Salo a Littafin Amon ‘Yanci na Halima Ahmad Matazu

Citation: Bashir, R. and Mujaheed, A. (2026). “Salo a Littafin Amon ‘Yanci na Halima Ahmad Matazu” In Ɗunɗaye Journal of Hausa Studies, Ɓol. 04, No. 01, Pp. 41 – 48. www.doi.org/10.36349/djhs.2026.v04i01.006.

SALO A LITTAFIN AMON ‘YANCI NA HALIMA AHMAD MATAZU

Na

Rabiu Bashir, PhD
Department of Nigerian Languages and Linguistics,
Kaduna State University, Kaduna

Da

Abdullahi, Mujaheed
Department of Nigerian Languages and Linguistics,
Kaduna State University, Kaduna

Tsakure:

Fagen nazarin salo, fage ne mai faɗi wanda yake da buƙatar a ci gaba da nazarta domin fito da hikimomi da zalaƙar harshe da Allah ya albarkaci fasihai da marubuta na Hausa. Duk da cewa masana suna kallon fagen a matsayin wani fage da zai yi wahala a iyakance shi, saboda irin faɗinsa (Ɗangambo 2007), hakan ba ya hana a iya hangen wasu abubuwa a kuma nazarce su a cikin wani matani. Wannan maƙala ta yi nazari ne a kan salo a cikin littafin Amon ‘Yanci wanda Halima Ahmad Matazu ta rubuta. An yi amfani da hanyoyi nan kai-tsaye wajen nazarin, tare da bin hanyar nazarin salo ne ta fuskar adabi (Literary Stylistic), inda aka nazarci ‘ya’yan salo daga cikin wannan littafi. Daga cikin ‘ya’yan salo da bincike ya nazarta sun haɗa da salon siffantawa, wanda ya ƙunshi kamance na daidaito da kuma na fifiko. Sai Salon jinsintarwa wanda ya ƙunshi mutuntarwa da kuma alamci. Haka kuma an nazarci salon aron kalmomi da amfani da tsofaffin kalmomi. Sannan an nazarci salon amfani da sassan adabin baka, inda a ƙarƙashin haka aka nazarci karin magana a cikin matanin littafin. Maƙalar ta yi amfani da hanyar bincike ce ta nazari na ƙwaƙwaf, inda aka karanta litattfin tun daga shafin farko har zuwa na ƙarshe (1-300), tare da auna yawan layuka (7,800) da yawan sakin layi (900) da yawan kalmomi (70,200) da kuma yawan harufan (44,226,00) da marubuciyar ta yi amfani da su a cikin littafin. A ƙarshe binciken ya gane cewa marubuciyar ta yi amfani da ‘ya’ayan salo guda biyar a cikin labarin nata.

Muhimman Kalmomi: Salo, ‘Amon ‘Yanci’ Halima Ahmad Matazu. 

Gabatarwa

A Hausa, kalmar salo na nufin ‘dabara’ ce ko ‘wayo’ ko kuma ‘hanya’, kamar yadda Abraham (1968) da Bargery (1934) da kuma Yahya (2001) suka bayyana. Ta fuska nazarin salo kuwa, Garba (2011) ya nuna cewa Widdowson (1975) da Mode (2005) sun ruwaito daga wajensu Chapman (1973), da Turner (1973), da kuma Bullock (1988), sun bayyana nazarin salo ne a matsayin wani reshe na ilmin harshe da ke nazartar salon sarrafa hikimomin harshe a matanin adabi. Su kuwa Sayce (1971), da Wilmon (1971), da kuma Halliday (1971), kamar yadda Mukhtar (2004), ya ruwaito, sun kalli nazarin salo ne a matsayin wani fagen nazarin harshe mai cin gashin kansa, wanda za a iya jera shi da fagen nazarin ilmin harsuna. Shi kuwa Simpson (2004), yana kallon nazarin salo ne a matsayin fannin da ke da alaƙa ta ƙuƙut da ilmin harshe, kuma shi ne zai agaza wa mai nazari ya sami damar ƙwalƙwale harshe ta hanyar nazartar ƙirƙire-ƙirƙiren da fasihai suka aiwatar da shi.

