Hankali Ke Gani, Ba Ido Ba (In Don Ido Gululu Ne): Nazari A Kan Dangantakar Ido Da Hankali a Mahangar Al’adar Bahaushe.

Takardar da aka gabatar a Mujallar Shadai A Sashin Nazarin Harsunan Nijeriya Da Kimiyyar Harshe A Tsangayar Adamtaka Jami’ar Sule Lamiɗo Kafin Hausa Jihar Jigawa.

Na

MU’AZU SA’ADU MUHAMMAD PhD
SASHIN NAZARIN HARSUNAN NIJERIYA DA KIMIYYAR HARSHE
 KAFIN HAUSA JIHAR JIGAWA
07030803404 | Muazusaadukudan299@gmail. com

Tsakure

 Dalilin wannnan bincike shi ne, kasancewa an yi nazarce-nazarce da yawa game da wasu abubuwa na rayuwa dama, sai dai kash an ɗan kau da kai game da wannan batu wato dangantaka tsakanin ido da hankali, duk da irin tasirin da suke da shi a rayuwar Bahaushe. Manufar wannan bincike shi ne, nazarin, matsayinsu, da tasirinsu a rayuwar Bahaushe. Hanyoyin da aka bi don gudanar da wannan bincike, sun haɗa da nazarin wasu bugaggun littattafai, da mujallu, da muƙalu, da yanar gizo, Dangane da muhallin bincike, shi ne, Ƙasar Hausa. Maƙalar za ta kawo bayanai tare da fito da rawar da wannan dangantaka take takawa a yanayin rayuwar Bahaushe. Da farko za a kawo ma’anar ido, da hankali, tare da kallo da ire-irensa, fagagen da ake yinsu, da dalilan yinsu, da masu yinsu. Na ɗora nazarin bisa Ra’in bincike a kan ra’in morau wanda da Turanci ake kira Functionalism Theory of Culture, saboda bincike ya kawo irin yadda al’adar Bahaushe ta ɗauki ido da hankali da muhimmancinsu, Maƙalar za ta kawo jirwayensu a adabin Bahaushe na baka, daga ƙarshe sai sakamakon bincike, da shawarwari sai kammalawa da manazarta.

1. 0 Gabatarwa:

Wannan maƙala na da ƙudurin yin nazari a kan dangantaka tsakanin ido da hankali da matsayinsu, da tasirinsu a rayuwar Bahaushe. Maƙalar zata kawo bayanai tare da fito da irin kallon da ake yi masu tare da rawar da suke takawa a yanayin zamankewar Bahaushe. Da farko za a kawo ma’anar hankali, da ido, tare da kallo da ire-irensa, da fagage, da dalilan yinsu, da masu yinsu. Bugu da ƙari wannan nazari zai hararo irin yadda zamantakewar Bahaushe ta ɗauki ido da hankali, tare da matsayinsu a mahangar al’ada. Haka kuma za a kalli irin yadda Hausawa kan dubi irin halayen wasu mutane bisa dalilin yanayin idanuwansu. Wannan na faruwa ne saboda saƙon da ƙwaƙwalwa ke karɓa na wani abu da ya faru ko aka yi a gabansu wato suka gani da idonsu a saɓanin yadda suke, da sauran abubuwa masu nasaba da haka. Wannan dalili ya sanya na yi wa maƙalata take suna da cewa: “hankali ke Gani ba ido ba” Maƙalar zata kawo dukkan bayanai ta mahangar Bahaushiyar al’ada, sannan kuma da jirwayen ido da hankali a adabin Bahaushe na baka, da rubutattace daga ƙarshe sai sakamakon bincike, da shawarwari, da kammalawa, da manazarta.

2. 0 MA’ANAR HANKALI

AbubakarAY(2015: 194)Hankali: Hankula,jam’I, tunanin zuci don inganta ayyuka da harkokin yau da kullum. 2. gyaran zuciya don a fahimcihali 3. samo hikimar yadda za a yi abu. 4 yin abu a tsanaki da duban gaba. 5 yin abu daidai do samun nasara.

CHN (2006: 194) Hankali, Hankula Hankulla,1. Lura da sanin ya kamata ii. Natsuwa iii. da sannu sannu.

Newman (2020) Hankali, Hankula, kyakkyawan tunani, Good sense.

Bunza AM (2006: 282) Hankali: A al’adar Bahaushe hankali shi ne jagorar rayuwar mutum, ƙarancinsa ko rashinsa shi ke haddasa hauka a fita cikin mutane.

1. Kaifin Hakali ke haifar da wayo.

2. Ƙarancin Hankali ke haifar da wauta.

3. Rashin hankali ke haifar da hauka.

4. Natsuwa ƙanwar hankali.

5. wauta ƙanwar hauka.

