Tag: yadda ake

Maƙala Mai Taken: Nason Kishi a Zubin Zaɓaɓɓun Tatsuniyoyin Hausa

                                               Daga

Dr. Adamu rabi’u bakura

Department of Languages and Cultures,

Federal University Gusau, Zamfara, Nigeria

Email: arbakura62@gmail.com

Phone: 08064893336

                                                 Da

Abu-Ubaida Sani

Department of Languages and Cultures,

Federal University Gusau, Zamfara, Nigeria

Email: abuubaidasani5@gmail.com | abu-ubaidallah@fugusau.edu.ng

ORCID: https://orcid.org/0000-0001-6447-4334 | WhatsApp: +2348133529736

 Citation: Bakura, A.R. & Sani, A-U. (2025). Nason Kishi a Zubin Zaɓaɓɓun Tatsuniyoyin Hausa. In Mukhtar, I., Muhammad, A.S. & Lawal, N. (eds), Kadarkon Adabin Hausa: A Festschrift in Honour of Professor Sa’idu Muhammad Gusau. Department of Nigerian Languages, BUK, p. 661-670. ISBN: 978-978-772-21-2-1

 Tsakure

A maganar yau da kullum, an fi danganta kishi da mata a ƙasar Hausa. Duk da haka, nazarce-nazarce da dama sun nuna cewa al’amarin kishi abu ne da ya kasance gama-gari a tsakanin mutane – bai taƙaita ga mata ba kawai. Manufar wannan takarda ita ce nazartar nason kishi a cikin wasu tatsuniyoyin Hausa domin tabbatar da ‘kishi’ a matsayin wani al’amari da ya mamaye al’adun Hausawa.

An samu bayanan binciken kai tsaye daga zaɓaɓɓun tatsuniyoyin Hausa. Binciken ya gano cewa, lallai akan yi amfani da taurari da kayan cikin tatsuniya domin bayyana hotunan nau’ukan kishi daban-daban. Bugu da ƙari, nau’in kishin yana iya kasancewa fari (dangin soyayya da ƙoƙarin kare martaba da mutuncin masoyi) ko kuma baƙi (wanda ya shafi hamayya da ƙyashi da ƙiyayya).

Daga ƙarshe binciken ya ba da shawarar amfani da hanyoyin zamani domin zamanantarwa da sanya tatsuniyoyin Hausa cikin manhajoji da tsarin bidiyoyi domin ci gaba da cin gajiyar darussan da suke cikinsu.

Fitilun Kalmomi: Kishi, Tatsuniya, Al’ada, Adabi, Zube

1.0 Gabatarwa

Akwai fuskoki uku da ya dace a dubi lamarin kishi idan dai ana son a gane yadda yake da yadda yake gudana a rayuwa. Da farko a fahimce shi a matsayin abin da ake samu a kowace irin halitta, ko kuma a tarbe shi bisa tsarin al’adu ko kuma a luggance, kamar yadda masana suka yi nazari. Na ƙarshe kuwa shi ne a kawo bayaninsa kamar yadda yake a aikace, wato yadda masana da manazarta suka kalle shi.

Akwai nazarce-nazarce da aka gudanar a ƙoƙarin gano ko kishi halitta ce ko al’ada da ake samu a kowace irin halitta. Heiman da Iyon (1998) sun yi nuni da cewa, yadda ake kallon kishi a tsakanin kowace al’umma ya mabambanta. Hakan ne ya sa suka so su amince da cewa kishi abu ne da ya dogara kan yadda kowace halitta take gudanar da rayuwarta. Haka kuma, al’ada takan yi tasiri a kan kishi.

Haƙiƙa lamarin kishi ya zarce zancen halitta kawai. Ya haɗa har da al’ada. Za a iya ɗaukar babban misali daga yadda a tsakanin wasu al’ummu, kwana da matar wani ya kasance abin karramawa ga baƙo. A tsakanin wasu al’ummu kuwa, kallo kawai ga matar wani babban al’amari ne da zai iya haifar da hatsaniya.

Duba cikin adabin al’umma hanya ce da za a iya gano yadda wani al’amari ya mamaye al’adarsu. A bisa haka ne wannan takardar ta ƙuduri aniyar nazartar al’amarin kishi a cikin adabin Hausa. Kwatanta fannin al’ada da adabi abu ne mai faɗin gaske. Wannan nazari ya leƙa wani muhimmin ɓangare na adabin Bahaushe da ya ƙunshi adabin gargajiya (tatsuniyoyin Hausa).

Aikin ya mayar da hankali wajen nazartar wuraren da aka samu nason kishi a cikin tatsuniyoyin Hausa tare da ƙoƙarin fayyace falsafar da ta samar da su. Hakan ne zai iya tabbatarwa ko kore hasashen binciken da ya ginu kan fahimtar cewa kishi da halitta sun kasance tamkar tsoka da jini.

1.1 Hanyoyin Gudanar Da Bincike

Wannan bincike ya shafi nazartar al’ada ne a cikin adabi. Zubinsa ya taƙaita ga ƙalailaice batutuwa, a inda aka nazarci nason kishi a cikin tatsuniya. An dubi zaɓaɓɓun tatsuniyoyi kai tsare inda aka yi nazarin su. Ba a bi wani mataki na musamman domin ɗaukar samfurin tatsuniyoyin da za a yi magana a kansu ba. Hakan ya faru ne sakamakon manufar binciken ta taƙaita ga hasko nason kishi a cikin tatsuniyoyi na Hausa kawai. Ma’ana dai, ba a mayar da hankali kan ƙididdigar alƙaluman da za su nuna ƙiyasin kason tatsuniyoyin Hausa da suke ɗauke da tsattsafi ko nason kishi a cikinsu ba.