Littafin Amon ‘Yanci labari ne da Halima Ahmad Matazu ta rubuta, kuma kamfanin Gidan Dabino Publishers ya buga a shekarar 2013. A ƙididdige, ^[1]littafin yana da shafuka 300, sakin layi 900, layuka 7,800, kalmomi 70, 200 da kuma harrufa 4,422,600. Labari ne da aka gina a kan rayuwar Mairo wadda ta taso cikin tsangwama a wajen matar mahaifinta Dikko mai suna Bulo. Bayan rasuwar mahaifiyarta Fatsuma, rayuwar ta Mairo ta shiga cikin matsi da tasku, ta yadda bayan mutuwar mahaifinta, ƙanin mahaifinta Kawu Umaru ya aurar da ita a matsayin biyan bashi ga wani Alhaji Abubakar. A gidan mijin nata ne aka shirya makircin da ya kai ta ga zama gidan yari, sakamakon kashe mijin nata da kishiyoyinta da haɗin gwiwar wasu abokan hulɗarsa suka yi, ita kuma ta taka sawun ɓarawo a daidai lokacin da take da cikinsa a jikinta. A ƙarshe dai, da taimakon wata lauya mai zaman kanta mai suna Pamela, Allah ya kuɓutar da Mairo, aka wanke ta, kuma aka gurfanar da ainahin masu laifin, aka hukunta su. A ƙarshen labarin Mairo ta shaƙi iskar ‘yanci kuma ta auri ɗan’uwanta da suke soyayya tun ƙuruciya wato Bawuro, wanda ya dawo daga ƙasar Faransa a daidai lokacin da ake fama da shar’'ar Mairon tasa.

Ɗangambo (2007) ya nuna cewa ba wani abu ba ne salo face irin zaɓen kalmomin da mai rubutu ko kalami ya yi amfani da su. Wato yadda mai zance ko rubutu ya yi amfani da wata kalma a maimakon wata da dalilin yin hakan. Shi ya sa ake cewa salo ƙarin daraja ne ko matsayi a cikin zance ko rubutu. Sai dai ba kowane irin zance ne ko rubutu ke da wannan ƙarin daraja ba. Salo mai ingantacciyar siffa da tsari shi ne salo mai garɗi, shi kuwa wanda bai da wata daraja ta musamman, ana kiran sa lamin salo.

Shi ya sa a wannan nazari, ƙoƙari ne aka yi aka fito da ‘ya’yan salo a labarin Amon ‘Yanci. An bi hanyar karanta littafin tare da nazartar wasu bayanai na masana game da ilimin nazarin salo wajen tattaro bayanan da aka sarrafa a cikin aikin.

2.1 Halima Ahmad Matazu Cikin Tarihi

An haifi Halima Ahmad Matazu a garin Zariya ta jihar Kaduna da ke Nijeriya, a ranar 9 ga watan Dhul-hajj, shekarar 1400 Hijiriyya, wadda ta yi daidai da 10 ga watan Nuwambar shekarar 1978 Miladiyya. Halima ta yi karatun Firamare da ƙaramar sakandire a garin Sakkwato, daga bisani ta kammala karatun a babbar sakandire ta Kwalejin Kimiyya da ke Katsina, a shekarar 1996 (Ahmad, 2024).

Daga nan ta fara shiga fagen neman ilimin digiri a Jami’ar Usmanu Ɗanfodiyo da ke Jihar Sakkwato a shekarar 1997, a inda ta samu takardar shaidar kammala digiri a fannin nazarin harshen Hausa a shekarar 2002. Bayan nan ta yi hidimar ƙasa a Jihar Katsina a Kwalejin Gwamnati ta Jiha (G.C.K). Littafin Amon ‘Yanci shi ne littafinta na farko da ta wallafa (Ahmad, 2024).

Halima ta bayyana cewa ta fara rubutu ne tun tana makarantar sakandire. Ta ce takan yi rubutu ta ajiye, wani lokaci ma takan bai wa ƙawayenta su karanta, sai dai ba ta taɓa wallafa ko ɗaya ba a wancan lokaci. Wani dalili da ya ja hankalinta na shiga harkar wallafe-wallafe, shi ne na sha’awar rubutun da yawan karance-karancen littattafai musamman na ƙasashen ƙetare da tatsuniyoyi da labarun Girkawa da dai sauransu (Ahmad, 2024).

