Zihafi Asbi Da Zihafi Ilmari A Nazarin Arulin Wakokin Hausa

Cite this article as: Muhammad A. S., (2026). Zihafi Asbi Da Zihafi Ilmari A Nazarin Arulin Waƙoƙin Hausa. Zamfara International Journal of Humanities, 4(2), 46-52. www.doi.org/10.36349/zamijoh.2026.v04i02.005

ZIHAFI ASBI DA ZIHAFI ILMARI A NAZARIN ARULIN WAƘOƘIN HAUSA

Na

Abubakar Sarki Muhammad

Sashen Harsuna da Al’adun Afirka, ami’ar Ahmadu Bello, Zariya

Tsakure: Wannan muƙala ta tattauna sosai a kan wasu zihafai ne guda biyu da manazarta arulin rubutattun waƙoƙin Hausa suka ce ana karo da su a duk lokacin da ake auna karin waƙa. Takardar ta binciko yadda waɗannan zihafai suke da dangantakar da ke tsakaninsu da kuma irin rawar da suke takawa. An yi wannan aiki ne ta hanyar duba ƙafafuwa biyu da zihafan ke kamawa da kuma dangantakar da waɗannan ƙafafuwa ke da ita da junansu. Daga ƙarshe wannan nazari ya gano cewa zihafi Asbi da zihafi ilmaari tamkar Ɗanjuma ne da Ɗanjummai a cikin ra’in da aka ɗora aikin a kai wato Khalili.

1.1 Gabatarwa

Manufar wannan muƙala ita ce nuna ma’ana da dangantakar da ke tsakanin zihafi Asbi da zihafi Ilmari a nazarin arulin rubutattun waƙoƙin Hausa. A ƙoƙarin yin haka muƙalar za ta taɓo dangantakar da ke tsakanin waɗannan zihafai biyu tun daga ƙafufuwan da suke taɓawa ya zuwa rawar da kowannensu yake takawa a wajen nazarin kari. Kafin a kai ga wannan batu ya zama wajibi a kawo ma’anar aruli da kuma tarihinsa.

2.1 Ma’anar Aruli

Aruli hanya ce ta auna waƙoƙi rubutattu don gano karin da aka ɗora waƙa a kai da tabbatar da daidaituwar karin da kuma dalilin rashin daidaituwarsa idan ya fanɗare. An jima ana aiwatar da wannan aiki.

Shekaru kaƙan kawai bayan hijirar Annabi Muhammadu (SAW) zuwa birnin Madina daga Makka, wani Shehun malami da aka fi sani da suna Al Khalil Bn Al Farahidi ya fito kuma ya yayata wannan nazari, ya ƙara fito da shi fiye da tunani. Shi ne ya tsara karuruwa da ƙafafuwansu, waƙanda tare da taimakonsu ne ake iya auna waƙoƙi a wannan zamani.

Kalmar ARUD kamar yadda abin yake, an same ta ne daga Larabci. Ana nufin YU RADDU wato mayar da martani ga marerin waƙa. Tun can baya, wannan shi aka fi sani da ilmin waƙa (ilm al shi’ir.

Wasu masana sun ambata cewa wata ma’anar ta ARUD da Larabci na nufin TURKEN tanti irin wanda Larabawa kan kakkafa a cikin hamada, ya zama kamar ƙakin kwanansu don tsananin zafin rana.

2.2 Tarihin Aruli

Tarihin aruli kamar yadda Amin (1977) ya ce, ya faro ne tun kafin bayyanar Annabi Muhammadu (SAW). A wannan lokacin Girkawa ke gabatar da nazarin musamman domin suna da rukunin wasu makaƙa da kan gabatar da harkokin kiƙa masu yawa tare a lokaci guda. A wannan lokaci su aka fi sani da makaɗan rukuni.

Masana da dama sun ba da gudummuwarsu a nazarin arulin Hausa. Greenberg (1949, 1960) da Hiskett (1975) da Galadanci (1975) da Sani (1978) da Sipikin (1978) da Wali (1979) da Muhammad (1980) da Junaidu (1981) da kuma Schuh (1985, 1987, 1988, 1999).