Surajudeen (1989) zaibar tunanin mahaukaci ke juyewa sai ya rinƙa ganin abu a juye, wannan yasa mahaukaci ke yin cince-cince. Bisa lura da wannan alaƙa ko zumunci tsakanin ido da hankali yasa larura da ƙwaƙwalwar mahaukaci ta samu ne, ya sanya shi yake tsice-tsince a juji(bola) saboda zaibar tunaninsa ta juye sai yana ganin shara da aka zubar abubuwa ne masu kyau, shi yasa yake tara shirgi, kuma iskoki da yake gani suke ƙawata masa tsumma.

“ Na hau wani juji(bola) da tsakar rana sai naga wani abu na yin ƙyalli kamar madubi ya kalli rana. Ina taɓa shi sai kawai na ganni a wani gida mutanen kansu na ƙasa ƙafafuwansu a sama. Wata mata na tuƙin tuwo tana bai wa ɗanta nono ya nesa da ita amma nonota ya kai inda yaron yake. Suka bani tuwon don in ci ni kuwa naƙI ci, suka matsa sai na ci ina sanya lomar tuwon a baki, sai kawai na rasa a inda nake sai dai yanzu da farffaɗo a gadon asibiti. ” [1]

WIKIPEDIA (2020) Hankali shi ne saitin ko ikon tunani wanda ke da alhakin duk wani abubuwan mamaki na tunani. Kuma yawancin lokaci ana gano kalmar tare da abubuwan da suka faru a kansu. Hankali shi ne abin da ake iya riskar abubuwa da shi, a kuma yi zaɓi, da kuma shi ne ɗan Adam ya bambanta da sauran halittu masu rai, ba shi ne ƙwaƙwalwar da take a kai ba, duk kuwa da cewa suna da dangantaka,

Bisa dogaro da bayanai da masana magabata suka yi ana iya cewa: hankali na nufin daidaitaccen tunani wanda ya dace da abin ya kamata, wato kishiyar wauta da hauka.

2. 1 MUHALLIN HANKALI

Babu shakka masana sun nuna muhallin hankali yana kai ne, saboda ko a maganganun yau da kullum idan wani ya aikata abin da ba daidai ba sai a ce wane kamar ba shi da kai, ko kuma a ce wane ba shi da kan gado, sai a ga mutum ya na shafa kai.

Bunza (1998) ya nuna hankali a kai yake haka kuma ko ta wajen ma’anar ciwon hauka, akan cewa mahaukaci marar hankali, saboda ciwo ya hau ka, wannan yasa ake ganin mai ƙaramin kai bai fiye hankali ba, haka nan idan kai ya fiya girma ba a cika samun natsuwa ba.

Alhaji Musa Ɗankwairo Maradun a waƙar Sarkin Ƙayan Maradun yake cewa:

 Gindi: ’Ya’yan Sarki guda bakwai,

Duk shawararsu ta zama ɗai…

Ɗan kwadabe mai ido da daban,

Akwai na bakwai mai idon muzuru,

Yanzu mutum, yanzu ba mutum ba.

 Amshi: Ɗan amadu tsayayye, ko gobe baya wargi.

Irin wannan tunani ne mai cewa kan mutum nan ne mazaunin hankali, yasa ake alaƙanta ciwon taɓin hankali da cewa ciwon hauka, wanda ya samo asali daga ciwon ya hau ka. Ko kuma ake cewa mahaukaci kansa da motsi, ko kuma ace ai yana gane-gane. Haka kuma ko da a maganganun yau da kullum akan ce wane bashi da kai ma’ana bashi da hankali. Mukhtar (2000) idan mutum yace yana gani wasu abubuwa da sauran mutane basa gani, sai a yarda amma kuma za a ce ya yi gamo wato ya haukace.

2. 1. 1 HANKALI NA ƘARUWA KUMA YANA RAGUWA.

Tabbas hakali na ƙaruwa haka kuma yana raguwa bisa faruwar wasu dalilai kamar haka: Wurin zama(muhalli), da abokin zama, da shekaru, da jinya (rashin lafiya), da jinsi.

Wurin zama (muhalli), inda mutumm ya samu kansa kan yi sanadin ƙaruwar hankalinsa dalilin yin mu’amulla jama’a masu hankali. Haka kuma zama a ƙauye kan yi tasiri ga raunin hankalin baƙauye, wannan yasa baƙauye ke da wauta ko ƙauyanci. Bisa dalilin ƙarancin mu’amulla da mutane.

Abokin zama: A wani lokaci zama da mutum mara hankali kan shafi abokin zamansa, misali ‘yan farauta ko masu aikin asibitin mahaukata, ko yaro goyon kurma, dukkansu waɗannan mutane hankalinsu kan raunana. Haka kuma masu zama cikin masu ilmi hankalinsu ka ƙaru, saboda Bahaushe na cewa zama da maɗaukin kanwa ke kawo fari kai.

Shekaru,: Shekaru kan yi tasiri ga hankalin mutum, a ko da yaushe hankalin yaro ba gama cika ba kamar na babba ba. Bahaushe na cewa abin da babba ya hango yaro ko rimi ya hau ba zai hango ba. Kuma akan ce kashin birbiri ƙawanya-ƙawanya yara sun gani su wasoso manya sun gani suna Allah tsine. Jinya(rashin lafiya),Akwai wasu mutane waɗanda rashin lafiya kan shafi hankali a dalili zafin ciwo. Kamar sanƙarau, da ‘yan rani,da ɗankanoma da sauransu.