Game da saƙo ko jigon da ya ja hankalinta kuwa na wallafa littafin Amon ‘Yanci shi ne, ganin yadda ‘yanci da walwalar rayuwa musamman da suka jiɓanci yara da mata. Ta bayyana cewa, bisa ƙiyasi, har yanzu al’ummomin Afirka na fuskantar ƙalubale wajen lura da harkokin da suka shafi mata da yara (Ahmad, 2024).

 

 

3.1 Salo da Hanyoyin Nazarinsa

Masana a fagen nazarin salo suna kallon fagen ne tare da nazarinsa ta fuska biyu, watau nazarin salo ta fuskar adabi (literary stylistics) da kuma nazarin salo ta fuskar harshe (linguistics stylistics), wanda kuma fannonin guda biyu suke da wahalar bambancewa saboda kusancin da ke tsakaninsu. Duk da haka, masanan sun bayyana wasu ‘yan siffofi da za a iya bambance tsakaninsu kamar haka:

Olusegun (2008) ya ce nazarin salon adabi yakan fi mayar da hankali ne a kan sigar bayar da labari don haka aka fi amfani da shi wajen ƙwanƙwance salon ƙagaggun labarai. Masanin kuma ya ƙara da cewa, shi kuwa nazarin salon sarrafa harshe ana lura ne da sifofin harshe (tsarin sauti, da ginin jumla, da gundarin kalmomi) da ke cikin matanin da kuma irin gudunmuwarsu wajen bunƙasawa da kyautata ma’anar matani. Sannan kuma ana ƙwanƙwance adon harshe ne ta fuskar sa’aninsu da kafaffun dokokin harshe da kuma ƙirƙirarrun ma’anoninsu gwargwadon yadda suka bayyana a wani muhalli a cikin matani.

Shi kuwa Olusegun (2008) ya ruwaito cewa Freeman (1973) ya ce, ana amfani da salon sarrafa harshe ne domin yana taimakawa wajen fahimtar da mai karatu siffofin harshe da na adabin da ke tattare a cikin matanin da ake nazarta, domin kuwa ba salon matani kawai ake nazarta ba,har da nahawunsa. Wannan daliliya sa masana irin su Leech (1968) da Leech da Short (1981) da Muktar (2004) da Olusegun (2008) da Lawal (1997) da kuma Garba (2014) duk suka gwada cewa an fi amfani da irin wannan salon sarrafa harshen ne wajen ƙwanƙwance salon sarrafa harshen waƙa, musamman domin fito da ire-iren bambance-bambancen da ke tsakanin matanin waƙa da sauran matanoni. Saboda haka, a wannan nazari an yi amfani da hanyar nazarin salo ta fuskar adabi (literary stylistics) ne wajen nazarin salo a littafin Amon ‘Yanci na Halima Matazu.

4.1 Ya’yan Salo a Littafin Amon ‘Yanci

Nazarin ‘ya’yan salo ya shafi fito da wasu hikimomi da fasahohi da suke kyautata aikin adibi ta wajen ƙawata shi da yi masa kwalliya da kuma burgewa, waɗanda fasihi yake ƙoƙarin sassaƙa su lokacin da yake gina aikinsa ko dai da gangan, ko kuma cikin rashin sani. A lokacin da yake irin wannan aiki ko ya jefo waɗannan batutuwa da gangan ko kuma da rashin sani, ya kammala aikin nasa. To aikin mai nazarin salo ne ya biɗo waɗannan abubuwa domin ya yi nazarin aikin adabin, (Malumfashi 2021, Laccar aji). A nan, za a kawo wasu daga cikin ire-iren waɗannan ‘ya’yan salo ne a cikin littafin Amon ‘Yanci na Halima Ahmad Matazu tare da sharhi a kansu.

4.2 Siffantawa

Yahaya (2001) ya bayyana salon siffantawa (a waƙa) a matsayin salo ne da ke kawo hoton abu yadda mawaƙi ke buƙatar mai karatu ko sauraren waƙarsa ya kalle shi da idon zuciyarsa ko tunaninsa; salon siffatanwa hoto ne da kalmomi suka kawo da ma’anoninsu. A ƙarƙashin siffantawa akwai ‘ya’yan salo kamar su kinaya da kamance da jinsintarwa da zayyana da sauransu (Yahaya, 2001).

