• Sunan Littafi: Kishiyar Katsina
• Sunan Marubuciya: Hadiza Isyaku
• Inda Aka Buga Littafi: Bakandamiya Hikaya
• Shekarar Bugu: 2023
• Nau’in Labari: Soyayya/Zamantakewar Aure
• Yawan Babi: 21
• Mai Sharhi: Jamilu Abdulrahman (Haiman Raees)
• Manufar Sharhi: Bunƙasa Harshen Hausa da ciyar da adabi gaba
Gabatarwa
Hausawa kan ce ‘kishi kumallon mata’, wasu ma kan ce ‘duk macen da ba ta da kishi aura ce.’ A gefe kuma, Hausawa kan yi wa Katsinawa kirari da cewa ‘kunya gare ku ba dai tsoro ba.’ Ita kanta Katsinar ma akan yi mata kirari da ‘Ta Dikko ɗakin kara.’ Kishi dai kam an san kowace mace na da shi daidai misali, to amma me ke faruwa yayin da kishi, zargi, bin shawarwarin mugayen ƙawaye ya haɗu da tsantsar son zuciya? Wannan shi ne abin da wannan littafi na Kishiyar Katsina ya ƙunsa a dunƙule. Kishiyar Katsina labari ne wanda yake shiga zuciya ta hanyoyi masu yawa. Wasu lokuta ya baka dariya, wasu lokutan kuma ya sa ka zubar da hawaye, ba hawayen da suke fitowa a dalilin baƙin ciki kawai ba, har ma daga takaicin ganin mutumin da kake tunanin zai iya gyara kanshi, sai kuma ya ƙara lalacewa.
Tarihin Marubuciyar A Taƙaice
An haifi Marubuciya Hadiza Isyaku ne a cikin garin Katsina a 1992. Fitacciyar marubuciyar ta fara karatun addini da na zamani ne tun tana ƙarama kuma ta yi karatunta na Firamare da na Sakandare ne duk a garin Katsina.
Kamar mafi yawancin marubuta, marubuciyar ita ma ta fara rubuce-rubuce ne tun tana makaranta, kuma ta kasance ɗaya daga cikin fitattun marubutan da sunansu ya fi yawo a online a wannan zamani domin abu ne mai wuya ka faɗi sunanta a duniyar marubuta da makarantan wannan zamani ba a samu wanda ya santa ba. Zuwa yanzu marubuciyar ta rubuta jiggan litattafai guda huɗu. Ga su kamar haka:
1. Mai Awara
2. Ko Ruwa Na Gama Ba Ki
3. Kishiyar Katsina
4. Cikin Ɓaure
Sai kuma littafinta na biyar da ke kan hanya mai suna YUSRIYYAH.
Babban abin da marubuciyar ta fi so shi ne karatu da rubutu, sai kuma sana’ar ɗinki da take taɓawa. Baya ga wannan, marubuciyar ta kasance ɗaya ce daga cikin membobin ƙungiyar marubuta mai suna Hazaƙa Writers Association. Marubuciyar ta taɓa shiga gasar HIKAYATA ta BBC Hausa sau uku amma ba ta yi nasara ba. Littafin da ta fi so a duk cikin litattafanta shi ne ‘Ko Ruwa Na Gama Ba Ki’.
Hadiza Isyaku tana da aure, kuma yanzu haka tana zaune ne a Katsina da yaranta guda biyu.
Labarin A Taƙaice
Labari ne akan wani mutum mai suna Khamis (Abban Haneef) da matarsa Aisha wadda ta ɗauki damuwa ta babu gaira babu dalili ta ɗora wa kanta saboda za a yi mata kishiya. Babban abin da ya tayar mata da hankali shi ne jin cewa kishiyar da za a yi mata ‘yar Katsina ce. A cewarta ai Katsinawa sun fiye yawan asiri. Tun daga nan fa ta shiga faɗi-tashi wajen ganin ba ai auren ba amma abu ya faskara.
Bayan an yi auren, duk irin kirkin da ke tattare da amaryar (Maryam) Aisha ba ta gani. Duk kuwa da cewa Maryam ɗin ta ɗauki yaranta Haneef da Haneef kamar ita ta haife su. Wannan ya sa Maryam ta samu shiga a wajen Khamis sosai, ita kuma Aisha sai ta yi tsammanin asirin ne dai take yi domin ta ƙwace mata miji.
Da wannan dama ce babbar ƙawar Aisha wato Zuzee ta yi amfani wajen dulmiyar da ita cikin saɓo da aikata shirka domin ta amshe mata kuɗaɗe. A haka har ta haɗu da Jamsy wadda ta kai ta wurin bokan da ya yi musu asiri aka cusa wa Maryam tsoro da tsanar Khamis kuma aka kashe ɗan da ke cikinta.