Jinsi: Bahaushe na da tunanin cewa ‘ya mace da hankalinta ake haihuwarta sai dai tana girma hankali na raguwa. Shi kuma ɗa namiji ana haihuwarsa ba hankali, sai dai yana girma hankalinsa na ƙaruwa. Misali tun daga wasannin yara maza a dandali akwai wauta da ganganci.

2.. 2 KUSANCIN TUNANI DA HANKALI

Tabbas akwai kusanci na ƙut da ƙut tsakanin tunani da hankali, saboda haka ake ganin kamar ɗan Liman ne da na Na’ibi. Akwai masu ganin cewa tunani daga zuciya yake tasowa ya zo kai wato ƙwaƙwalwa mazaunin hankali a saita ko a daidaita shi don samun mafita.

3. 0 MA’ANAR TUNANI

Tunani shi ne abin da ya zo wa mutum a zuciya yana jujjuyashi”. [2] “na nufin tara hankali wuri ɗaya don tuna abin da aka manta, ko ƙulla wani abu a zuciya”. [3] “ shi ne, shakka, tsoro, juyayi ko fargaba”. [4] “Tunani wani abu ne, da yake a cikin zuciya wanda yakan taso, bisa wani dalili. Ko kuma a ce magana ce da mutum yake yi da kansa, tsakanin zuciya da ruhi”. [5]shi ne ya ɗaukaka ɗan Adam fiye da sauran halittu. Haka kuma shi ke lurar da mutum cewa, abu kaza daidai ne ko kuma ba daidai ba. [6]

Bisa la’akari da bayanai da suka gabata, ana iya cewa; “tunani na nufin abin da zuciya ta ruwaita, ko ta ayyana na fargaba ko tsoro, hasashe, fata ko tsammani da sauransu, al’amarin ya wuce ne? Ko zai zo nan gaba, a inda takan shawarci ƙwaƙwalwa watau hankali. Duk lokacin da zuciya ta riya wani abu, sai ta tuntuɓi ƙwaƙwalwa, a nan suke haɗuwa su yanke shawara don ɗauka ko samun matsaya. Wannan musayar ra’ayi, ko tuntuɓar juna da ke gudana tsakanin zuciya da ƙwaƙwalwa, shi ne ake kira “ tunani ”. A wata fuska kuma, yadda idanun mutum suka kalli abu, hankalinsa ya ba shi matsayi, shi ma ana kiransa “ tunani”, kirdado, ko hasashe akan abin da zai je ya dawo, dangane da wani al’amari shi ma ana kiran sa “tunani”, zancen zuci shi ma ana kiransa “tunani”.

3. 1 TUNANIN BAHAUSHE

Tunanin Bahaushe na nufin yadda yake kallon abubuwan duniyarsa, ko kuma yadda yake ɗaukar wani al’amari idan ya bijiro masa. [7] Ta hanyar jujjuya shi a zuciyarsa tare da yin kirdado ko hasashe na mafita ko samun matsaya. Wannan ya haɗa da irin kai komo da yake yi a kan al’amarin tsakanin zuciya da ƙwaƙwalwa. A inda yakan dubi al’amari da idon zuci, yakan ƙulla shi da zaren tunani, har ya yanke shawara.

Don haka zamu dubi irin yadda Bahaushe yake kallon wasu abubuwa tun daga mutane, da iskoki, da dabbobi, da itatuwa, da tsuntsaye, lokutta, da muhalli. Watau gurbin da suka samu a tunaninsa, da tasirin da suka yi, tare da irin matsayin da ya ba su. Bahaushe yana yin amfani da wata basira, ta inda yakan yi kirdado ko hasashe ya yi amfani da wasu dabaru don kare muhallinsa inda mutane ko dabbobi kan rayu, ko su ji daxin gudanar da wasu ɗabi’un da aka san wasunsu da su, kuma sukan zama kamar na yau da kullum, saboda kusan kullum sukan yi. Wani abin mamaki kuma shi ne; wannan hikimar da Bahaushe ke amfani da ita ta taimaka matuƙa wajen kare muhallinsa, da zarar mutum ya nazarci waxannan dabaru da Bahaushe kan yi amfani das u ko an ambace su sai a iske abin haka yake. Aliyu Namangi a waƙen infiraji waƙa ta biyu yana cewa:

Sa idon natsuwa ka duba,

Duniya bamu zama ba,

Dubi hairul halkiin ba,

wauta da rashin natso ba,

Ka tuna ba zamu dawwama ba.

A wata waƙa sai Alhaji Aliyu Namangi yace:

Ya gane shi ganin sawaba,

Ba gani ne wanda haiba,

 Ya rufe masa hankali ba,

Shi ido bai shisshigi ba,

Zuciya ba ta je ga karkata ba.

