) sun bayyana cewa, wannan salo ne wanda fasihai, musamman mawaƙa, suke iya sifantawa tare da zayyana wani abu ko wasu siffofi a tunanin masu saurarensu domin fito da wata manufa ƙarara ta hanyar amfani da wasu kalmomi na musamman. Masanan, sun ƙara da cewa, ana sarrafa wannan salo ta fuska uku: ƙoƙarin suranta wani abu ko wata siffa waɗanda ɗa’adam zai iya hararo su a tunaninsa da idanunsa na zuci. Haka kuma sun ƙara da cewa, wannan kaso bai taƙaita ga siffofin da za a iya hararo ganinsu ba kawai, ya haɗa har da waɗanda za a iya hararo taɓawa ko jin su a jika (zafi ko sanyi) ko shaƙarsu ko ɗanɗanonsu ko kuma ake iya jin motsinsu. Na biyu kuma shi ne wanda akan ware wasu abubuwan zahiri na musamman, a keɓe su da ambato. Sai kuma inda ake kallonsa a matsayin wata siga ce ta kwalliya da tamka. Idan aka lura da kyau, za a gane cewa ko dai a sarrafa harshen a sake ne ko kuma a sigar ado. Don haka nau’i na biyu, ya kamata ya narke a cikin na farko ne ko na uku, gwargwadon sigar da aka sarrafa. Bugu da ƙari kuma, sun bayyana cewa, salo ne mai haifar da karsashi ga waƙa, ya kuma tsima masu saurarenta.

 Abrams da Harpham (2009:151-152), sun ƙara da cewa, wannan dabara ba ta taƙaita a kan sifanta abin da za a iya gani kawai ba, ta haɗa har da ƙoƙarin da fasihai kan yi na suranta halaye da siffofin da za a iya taɓawa ko jin su a jiki ko waɗanda ake iya shaƙarsu ko jin ɗanɗanonsu ko ake iya jin motsinsu.

Shi ma Baldick (2004:121) tamkar sauran da aka ambata sai dai ya ƙara da cewa, salo ne wanda ya haɗa da dukkan wata dabara da aka sarrafa wajen bayyyana wani ɓoyayyen abu, ta yadda zai iya fitowa a zahiri ko dai ta hanyar ƙirƙirar wani yanayi ko kuma a surance faifai- faifai, yadda zai yi sauƙin hararowa ga masu saurare ko karatu.

Shi kuwa Muhammad (1978) ya yi tsokaci ne game da wannan salo tare da tsokaci daga waƙoƙin Aliyu Namangi da Audu Makaho Birnin Kabi, waɗanda kuma dukkansu makafi ne. A cikin wannan maƙala tasa, ya bayyana cewa Aliyu Namangi ya sarrafa nau’i biyu ne, sigar bayani da sigar adon harshe. Daga nan sai masanin ya ambaci ƙoƙarin Aliyu Namangi wajen iya suranta siffofi da ɗabi’un Manzon Allah, da yadda ya suranta halittar Mala’ikan mutuwa da ‘yan matan Aljanna, ta yadda za a iya hararo halaye da siffofinsu ƙarara da idanun zuciya. Muhammad () ya ƙara da cewa, dukkan misalan da Aliyu Namangi ya sarrafa, misalai ne na sakakken harshe. Sai kuma ya bayyana yadda Aliyu Namangi ya iya suranta kan sa a matsayin mai gani, da yadda ya siffanta ilimi da haske, jahilci kuma da duhu, sannan kuma ya faɗaɗa ma’anar haske da Manzon Allah (SAW), duhu kuma arnanci dukkansu misalai ne na sigar adon harshe.

Muhammad (1978:17), ya ƙara jaddada cewa, za a iya kallon hotoncin zuci ta fuska biyu manya: na farko shi ne, na adon harshe, watau yadda fasihai kan yi ƙoƙarin kwatanta wani abu ta hanyar sarrafa sigogin adon harshe a ƙoƙarinsa na zayyana wannan abin a tunanin masu saurarensa. Na biyu kuma shi ne, na bayani, watau yadda fasihai kan kyautata bayani a kan wani abu ta yadda masu saurare za su iya hararo shi a cikin tunaninsu.

Sabo Wakilin Tauri a Bakin Hamisu Sarkin Kiɗi

Hamisu sarkin kiɗi ya sarrafa dabaru masu dama wajen ƙoƙarin suranta jaruntar Sabo Wakilin tauri a tunanin masu saurarensa. Hamisu ya yi ƙoƙarin tsara bayanansa faifai-faifai tare da la’akari da siffofin da ke tattare da ma’anar jarunta. Wannan sashe zai bayyana kaɗan daga cikinsu kamar haka:

Jan Hali

A wannan muhalli, Hamisu ya yi ƙoƙarin suranta Sabo a matsayin mai jar zuciya ne wadda kowa ke tsoron gamuwa da ita, ita kuma ba ta tsoron gamuwa da kowa. Ga abin da yake cewa:

a)      “saboda kai aka ɗinka bami,

                        Da baduhu layar zana”.

b)     “ Marga-margan dutse, Sabo,

Ɗanwaire na ƙarshen zamani”.