An nazarci rubuce-rubucen da suka gabata domin samun haske musamman game da kalmar ‘kishi’ da abubuwan da ya ƙunsa. Haka kuma, ayyukan da suka gabatan sun kasance jagoranci ga wannan bincike wajen haska masa hanya game da dabaru da matakan gudanarwa. Kai tsaye an dogara da littattafan tatsuniyoyin Hausa wajen zaƙulo misalan tatsuniyoyi. An yi hakan ne domin dogaro da rubutaccen manazarta da za a iya yi wa mai karatu ishara zuwa gare shi.

2.0 Bitar Kalmar ‘Kishi’

Kishi al’amari ne da ya daɗe yana jan hankalin masana da manazarta. Rubuce-rubuce da dama sun yi ƙoƙarin bayyana ma’anar kishi. Bargery (1934) a ƙamus ɗinsa, ya bayyana ma’anar da cewa: “… shi ne ganin ƙyashi da ke tsakanin kishiyoyi.” A cigaba da bayanin kishi, ya kawo rabe-rabensa kamar haka:

1. kishin birni
2. kishin kai
3. kishin sauri
4. kishin zuci

Shi kuma Talata Mafara (2002) ya fassara ma’anar kalmar Larabci ta ‘algirah’, wadda take ɗauke da ma’anar kishi da: “Canjawar zuciya da motsawar jini domin nufin ramuwa, saboda dalilin tarayyar wani a kan wani abu da ba ya karɓar tarayya.” A fahimtarsa, “mafi tsananin kishi shi ne wanda ake samu a tsakanin ma’aurata.”

A wani bayani mai kama da wannan, Talata Mafara (2000) ya ruwaito cewa, an fassara kalmar Larabci ta kishi wato algirah da ma’anar: “Namiji ya yi kishi ga mace ko mace ta yi kishi ga namiji, idan ransa/ta ya/ta motsa saboda macen ta bayyanar da adonta ga wani, ko kuma ta juya masa baya, tana mai sha’awar wani. Haka ita ma idan ranta ya motsa, za a ce ta yi kishi, idan mijinta ya karkata ga wata.”

Ko bayan ma’ana ta lugga, manazarta da dama sun bayyana ma’anar kishi a cikin rubuce-rubucensu. Wani abin lura shi ne, dukkannin ma’anonin za a tarar suna bayyana kishi a matsayin wani yanayi ko ƙoƙarin kare abin da ake so. Zai iya kasancewa mutum ne ko wani abu ko ma wani muradin zuci. Aikin Gwandu (1997) ya kalle shi a matsayin “wani hali na ƙaƙa nakan yi, wanda yake sakar wa mutum wani ƙololo na baƙin-ciki a zuciyarsa na zafin cewa wani abu ya faru.” Sauran ayyukan da suka kawo ma’anar kishi sun haɗa da na Ingawa (1989) da Malik (2000) da Bakura da Sani (2022).

Idan aka nazarci waɗannan ma’anonin da aka bayar, za a iya ƙwanƙwancewa tare da tabbatar da cewa, kishi wata hanya ce ta gwagwarmaya da ke tattare da zargi da tuhuma da saɓani da rashin jituwa da husuma da mugun nufi, domin ƙoƙarin kare ƙeɓantacciyar ƙauna ga abin so ba tare da yin tarayya da wani ba. Duk da haka, kishi yana iya ɗaukar faffaɗar ma’ana ko wasu ma’anoni a fannonin rayuwa na daban.

Haka kuma za a iya kallon kishi a ɗabi’ance da cewa wata halittacciyar ɗabi’a ce ga ɗan’adam da take tattare da gwagwarmayar rashin son yin tarayya ga keɓantacciyar soyayya da take aukuwa a tsakanin jinsin namiji da mace. Irin wannan soyayya tana tattare da tuhuma da zargi a tsakanin masoya.

Yana kuma iya ɗaukar ma’anar matuƙar ƙauna da fatar alheri ga wani abu da yake haddasa wa ɗan’adam aiwatar da gwagwarmayar da za ta taimaka masa wajen kare mutuncinsa da kansa da martabarsa da ɗaukakar darajarsa, da kuma ɗorewar wanzuwar abin da yake so da ƙauna. Irin wannan ma’anar ta kishi, ita ta haifar da wanzuwar abubuwan da ake kishin su sakamakon kusantuwa gare su. Sun haɗa da:

1. kishin zuci
2. kishin addini
3. kishin ƙasa
4. kishin harshe
5. kishin al’ada, da dai makamantansu.

Kyawun kishi ko rashin kyawunsa ya danganta da yanayi da kuma bagiren da aka aiwatar da shi. Hadisin Manzon Tsira (SAW) ya kawo cewa: “An karɓo daga Mugiratu ɗan Shu’uba (R.A.) ya ce: “Sa’adu ɗan Ubaida (R.A) ya ce: “Da zan ga wani mutum tare da matata, wallahi da na sare shi da kaifin takobina.” Sai wannan magana da ya furta ta kai ga kunnen Manzon Allah. Sai ya ce: “Kuna mamakin kishin Sa’adu ne? Na rantse muku da Allah na fi shi kishi. Ni kuma Allah Ya fi ni kishi.”” (Muslimu ya ruwaito hadisin).

