A wannan babi an yi ƙoƙari na yin sharhin wasu daga cikin litattafan Adabin Kasuwar Kano. Sai dai da yake littattafan da yawa an taƙaita ne ga zaɓo wasu daga cikin zangunan da littattafan suka wanzu na rayuwar wannan adabi. Kamar yadda aka bayyana a baya a wannan aiki, akwai zanguna huɗu na samar da littattafai na Adabin Kasuwar Kano.
An bi waɗannan zanguna ne aka zaɓo littafi ɗaiɗaya waɗanda suka haɗa da; Rabin Raina da So Jinin Jiki da Ina Son Sa Haka da kuma Mace Mutum. Amma sharhin da za a yi wa littattafan ya ta’allaƙa ne a kan jigo da salo kawai.
Masana da dama suna kallon salo ta fuskoki daban-daban. Salo dai kamar yadda Cuddon (1977) ya ce ‘salo wata hanya ce da marubuci ke bi domin ya ɓarji guminsa a rubutun zube ko waƙa domin isar da saƙonsa cikin sauƙi. Salo hanya ce da marubuci ko mawallafi ke rattaba abubuwa cikin harshe mai burgewa ko kuma domin ya inganta wallafarsa.
Ke nan irin yadda marubuci yake zaɓar kalmomi da yadda yake amfani da adon harshe da kuma yadda yake tsara zancensa da tsarin tsawon jimlolinsa, kai, har da ma yadda yake amfani da sakin layi da dai duk sauran hanyoyin da ya bi domin fiddo da tsara batu mai burgewa shi ne salonsa.
Ɗangambo (2007:35) da yake ƙoƙarin fitar da ma`anar salo cewa ya yi ‘ba wani abu ba ne salo face zaɓi cikin rubutu ko furuci. Sai dai ba dole ne a same shi cikin kowane rubutu ko furucin ba’. Haka nan Yahya (2001:2) cewa ya yi ‘ salo dabara ce ko hanya mai yin kwalliya ga abu domin abin ya ƙwarzanta ko ya bayyana,’ ya ci gaba da cewa idan kuwa za mu yi wa wannan ma`ana gyara domin mu dubi salo a cikin waƙa, sai a ce, ‘salo yana nufin duk wata dabara ko hanya a cikin waƙa wadda aka bi domin isar da saƙo.
Ita wannan dabara ko hanya tana yi wa waƙa kwalliya, ta yadda saƙon waƙar zai isa ga mai sauraro ko karatun waƙar’. Idan muka kalli wannan ma`ana da Yahya (2001:2) ya ba salo a cikin waƙa, za mu ga cewa duk sun yi kaka-gida a cikin ƙagaggun zube ko makamantansu, ciki kuwa har da wannan makeken fage na Adabin Kasuwar Kano.
Shi ma a nasa ra`ayin Mukhtar (2004:99) yana cewa ‘salo wata baiwa ce ta mawallafi wadda kuma ta taƙaita a kansa, domin wurinsa kawai za ka samu irin wannan baiwar da ya yi amfani da ita a wallafarsa’. Saboda haka, muna iya cewa marubuta sun bambanta dangane da zaɓin da suke yi wajen isar da saƙonsu da baki ko a rubuce.
A fage irin na Adabin Kasuwar Kano marubutan sun kasu kashi-kashi dangane da salo na rubuce-rubucensu, wasu su yi amfani da hanya mafi sauƙi wajen isar da saƙonsu, yayin da wasu kan zaɓi hanya mai sarƙaƙƙiya don isar da nasu saƙon.
Bayan salon a gaba ɗaya akwai kuma mataimakan salo waɗanda ke ƙara fiddo salon fili, musamman a rubuce, waɗannan kuwa sun haɗa da zaɓen kalmomi da ƙirƙirar jimla da yanayi ko nau’o’in jimla da tsarin tunanin marubuci da sauransu. Haka kuma shi kansa salon ya kasu kashi-kashi; akwai miƙaƙƙen salo da salo mai armashi da raggon salo da sauransu (Ɗangambo, 2007:38).
Miƙaƙƙen salo shi ne salo mai sauƙin fahimta da sauƙin isar da saƙo, a cikinsa mai karatu bai cika fuskantar matsala ba wajen fahimtar manufar marubucin. A irin wannan salon ba kasafai ake yin amfani da karin magana ko amfani da tsofaffi da sababbin kalmomi ba.