Greenberg shi ne ya share fage a wannan fagen nazari a Hausa (Zulyadaini 2003). Ya gano karuruwa guda uku na Larabci da ake iya samunsu cikin waƙoƙin Hausa. Waƙannan karuruwa kuwa su ne Wafir da Kamil da Mutaƙarab. Greenberg (1960) ya ƙara da cewa yin amfani da waƙannan karuruwa na Larabawa ya zama tilas ne saboda dangantaka da ke tsakanin harshen Larabci da harshen Hausa musamman dangane da tsawo da gajartar gaɓoɓi da duka harsunan biyu ke da su. Shi ma Hiskett (1975), ya gano cewa wasu waƙoƙin ƙarni na goma sha tara (19) sun yi amfani da karuruwan Basit da Kamil da Khafif da Mutadarak da Mutaƙarab da Rajaz da Ramal da Sari’un da kuma Wafir. Daga cikin jimillar karuruwa goma sha shida da Larabawa ke amfani da su wajen gina waƙoƙinsu, wato Hausa na amfani da tara ke nan.

Galadanci (1975) shi kuma ya gano wasu ƙarin karuruwan waƙoƙin Larabawa guda huƙu da ake amfani da su wajen gina rubutattun waƙoƙin Hausa. Waƙannan karuruwa su ne Madid da Hajaz da Munsarih da kuma Muƙtadab. Ya kuma tabbatar da duk karuruwan da Hiskett (1975) ya gano in ban da Sari’un. A cewarsa Hausa na da karuruwa guda goma sha uku da suka aro daga karuruwan waƙoƙin Larabci. Shi kuma Sani (1978) cewa ya yi akwai karuruwa guda goma sha huɗu na Larabci da suka dace da waƙoƙin Hausa. Ya gano ƙarin karin Mujtaz, wato dai ya ƙaro ɗaya bayan sha ukun Galadanci. Ya ce duka waɗannan karuruwa ana samun su ne ta hanyar yin amfani da ƙafafuwa.

Shi kuwa Tilde A.U (2016) rubuta waƙoƙi ya yi na ƙashin kansa da Hausa a kan duka karuruwan nan goma sha shida da Larabawa ke amfani da su. Ana iya cewa ke nan ya gano ragowar kari Mudari’u da Sari’un.

3.1 Ƙafafuwan Arulin Hausa

Ƙafa ita ce kanwa uwar gami a nazarin kari. Ita ce ake dubawa a ce waƙa ta yi kyau. ita ce kuma ake dubawa a ce akwai illa ko kuma akwai zihafi a cikin waƙa. Dunfawa (2003) ya nuna cewa ƙafa ita ce wani sauti da ake samu ta hanyar harhaƙa gaɓoɓi uku ko fiye. Masana irinsu Bello (2013) da Bello (2022) da Aminu (1977) duk sun tsaya a kan cewa akwai ƙafafuwa guda goma da ake amfani da su wajen auna rubutattun waƙoƙin Hausa. Ga yadda suke:

SUNAN ƘAFA	TSARI	MAZAUNIN TURKE
FA-UU-LUN	v ‒ ‒	0-00-00
MA-FAA-II-LUN	v ‒ ‒ ‒	0-00-00-00
MA-FAA-A-LA-TUN	v ‒ v v ‒	0-00-0-0-00
FAA-I-LAA-TUN	‒ v ‒ ‒	00-0-00-00
FAA-I-LUN	‒ v ‒	00-0-00
MUS-TAF-I-LUN	‒ ‒ v ‒	00-00-0-00
FAA-I-LAA-TUN	‒ v ‒ ‒	00-0-00-00
MU-TA-FAA-I-LUN	v v ‒ v ‒	0-0-00-0-00
MAF-UU-LAA-TU	‒ ‒ ‒ v	00-00-00-0
MUS-TAF-I-LUN	‒ ‒ v ‒	00-00-0-00

 

An kasa waƙannan ƙafafuwa ne zuwa gidaje biyu. Akwai manyan ƙafafuwa ko ‘yan asali da kuma ƙananan ƙafafuwa ko ‘yan rakiya. Manyan ƙafafuwa guda huƙu ne, su ne ƙafa ta ƙaya zuwa ƙafa ta huɗu. Kowace ƙafa tana da wani abu da ake kira turke. Turken manyan ƙafafuwa duka a farko yake, na ƙananan ƙafafuwa kuma wasu na ƙarshe wasu kuma na tsakiya. Masana irin su Alhassan (2018) sun nuna cewa waƙannan manyan ƙafafuwa su ne suke samar da ƙananan ƙafafuwa ta hanyar canza mazaunin turke. Tun da manufar wannan muƙala ita yin magana a kan zihafi Asbi da ilmari ne, za a yi magana a kan yadda ƙafa ta uku ke samar da ƙafa ta takwas ne kawai. Ƙafa ta uku wato MA-FAA-A-LA-TUN (0-00-0-0-00) ita ce ke samar da ƙafa ta takwas a lokacin da aka ƙauke turken ƙafa ta takwas daga farko aka kai shi ƙarshe.