Idan aka nazarci wannan Hadisi, za a tarar da cewa, yana ƙunshe da abubuwa da yawa. Da farko za a iya cewa, kishin Annabi (S.A.W.) ya ƙunshi kishin addini. Za a ga misalin hakan idan aka yi la’akari da irin gwagwarmayar da ya yi wajen isar da manzancinsa da yadda ya yi artabu da kafirai da irin yadda yake mai tsananin fushi idan aka saɓa wa umurnin Ubangiji. Bayan wannan, za a tarar Annabi (S.A.W) yana kishin matansa kuma yana kare su daga duk wani abu da zai haifar da cuɗanya tsakananinsu da maza.

Akan samu muhallan da kishi yakan kasance ƙazantacce, abin zargi. Irin wannan kishi ya haɗa da kishin da ake aiwatar da shi ta hanyar tsafe-tsafe domin gusar da wata ni’ima da Allah Ya yi wa wani. Misalan ni’ima a nan sun haɗa da sarauta ko ilimi ko dukiya ko mata. Masu irin wannan kishi ne Allah Ya ja wa kunne, a inda yake cewa:

“Kuma kada ka yi burin gushewar abin da Allah Ya fifita sashenku da shi a kan sashe” (Alƙur’ani, 4: 32).

Haƙiƙa lamarin kishi ga halitta abu ne da aka halicce ta da shi, musamman ma ɗan’adam. Babu ko shakka, kishi a rayuwar ɗan’adam ya zama tamkar jini da tsoka. Abu ne mai matuƙar wuya a gudanar da wani al’amari na rayuwa ba tare da an samu ɓirɓishin kishi a cikinsa ba. Idan Bahaushe ya ce abu ya zama jiki, abin nufi a nan shi ne, ko’ina ana tare da wannan lamari ko ɗabi’a. Wannan yana iya kasancewa, ko dai ana sane ko kuma ba da sanin mahalukin da abin ya zamar masa jiki ba.

2.1 Matsayin Kishi a Rayuwar Hausawa

Kishi yana da gurbi na musamman a tsakanin Hausawa. Hasali ma, babu wani al’amari da za a iya taɓukawa ba tare da an nuna kishin abin ba. A bisa haka ne har al’ummar Hausawa suke kallon kishin a matsayin ginshiƙin ɗorewar wanzuwar ƙasar Hausa. Dalilin hakan shi ne, ta hanyar nuna kishin ne har al’ummar ƙasar ta wayi gari ta kasance a cikin kafaffiyar daula ɗaya, masu al’adu da ɗabi’u da manufofi bai ɗaya. Haka kuma, kishi wani tubali ne na ginin al’ummar Hausawa tare da tabbatar da tsaron mutunci da ɗorewar zaman lafiya, wanda ya tattara a kan dukkan al’ummar gaba ɗaya.

Ba a nan kaɗai ya tsaya ba, domin yana kasancewa ginshiƙin dogaro da kai da haɓaka tattalin arzikin ƙasa tare da tabbatar da martabar al’umma a idon duniya. Yakan sa mutum ya kasance mai taimakon dangi da al’ummarsa gaba ɗaya. Hakan kan tabbatar da haɗin kai da rufin asiri da fitar da juna daga kunya dawwamammiya. Don haka ne idan sarki ya fita fada, shi kuma sarkin noma sai ya nufi gona, sarkin maƙera kuwa ya hura wutar ƙira, yayin da mata za su zuba ribiɗi (daka). Ta haka sai al’umma ta zauna da ƙafafunta.

Kishi wani ginshiƙi ne na tabbatar da haɗin kai a tsakanin al’umma. Sukan haɗu, su haɗa ƙarfi don kariyar mutuncinsu. Kowace ƙungiya ta yi shiri don kuɓutar da sauran dangi daga zalunci. Babban zalunci kuwa a lokacin da ya gabata shi ne harin yaƙi. Ta ƙoƙarin bayyana kishin al’umma ne har aka sami jarumai da yawa da suka shahara ta hanyar nuna kishin zuci da ƙaunar ‘yan uwa.

Kishi yana taimakawa wajen kyautata rayuwar al’umma da fito da al’adunsu a fili, kowa ya san su. Haka kuma, yana tabbatarwa da nuna martabar al’umma da ƙasar baki ɗaya, har a wayi gari an san ta. Yana kuma cusa wa al’umma alfahari da kai tare da girmama abin da suka gada, kaka da kakanni da ƙoƙarin bayyana abubuwan fasaharsu.

3.0 Kishi a Tatsuniyoyin Hausawa

Tatsuniya tana ɗaya daga cikin nau’o’in zuɓe na adabin baka. A luggance, Bargery (1934, sh. 1005) ya bayyana tatsuniya a matsayin “almara.” A wani ƙaulin kuma an kira ta da “wasa ƙwaƙwalwa.” Yahaya da wasu (1992 sh. 7-10) sun ce:

Tatsuniya wani tsararren labari ne mai ɗan tsawo na hikima da nuni zuwa ga halaye da ilimin zaman duniya, sannan da saka nishaɗi da kuma cinye lokaci.

Wannan ma’ana ta yi kama da ta Gusau (2013 sh. 5) inda ya bayyana ma’anar tatsuniya da cewa:

Wani tsararren labari ne kuma shiryayye wanda ake shiryawa cikin hikima da nuna ƙwarewa da naƙaltar harshe domin koyar da dabarun zaman duniya daban-daban.