4. 0 MA’ANAR IDO

Abubakar (2015: 194) ido, idanuwa,idanduna, jam’I, tagar jikihalittacce guda biyu kowanne a gefen hanci mai kamar madubi gefensa fari sal tsakiya baƙi. CNHN (2006). Idaniya,idanu, ko idanuwa,idanduna, sashen dake fuska sama da hanci wanda ake gani da shi.

 Ido wata gava ce guda biyu a kan mutum da suke cikin wasu kafafe guda biyu a vangaren dama da hagu a cikin wani rami da ake kira kwarmin ido.

4. 1 DANGANTAKAR IDO DA ƘWAƘWALWA

Akwai dangantaka ta ƙut-da-ƙut a tsakanin ido da ƙwaƙwalwa, saboda ƙwaƙwalwa tana da hanyoyin sadarwa da take amfani da su wajen tuntuɓa. Ido na mazaunin kamar ɗan aike ne mai kawo rahoto da zarar wani abu ya gilma, sai ido ya sanar da ƙwaƙwalwa ta hamyar jijiyoyin isar da saƙo sannan ita kuma ƙwaƙwalwa sai ta sanar da zuciya a taƙaitaccen lokaci wanda bai wuce ƙiftawar ido ba ko muce muna ɗaya. (Fagge 1992).

Wannan tuntuɓa da ake samu tsakanin ido da zuciya a nanne hankali ke yanke hukumci ko ɗaukar matsaya. Dalili anan kallon da yaro ƙarami ya ke yi (kyuya) ga manya kuwa ya saɓa da kallon da yake yi wa ɗan gida. Kallon da yaro yake yiwa mahaifiyarsa a natse ya saɓa da kallon da yake mata idan ya yi laifi. Mazurai da ake ya wa yaro yakan sa shi ya natsu ya bar abin da da yake yi, domin Bahaushe yace: “Zuru ta ishi ɗa... ”

Shi kuma Shehu Ajilo Ɗanguziri a Gwamna Ahmed na Maƙarfi”

 yake cewa:

 “Zare ido sa yaro kuka,

 Ga Gwamna Ahmed na Maƙarfi”

4. 2 AYYUKAN DA AKE YI DA IDO

Ɗan Adam na amfani da ido ko idanuwa guda biyu wajen

1. Kallo,

2. Gani,

3. Fari,

4. Harara,

5. Muzurai,

6. Sheƙeƙe,

7. Da ƙyafce.

8. Zuru

9. Kiri

10. Zuru-zuru

11. Tsuru-tsuru.

4. 3 IRE-IREN KALLO

Kamar yadda a kan samu abubuwa da dama da suke da yanayi guda amma kuma sun sha bamban ta wasu fuskoki, haka shima kallo za a iya karkasa shi zuwa gida huxu kamar haka:

1. Kallo na natsuwa.

2. Kallo na firgici.

3. Kallo na tantancewa.

4. Kallo na amincewa.

4. 3. 1 Kallo Na Natsuwa: Wannan nau’i na kallo shi ne wanda mutum yake gudanarwa a lokacin da yake cikin hayyacinsa a yayin hutawa, wato shi ne irin kallon da mutum yake fara yi kafi gani domin gani ya sha bamban da kallo. Shi kallo mutum zai kalli abu ne batare da kulak o nazari a kana bin da yake wakana ba. Amma shi gani ana duban abu ne ya fahimci mai yake wakana.

Wannan ya sa mutum zai kalli abu amma idan aka ce masa kaza ne yake faruwa sai kaji yace, “Ban gani ba” alhalin kuma ya kalli abin.

4. 3. 2 Kallon Na Firgici: Wannan shi ne kallon da mutum ya ke yi a lokacin da wani abin tsoro ya faru a irin wannan lokacin mutum bai fiya kalon abu a zahirinsa ba yana masa wani irin kallo ne na musamman domin za a ga abin da ya bayar da tsoro ko firgici ba wani abun kirki ba ne, amma saboda zuciya ta karaya tsoro ya cimmata sai tana nuna girma da kwarjinin shi wannan abu ta fuskar da zai bayar da tsoro. Misali mutum ya na zaune a qofar gidansa yana hutawa kawai sai hagani mutane suna gudu wani abu yana biye da su, a irin wannan lokaci kallon firgici yake zuwa, domin ko rago ne yake bin mutanan da gudu zai iya ganisa a matsayin kura ko zaki.

4. 3. 3 Kallo Na Tantancewa: Shi wannan nau’i na kallo yana faruwa ne a lokacin da mutun ya kalli wani abu kuma yana son tabbatar da wani abu daga shi wannan abu. Irin wannan kallo ne yara suke yi wa mutum a karon farko idan suka kalle shi zasu masa kallo na tantancewa shin sun san fuskarsa ko kuma shi ba wani abin tsoro ba ne, daga nan sai a samu amincewarsu ko ƙin amicewarsu. Ga manya kuma akan ce ya yi mashi kallo irin kallon sayen goron tsohuwa, wato ta duba nan sannan ta duba nan, ko kuma mutum mai tallake titin mota, dole sai ya duba hagu sannan ya duba dama, sai kuma ya sake duba hagu kafin ya tsallaka.