4.2.1 Kamance

A nan ana kwatantawa ne tsakanin wani abu da wani. Akwai kamance iri uku, ko dai kamancen daidaito inda kwatancin ya tsaya iri ɗaya ko kuma kamancen kasawa inda kwatancin ya nuna wani ya gaza wani, ko kuma kamancen fifiko inda kwatancin na fin wani ne ko abu. Akan yi amfani da kalmomi da suka haɗa da ‘kamar‘ da ‘tamkar’ da ‘ ya fi’ da ‘ ya ɗara’ da ‘wane’ da ‘i kaza’ da ‘ko’ da sauransu (Ɗangambo, 2007).

4.2.1.1 Kamance na Daidaito a Littafin Amon ‘Yanci

Wannan kamance ne da ake nuna abu kaza daidai yake da abu kaza.Ana kwatanta abubuwa biyu ko fiye masu halayya daban-daban ta amfani da kalmomii rinsu‘tamkar’ da ‘kamar’ da ‘ca nake’ da ‘awa’ da ‘kama da’ da ‘sai ka ce’ da ‘daidai’ da sauransu (Yahya, 2001 da Gusau, 2005 da Ɗangambo, 2007). An samu irin wannan kamance a littafin Amon ‘Yanci, misali:

“Nan take ta soma ganin wani irin haske, tamkar a cikin gajimare. A cikin yanayin kuwa ta riski kanta tamkar tana ‘yar kimanin shekara goma.” (A’Y, shf na 11).

A wannan misali an kamanta yanayin da Mairo take gani da yanayin gajimare, gaba kaɗan kuma aka kamanta ta da ‘yar shekara goma. Kalmar ‘tamkar’ ita ce mizanin da aka yi amfani da ita a wannan kamancen.

Wasu misalan na kamancen daidaito da aka samu a littafin sun haɗa da waɗannan:

“Kalamanta masu sanyaya zuciyar da ke cikin ruɗani, muryarta tattausa, amonta tamkar busar sarewa, ta ambaci sunanta “Maryama,.....” ,(A’Y, shf 12).

“....tamkar suna yin albishir mai faranta rayuwar da ke cike da rashin sanin madafa.” ,(A’Y, shf 12).

“..ta zauna tana kaɗa ƙafa kamar ‘yar dambe, ta ce...” (A’Y, shf 42).

“...ki bari yarinya ƙarama ta dinga sawa ana juya ki kamar waina.” ,(A’Y, shf 43).

“...ta dubi ƙwayar idanuwan Mairo waɗanda suke tamkar gilashin madubi.” ,(A’Y, shf 257).

Kalmar mizani ‘tamkar’ ita ce aka yi amfani da ita a waɗannan misalai sai kuma takawararta wato kalmar ‘kamar’.

4.2.1.2 Kamance na Fifiko a Littafin Amon ‘Yanci

A wannan dabarar kuma ana amfani da kalmomi irinsu‘wane’ da ‘ya fi’ da ‘ya zarce’ da ‘babu awa’ da ‘babu kamar’ da sauransu, a tsakanin abubuwa biyu domin a fifita ɗaya a kan ɗaya ta fuskar abin da ake so mai saurare ko mai karatu ya gane (Bunguɗu, 2015). An samu irin wannan kamance a littafin Amon ‘Yanci, misali:

“Ba shakka na tabbatar da ni na fi ka rashin kewa.” ,(A’Y, shf 28).

“...sai dai a baɗininta kuwa muninta ya fi duhun talatainin dare a cikin jeji”, (A’Y, shf 39).

A misali na farko, an yi amfani da kalmar ‘fi’ wajen kamanta fifikon rashin kewa tsakanin mutum biyu da suke zantawa da junansu, yayin da a misali na biyu kuma aka yi amfani da kalmar ‘fi’ ɗin dai domin kamanta fifikon muni tsakanin wadda ake magana a kanta da talatainin dare.

4.2.2 Jinsintarwa

Ɗangambo ya nuna cewa Jinsi kalma ce da take nuna yanayin halitta. Akwai halittu masu tarin yawa da Allah ya yi a wannan sararin duniya. Bayan jinsin mace da namiji, akwai jinsi na mutane da dabbobi da ƙwari da tsuntsaye da sauran halittu da yawa (Ɗangambo, 2007). Jinsintawa kuwa dabara ce ta ɗaukar daraja ko siffa ko hali ko yanayi ko aiki na wani jinsi a bai wa wani jinsi na daban (Gusau, 2005). A nazarin adabi ana amfani da salon jinsintawa iri uku; wato mutuntarwa da dabbantarwa da kuma abuntarwa.

