Farfesa Abdullah Uba

Watau, Malam, Bahaushe duniya ne. Sai ka shiga adabin gargajiyar Bahaushe za ka gane haka. Ni ba masanin Adabin Bahaushe ba ne, amma a ƙwaryaƙwaryar fahimta ta, ko harshen Engilishi da ya fi Hausa yaɗuwa da kuma chakuɗoɗo da sauran harsunan duniya, dole ya sarawa Hausawa yadda suke jirwayar da wani adabin da ba na su ba, domin su sauya alƙiblar adabin. Wannan shimfida ce. 

Ɗaya daga cikin alfanun da na samu na zama na farko-farkon sarrafa kwamfuta domin samun abin kaiwa bakin salati a shekarun 1988 shi ne samun damar ƙarin ilimi ta fannoni dabam-dabam. Da yake kusan in kaɗai ne a inda nake da zama mai kwamfuta, sai na ke ta samun ayyukan ɗab’in kwamfuta daga wurare da dama. Magana ta gaskiya, tari da yawa ba na ma karɓar ko sisi, sai in ta kama a buga, to dole in tambiyi kuɗin tawaddar da za a yi amfani da ita a buga a ƴar ƙaramar maɗab’a ta. Amma irin ilimin da nake samu ma kadai ya ishe in lada. Kuma ga su kala-kala daga fannonin dabam-dabam, kimiyya, fasaha da kere-kere, ilimi, tarihi, adabi, da dai sauran su. Idan ba zan bugawa ‘kwastoma’ ba, sai in ba shi ya tafi ya yi yadda yake so da shi. Akari ba su da abin adanawa (floppy disk), sai nake adanawa koda wata rana za su dawo nema. Dama ina da wani ƙatoton rumbun adana bayanai. 

Wata rana na aika wata maƙala domin bugawa a ci gaba da nazarce-nazarce na. Editar Mujallar ta yaba da rubutun da kuma bayanan da na bayar. Amma ta nuna rauni a tubalin fahimta ta, watau theoretical framework. Sai ta ce in dubi nazarce-nazarcen Walter Benjamin, taƙamaimai a fannin onomatopoeia. Wannan shi ne karon farko da na taɓa ma jin sunan Benjamin da kuma ita kalmar. Haba, ai an ba ni abin da nake so. Saboda sai na bazama karo ilimi. Bayan wani lokaci na gama kwankwaɗa, sai na sake rubuta maƙalar na aika. Ai kuwa nan da nan ta samu karɓuwa, a ka buga 2010 da sunan “The Muse’s Journey: Transcultural Translators and Domestication of Transnational Music in Hausa Popular Culture.” Journal of African Cultural Studies, 22(1): 41–56. 

A lokacin binciken nawa ban ga wani wuri da aka yi amfani da tubalin onomatopoeia a nishaɗin hululu ba sai a ƙasar Hausa. Kai, tsaya, wai ma menene onomatopea da Hausa? Mafi kusancin amsar da na samu ita ce daga Mal. Bello Sa’id (tun tuni ya zama farfesa) na Cibiyar Nazarin Harsunan Najeriya (a yadda ta ke a lokacin). Shi kuma na samu ne daga Mujallar Harsunan Najeriya da na buga mu su a 1997. Mal. Bello ya yi amfani da “KWATANCI-FAƊI” a ma’anar onomatopoeia a cikin maƙalar sa mai suna “Kwatanci- Faɗi: Tasirin Harshe A Tsibbun Bahaushe”, Harsunan Najeriya, Vol XVIII (1997), 113-129. Saboda dada ilminitar da mu na ce bari in kawo ta nan duk da cewa ta yi shekaru 27 da rubutawa. Ilimi ba ya kwantai. 

Zan ba da misali ɗaya daga nawa binciken, kafin in zo ga wanda Mal. Bello ya yi. A fim ɗin Indiya na Amar Deep wanda a ka yi a 1958, akwai waƙa mai suna “Jali lo dim tana, tali to til lana” wacce Asha Bhosle ta rera. Malami na, Alhaji Lawan Kalarawi (Allah Ya jikansa da Rahama) ya zolayi ma su son kallon finafinan Indiya inda ya chanza jimlar zuwa “Chalilu Chillala” wanda kuma da haka ake kiran fim din a Kano!