Akasari a ɗakunan tsofaffi mata da amare yara suke taruwa da dare ana yi musu ita. Tatsuniyar Hausa tana da salon farawa da akan ce: “Ga ta nan ga ta nan ku.” Haka kuma akan rufe da “ƙurungus” a karin harshen Sakkwatanci da Katsinanci. A karin harshen Zazzaganci da kuma karin harshen Kananci, ana cewa “ƙurunƙus” ko “taƙurunƙus.” A cikin irin waɗannan tatsuniyoyin Hausawa, akan samu nason kishi. Lamarin yana da girma ta yadda da wuya a aiwatar da tatsuniya biyu zuwa biyar ba tare da an samu ɗaya da take da wani fasali da yake tattare da nason kishi ba. A nan, an dubi wasu daga cikin tatsuniyoyin Hausa domin nazartar yadda sha’anin kishi yake fitowa a ciki. 

3.1 Tatsuniyar Ta-Kitse

Duk wanda ya nazarci tatsuniyar Ta-Kitse zai yarda da cewa sha’anin kishi ya mamaye tatsuniyar. Hasali ma a iya cewa, kishin ne ya zama babban tubali da aka yi amfani da shi wajen gina tatsuniyar. A sakamakon tsegumin da Gizo ya kai wa sarki na ‘sa’ da kuma labarin Ta-Kitse, shi ne mataki na farko da sarki ya bayyana kishinsa a yayin da Gizo ya ce:

“Daga ba jidanka ba shai jidana”.

Wannan lafazi da Gizo ya yi, ya haifar da bijirowar kishin sarki, wanda ya sa har sarki ya nemi Gizo da ya maimaita abin da ya faɗa, a inda ya ce:

“Me ka ce?”

Wannan ya nuna cewa, sarki ba ya son wani ya yi tarayya da shi a kan mallakar wani muhimmin abu kamar sa da kuma mata. Jin irin wannan tambayar da sarki ya yi masa, sai shi kuma Gizo ya sha jinin kijinsa. Ya yi waskiya domin ya kauce wa fushin sarki, a inda ya ce:

“Daga ba jidanka ba shai jidan ‘ya’yanka” (Yahaya, 1979 sh. 14).

Babu shakka, ana iya cewa wannan shi ne tubalin farko da aka fara amfani da shi wajen ginin wannan tatsuniya. Za a iya lura da cewa, shi ma Gizon, kishin kansa ne ya sa ya sauya maganarsa, domin ya tsira da mutuncinsa, kar ya gamu da fushin sarki.

A ci gaba da tatsuniyar, za a tarar inda ‘yan matan nan suka rinƙa jayayya a kan wadda za ta kai wa baƙo ruwan sha. Kowacce tana kishin ta yi aiki, alhali ga ‘yar’uwarta tana zaune. Daga ƙarshe tsohuwa ta umurci Ta-Kitse da ta kai wa baƙon ruwan sha. Ita ce kawai kuma ta bi umurnin tsohuwar.

Wannan ya nuna mana irin yadda Ta-Hanta take kishin Ta-Tumbi, Ta-Tumbi take kishin Ta-Hanji, Ta-Hanji take kishin Ta-Huhu, da yadda Ta-Huhu take kishin Ta-Zuci, Ta-Zuci take kishin Ta-Ƙoda, Ta-Ƙoda take kishin Ta-Kitse. Za a iya lura da cewa, kowace daga cikinsu tana da kishiya, wadda take hamayya da ita, in an cire Ta-Kitse, wadda ita kaɗai ce ba ta da kishiya, balle har ta nuna hamayyarta gare ta. Kuma wannan ne ya ba ta damar zama matar sarki, wanda yake wani matsayi babba gareta kamar yadda Yahaya (1979 sh. 19-21) ya bayyana.

A ci gaba da tatsuniyar, an nuna irin yadda matan sarki suka nuna kishinsu kai tsaye a kan Ta-Kitse a yayin da suka sami labarin sarki ya yo amarya, wai Ta-kitse. A nan suka nuna damuwarsu. Ganin cewa ba su da magani, illa su dogara ga Allah, wannan shi ya sa suka ce:

To ku bar ta, ai shi ke nan, ta zo. Don ma ya yi amaryar kitse, meye har za mu ɓata ranmu? Ai za ta narke ne. Abin da za mu sa ta yin girki. In ta je gurin wuta ba sai ta narke ba, tun da yake kitse ba ya son wuta? (Yahaya, 1979 sh. 21).

Wannan ya nuna mana a fili irin matakan da matan sarki suka ƙuduri aniyar bi domin su kauce wa zama da kishiya, wadda suke ganin ta tamkar alaƙaƙai ce a gunsu.

A ɗaya ɓangaren kuma, a cikin wannan tatsuniya ta Ta-Kitse, ita ma tsohuwa za mu ga irin yadda ta nuna kishinta a kan rashin ganin ‘yarta Ta-Kitse. Hakan ya sa ta tunkari gidan sarki, duk kuwa da ƙarfin mulkinsa, har ma ta gaya masa magana a inda take cewa:

Yallaɓai amma ba ka kyauta mini ba. Ai in son yarinyar nan kake yi sai ka ce mini, kana son ta, in rabonka ce sai in ba ka ita; amma ba ka je daga cewa za ka sha ruwa ka sato ta ba (Yahaya, 1979 sh. 22).

Dubi irin yadda kishi ya rufe wa tsohuwa ido har ta kira sarkin gari a matsayin ɓarawon ‘yarta! Babu ko tantama, ana ma iya cewa Bahaushe ya gina wannan tatsuniya ne, ba don kome ba face ya ɗebe takaicinsa a kan basarake, saboda irin mulkin mallakar da ake yi masa. Don haka, a iya bugun ƙirji a ce yunƙurowar kishi ne ya haifar da ƙirƙiro wannan tatsuniya, idan aka yi la’akari da irin yadda jigon kishi ya nashe a tatsuniyar.