4.2.2.1 Mutuntarwa a Littafin Amon ‘Yanci

Masana da manazarta sun bayyana ma’anar mutuntarwa a wurare daban-daban. Misali, Yahya (2001), da Gusau (2003), da Baldick (2004), da kuma Ɗangambo (2007), duk sun bayyana mutuntarwa, a matsayin wata dabara ta ɗaukar wata daraja ko hali ko siffa ko aiki na mutum a ɗora wa wani jinsi na daban. Ke nan akan ɗauki wata halayya bisa misali da jinsin mutum aka sani da ita sai a ba wani jinsin da ba a san shi da ita ba. Irin wannan nau’i na adon harshe shi ne wasu masanan kan kira da ‘jinsintarwa’, duk da cewa ainihin ƙamusun keɓɓaɓun kalmomin Hausa ya kira shi ne da salon mutuntarwa.

A taƙaice, ana iya cewa, mutuntarwa dabara ce ta ɗaukar wata siffa ko ɗabi’a ta mutum a ɗorawa dabba ko wani abu daban wanda ba mutum ba. Alal misali, a labarin Amon ‘Yanci an samu irin wannan salo, misali:

“Ta dubi watan da ke ta rarratsa giza-gizai, tausayinsa ya kama ta, don shi ma kamar ita a irin nata tunanin yana tattare da kewa, don ko ga alama ba ta hango zara a kusa da shi ba” ,(A’Y, shf 27).

A nan an yi amfani da kalmar ‘kewa’ an bayyana yanayin da wata yake ciki, ita kuwa kewa ɗabi’a ce ta mutum ɗan’adam. Saboda haka an mutuntar da watan. A wani wajen kuma an samu wani misalin, kamar haka:

“Ta runtse idanuwanta don ta yi ƙoƙarin tsayar da hawayen da ke neman su butulce mata, ta kuma buɗe su.” (A’Y, shf na 11).

A nan an ɗauki ɗabi’ar mutum (butulci) an ɗora wa abin da ba mutum ba, wato hawaye (duk da dai daga jikin mutum ɗin yake fitowa). Saboda haka an mutuntar da shi hawayen. A wani misalin kuma an ce:

“....suka ji gurnanin karen Dikko watau Ɗanduna, da ya biyo sawun Mairo, ɗagowar da Baffa Umaru zai yi suka yi ido huɗu da karen, dama can ya tsani Ɗandunan, shi kuwa ya ce da wa Allah ya haɗa shi ba da shi ba.” ,(A’Y, shf 79).

A nan mutuntarwar ta kasance ne inda aka ɗauki siffar mutum (magana da suna) aka ɗora wa kare. Shi kan shi sunan da aka sa wa karen, ai mutuntarwa ce, domin galibi mutum ne ke da suna, kuma sunan mutum aka sa wa karen (Ɗanduna). Wasu wuraren da aka samu mutuntawa a littafin sun haɗa da:

“...tana kallon yadda hasken rana ke haskaka sararin samaniya, da yadda duhun dare ke ɗaura aure da hasken safiyar.” (A’Y, shf 92).

Cewa duhun dare ke ɗaura aure da hasken safiya a nan shi ne mutuntarwar, domin aure ɗabi’a ce da mutum ke yi amma aka ɗora wa yanayi(hasken safiya da duhun dare).

4.2.3 Alamtawa/Alamci:

Alamtarwa kamar yadda wasu masana suka bayyana, hanya ce da ake bayyana wani abu ta hanyar ba shi wata alama da ta yi kama da shi ta fuskar siffa ko yanayi ko ɗabi’a ko hali ko asali ko jaruntaka ko ƙasaita da sauransu (Cuddon 1976:671 da Umar, 1984: 46 da Gusau, 2003:60-61).

Yahya (2001), kuwa cewa ya yi alamtarwa wata dabara ce da mawaƙi kan ɗauki wani sashe na abu ya gabatar da sashen a matsayin dukkan abin, ko kuma mawaƙi ya kira wani abu da wani suna wanda a harshen da aka yi waƙar suna ne karɓaɓɓe da ke tsayawa a makwafin wancan abin, ko kuma mawaƙi ya ba wani abu wani suna a cikin waƙarsa, bayan sunan da kowa ya san abin da shi.