4. 3. 4 Kallo Na Amincewa: Kallo na amincewa shi ne wanda ake gudanar da shi domin a samu gamsuwa da wani abu da ake kallonsa, kamar dai yadda muka kawo cewar bayan yaro ya yi kallo na tantancewa sai kuma a samu aminwarsa.

Ga misali, idan mutum ya yi baƙi abin da zai fara yi masu shi ne kallo na amincewa idan zuciyarsa da idanuwarsa sun aminta da fiskokin da ya gani sai ya saki jiki da su, amma idan idanuwansa ba su aminta da fiskokin da ya gani ba sai hashin yarda da ƙin amincewa ya biyo baya.

5. 0 ƊABI’UN WASU MUTANE GUDA BIYAR

Akwai wasu mutane guda biyar wanda xabi’unsu suka sava dana lafiyayyun mutane ba domin komi ba sai saboda yanayin idanuwansu. su ne:

1. Mutum Mai Ido ɗaya

2. Mai Harara Garke,

3. Mai Kanne,

4. Mai ƙaramin Kai

5. Miskili

Bunza (2006) yana cewa, mutum mai ido xaya da mai harara garke, da mai kanne, suna da wuyar mu’amala saboda saqon da idanuwansu ke kaiwa ƙwaƙwalwarsu a birkice yake don haka yace a masu uziri musamman ranar Laraba da Alhamis.

Su kuma masu manyan ido al’ada na dangantasu da tsoro, domin idanuwansu suna nuna masu girman abu duk ƙanƙartasa.

Sai masu ƙananan ido da ake dangantasu da wayo.

Masu jan ido su kuma ana dangantasu da jaruntaka.

A kwai kuma masu kwarmin ido da Bahaushe kan ce, “da wuri yake fara kuka”.

Ko wane ɗaya daga cikin waxannan mutane mai karatu ba zai tabbatar da haka ba sai ya ɗorasu a mizanin al’ada, ko kuma an nazari abubuwan ta fuskar jarrabawa. Haka nan, za a tabbatar da haka idan aka duba alaƙar da take tsakanin waɗannan mutane da yara, saboda tsini da tsini ba a haɗasu wuri ɗaya.

5. 1 Mai Ido Ɗaya

Al’adar Bahaushe ta ɗauki duk wani mai ido ɗaya a matsayin mai sauri fushi, komai mafaɗaci, komai ƙarancin haƙuri to bisa wannan ne yasa wata Karin Magana ake yiwa mai ido ɗaya cewa:

a. Mai ido ɗaya ƙyallin masifa.

Muhammad (2008) Wannan kallon da Bahaushe ke yiwa mai ido ɗaya bisa dogaro da matsayin da al’adarsa ta ɗauka yasa ba a samun jituwa tsakanin yara da mai ido ɗaya. Saboda ƙarancin haƙuri, abin da suke nan, domin kuwa sun samu abin tsokana, kamar yadda suke tsokanar mahaukaci kowa wa.

Dangane da wannan matsayin da al’adar Bahaushe ta bai wa mai ido ɗaya, akan samu ‘yan saɓani ta wasu fuskoki, don kuwa wasu masu ido ɗayan ba su da faɗa. Amma kuma wasu abin ba dama. Ko da yake al’ada ta riga ta gama, dole haka yake a ido da kuma tunanin Bahaushe.

Kamar wata hujja da wani masanin al’adar Bahaushe yake cewa:

Mai ido ɗaya idan haka nan aka haifeshi da ita, al’da ta zargeshi da rashin cikakken hankali. Hausawa na cewa kamar yadda ganinsa yake ba cikakken ba to haka nan hankalinsa ba cikakke ba ne, yadda duk yake kallon abubuwa a karkace a gefe ɗaya haka nan hankalinsa yake. Masana al’ada sun ƙara da cewa a riƙa yi masa uziri musamman ranar laraba wasu suce ranar alhamis. Mai dubingora (mai harara garke) hankalinsa ɗaya da mai ido ɗaya ga al’ada……..

6. 0 HAUKAR WUCIN GADI

Wasu abubuwa huɗu dakan sanya haukar wucin gadi bisa dalilin faruwar wani abu ko faɗawa wani yanayi, a inda idonsa kan nuna yanayin da mutum ya shiga, ko kuma abin da idanunsa suka gani, waɗannan abubuwa su ne kamar haka:

1. Fushi,

2. Tsoro,

3. Sha’awa,

4. Zaƙuwa.

Alhaji Haruna Uji Haɗeja a waƙae Rabi yake cewa:

Ga wani ya ji zance Rabi,

 har ya nemi ɗakin kwana,

 har ya san filo da mayafi,

 yai jira yaijira bata zo ba,

 har ibilis yanai masa ɗif-ɗif.