A sakamakon tarewar amarya ɗakin mijinta, kishi ya yunƙuro wa matan sarki, har ya sakar musu sambatu, suna habaici suna cewa:

Ƙn, mhn, ashe fa a gidan nan an yiwo abin da ba ya son rana da wuta. Ke ki fito ki yi aiki mana? (Yahaya, 1979 sh. 22).

Ta-Kitse ta bayyana wa kishiyoyinta cewa, ita ba ta son zafin rana da na wuta, don haka ba za ta yi aiki a tsakar rana ko kusa da wuta ba. Duk da wannan bayani da ta yi musu, kishi bai bar su suka gamsu da uzurin da ta ba su ba. Hasali ma sai suka ce:

Kya ma fito, ko ba kya ƙaunar Allah dole kya yi. Da ƙin ki da son ki, dole sai kin yi aiki. (Yahaya, 1979 sh. 23).

Sarki ya ja wa matansa kunne ta hanyar gargaɗin su a kan kada su kuskura su sa Ta-Kitse aiki kusa da wuta ko cikin rana. Hasali ma ya ce ko su ma bai ce su yi aikin kome ba. Duk wani aiki da ake son yi, a sa barori su yi. Duk da haka, kishi bai sa suka ɗauki gargaɗin sarki ba, balle har su yi tunanin sakamakon da zai biyo baya idan har sun karya dokar sarki. Domin kuwa yayin da kishin ya yunƙuro sai suka ce wa Ta-Kitse:

To saura, sai ki fito ki tura wuta. Bayin naki masu yi miki aiki ki ci, ki sha, sun gaji. Sai ki fito yau ke ma ki miƙe ‘yar ƙashinki, ki yi, ba mai yi miki. Ki fito ki tura wuta, mu da muke yi miki, mun gaji. Ai mu ba bayi ba ne! Kin ji ba? (Yahaya, 1979 sh. 23).

Idan muka dubi waɗannan kalamai da matan sarki suka yi wa Ta-Kitse, za mu ga cewa suna bayyana mana hoton rayuwar zaman aure a ƙasar Hausa, a inda kishiya ko kishiyoyi suke nuna ƙyamarsu da ƙiyayya tare da tsangwama ga kishiya tare da bin hanyoyin da za su taimaka wajen kawo ƙarshen zamanta a gidan miji.

Kamar yadda bayani ya gabata ne, Bahaushe ya shirya tatsuniyar Ta-Kitse a sabili da irin kishin da yake yi a kan yadda ake gallaza masa ta amfani da ƙarfin mulki. Wannan ne ya sa shi kuma ya fake da tatsuniya, a inda a kaikaice ya bayyana basarake a matsayin mai tsananin jarabar son mata.

Hakan ya sa ya taso da kansa don ya ga irin kyau da Ta-Kitse take da shi da kuma irin yadda ya bar muhimmin aiki da ya shafi kare martabar ƙasarsa, wato yaƙi, ba don kome ba sai kawai don jarabar mata. Bayyana irin waɗannan abubuwa a bainar jama’a, wata alama ce da take nuna siffar yadda kishin talaka yake yunƙurowa.

3.2 Tatsuniyar Daskin Dariɗi

A cikin tatsuniyar Daskin Dariɗi, ana iya hango lamarin kishi. An nuna yadda sauran kayan abinci kamar su Gero da Dawa da Maiwa da Shinkafa da Acca da Ibiro da Alkama, suka haɗe wa Burtuntuna kai tare da nuna mata ƙiyayya a lokacin da suka ga ita ma ta ci ado za ta tafi wurin saurayi, (mai suna Daskin Dariɗi), kamar yadda Yahaya (1976, sh. 12) ya kawo. Sun nuna kushewarsu, har ma suka ɓuge da cewa:

Kun ga waccan shegiyar. Wa ya ba ta aron kaya ta ɗaura? Sai kuma suka ce, wa ya sani ne? Mu yi maza mu je kada ta riga mu. Kodayake ma ko ta je me zai yi da ita? (Yahaya, 1976 sh. 16).

Wannan kalamin nasu ya fito mana da yadda suka bayyana kishinsu a kan Burtuntuna, kuma suna tsoron kada ta ja ra’ayin saurayin, har ya ce ita zai aura. Lamarin kuwa haka yake, domin su da kansu sun nuna hakan a inda suka nemi su yi sauri domin su riga ta isa.

Idan muka dubi wannan nau’in kishi za mu tarar cewa, kishi ne da yake wanzuwa a tsakanin matan Hausawa a sakamakon fifikon kyau ko asali ko hali ko suturar yin ado ko kwalliya. A ɗabi’ance za a tarar kamar yadda ya zo a tatsuniyar, haka abin yakan gudana a rayuwa ta zahiri.

Sau da yawa za a tarar waɗanda aka fi kyau ko iya kwalliya ko asali ko suturar kwalliya, su suka fi gabatar da kishinsu a kan waɗanda suka fi su. Wannan al’amari ba wai ya tsaya a tsakanin kishiyoyi ba ne, har ma ya haɗa da ‘yan-mata. Sai dai abin kula a nan shi ne, kishin da ya zo a cikin wannan tatsuniya, kishi ne mai sauƙi, domin kuwa an nuna cewa, sun nemi da su zama barorin Burtuntuna daga baya (bayan ta samu nasara).