A ƙarshe dai asiri ya tonu cewa Aisha ce ta kitsa komai, kuma ashe Zuzee nema take ta aure mata miji ba tare da ta sani ba. Maryam na samun lafiya, Khamis na sakin Aisha. Jami’an tsaro kuma suka kama Jamsy, Zuzee da boka.
Babban Jigo
Babban jigon Kishiyar Katsina shi ne ‘Kishi a Matsayin Makamin Hallaka Kai. Ra’ayin cewa kishi idan ba a iya sarrafa shi ba, ba maƙiyinka kawai yake hallakawa ba, face kai kanka. Wannan shi ne mafi mahimmancin saƙon da labarin ke son mai karatu ya ƙafa a ransa bayan ya rufe shafi na ƙarshe.
Wanda ya karanta wannan littafi zai ya lura da cewa Khamis bai cutar da Aisha ba. Maryam ma ba ta cutar ta ba. Ita ma Zuzee, duk da muguwar rawar da ta taka, ba ta halaka ta ba. Aisha ce ta hallaka kanta, ta hanyar zaɓukan da ta yi ɗaya bayan ɗaya, dukkansu a kan dalili na kishi wanda ya rufe mata idanuwanta daga ganin haƙiƙanin gaskiyar al’amuran da ke faruwa.
Ƙananan Jigo
Bayan wannan babban jigo da na yi bayani, marubuciyar ta yi amfani da wasu ƙananun jigogi masu yawa waɗanda su ne suka haɗu suka goya wa labarin baya ta hanyar koyar da darussa da dama a cikin wannan labari. Ga wasu kaɗan daga cikin su kamar haka:
• Illar Mugayen Ƙawaye: Zuzee ita ce silar dukkan bala’in da ya samu Aisha. Babu wanda ya yi mata magana mai cutarwa ko bayyana mata wani abu da Khamis ya yi yi mata na rashin jin daɗi, amma Zuzee ta bi ta duk wata hanyar da za ta iya har sai da ta ɗora ta akan gadar mummunan tunanin cewa asiri ne hanyar da ta dace, maimakon hali mai kyau da nuna so da ƙauna.
Marubuciyar ta bayyana wannan ta hanya mafi sauƙin fahimta da tasiri fiye da yadda yawancin labaran Hausa ke yi. Ba wai kawai cewa ta yi “Zuzee ce ta ɓata ta” ba, a’a ta nuna mana yadda Zuzee ke ɓata ta ne a aikace mataki-mataki.
Dubi wannan kalamin da Zuzee ta furta lokacin da Aisha ta fara damuwa bayan mutuwar ɗan Maryam:
“To meye na damuwa tunda ba ke kika kashe shi ba.” (Babi na 15)
Wace irin ƙawa ce ke kwantar da hankalinki ta hanyar ɓata miki tunani da yaudara? Marubuciyar ta nuna mana cewa irin wannan magana ce mafi haɗari a tsakanin ƙawaye, domin tana saka mai laifi ya ji cewa bai da laifin komai.
• Kissa a Matsayin Mafarkin Mace Na Gaskiya: Maryam, kishiyar da kowace mai karatu za ta tsana a farkon labarin, a zahiri ita ce mafi muhimmancin darasin labarin. Ba ta yi asiri ba. Ba ta je gidan boka ba. Ba ta yaɗa sirrinta a kafar sada zumunta ba. Amma ta iya kissa. Ta yi biyayya. Ta riƙe tsaftar jiki. Ta koyar da yaran Aisha halaye da mahaifiyarsu ta kasa koya musu. Kuma ta ci nasara ne ba don wani taimako na waje ba, sai don halayyarta ta sha bambam da ta kishiyarta.
Marubuciyar ta nuna wannan bambancin ta hanyar nunawa, ba ta hanyar faɗi ba:
“Ni naki nake so.” Khamis ya faɗa wa Maryam, a daidai lokacin da Aisha ke cikin nta ɗakin tana sanya wa ƙofar makulli saboda fushi. (Babi na Shida)
• Mutuwar Yaro: An nuna mana yadda mutuwar ɗan Maryam ta taɓa kowane tauraron labarin ta hanya ta daban. Khamis ya yi kukan zuci wanda ba ya iya bayyanuwa a waje. Maryam ta karɓi ƙaddararta, kuma tsaya tsayin daka domin ganin ta samu damar sarrafa zuciyar mijinta, damar sarrafawar da asiri da tsoratarwa ba za su taɓa ba ta ba. Aisha kuwa ta ji cewa ita ce ta jawo wannan bala’i da hannunta, nadamar wannan laifin ya fi sukarta wahala fiye da duk wani hukunci da wani zai iya yi mata.