Ga dai maudu’in maƙalar Mal. Bello:

“Manufar wannan maƙalar ita ce yin tsokaci a kan wasu fuskoki na tsibbu waɗanda malaman Hausa suka ƙirƙiro ta hanyar zaɓar wasu lafuza ko sautuka na Alƙur’ani waɗanda suka yi kama da na harshen Hausa wajan lalaben maganin da ya dace da wasu cutuka, ko hanyar warware wasu matsaloli. Waɗannan fuskoki ba su taƙaita ga ayoyin Alƙur’ani ba kawai, sun haɗa har da wasu tsirrai ko saƙesaƙin itatuwa ko ɓangarorin jikin wasu dabbobi ko ƙwari, ta yadda za a nuna wannan kamancin yana da wani tasiri na kai-tsaye ga cutar da ake son magancewa.” 

Malam ya yi bayanin cewa wannan hanya ce da Malaman Tsibbu ke amfani da ita wajen iƙirarin warkar da mutane lamarurrukan duniya, ba tare da sanin ma’anar ayoyin da suke amfani da su ba a matsayin waraka ba. Da yawa ma ba su iya Larabci ba, saboda haka ba su san ma’anar karatun Alkur’ani ba. Malam ya kawo misalai da dama a maƙalar. 

Misali, idan sauro ya dame ka, to kada ka bata kuɗin ka wajen sayen maganin sauro, Malamin Tsibbu na da shi, wanda ya samo daga ayar “Innallaaha laa yastahyiiiiiiid. Ba a ci gaba da wannan ayar (wanda shi ne ”an yaḍriba mathalan mā baʿūḍatan famā fawqahā“ zuwa karshe), sai a sami sillen kara a riƙe a dinga zagaya ɗaki ana karanta ta ana kuma jan sautin karshe, watau “yastahyiiiiiii.” To tabbas sauron zai fice daga dakin. Ayar ta yi magana a kan sauro, wanda cikakkiyar fassarar ita ce: Lalle ne, Allah bo Ya jin kunyar Ya bayyana wani misãli, kowane iri ne, sauro da abin da yake bisa gare shi.” Anan, saboda an dai yi maganar sauro, to Malaman Tsibbu sun dogara ne da sautin sauro (yiiiiii) da kuma maganar sauro da a ka yi a cikin ayar a matsayin maganin sauro.  

Kana da wata magana da ka ke so a kashe (misali an dameka da ka biya bashin da ake binka, amma ba ka da kuɗin or kuma niyyar biya, so ka ke kawai a manta da maganar), to karanta Aya ta 50 a Surataul Yasin, inda Allah (SWT) ya ke cewa “Falaa yastatiiuuna tausiyatan…”. Watau ita wannan lafazin karshe, watau “tausiyatan…” shi ne zai TAUSHE maganar a manta da ita. 

Mahayin doki ne kai, kuma dokin baya gudu? To rubuta “ANUGUDUU alaa harsikum in kuntum saahrimiin” sau 41, a allo, ka wanke, ka bawa dokin ya sha; wannan zai sa ya yi gudu sosai. Wannan daga Suratual Qalam ce, aya ta 22, kuma a kan manoma ta sauka. Ko kuma akuyar ka ta bata, to karanta “Abasa wa tawallee, An jaa’ ahu la ‘amee”. Ameee ɗin ne za ta ji ta dawo gida. 

Akwai misalai da dama, na dai taƙaita ne. Malam a cikin rufewar sa, ya jawo Hankali da cewa “Ya kamata kuma a gane cewa, ta wata fuskar, hanyar tsibbun kanta akwai haɗari ga bin ta; idan mutum bai yi hattara ba sai ya faɗa ga hanyar kafirci, ko kuma ya ɗauki alhuka masu yawan gaske, domin hanyoyin tsibbu munana suna nan barjak ba iyaka.” 

Tabbas Mal.Bello Sa’id ya jakulo da muhimmiyar hanyar da Hausawa ke amfani da harshen Hausa wajen lanƙwasa wani harshe domin ya yi daidai da manufar su, ko da na aron ba abinda ya ke nufi ba kenan. Ta wani fannin nuni ne gwanintar sarrafe harshe. Amma kamar Malam ya ce, in dai aka hada bin da addinik to akwai halaka. 

Allah Ya ƙara kiyaye mu. 

Ga maƙalun guda biyu ga mai buƙata. 

Bello S’aid: Kwatanci-Faɗi a Tsibbun Bahaushe 

https://bit.ly/3yyvZBm  

Abdalla Uba Adamu - “The Muse’s Journey: Transcultural Translators and Domestication of Transnational Music in Hausa Popular Culture.” Journal of African Cultural Studies, 22(1): 41–56. 

https://bit.ly/49qdPjw