3.3 Tatsuniyar Ɗan Sarkin Agadas

Da zarar an leƙa wannan tatsuniya, za a tarar tana ɗauke da ɓirɓishin kishi. Wannan kishi ya sha bamban da waɗanda suka gabata. Da farko an gina tatsuniyar ne a kan yadda hamayyar da take tsakanin kishiyoyi takan yi naso ta shafi ‘ya’yansu. Har ma takan zarce zuwa ga samarin ‘ya’yan nasu, kamar yadda ya zo a cikin wananan tatsuniya ta Ɗan Sarkin Agadas. A cikin tatsuniyar, an yi masa sammu domin a kawo cikas game da alherin da yake yi wa budurwarsa. Wannan lamari zai iya tabbata, idan muka yi la’akari da abin da Mowa take cewa:

A’a waɗannan shegun ina suka samu kuɗi haka ne? Bari dai in je wurin malami ya duba mini inda suke samun kuɗin nan. (Yahaya, 1977 sh. 5 ).

Tsananin kishi ne da take nuna wa Bora da ‘yarta shi ya sa har take jin haushin kuɗin da suke samu. Ta kai ga tuntuɓar ɗan duba domin a bayyana mata inda suke samun wannan alheri, don ta san matakin da ya kamata ta bi. An bayyana mata cewa ɗan sarki ne yake son ‘yar Bora wanda saboda haka ne yake kawo musu kuɗi tare da yi musu kakin zinariya da azurfa. A lokacin da ta samu cikakken bayani sai ta nemi shawarar Boka a inda ta ce:

To yanzu ya ya za a yi? Sai Bokon ya ba ta allurar tsafi, waɗanda in sun shiga jikin ɗan sarki, sai su zama ajalinsa. A yayin da ta tafi taɗi sai alluran suka shiga cikin jikinsa, da ya yi kaki sai jini (Yahaya, 1977 sh. 7).

Haka kuma, idan muka dubi ɗaya ɓangaren, za mu ga ita ma ‘Yar Bora ta nuna kishinta a kan saurayinta, a inda ta yanke shawarar zuwa nemo masa magani, kamar yadda ya zo a tatsuniyar, a inda ‘yar Bora take cewa:

Kai amma kuwa alƙawari bai ce haka ba. Duk inda maganin allurai yake a duniyar nan sai na samo masa shi (Yahaya, 1977 sh. 8).

Babu shakka wannan kalami na ‘Yar Bora ya fito fili ya bayyana mana yada take kishin saurayinta. Sai dai shi wannan nau’in kishi ba na hamayya ba ne. Ya kasance na kyakkyawar fata ce da nuna ƙauna da ƙoƙarin bayar da kariya domin kuɓutar da masoyi daga halaka. Wannan lamari haka yake idan aka yi la’akari da yadda ‘Yar Bora ta aske kanta ta faɗa cikin ƙauyuka wajen neman magani. Ta fake da bara, har Allah Ya yi mata gamon katar, ta samu labarin maganin allurai. Duk da kasancewar maganin yana da wuya, domin sai an nemo wutsiyar ɗan autan dodo. Wannan bai sa ‘Yar Bora ta karaya ba, domin sai da ta yi ido biyu da dodanniya. Dodanniya ta ce mata:

“Me ya kawo ki nan?”

Ita kuwa ‘Yar Bora ta feɗe mata biri har wutsiya. Daga ƙarshe ta ce:

Saboda rashin lafiyar nan tasa ne fa na je ina neman magani. Aka ce da ni sai na sami wutsiyar ɗan autan dodo, na jiƙa a sabon kasko ya sha sannan zai amaryar da alluran (Yahaya, 1977 sh. 10).

Idan aka dubi wannan tatsuniya ta wata fuskar za a iya cewa, tatsuniyar tana ƙunshe da ɓirɓishin kishi nau’i-nau’i. Domin shi ma sarkin kansa ya nuna kishinsa a dalilin ganin ɗansa ya warke, har inda yake cewa ya ba ɗan almajiri rabin garinsa. Haka shi ma Ɗan Sarkin Agadas (dubi shafi na 18 – 19), ya fito fili ya bayyana kishinsa a lokacin da suka yi bankwana da ɗan almajiri, a inda ya ce:

Ka ga kuwa ɗan almajiri, in Allah Ya yarda takobin nan sai ya sha jinin Jimmai, budurwata.

Sai ɗan almajiri ya ce: Ba ka yi haƙuri ba? Sai ɗan sarkin ya ce: Ai wannan haƙurin ba zan yi shi ba.

Dubi irin sharaɗin da ɗan almajiri ya gindiya wa ɗan sarki na cewa duk wani abu da zai yi, in an ce ya bari don ɗan almajiri to ya daina.

Sakamakon tsananin kishin da yake tare da shi na ganin cewa saboda son da yake yi wa Jimmai ne ya faɗa cikin wannan masifa ta rashin lafiya, ga abin da yake cewa:

Ai na gaya maka, garin sonta ne wannan cutar, wadda Allah Ya taimake ka kai kuma ka taimake ni ka warkar mini da ita, ta same ni (Yahaya, 1977 sh. 19).

Wannan ba ya rasa nasaba da rashin zuwan Jimmai, domin ta duba shi a halin da yake kwance yana jinya. Amma kuma bai san Jimmai ce ta zama ɗan almajiri, ta samo masa maganin da ya sha, ya warke ba.

Ba a nan kaɗai ta tsaya ba, domin a tatsuniyar an fito fili an nuna mana yadda ɗan sarki ya nuna kishin ɗan almajirinsa, duk da kasancewar ya sha alwashin sai ya kashe Jimmai a gaban ɗan almajiri; amma a lokacin da ya ɗaga takobi zai sare ta, sai ta ce masa:

Ka bari don ɗan almajirinka mai zoben nan da ke hannuna (Yahaya, 1977 sh. 20).