Salo mai armashi kuwa, salo ne mai burge mai karatu ko saurare, a cikinsa ana amfani da maganganun hikima, ko karin magana da sauran dubarun jawo hankali, domin ƙara armashin batutuwa.
Shi kuwa raggon salo, salo ne mai wuyar ganewa, wato akwai sarƙaƙiya sosai a cikinsa. A cikin irin wannan salo, marubuci kan yi amfani da abubuwa barkatai, kamar amfani da karin harshe iri-iri, sanyo tsofaffi ko sabbin kalmomi, kara-zube. Akan samu kwan-gaba-kwan-baya sannan uwa-uba ba kasafai ake gane gundarin saƙon da ake son isarwa ba (Sarɓi, 2009:130).
Idan muka koma ta fuskar jigo kuwa, kamar yadda kalmar ta bayyana tana nufin maƙasudin abin da ake bayani, wato abin da wani abu ya sa wa gaba. Amma a adabi, jigo na nufin manufar marubuci, wadda dukkan bayanai suka dogara a kanta. Saboda haka, jigo shi ne saƙon da marubuci ke son sadarwa ga jama`a.
Akwai ire-iren jigo gida biyu; gundarin jigo da kuma ta`allaƙaƙƙen jigo. Gundarin jigo shi ne babban jigo, wato babbar manufar da marubuci ke son isarwa. Akan samu babbar manufa guda ɗaya da marubuci ke yin magana kanta. Shi kuwa ta`allaƙaƙƙen jigo na nufin ƙaramin jigo, wanda ba ya tafiya sai da babban jigo. Ke nan a iya cewa kamar ƙaramar manufar marubuci ke nan (Sarɓi, 2009:69.)
Idan muka kalli litattafan da muka zaɓa domin nazari za a iske cewa duk suna ɗauke da waɗannan abubuwa kamar sauran litattafai na ƙagaggen labari. Saboda haka, za a kalli yadda kowane daga cikinsu yake dangane da salo da jigo.
Littafin Rabin Raina
Littafin Rabin Raina kamar yadda muka yi bayani a baya, kusan a iya cewa shi ne ake gani a matsayin na farko a sahun Adabin Kasuwar Kano, an samar da shi ne a shekarar 1984, an kuma gina labarin ne a kan soyayyar Usman da Maryam.
A cikin labarin soyayyar wanda mawallafiyar ta tabbatar da cewa ta samar da shi ne a makaranta daga gyauron labaran da take ba ƙawayenta, an nuna ginuwar soyayyar Usman ɗin da Maryam inda aka nuna cewa da abokan faɗan juna ne a cikin unguwa, kasancewar unguwarsu guda, amma daga baya sai suka fahimci so da ƙauna ya shiga tsakaninusu.
An dai nuna cewar sun fara soyayya ne bayan tafiyar Usman makaranta, sai Maryam ta ji tana matuƙar kewar Usman ɗin, yayin da shi kuma a makaranta yake jin wani abu mai santsi game da Maryam. Bayan dawowarsa daga makaranta ya yi ta saƙe-saƙe na ko ya je wajen Maryam, amma yana fargaba, yayin da ita kuma ta ga cewa tsokanar faɗa da Usman ke mata ya daina, hasali ma kamar ba ya ganinta.
Usman dai ya yi ta maza, inda ya je gidan su Maryam ya aika aka kira ta, da ta fito ta ga Usman ta yi mamaki, amma ta ce a zuciyarta ko kashe ta za ya yi sai dai ya kashe ta, ai dai ta gan shi, shi kuma ya rasa abin da zai ce mata, sai ya ɓuge da cewar ta yafe masa abubuwan da ya yi mata a baya, ita kuma ta ce ta yafe, daga nan wannan soyayya ta samo asali.
Ko bayan komawar Usman makaranta, soyayya mai ƙarfi ta ci gaba da wanzuwa tsakaninsu. Haka bayan ya gama sakandire, a wannan lokacin ne kuma ita Maryam ta samu damar tafiya sakandire ta kwana, kuma daga nan ne suka ci gaba da soyayyarsu ta hanyar wasiƙa har zuwa lokacin da Usman ya tafi karatu Ingila.