Ɗangambo (2007) ya bayyana salon alamtarwa da cewa “dabara ce ta bayyana wani abu ta hanyar ba shi wata alama wadda za ta tsaya a maimakonsa”.Salon alamtarwa yana kama da na kinaya sai dai a alamtarwa cewa ake abu kaza ne madadin kaza, maimakon kinaya da ake cewa abu kaza ne kaza. Misalan alamtarwa a cikin littafin Amon ‘Yanci sun haɗa da:

“Kafin liman ya kabbara sallah, ta ce ga garinku nan” ,(A’Y, shf 34).

A nan ‘ga garinku nan’, yana nufin ta rasu ko ta mutu. Wannan alamtawa ce. A wasu wuraren an samu wasu alamtawan kamar:

“...sai ga shi yanzu hankalinta a kwance, kamar tsumma a randa, kwata-kwata ba ta fargabar komai,...” ,(A’Y, shf 14).

Amfani da ‘tsumma a randa’ alamtawa ce da ke nuna yadda hankalinta yake a kwance. Har ila yau, a wani wurin ma an samu alamci inda Adama ta ce wa Mairo:

“Ya na ga kina wani sheƙi, ko dai mun samu ne?” ,(A’Y, shf 201).

A nan ‘mun samu ne’ yana nufin ‘ta samu ciki’. Wannan ma dabarar alamtawa ce a cikin rubutu.

4.3 Aron Kalmomi

Kalmomin aro su ne kalmomi ko sassan jumla da aka ɗauko daga harshen asali domin amfani da su a harshen karɓa (Yakasai 2005). Aron kalmomi daga baƙin harsuna alamu ne na salo da gwanancewa, domin ana amfani da su ne da sani domin a inganta kyawun rubutu kurum. A cikin littafin Amon ‘Yanci an tsinci aron kalmomi daga harsunan Larabci da Ingilishi da Fillanci da sauransu.

- Kalmomin Larabci: An yi amfani da kalmomin Larabci kamar; Ya Mujib, Subhanallah, Bismilla, Jihadi, da sauransu.

- Kalmomin Ingilishi: An yi amfani da kalmomin Ingilishi kamar; Burushi, Momi, hedikwata, insifecta, sufritenda, direba,teburi, barista, kotu, kes, beli, sabis, kemera, bidiyo, kulob, da sauransu.Akwai kuma wasu jimloli da yankin jumloli na Ingilishi da aka yi amfani da su, kamar; You can be the happiest woman in the world, pyramid constructions, hawus manshif(house manship), da sauransu.

- Kalmomin Fillanci: An yi amfani da kalmomin Fillanci kamar Mayu touɗi, Yafendo, Dikko, hala wala baɗɗo, da sauramsu.

4.4 Amfani da Sassan Adabin Baka

Ana amfani da sassan adabin baka a rubutu misali karin magana da kirari ba ba’a da baƙar magana da makamantasu domin a kyautata aikin rubutaccen adabi. Ana yin haka ne domin burgewa da mai da salo mai daɗi da garɗi da taƙaice saƙo a maimakon lami.

An lura cewa a littafin Amon ‘Yanci, an fi amfani da karin magana wato zance a dunƙule mai faffaɗar ma’ana, daga cikin sassan adabin baka, inda suka fito cikin labarin a wurare da dama. A wasu wuraren, ana kawo karin maganar ne kai-tsaye, a wasu wuraren kuma ana sarrafa karin maganar ne domin a ƙawata zance daidai da batun da ake labartawa a daidai gaɓar. Misali:

“In ma baicin abinka, ta yaya mai hankali zai ɗauki wannan zancen, idan mafaɗin magana wawa ne majiyinta fa?” ,(A’Y, shf 55).

Wasu daga cikin karin maganar da aka samu a littafin sun haɗa da waɗannan:

“Ba a maraya sai rago” ,(A’Y, shf 20).

“Ba ni gishiri in ba ka manda” ,(A’Y, shf 25).

“Shege yi da mai zina” ,(A’Y, shf, 30).

“Tsuntsun da ya ja ruwa shi ruwa kan doka” ,(A’Y, shf 38).