(0-00)-0-0-00 ========  0-0-00

Ana nufin idan aka ƙauke turken da aka saka a cikin baka, abin da zai rage shi ne

0-0-00  ==========  0-0-00-(0-00)

Da aka dawo da abin da aka cire aka kai shi ƙarshe sai ƙafar ta koma MU-TA-FAA-I-LUN wato ƙafa ta takwas.

4.1 Zihafi

Dunfawa (2003) ya bayyana zihafi a matsayin wani canji da ke shiga cikin wata ƙafa daga kafofin kari, wanda idan ya shiga sai ya sake wa ƙafar tsari daban da wanda aka san shi da shi. Misali idan ƙafa tana da tsari kamar haka, MUS-TAF-I-LUN (– – v – ) canji na iya shiga cikin gaɓarta ta farko wadda take doguwa ce ya mayar da ita gajera ta koma kamar haka MU-TAF-I-LUN (v – v –) ko kuma ya shiga gaɓa ta biyu ya mayar da ita MUS-TA-I-LUN (– v v –). Irin wannan canji da ake samu shi ake kira zihafi. Zihafi ba ya taɓa turke.

Zihafi ya kasu zuwa gida biyu, akwai gwauron zihafi da kuma tagwan zihafi. Zihafi Asbi da zihafi ilmari suna cikin sahun gwauron zihafi ne.

4.1.1. Zihafi Asbi

Bello (2013) ya bayyana cewa zihafi Asbi aikinsa shi ne ya sami da’ira ta huƙu da ta biyar masu zaman kansu a haƙe su domin su zama doguwa guda ƙaya. Wato maimakon

0-00-0-0-00 a ƙafa ta uku, sai a sami 0-00-00-00. Ana samun wannan zihafi ne a ƙafa ta uku kawai. Misali:

Mu goode ubangijinmu da yay yi koowaa,                v – v v – / v – v v – / v – –

Da yaa aikoo fiyayyen Annabaawaa.                         v – – – / v – – – / v – –

Idan aka duba ƙango na farko na wannan baiti da ke sama za ga tsari da ya dace da ƙafa ta uku amma a layi na biyu sai aka sami wani tsari mai kama da ƙafa ta biyu. Wannan ba ƙafa ta biyu ba ce, ƙafa ta uku ce ta canza zuwa wani abu mai kama da ƙafa ta biyu a dalilin faruwar zihafi Asbi.

4.1.2 Zihafi Ilmari

Dunfawa (2003) ya bayyana zihafi ilmari a matsayin sauyi da ke shiga ƙafa wadda ta fara da gajerun gaɓoɓi biyu, kamar MU-TA-FAA-I-LUN (v v – v –) sai ya haƙe gajerun gaɓoɓin biyu na farko ya mayar da su doguwa ƙaya, sai tsarinta ya koma MUS-TAF-I-LUN (– – v –). Shi wannan zihafi ƙafa ta takwas kawai yake kamawa. Misali

Aka cee da nii/ mii zaa ka yoo/ in kaa tafii,               v v – v – / – – v – / – – v –

Na ca nee ziyaa/rarr Ɗaaha man/zoo shii ƙayaa.        v v – v – / – – v – / – – v –

Idan aka duba ƙango na farko na baitin da ke sama za a ga akwai MU-TA-FAA-I-LUN da MUS-TAF-I-LUN da kuma kuma MUS-TAF-I-LUN, a ƙango na biyu ma haka tsarin yake. Ƙafa ta takwas ce wato MU-TA-FAA-I-LUN. Zihafi Ilmari ya canja mata kama ta koma tamkar ƙafa ta shida. Saboda haka tsarin waƙar zai koma 8 + (8) + (8) * 8 + (8) + (8), sunan kari Kamil. Bari a sake kawo misali daga wata waƙa mai suna Sai Gobe

Sai goobe gar/daawaa ka ɗau/kar allunaa,                              ‒ ‒ v ‒ / ‒ ‒ v ‒ / ‒ ‒ v ‒

A su ɗoora bii/taa sai fa yan/zu da zaa su naa,                    v v ‒ v ‒ / ‒ ‒ v ‒ / v v ‒ v ‒

Yin jarrabaa/waa sunka gaa/ne a daa sunaa,                        ‒ ‒ v ‒ / ‒ ‒ v ‒ / v v ‒ v ‒

Wargii da ai/kii koo da dau/ri fa sun shinaa,                        ‒ ‒ v ‒ / ‒ ‒ v ‒ / v v ‒ v ‒