Ko da yana Ingilar soyayyarsu da Maryam ta ci gaba da gudana tare da alƙawarin aure a tsakaninsu. An nuna cewa ya yi ta samun farmakin mata abokanan karatunsa musamman wata da aka kira Becky ita ce ta liƙe ma shi, amma ya zame da cewar yana da mata a gida, amma duk da haka ta dage kan sai an yi da ita. A gida kuwa samari suka yi wa Maryam caa, da sunan suna son ta, amma ta ce ta ƙi sauraron kowa ita sai Usman ɗinta.
Bayan dawowar Usaman daga Ingila ya je aikin hajji, da ya dawo kuma ya samu aiki mai tsoka har da gida da mota. Ita kuma Maryam bayan ta gama karatunta, ita ma ta samu aikin koyarwa. Daga baya dai an yi auren Usman da Maryam bayan doguwar rashin lafiya da ita Maryam ɗin ta yi, sakamakon wai hawayen da ta zubar ba lokacin da Usman ya dawo daga Ingila.
Bayan biki, masoyan biyu sun samu ƙaruwar ɗa namiji mai suna Ƙassim, a haka suka ci gaba da rangaɗa soyayyarsu har zuwa lokacin da mahaifin Maryam ya rasu, bayan zaman makoki suka ci gaba da rayuwarsu ta masoya a gidan aure.
Jigo a Littafin Rabin Raina
Jigon littafin Rabin Raina ba komai ba ne face tsagwaron soyayya. Domin tun daga farkon littafin har ƙarshensa an nuna soyayyar da ta auku tsakanin Usman da Maryam wadda har ta kai su ga yin aure.
Jigon kuma ya fito fili tun daga lokacin da Maryam ta ce wa Usman kada ya ƙara zuwa gidansu domin an yi mata faɗa, shi kuma gogan naka da ya koma gida sai rashin lafiya ta kama shi saboda ta ce kada ya ƙara zuwa wurinta, ciwo dai ya-ƙi-ci-ya-ƙi-cinyewa har sai ranar da Maryam ta zo ganin Usman da jiki, ga abin da ya faru;
‘Ya sa hannu ya share idon sa. Bayan ya tabbata Maryam ce,
Sai kawai ya kama ta ya ƙaƙume, ya sumbace ta yana ta
magana a cikin kunnenta.’
Wannan ya nuna mana cewa saboda tsananin son da yake yi wa Maryam, rashin lafiya ta kama shi, amma da yake yanzu ya gan ta, ciwo ya warke sarai! Haka kuma marubuciyar ta ƙara tabbatar mana da cewa soyayya dai ita ce jigon littafin nan domin can a shafi na 10 ga abin da ta ce:
‘Haka wannan alƙalamin soyayya ya kasance Tare da waɗannan masoya’.
Salo a Littafin Rabin Raina
Salon littafin Rabin Raina mai sauƙi ne, domin duk wanda ya karanta littafin yana iya fahimtar shi, ga kalmomi da jimloli masu sauƙin ganewa, sannan marubuciyar duk da cewar ta yi amfani da baƙin kalmomi irin su; Likita, recorder, camera, Ingila, da sauransu, amma ba a cika samun karin magana a cikin littafin ba.
Zaren tunanin labarin dai bai tsinke ba tun daga farko har ƙarshe. Sannan kuma duk da cewar labarin a zube ya zo, marubuciyar ta jefo waƙa da kuma salon wasan kwaikwayo a ciki.
Littafin So Jinin Jiki
An samar da wannan littafi na So Jinin Jiki a 1995 wanda Alkhamees Bature Makwarari ya rubuta. Shi ma kamar sauran litattafan wannan zango, yana magana ne kan soyayya, sai dai shi ta wata siga daban.
Littafin yana ba da labarin soyayyar wani matashi ɗan ƙwalisa mai suna Muzaffar da budurwarsa, Weedat wadda ta yi ta gasa masa aya a tafin hannunsa saboda ta lura da yadda yake mutuwar sonta. Kasancewar Weedat ta ga tana da matsanancin kyau, kuma samari ‘yan birni na ruguguwar zuwa wajenta, ya sanya take jan zarenta yadda take so.