“Ruwa ba ya tsami banza” ,(A’Y, shf 39, 231).

“Da walakin goro a miya” ,(A’Y, shf 74).

“Mai uwa a gindin murhu...” ,(A’Y, shf 94)

“Kura da sata, gardi da shan duka” ,(A’Y, shf 103).

“Sama ta yi wa yaro nisa” ,(A’Y, shf 117).

“Yaro ba ya ja da manya” ,(A’Y, shf 117).

“Karambanin akuya gai da kura” ,(A’Y, shf 117).

“Ina amfanin baɗi ba rai?” ,(A’Y, shf 126).

“Faɗuwa ta zo daidai da zama”,(A’Y, shf 134).

“Matar mutum kabarinsa” ,(A’Y, shf 145)

“Sai wani jiƙon, kare ya zubar da tsamiyar kura” ,(A’Y, shf 147).

“Hangen dala ba shiga birni ba” ,(A’Y, shf 149).

“Sabo da kaza bai hana a yanka ta” ,(A’Y, shf 164).

“Tatsuniyar gizo ba ta wuce ƙoƙi” ,(A’Y, shf 195).

“Da sake, an bai wa mai kaza kai” ,(A’Y, shf 215).

“Ba za ta saɓu ba, bindiga a ruwa” ,(A’Y, shf 216).

“In dambu ya yi yawa ba ya jin mai” ,(A’Y, shf 229).

“Ko yanzu kasuwa ta tashi, ɗankoli ya ci riba” ,(A’Y, shf 229, 235).

“Daga ƙin gaskiya sai ɓata” ,(A’Y, shf 235).

“Waƙa a bakin mai ita ta fi daɗi” ,(A’Y, shf 244).

“Bori ɗaya ake wa tsafi” ,(A’Y, shf 255).

“Abin da na gaba ya hango...” ,(A’Y, shf 298).

“Mai haƙuri shi ke dafa dutse har ya sha romonsa” ,(A’Y, shf 298). Da sauransu.

5.1 Sakamakon Nazari

An gudanar da wannan nazari ne domin tsinto ‘ya’yan salo a littafin Amon ‘Yanci na Halima Ahmad Matazu. Sakamakon nazarin ya kalato waɗannan batutuwan:

- Littafin Amon ‘Yanci na Halima Ahmad Matazu kamar kowane matanin adabi yana ƙunshe da ‘ya’yan salo da aka yi amfani da su domin ƙawata rubutun. Sai dai salon bai yi armashi sosai ba, wato akwai ƙarancin amfani da ‘ya’yan salo a cikin labarin.

- ‘Ya’yan salon da aka iya tsintowa daga cikin labaran sun haɗa kamace na daidaito da na fifiko da mutuntarwa da kuma alamtawa. Sai dai cikin tsince-tsincen da aka yi, ba a ci karo da kinaya^[2] da kamance na kasawa da abuntarwa da dabbantarwa da kuma zayyana^[3] ba a cikin littafin.

- Ta fuskar amfani da kalmomi kuwa, an gano cewa an yi amfani da tsofaffin kalmomi a wasu wuraren ƙalilan a cikin littafin. Sannan kuma an yawaita aron kalmomi daga harsunan Larabci da Ingilishi da kuma Fulatanci.

- An lura cewa amfani da karin magana shi ne ya fi yawaita a cikin littafin, inda aka kawo wasu karin maganar domin ƙawata zance, wasu an tsarmo su a cikin labarin kamar yadda ake amfani da su a zantuka na yau da kullum, wasu kuma an yi amfani da dabara an sarrafa su cikin rubutun daidai da irin adon da ake so a yi wa zancen a daidai gaɓar da aka kawo karin maganar.

5.2 Kammalawa

A wannan nazari, an zaƙulo ‘ya’yan salo ne a littafin Amon ‘Yanci na Halima Ahmad Matazu. Tun farko sai da aka yi shimfiɗa game da littafin da ma’anar salo. Haka kuma an kawo hanyoyin nazarin salo kamar yadda masana suka fayyace, sannan aka bayyana yadda ‘ya’yan salo suke. Daga bisani kuma aka yi wa littafin nazarin ƙwaƙƙwafi aka fito da ‘ya’yan salo da aka iya gani a cikin labarin.

Manazarta.