Sai mai tilaa/waa ɗai ka sau/kar allunaa                                 ‒ ‒ v ‒ / ‒ ‒ v ‒ / ‒ ‒ v ‒

Idan aka dubi wannan baiti da ke sama, za a ga a ɗango na farko an sami ƙafa ta shida wato MUS-TAF-I-LUN ta maimaita kanta har sau uku amma a ɗango na biyu sai aka fara karo da MU-TA-FAA-I-LUN wato ƙafa ta takwas, sai kuma ƙafa ta shida ta fito, ta takwas kuma ta biyo baya. A ɗango na uku da na huɗu an sami ƙafa ta shida ta fito sai biyu, ƙafa ta takwas ta zo a ƙarshe. A ɗango na biyar kuwa ƙafa ta shida ce ta fito sau uku. Amma a zahiri ƙafa ta takwas ce kawai ta maimaita kanta. Waɗanda aka ga sun yi kama da ƙafa ta shida, kama ce kawai. Zihafi Ilmaari ne ya mayar da su haka. Tsarin baitin zai kasance ke nan kamar haka:

(8) + (8) + (8)

8 + (8) + 8

(8) + (8) + 8

8 + 8 + 8

8 + 8 + 8

5.0 Dangantakar zihafi Asbi da zihafi Ilmari

Zihafi Asbi ƙafa ta uku yake kamawa, shi kuma zihafi Ilmari ƙafa ta takwas yake kamawa. Kafin a fara magana a kan dangantakar waƙannan zihafai ya dace a duba dangantakar da ke tsakanin ƙafa ta uku wato MA-FAA-A-LA-TUN da ƙafa ta takwas wato MU-TA-FAA-I-LUN. Ƙafa ta uku na cikin manyan ƙafafuwa kuma ita ce ke samar da ƙafa ta takwas. Idan aka ƙauke turken ƙafa ta uku da ke farko aka kai shi ƙarshe, tsarin ƙafar zai koma tamkar haka:

(0-00)-0-0-00 (3) idan aka cire turken da aka saka cikin baka, abin da zai rage shi ne: 0-0-00. Idan aka dawo da turken da aka cire aka ajiye shi a ƙarshe, sai a sami tsari kamar haka:

0-0-00 ============ 0-0-00-(0-00) (8)

Yanzu ƙafar ta koma ƙafa ta takwas.

0-00-0-0-00 (Ƙafa ta uku)

0-0-00-0-00 (Ƙafa ta takwas)

Idan aka juyo akalar batun zuwa ga zihafi Asbi daga zihafi ilmari kuwa za a ga cewa gajerun gaɓoɓi da Asbi ke kamawa a ƙafa ta uku:

0-00-0-0-00  ======  0-00-00-00 su ne ilmaarii ke kamawa idan aka juya ƙafar ta koma ƙafa ta takwas.

0-00-(0-0)-00 Gaɓoɓi da aka saka cikin baka su ne zihafi Asbi yake kamawa). Idan aka cire turken ƙafar (gajeruwar gaɓa da doguwar gaɓa da aka ja layi a ƙarƙashinsu) abin da zai rage su ne waƙannan gajerun gaɓoɓi da Asbi ke kamawa, da kuma doguwar gaɓa guda ƙaya. To idan aka kai turken ƙarshe za a sami haka:

0-0-00-0-00 (Ƙafa ta 8)

Saboda haka ana iya cewa zihafi Asbi shi ne yake kama ƙafa ta uku, idan kuma an juya ƙafa ta uku ta zama ƙafa ta takwas, sai zihafi Asbi shi ma ya canza suna zuwa zihafi ilmari.

6.0 Rawar da Zihafi Asbi ke Takawa a Wajen Nazarin Kari

Zihafi Asbi ba ya kama kowace ƙafa a cikin ƙafafuwan arulin Hausa sai ƙafa ta uku. A dalilin haka ne masana irin su Dunfawa (2003) da Bello (2013) duk suka tsaya a kan cewa idan ana yanka waƙa aka yi karo da ƙafa ta biyu wato MA-FAA-II-LUN a layin waƙa ko da sau dubu ne sai kuma aka yi karo da ƙafa ta uku wato MA-FAA-A-LA-TUN, to wannan ƙafa ta biyun ba ita ba ce, ta ukun ce. Sauran duka zihafi Asbi ne ya kama su suka yi kama da ƙafa ta biyu. Misali:

Ƙadiirii in /ya zartar baa/bu naa ƙii,              

v – – – /v – – – /v – –

Halittuu sai /na’am baa kan/gareewaa.          