Abin lura a nan, shi ne yadda Hamisu ya nuna dukkan wani nau’in kariya na jiki ko na kai, ana yin sa ne domin tsoron gamuwa da Sabo. Don haka, kowa tsoronsa yake ji, amma shi ba ya tsoron kowa saboda jar zuciyarsa. Idan aka duba (b) kuma za a tarar Hamisu ya yi amfani da adon harshe ne ya kwatanta Sabo da Ɗanwaire. Watau yadda a wancan lokaci Ɗanwaire ya zama abin gudu, da yadda garuruwa ke watsewa idan suka ji labarin Ɗanwaire ya nufo su, tamkar dai yadda yau garuruwa ke watsewa idan suka ji ‘yan boko haram sun darkako, haka Sabo yake a wajen mafarauta. Wannan za ta sanya mai saurare hararo tunkarowar Sabo da idanun zuciyarsa, da kuma watsewar garuruwan da yake tunkara.

Bugu da ƙari, ya yi ƙoƙarin suranta Sabo ta yadda masu saurare za su iya hararowa da idon zuciyarsu tamkar ga mafarauta nan da sauran mazaje suna faman ɗinka layu da sauran kariyar jiki gudun haɗuwarsu da Sabo. Haka kuma ya siffanta shi da marga-margan dutse wanda masu saurare za su iya hararo gangarowarsa da watsewar jama’a don gudun illarsa a kan su.

Ƙarfin Hali

Bahaushe kan ce, ƙarfin hali ɓarawo da sallama, yayin da yake ƙoƙarin siffanta jaruntar ɓarawo wajen bayyanar da kutsawarsa zuwa ga haɗari.

A wannan muhallin kuma Hamisu ya yi ƙoƙarin bayyana Sabo ne a matsayin wanda ba ya gudun abin tsoro kuma har ma cusa kan sa gare shi yake yi.

a)      “ A ran da an yi farautar kura,

An fashe an bar shi,

Arnen, ya kwan a cikin darbajiya”

b)     “ko da ya gan ta, ta gan shi kura,

Arnen sai ya yiwo fito, ta zo”

c)      “ sai ya tad da masu farauta arna,

An fashe an bar shi”

A wannan faifan kuma, Hamisu ya yi ƙoƙarin suranta irin tsananin ƙarfin halin Sabo Wakilin Tauri ne, ta yadda ganin kura bai sanya shi gudu ko kuma kyarma da ruɗewa ba. Maimakon haka, sai jarumin ya kira ta kuma ta zo.

Haka kuma, ƙarfin halinsa ya ƙara bayyana, tamkar yadda ya fito a ɗiyoyin (b) yayin da aka yi kiciɓis da arna (abokan gaba) a daji, sai kowa ya watse ya bar Sabo a cikinsu, ba tare da tsoro ba. Don haka mai saurare zai iya hangen Sabo da idon zuciyarsa, shi kaɗai, a tsaye a tsakiyar abokan gaba, a matsayinsa na mai ƙarfin hali. Haka kuma, yadda kowa ke tsoron cusa kan sa a cikin duhun darbajiya ko da kuwa da rana ne, amma shi, da dare ma ya shiga ya kwana, ba tare da tsoro ba. Wannan zai sa mai saurare ya iya hangen Sabo da idonsa na zuci a cikin duhun runkin darbajiya.

Bajinta

A wannan muhallin kuma Hamisu ya yi ƙoƙarin suranta Sabo ne a matsayin gwarzon namiji mai cusa kan sa ga haɗari ba tare da nuna damuwa ba, saboda bajinta.

a)      “sai aka danna uwar kora,

Naman ya faɗi, sai ya danne naman,

Sai sararsa su ke, arnen ba ya taɓo”.

Bayan duk an watse an bar Sabo a tsakiyar arna, sai kuma aka danna uwar kora, sai Sabo ya danne naman, su kuma sai suka hau shi da sara amma saboda jaruntarsa ba su iya komai da shi ba.

Kammalawa

A taƙaice maƙalar ta ƙoƙarta ne game da yadda Hamisu a cikin hikima da fasaha ya ƙirƙiri hoton zuci wanda zai taimaka wajen hararo ma’anar kalmar jarumi a cikin faifai guda uku. Watau faifai na jan hali da ƙarfin halin rashin tsoho da gwarzantaka da kuma nuna bajinta. Sannan kuma da ƙoƙarin Hamisu wajen darzo kalmar arne, ya kuma sarrafa ta da ma’anar jarumi da kuma abokin gaba. Haka kuma maƙalar ta yi ƙoƙarin fito da nau’in hotoncin zuci guda biyu. Watau yadda ya sarrafa sakakken salo yayin da ya yi ƙoƙarin suranta gwarzontakarsa da ƙarfin halin Sabo. Sai kuma inda ya sarrafa hotoncin zuci na adon harshe yayin da ya bayyana Sabo a matsayin Ɗanwaire da marga-margan dutse (abin tsoro). A ƙarshe, maƙalar ta fahimci cikakkiyar hikimar Hamisu wajen iya suranta jaruntaka a cikin tunanin masu saurarensa cikin nishaɗi da burgewa da kuma yadda ya dunƙule dukkan ma’anonin jarumi a cikin Kalmar arne, wanda kuma salo ne farad.

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