 6. 1 Idon Ɗan bori kan nuna alamun Tsoro

Dangane da ɓangaren ‘yanbori kuwa sukan yi hulɗa da iskoki ne kai tsaye, sai su tsorata wannan ne kan sanya idon Ɗanbori ya yi kamar ya tsora ko kuma a ce a firgice. Wani misali a nan shi ne waƙar da Alhaji Mamman Shata Katsina ya yiwa Sule Sarkin Bori Kaduna inda yake cewa:

Sarkin Bori sule

Wan haka na zaro ido,

ko shi ma bori yake

Naga kana zazzaro ido,

ko kai ma bori kake?

Sarkin Bori sule

6. 2 Gudunmowar ido da hankali a harkokin rayuwa

Taimakon da ido da hankali suke yi a wajen gudanar da harkokin yau da kullum. Bahaushe kan yi amfani da yanayin ido sai ya auna da hankali don fahimtar halin da ake ciki ko kuma don neman matsaya ko mafita. A wani lokaci shugabanni da iyaye ko malaman makaranta kan yi amfani da kallo

1. Hankali ke sa wa a fahimci zancen kurma,

2. Hankali ke sa wa a fahimci mara gaskiya,

3. Ido ke nuna mara gaskiya,

4. Ido ke nuna mai jin yunwa,

5. Ido ke nuna wanda ya sha wuya,

6. Ido ke nuna mai jin barci, ko wada ys tashi daga.

7. Ido ke nuna soyayya ta shiga,

8. Aikin banza harara a duhu.

7. 0 JIRWAYEN IDO DA HANKALI A ADABIN BAHAUSHE

Akwai jirwayen ido da hankali a adabin Bahaushe, a rassan adabin baka da rubutacce. A karin magana, da adon harshe, da waƙar baka.

7. 1 Ido da Hankali A Adabin Baka

An samu jirwayen ido da hankali a adabin Bahaushe, a rassan adabin baka da rubutacce. A karin magana, da almara, da tatsuniya, da barkwanci, da waƙar baka, azancin magana, da waƙoƙin baka kamar haka:

7. 1. 1 Hankali da ido a Karin Maganganu:

An samu jirwayen ido da hankali a karin maganganu, kirari, da waƙoƙin baka. Kamar yadda za a gani a ƙasa kamar haka:

A karin magana kuma Bahaushe na cewa,

1. Mai kwarmin ido da wuri yake fara kuka

2. A cikin ido ake tsawurya.

3. Ganin ido na hana cin kai.

4. Idan baki ya ci dole ido ya yi kunya.

5. Ido ba mudu ba, amma yasan kima.

6. Ido a kifi ido a bado

7. Ido wa ka raina? Wanda nake gani kullum.

8. Idan kaga kurma na gudu, ka fishi gudu, saboda shi gani ya yi ba ji ba.

9. Idan kaga mai baƙin kaya yana gudu, ka fishi gudu domin abin da ya gani yafi rigarsa baƙi.

10. Wanda maciji ya sara idan yaga tsumma, sai ya ba shi tsoro.

11. Mai hankali ke bai wa kaza ruwa da damuna.

12. Mai hankali ke gane ɗangyashin kwaɗo.

13. Mai hankali ke gane barcin makaho.

14. Mai hankali ke gane fushin mai dogon baki.

15. Mai hankali ke gane baƙin zare a toyi.

16. Mai hankali ke gane furfurar farar tunkiya.

17. Mai hankali ke gane fushin mai dogon baki,

18. Mai hankali ke gane barcin makaho,

19. Mai hankali ke gane ɗangyashin kwaɗo,

20. Mai hankali ke gane baƙin zare a toyi,

7. 1. 2 Adon Harshe

1. Ido a kwabo,

2. Ido da tozali,

3. Ido da ido,

4. Ido huɗu,

5. Ido na zagi,

6. ido rufe,

7. Ido ya ɗuri ruwa,

8. Ido ya raina fata,

9. Ido ya rufe,

10. Ido sani,

11. Kallonbiyu ahu,

12. Kallonhadarin kaji.

13. Nisan hakali.

14. Wankin ido.

15. Rufa ido,

7. 2 Ido Da Hankali a Waƙoƙin Baka

Alhaji Sani Aliyu Ɗandawo a waƙar Sarkin Nasarawa Jibril Abubakar yana cewa:

 Gindi: Ɗan sarki ya nemi sarauta bai samu ba,

Naga ido nai ya birkice har,

Nasan ba shi da sauran hankali.

 Amshi: Jibril Bajimi Ɗan Bubakar,

Sarkin Nasarawa Adali

Alhaji Musa Ɗankwairo A waƙar Ɗanmadami Ali Baba yana cewa:

An ce wane baya shaye-shaye,

To amma yana halin mashaya,

Ya sha arsidi ya yi geji,

Mun ga yana ta birkitar ido,

Munka game yana ta kifce-kifce.

Mai sulken faɗa ba a kai ma wargi,

Ɗanmadami Ali Baba.