v – – – /v – – – /v – –

Idan kaa saa/mi mulkii kar /ka mantaa,         

v – – – / v – – – / v – –

Ƙaliilan nee/ ya baa ka da jar/rabaawaa.        

v – – – / v – v v – / v – –

Idan aka duba tsarin ƙafa a waƙannan baituka, za a ga baiti na farko ƙango na ƙaya da na biyu duka ƙafa ta biyu ce ta maimaita kanta. A baiti na biyu ƙango na farko kuwa sai aka sami ƙafa ta biyu amma a ƙango na biyu sai aka yi karo da ƙafa ta uku. Wannan ya nuna ke nan ƙafar da ma can ta uku ce. Tsarinta zai kasance ke nan:

(3) + (3) + (3) * (3) + (3) +(3)

(3) + (3) + (3) * (3) + 3 + (3)

Duka ƙafafuwan da aka saka cikin baka in ban da na ƙarshen kowane ƙango na nuni ne da faruwar zihafi Asbi. Ƙafa ta uku da aka saka a cikin baka da ke ƙarshen kowane ƙango kuwa ill ace. Sunan wannan illa Kaƙafi. Ita ma ba ta kama kowace ƙafa sai ta uku. Aikinta shi ne haƙe gajerun da’i’rori na uku da na huƙu da kuma share doguwar da’ira ta ƙarshe:

0-00-(0-0)-00 ====== 0-00-00

7.0 Rawar da Zihafi Ilmaari ke Takawa a Wajen Nazarin Kari

Zihafi Ilmari ba ta kama kowace ƙafa cikin ƙafafuwan arulin Hausa sai ƙafa ta takwas. Masana irin su Alhassan (2019) da Zulyadaini (2016) da Bello (2013) duk sun amince cewa idan ana yanka waƙa sai aka yi karo da ƙafa ta shida wato MUS-TAF-I-LUN sau tarin yawa, sai daga ƙarshe aka sami ƙafa ta takwas wato MU-TA-FAA-I-LUN sau ƙaya, to ita ƙafa ta takwas ƙin ne ta yi rinjaye. Karin zai zama Kamil ne ba Rajaz ba. Misali:

Gaa hankalii/ gaa taimakon/ miskiinuu,                      – – v – / – – v – / – – –

Sannan akwai /ban gaskiyar/ iimaanuu,                      – – v – / – – v – / – – –

Taa gaane kan/ lamuran cikin/ zaamaanuu,                – – v – / v v – v – / – – –

Ilmii garee /ta na zaamanii/ har diinuu,                      – – v – / v v – v – / – – –

An baa ta tar/biyyar sanin/ falalarshii.                        – – v – / – – v – / v v – –

Idan aka dubi wannan baiti mai ƙango biyar, za a ga daga ƙango na farko har zuwa na biyu ƙafa ta shida ce ke maimaita kanta, sai dai a ƙarshe ƙangon an sami Illar ragi mai suna kaƙa’i. Wannan illa da ma aikinta shi ne samun ƙafa da turkenta ya fara da gajeruwar da’ira ya ƙare da doguwa kamar ƙafa ta shida :

00-00-0-00

sai ya shafe da’ira ta uku a turke, ya haƙe ragowar da’irar da ƙayar mai zaman kanta, sai ƙafar ta canza kama zuwa dogayen gaɓoɓi uku kawai. A ƙango na uku da ƙango na huƙu sai aka sami ƙafa ta takwas. Wannan ya nuna cewa ƙafar dama can ta takwas ce, sauran da suka yi kama da ƙafa ta shida, ilmari ne ya mayar da su haka. Tsarin ƙafar zai koma:

(8) + (8) + (8)

(8) + (8) + (8)

(8) + 8 + (8)

(8) + 8 + (8)

(8) + (8) + (8)

Ƙafafuwan da aka sa a cikin baka idan ban da ƙafar da ke ƙarshen ƙango duka na nuni ne da faruwar zihafi Ilmari, na ƙarshen ƙango kuwa nuni ne da illar ragi kaƙa’i. Sunan karin wannan waƙa Kamil.

8.0 Kammalawa.

A cikin wannan muƙala, an nuna ƙangantaka ce da ke tsakanin zihafi Asbi da zihafi Ilmari. A ƙoƙarin yin haka an taɓo alaƙar da ke tsakanin ƙafa ta uku MA-FAA-A-A-TUN da ƙafa ta takwas MU-TA-FAA-I-LUN tare da nuna yadda ƙafa ta uku ke samar da ƙafa ta takwas, an kuma nuna rawar da kowanne daga cikin waƙannan zihafai ke takawa wajen samar da kari.

 

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