Wannan kalamin da ta yi ya sa jikinsa ya yi sanyi, ya ajiye takobinsa. Babu shakka kishin da ake yi wa ɗan almajiri a nan shi ne son da ɗan sarki yake yi masa, wanda har ya kai a matsayin idan zai yi abu, aka haɗa shi da shi, sai ya bari. Daga ƙarshe an nuna mana cewa ɗan sarki ya auri Jimmai, duk kuwa da irin makircin da Mowa ta ƙulla.

3.4 Tatsuniyar Wata Tsohuwa Da Aljana

Yayin da muka karkato linzaminmu ga tatsuniyar tsohuwa da aljana, a nan ma za mu tarar cewa, tatsuniyar tana ƙunshe da ɓirɓishin kishi. Kishin da ta ƙunsa, irin wanda sarakai suke bayyanarwa ne a kan wanda suke tsammanin zai gaje su; musamman idan ba daga cikin tsatsonsu ba ne.

A wannan tatsuniya, an bayyana mana matakin da sarki ya bi a yayin da ya sami labarin haihuwar ɗa namiji da tsohuwa ta yi, wanda aka ce masa sai ya yi sarautar wannan birni. Sai sarkin garin ya fara tunanin yadda za a yi a halaka yaron. Daga ƙarshe ya tara fadawansa ya ce:

Waye zai iya ɗauko wannan jinjiri a yanka shi? (Yahaya, 1982 sh. 6).

Sarki ya nuna rashin tausayi saboda kishi ya riga ya yunƙuro masa. Har ma fadawansa suka nuna masa rashin dacewar ƙudurin sarki, duk da kasancewar fadawan sarki sun yi ƙaurin suna a kan rashin imani. Duk da haka, daga ƙarshe su suka bayar da shawarar, a saka shi cikin akwati a jefa a kogi. Hakan kuma aka yi. Ruwa ya tafi da shi.

Bayan shekaru da dama da suka shuɗe, har yaron Allah ya raya shi ya girma, amma da sarki ya gan shi, kuma ya tabbatar da shi ne, kishi bai sa zuciyarsa ta sauya ba, a kan ƙudurinsa na kashe Na-Allah. Wannan ne ya sa sarki ya rubuta wa Madawaki takarda a inda ya umurce shi da ya sa a kashe yaron da ya kawo wasiƙar. Hasali ma ya ƙara ƙarfafawa da cewa:

Kada a kuskura a bari ya kwana, in ya kwana, to a bakin ran Madawaki (Yahaya, 1982 sh. 10).

Duk da kasancewar sarki ya bi matakai don ganin ƙarshen Na-Allah, amma a ƙarshe sai Na-Allah ya zama surikinsa, wanda daga baya kuma ya ɗare gadon sarautar garin bayan rasuwar sarki.

4.1 Sakamakon Bincike

Wannan bincike ya gano cewa, kishi shi ne babban sinadarin ɗorewar cigaban kowace irin al’umma a farfajiyar doron wannan duniya. Dalilin hakan kuwa shi ne, sai da kishin kai da kishin ƙasa da na al’umma ne mutane za su iya aiki tuƙuru domin ciyar da al’ummarsu gaba. Da kishi ne mutum zai aikata abin da zai amfane shi, sannan ya aikata abin da zai bayar da kariya tare da amfanar waɗanda yake ƙauna.

A ɓangare ɗaya kuwa, an fahimce cewa kishi yana da nau’uka daban-daban. Akwai baƙin kishi da ya ƙunshi gaba da hamayya da ƙyashi. Wannan yakan kai ga yunƙurin ganin bayan wanda ake kishi ko ƙoƙarin bin matakan daƙushe shi domin tauraronsa ya daina haskawa. A gefe ɗaya kuwa akwai farin kishi da ya shafi soyayya da ƙoƙarin kare mutunci da daraja da martabar abin da ake kishi.

Haƙiƙa kishi yana da babban gurbi a cikin al’adun Hausawa. Wannan ne ma ya sa tsattsafin kishi ya mamaye duniyar tatsuniyoyin Hausa. A matsayinsa na ɗaya daga cikin tubalan gina tatsuniyoyi, akan kawo nason kishi cikin sigogi mabambanta, kamar dai yadda aka gani a misalan tatsuniyoyin Hausa da aka bayar a sama.

4.2 Kammalawa

Tun da adabi madubi ne ko hoton hango rayuwar al’umma, samuwar nason kishi a cikin adabin Hausawa yana nuni da yadda kishi yake mazaunin ɓangaren al’adun Hausawa. Ana nuna hoton kishi ta hanyar mutane da dabbobi da sauran halittu da suke fitowa a matsayin taurari ko kayan cikin tatsuniya.

Har yanzu tatsuniyoyi da sauran fannonin adabin gargajiya na Hausawa ba su zama tsohon yayi ba a ma’aunin ilimin duniya. Ana iya gudanar da nazarce-nazarcen zamani domin sake yi musu fasali da na’urantar da su. Labaran za su iya kasancewa a cikin sababbin littattafai da odiyo-odiyo da bidiyoyi da kuma manhajoji, ɗauke da labaran da bayanan darussan da suka ƙunsa.

Manazarta

Abdulmalik, H. A. (2000). Tasirin kishi a littattafan soyayya na zamani: Nazari daga wasu littattafan Balkisu Ahmad Funtua [Bachelor’s thesis, Usmanu Ɗanfodiyo University].