Alhaji Musa Ɗankwairo a waqar Sarkin Keffi Muhammadu Chindo yake cewa,

 Gindi: Muhammadu Chindo bi da maza,

 Malam Ɗan mamman bajimi.

 Amshi: Wani Ɗansarki mai babbaƙun ido,

 ya faɗa rami da safe sai nicce ko baka gani.

Alhaji Musa Ɗankwairo a waƙar Chiroman Katsina Hassan Usman Katsina yake cewa,

 Gindi: Idon kuturu haka nan suke,

Kullum idanunsa jawur suke,

Shi ba hararar mutane yake ba,

amma idanunsa jawur suke.

 Amshi: Maimartabababu mai ja maka,

Hassan Ɗan shehu Dodo kake.

7. 3 A ido da hankali a Rubutaccen Adabi

A rubutacce adabi ma an samu jiwayen ido da hankali da dama, akwai littattafai kamar zube, da wasan kwaikwayo, da rubutacciyar waƙa.

Akwai wani littafi Littafin wasan Kwaikwayo mai suna Malam Muhamman da ya ƙara tabbatar da wannan tunani na Bahaushe, inda wani bayani ya fito. Wannan littafi mai suna a sama, wanda wani malami Bello Muhammed ya rubuta. Wannan ma rubucin yayi dabarar shigo da dangantakar ido da hankali. Don haka shi ma ana iye cewa akwai jirwayen ido da hankali kamar haka:

Sarki: amma waziri lafiya nake ganin idanunka sun dan

 Juye haka kamar ka yi gamo ?Ko wani abu ya dan

 Firgitaka ne ?

M. Muhamman: Cewa zan yi wani iska ne yake kewayarka, ya kuma

 Gaya makasunan iskan in ya fahinci ka damu sosai ko

 Kuma a firgice kake son yace a girkaka.

Akwai wani littafi Littafin Ƙaramin sani da ya ƙara tabbatar da wannan tunani na Bahaushe, inda wani Labari ya fito kamar haka:

 Makaho mai fitila, “ wani makaho wanda idan zai fita zuwa wani wuri da dare sai ya kunna fitila ya riƙe,wataran da ya fito sai suka haɗu da Bala Ɗan jatau. Sai Bala Ɗanjatau ya ce kai wannan makaho ka cika rigima, kai da rana da dare ai duk ɗaya ne me kuma yakaka yawo da fitila? Makahon nan ya kada baki yace fitilar na riƙeta ne ba don ni kaina ba a’a sai dai saboda ku masu idon da basa amfani da su. ”

8. 0 Sakamakon Bincike:

Dangantakar hankali da ido ta yi tasiri a al’ada Bahaushe da kowa ya yarda cewa kowa ya tarar ana gudanar da harkokin rayuwa dasu a Ƙasar Hausa. Saboda daɗewarta babu wanda zai ce ga wanda ya fara yin amfani dasu, ko kuma a zamani kaza aka fara, wannan ya nuna cewa tun kafin a haifi uwar mai sabulu belbela take da fari’ duk wani mahaluki ya buɗi ido ne ya ga ana amfani da ido da hankali a Ƙasar Hausa. Ba kuma a Ƙasar Hausa kaɗai aka yin ta ba, har da sauran sassan duniya. Duk da daɗewar da aka yi ana yin amfani da ido da hankali kuma har yanzu ba’a daina ba. Wani abin mamaki kuma shi ne, ido da hankali sukan haifar da gaggarumar gudunmowa ga harkokin rayuwar Bahaushe. Ga ɗan abin da bincike ya hararo akwai:

1. Tabbacin cewa, dangantakar ido da hankali kan auku bisa dalilai da kuma lokuta da wuraren mabambanta. Domin haka sun zama hanta da jini, wannan yasa Bahaushe ya kasa rabuwa ko daina wannan harkar, saboda idan basu to ba rayuwa wato dai an zama tsumma da ƙwarƙwata ko kuma a ce mutu ka raba takalmin kaza.

2. Kasancewar al’ada ta tattara komai, sannan kuma wannan dangantaka wata ɗabi’a da aka halicci ɗan Adam da ita, sannan kuma babu wanda ya san lokaci da mutumin da ya assasata, sai dai muce Allah kaɗai yasan uwar kwaɗo, shi ya har yanzu ake samun jirwaye ko nasonsu a dukkan rassan adabin Bahaushe.

3. Bahaushe na cewa, tun ran gini, tun zane, ma’ana dai dangantakar ido da hankali sun kutsa cikin harkokin rayuwa gaba ɗaya, don haka har ƙasa ta naɗe ba za a daina ba.

8. 0 Shawarwari.

Dangane da shawarwari waɗanda ya kamata mu ɗauka su ne:

Bisa lura da bayanai da suka gabata, ana iya cewa an gani kuma an gamsu. Ido da hankali wasu abubuwa ne masu matuƙar muhimmanci da kuma tasiri ga rayuwar Hausawa, ko kuma ince mutum gaba ɗaya, saboda haka akwai buƙatar masana su ɗauki matakin fito tare da bayyana matsayinsu a al’ada.