Ahmad, H. T. (2024). “Zubi da Tsari a Rubutaccen Labari: Nazarin Bayar da Labari a Wasu Littattafan Adabin Kasuwar Kano.” Kundin Digiri na Biyu. Sashen Harsunan Nijeriya da Kimiyyar Harsuna. Jami’ar Jihar Kaduna.

Bunguɗu, H. U. (2015). “Nazarin Waƙoƙin Bara na Ƙarni Na Ashirin Da Ɗaya a Zamfara.” Kundin Digiri Na Uku. Sakkwato: Sashen Harsunan Nijeriya, Jami’ar Usmanu Ɗanfodiyo.

Ɗangambo, A. (2007). Ɗaurayar Gadon Feɗe Waƙa (Sabon Tsari). Zaria: Amana Publishers, Limited.

Garba, S. (2011) Salon Sarrafa Harshe a Waƙoƙin Aƙilu Aliyu. Unpublished Ph.D. Thesis. Zaria: Department of African Languages and Cultures, Ahmadu Bello University.

Gusau, M. S. (2005). Dabarun Nazarin Adabin Hausa. Kaduna: FISBAS Media Serɓices.

Gusau, S. M. (2008); Waƙoƙin Baka a Ƙasar Hausa: Yanaye-Yanayensu da Sigoginsu. Kano: Publishers Limited.

Leech, G. P. (1968). A Linguistics Guide to the Study of Poetry. London Longman.

Leech, G. P. (2008). Language in Literature: Style and Foregrounding. Harlow England: Pearson Longman.

Leech, G. P. and Short (1981). Style in Fiction: A Linguistic Introduction to English Poetry. London: Longman.

Malumfashi, I. (2021). Laccar Ajin PhD, NLH 9304, Stylistics and Criticism. Sashen Nazarin Harsunan Nijeriya, Jami’ar Umaru Musa ‘Yar’adua Katsina.

Matazu, H. A.(2013). Amon ‘Yanci. Kano: Gidan Dabino Publishers.

Simpson, P. (2004). Stylistics: A Resource Book for Students. New York: Routledge, Abingdon.

Yahya, A. B. (2001). Salo Asirin Waƙa. Kaduna: FISBAS Media Services.

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[1] A cikin wannan fasali ana ƙoƙari ne a san abubuwa da suka haɗa da yawan haruffa da kalmomi da layi da sakin layi da yawan shafi da makamantansu a cikin aikin adabi, musamman rubutaccen ƙagaggen labari. Akwai hanyoyi da ake bi a san waɗannan batutuwa da suka haɗa da sanin ko shafi na wake cikin littafin da ake son nazari, sa’annan a ƙirga layukan da ke cikin cikakken shafi, a kuma zaɓo wasu layuka da suke cikakku a cikin shafin a ƙidaye su, a kuma san yawan haruffan da ke cikin kalmomin da ke cikin wannan layi (Malumfashi, 2021, Laccar aji). A cikin littafin Amon ‘Yanci, ƙididdigar ta kasance kamar haka:

Yawan shafi 300

Yawan layi 26 sau 300, zai zama7,800

Yawan sakin layi 3 sau 300, zai zama900

Yawan kalmomi 9 sau 26, zai zama 234 sau 300, zai zama 70,200

Yawan haruffa 7 sau 9 ,zai zama 63,sau 70,200 , zai zama 4,422,600.

[2] Yahya (2001) ya bayyana salon kinaya da cewa, “dabara ce wadda ake amfani da kalma ko kalmomi domin tunanin da suke sa mutum ya yi game da ma’anoninsu ya yi naso ga wani abu ko mutum da aka danganta kalmar ko kalmomin da shi. Wato sanin da mutum yake dangane da siffofin abin da kalmar da aka yi kinayar da ita zai wulla zuwa ga wani abu ko mutumin da aka yi wa kinayar. Wato dai wannan wani fasali ne da ake amfani da shi domin sakaya wata siffa domin kada a gane ta kai tsaye.

[3] Wannan furuci ne don bayyana wani tunani ko wani abu ko wani aiki ta hanyar amfani da wasu kalmomi marasa alaƙa da abin da suke bayyanawa (Myctyre, 2002). Ke nan hanya ce ta amfani da wasu kalmomi don bayyana wani tunani wanda ya yi hannun riga da kalmomin (Hassan 2008:40).