Muzaffar ya dage kai-da-fata bisa ga son da yake yi wa Weedat, ita kuma duk da cewar duk cikin samarin da ke nemanta ta fi son Muzaffar ɗin, amma wannan bai hana ta yi masa wulaƙanci yadda ta ga dama ba. Daga cikin wulaƙancin da Weedat ta yi wa Muzaffar ba wanda ya fi fice sai lokacin da ya samu haɗari sanadiyyar ita Weedat ɗin, ga abin da ta ke cewa;
‘Wai kai ba ka san idan zamani ya riski manshanu ko an toya shi ba ya ƙamshi ba? Ga lafiyayyun samari ‘yan birnin asali zan tsaya na saurari kwalmaɗaɗɗen saurayi gurgun mage? Daga ji an san cewa wani irin wulaƙanci ne aka yi wa saurayin duk ko da soyayyar da ke tsakaninsu.
Kasancewar Muzaffar saurayi mai farin jini ya sa ‘yan mata ke ta kawo masa caffa, amma shi ya ƙuƙe sai Weedat, a irin wannan hali wata budurwa mai suna Santisima da ta daɗe tana son Muzaffar, shi kuma ya ƙi ta, ta shammace shi suka tafi wani wuri ta neme shi da su riƙa yin safarar miyagun ƙwayoyi shi kuma ya ƙi, wannan ƙiyawa da ya yi ta jawo masa barazanar kisa daga wurin Santisima, da ƙyar da jiɓin goshi ya samu ya gudo.
Muzaffar ya sake samun haɗari inda wata budurwa ta banke shi, wanda har ya ja masa kwanciya asibiti, bayan ya warke kamar wasa sai soyyaya ta ƙullu tsakaninsu da wannan budurwa mai suna Munazzafa. Ga mamakin Muzaffar sai ga Weedat ta dawo tana neman soyayyarsa, bayan ta gama wulaƙanta shi, amma ya ƙiya, ya kuma sha alwashin ɗaukar fansar abin da Weedat ɗin ta yi masa.
Daga ƙarshen littafin dai Muzaffar ya auri Munazzafa, sannan kuma ya ɗauki fansar abin da Weedat ta sanya aka yi masa, ita kuma Weedat ɗin ta yi nadamar wulaƙancin da ta yi wa Muzaffar.
Jigo a Littafin So Jinin Jiki
Jigon wannan littafi kamar saura na wannan zangon bai wuce soyayya ba tsakanin saurayi da budurwa ba kamar yadda Muzaffar ya tabbatar ga Munazaffa.
‘ Ko kusa ko alama idan kin lura ai soyayyarmu da ke haɗuwar jini ce, da kuma tsabar fahimtar juna. Kin ga duk wata maganar sihiri ba ta taso ba…, Duk masoyan da Jinin Jikinsu ya gauraya soyayyarsu ta fi ƙarko da nagarta. Kuma za su iya bayyana tsananin begensu da ƙaunar da suke yi wa juna ba tare da jin kunya ba.’
Wannan ya nuna mana cewa jigon wannan littafin soyayya ce, kai ko ginin littafin ma, duk wanda ya karanta shi ba abin da zai ji da gani sai labarin soyayya.
Salo a Littafin So Jinin Jiki
Salon littafin So Jinin Jiki mai sauƙin gane wa ne, marubucin ya yi amfani da kalmomi masu sauƙi, sannan zaren tunanin littafin a jere yake, babu kwan-gaba-kwan-baya. Kasancewar marubucin ƙwararre wajen sarrafa harshe, wannan ya sanya karin magana da ba’a da habaici ya cika littafin, ga kuma amfani da salon zayyana ta yadda ko ɗaki aka ce na wane ko wance ce sai an bayyana yadda yake.
Haka kuma ko budurwa ce za a zana surarta a tsaye, ta yadda mai karatu zai dinga ganin kamar ya ɗauki hoton wannan budurwa yana kallo, da dai sauran ire-iren waɗannan abubuwa da Al-khamis Bature Makwarari ya ƙware kansu.
Wannan bayani an ciro shi ne daga rubutaccen kundi mai taken: ADABIN KASUWAR KANO: Nazari da Sharhi Game da Ƙagaggun Labaran Hausa (1984-2008) wanda Bashir Abu Sabe 07/211111002 (M.A Hausa Studies) USMANU ƊANFODIYO UNIVERSITY, SOKOTO, NIGERIA ya wallafa.
Danna nan ka karanta Tsokaci Kan Adabin Kasuwar Kano A Jaridu Da Mujallu
Edita@rumasau-kallamu