 Ya dace masana masu koyar da wannan Harshe na Hausa mu bai wa juna shawarar neman mafita. Musamman a kan irin waɗannan abubuwa da ake da ƙarancin bayanai game da su.

Akwai wasu abubuwa da yawa da suke buƙatar a fito da su don al’umma su ƙaru, kuma al’umma masu zuwa zasu yi alfari.

Akwai buƙatar yaƙar zuciya, da kuma cire ƙyuya mu zurfafa nazari a kan abubuwan da suka shafi al’adar Bahaushe. Mu daina raina ƙanƙantar abin da za a riƙa yin bincike a kansa, ɗan abin da Allah Ya sa ka fito da shi, sai wani ya faɗaɗa tare da zurfafawa.

9. 0 Kammalawa:

Ƙarshen tika-tika tik, komai yai farko, dole ne yai ƙarshe, don haka wannan tsokaci dangane da bayanai da suka gabata a kan dangantaka tsakanin ido da hankali da matsayinsu, da tasirinsu a rayuwar Bahaushe. Maƙalar ta kawo bayanai tare da fito da irin kallon da ake yi masu tare da rawar da suke takawa a yanayin zamankewar Bahaushe a mahangar al’ada. An bayanai a kan ma’anar hankali, da ido, tare da kallo da ire-irensa, da fagage, da dalilan yinsu, da masu yinsu. Haka kuma maƙalar ta hararo irin yadda zamantakewar Bahaushe ta ɗauki ido da hankali, tare da matsayinsu a mahangar al’ada. Haka kuma za a kalli irin yadda Hausawa kan dubi irin halayen wasu mutane bisa dalilin yanayin idanuwansu, maƙalar da ta kawo bayanai da dama gwargwadon iko. Bisa wannan dalili ne, yasa muka ɗan tsakuro wani abu daga cikin fage na al’adar Hausa, saboda ko ba a shafa ba maruru ya ɗara kaluluwa. Dukkan bayanan da muka yi, to ya zo ne a matsayin fitila abin haskawa da kuma jagora. Bahaushe dai yace; lomar hasafi tafi kaɓakin tsiya, ƙaramin goro yafi babban dutse, sai a yi haƙuri da abin da samu. Alhamdu lillahi.

10. 0 Manazarta

Abubakar A. T. (2015) Ƙamusun Hausa. Northern Nigerian Publication Company,Zaria.

Adamu, M. (2011) a hira da shi, a gidansa Runjin Sambo Sakkwato

Adam M. T(1997) Asalin Hausawa da Harshen su, Kano Nigeria

Bargery (1937) Ƙamus Turanci zuwa Hausa Northern Nigerian Publication Company,Zaria

Bunza AM (2006) Gadon feɗe Al’ada. Tiwel Nigeria Limited Surulere, Lagos.

Bunza A. M. (2011) hira da shi, a gidansa da ke Unguwar Arƙilla Sakkwato.

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

CNHN (2006). Ƙamusun Hausa, Kano: Jami’ar Bayero.

 Ɗantumbishi (2011) a muƙalarsa mai suna “Harshe,tunani da muhalli Magana a Hausa” a Sashin Harsunan Nijeriya Sakkwato

Imam A (1955) Magana Jari ce. Northern Nigerian Publication Company,Zaria.

Imam A (1937) Ruwan Bagaja. Northern Nigerian Publication Company,Zaria.

John T. U (1937) Jiki Magayi. Northern Nigerian Publication Company,Zaria.

Imam A. (1937)Magana Jari ce. Northern Nigeria Publication Company Zaria.

https: //www. dar-alifta. org/ha/fatwa/details/18310/gudummawar-hankali-wajen-fahimtar-alƙur’ani-da-hadisai-da-samar-da-ingantaccen-ma

Muhammad M. S(2015)“Dabbobi A Tunanin Bahaushe” kundin Digiri na (Ph. D. Hausa) Usman Ɗanfodiyo University, Sokoto

Mukhtar (2000) Hanyar Gane Ciwon Taɓin Hankali. Katsina Government Printing Press.

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[1] Abdullahi Baban Bola(2009) hira da a Shirin ƙwaryar ƙira a Rediyon JIhar Kaduna KSMC, 23/6/2009.

[2]Abraham, R. C. (1947) Dictionary of the Hausa Language,

[3] Ƙamusun Hausa Na Jami’ar Bayero (2006);

[4]Bargery, G. P. (1934) a Hausa-English Dictionary & English-Hausa Vocabulary London Oxford University Press.

[5]Adamu, M. (2011) a hira da shi, a gidansa Runjin Sambo Sakkwato

[6]Ɗantumbishi(2011)a muƙalarsa mai suna “Harshe,tunani da muhalli Magana a Hausa”a Sashin Harsunan Nijeriya Sakkwato

[7] Bunza A.M.(2011) hira da shi, a gidansa da ke Unguwar Arƙilla Sakkwato.