Abraham, R. C. (1975). Dictionary of the Hausa language. University Press.

Al-Asƙalami, I. H. (n.d.). Bulugul-marami.

Baba, A. (n.d.). Masu hikima sun ce. The Library of the University of California, Los Angeles.

Baƙi, A. I. A. (1997). Ƙamus na Turanci da Larabci da Hausa. Hudahuda Publishing Company.

Bakura, A. R., & Sani, A.-U. (2022). Kishi a bakin makaɗan baka. South Asian Research Journal of Arts, Language and Literature, 4(2), 45–57. https://doi.org/10.36346/sarjall.2022.v04i02.002

Bargery, G. P. (1934). A Hausa-English dictionary and English-Hausa vocabulary. Ahmadu Bello University Press.

Bashir, A. M., & Others. (1986). Alƙur’ani maigirma: Fassara da bayanai, kashi na farko. Continental Book Centre.

Ɗangambo, A. (1984). Rabe-raben adabin Hausa da muhimmancinsa ga rayuwar Hausa. Triumph, Gidan Sa’adu Zungur.

Dar-El-Ilim Lil-Malayen. (1986). Al-maurid al-qarib.

Dikko, I., & Macciɗo, U. (1991). Ƙamus na adon maganar Hausa. Gaskiya Corporation.

Dumfawa, A. A. (1999). Matsayin mata ga idon ‘yan Boko da kuma gargajiyar Bahaushe. In Taron Ƙara Wa Juna Sani, Sashen Harsunan Nijeriya, Usmanu Ɗanfodiyo University.

Edgar, F. (1913). Littafi na tatsuniyoyi na Hausa. Belfast Maine.

Fodiyo, S. A. (n.d.). Kitabu adabil-adati ala sunnati rasuli wa tabi’ihi assadati (Zaki Aliyu Giɗaɗawa, Trans.).

Gale, G. (Ed.). (2001). Gale encyclopedia of psychology (2nd ed.). Gale Group.

Garba, C. Y. (1990). Ƙamus na harshen Hausa. Evans Brothers.

Guau, S. M. (n.d.). Wasanni da waƙe-waƙen yara a ƙasar Gusau. Kungiyar Hausa, Bayero University.

Gummi, A. (1979). Tarjamar ma’anonin Alƙur’ani maigirma zuwa Hausa. Darul-Arabia.

Gusau, S. M. (1984). Adabin Hausa na gargajiya: Ma’anarsa da yanaye-yanayensa. In Taron Raya Harshen Hausa.

Gusau, S. M. (2013). Tatsuniya a rubuce: Nazarin sigogi da hikimomi da tasirin tatsuniya. Century Research and Publishing Company.

Heiman, A., & Iyon, S. (1998). Jealousy: Are we doomed? NSII Chris Myers.

Idris, A. (n.d.). Zadul-muslimati.

Ingawa, Z. S. (1989). Kishi a ƙasar Hausa: Yanayi da amfani da illolinsa. In Makon Hausa na sha-tara, Bayero University.

Jinju, M. H. (1981). Rayayyen nahawun Hausa. Northern Nigerian Publishing Company.

Kabara, N. (n.d.). Tafsiri tare da fassara ga ma’anonin Alƙur’ani maigirma zuwa harshen Hausa. Maktab al-ƙadiriya.

Kano, C. N. H. B. U. (1993). Nazari a kan harshe da adabi da al’adu na Hausa (Vol. 3). Gaskiya Corporation.

Knight, K. (1999). The Catholic encyclopedia. New York.

Longman. (1978). Dictionary of contemporary English. Longman Plc.

Muhammad, S., & Yahaya, I. Y. (n.d.). Darussa a kan adabin Hausa. Institute of Education, Ahmadu Bello University.

Newman, P., & Others. (1977). Sabon ƙamus na Hausa zuwa Turanci. University Press.

Newman, R. M. (1997). An English-Hausa dictionary. Longman.

Patrick, H. (Ed.). (1971). The New Hamly encyclopedic world dictionary (1st ed.). The Hamly Publishing Group.

Peter, S. (1991). The psychology of jealousy and envy. Cat Press.

Sulaiman, A. (1999). Namijin dare da hukuncin aure tsakanin aljanu da mutane.

Talata Mafara, M. I. (2000). Kishi da zamantakewar ma’aura a Musulunci. Bamoya Printing Press.

Umar, M. B. (1987). Dangantakar adabin baka da al’adun gargajiya. Triumph, Gidan Sa’adu Zungur.

Yahaya, I. Y. (1971). Tatsuniyoyi da wasannin yara (Vols. 1–6). Oxford University Press.

Yahaya, I. Y. (1984). Kishi feeling amongst Hausa co-wives. Kano Studies, 1.

Yahaya, I. Y. (1994). Labarun gargajiya (Vols. 1–2). University Press.

Yahaya, I. Y., & Rufa’i, A. (Eds.). (1978). Studies in Hausa language, literature, and culture: The first Hausa International Conference. Bayero University Press.

Yahaya, I. Y., et al. (1992). Darussan Hausa: Don manyan makarantun sakandare (Vols. 1–3). University Press.

Yahaya, I. Y., et al. (Eds.). (1982). Harsunan Nijeriya XII. Centre for the Study of Nigerian Languages, Bayero University.

Zariya, N. N. C. (1985). Labaru na da, da na yanzu. NNPC.

Danna nan don karanta Maƙala Mai Taken Tsattsafin Fanɗare wa Addinin Musulunci: Wata Yasasshiyar Gona a Gandun Waƙoƙin Baka na Hausa

Edita@rumasau-kallamu