• Nadama a Matsayin Makaranta: Aisha ba ta mutu ba. Ba ta zama mace wadda aka ci zarafinta ba. Ta zauna ne tare da zunubinta. Ta yi istighfari. Ta yi nafilfili. Ta ga yadda duniya ke horo mai tsauri ga mutum bisa sakamakon ayyukansa. Sannan ta koma ga Allah, ta dawo cikin hayyacinta tare da wata irin sabuwar fahimtar rayuwa wadda irin wannan hali da ta shiga ne kaɗai ke koyar da mutum irinta. Wannan shi ne yanayin nadama ta gaskiya wanda adabin Hausa ke buƙatar nuna shi fiye da yadda ake nunawa a labaran zamani.
• Sakamakon Ƙaddara: Zuzee, mace mai son hallaka ƙawarta domin ta aure mata miji, ta ƙare ta auri wani Alhajin ƙauye, kuma da ma da matanshi na jira a gida. Wannan ba horo ne irin na almara domin nishadantarwa ba kawai, shi ne irin sakamakon da mafi yawancin mata irinsu ke fuskanta a zahiri, kuma shi ne irin abin da ya fi dacewa da mutumin da ya ɗauki rayuwarsa da nufin aikata mugunta ga wasu.
Salo da Sarrafa Harshe
Marubuciyar ta nuna basira sosai wajen ba da wannan labarin. Domin ta yi amfani da salo iri daban-daban kuma duk masu burgewa wajen isar da saƙon labarin a sauƙaƙe.
Misali:
I. Salon Koyarwa
Marubuciyar ba ta yi wa’azi kai tsaye ba. Ta koyar ne ta hanyar nuna sakamakon yanke-hukunci. Kowane zaɓin da Aisha ta yi ya zo mata da irin nashi sakamakon wanda ba a buƙatar mai sharhi sai ya ya fayyace, domin sakamakon ya bayyana kansa a fili. Wannan shi ne mafi ingancin hanyar koyarwa a rubutu, kuma Hadiza Isyaku ta yi amfani da shi da ƙwarewa.
Misalin da ya fi fice shine lokacin da Khamis ya ce wa abokinsa K.B:
“Oh ni Muhammadu Khamis, wai me ke damun mata ne da suke hana junansu zaman lafiya? Ko da yake wani lokaci har da laifinmu maza.”
II. Salo Mai Armashi
Wasu wuraren a labarin sun faye da armashi da yawa, har ma su ke sa mai karatu ya buɗe baki ko ya yi murmushi ko da yake ya san labarin na da nauyi. Misali, lokacin da Khamis ya zauna tare da Maryam a kitchen yana ta faman firar kabewa, sai Aisha ta doso ta gans su, ta ce a ranta:
“Shanyayyen banza.” (Babi na 05)
Ba dariya ce za ta kufce maka irin ta ƙaryar labarin ba, dariya ce da ke nuna cewa a cikin rashin nutsuwar Aisha akwai wani ɓangare na ɗan’adam wanda ya kasa ganin abin da ke gaba da bayansa saboda wani abu ya kange masa ganinsa.
III. Salon Hoton Zuci
Marubuciyar ta nuna irin wannan yanayi ta hanyar zurfafa bayani wanda ke sa mai karatu ya ji kamar yana wurin abin ke faruwa, ba wanda ke kallo daga waje ba. Misali, lokacin da Maryam ta zo gaban Khamis cikin maternity gown bayan dawowarsa gida:
‘A falo ta samu Khamis, sosai ta lura da yadda yake kallonta, musamman cikinta da kuma fararen ƙafafunta da ke waje. Ɗan russunawa ta yi sannan ta ce ‘Girki na jiranka’.” (Babi na 18)
Ba wani dogon bayani bane da ke buƙata dogon yabo ba, amma kana iya ganin hoton abin da ya faru a cikin zuciyarka.
Zubi da Tsari
1. Hange
An fara Kishiyar Katsina daidai tsakiyar rikicin labarin, Aisha a durƙuse a gaban Khamis, idanunta cike da ƙwalla, tana kuka. Ba a yi wata gabatarwa mai tsawo ba, ba a gaya wa mai karatu “Aisha mace ce mai kyau ko mugun hali ba,” sai dai ana riga an shiga cikin zuciyar matsalar ne. Wannan zaɓi abin burgewa ne, domin kai tsaye mai karatu ya shiga duniyar labarin ba tare da ya ɓata lokaci ba.
2. Waiwaye
An yi amfani da waiwaye a wurare da dama domin fayyace asalin yadda wasu al’amura suka fara, musamman game da tarihin haɗuwar Khamis da Maryam, da kuma yadda Zuzee ta shiga alaƙa da Khamis ta waya a ɓoye, ta ɓoye kanta a matsayin “Aydah.” Waɗannan waiwaye sun ba labarin ɗimbin bayani ba tare da sun daƙile zagayowar labarin ba.
3. Baɗoki na Gaske
Akwai baɗoki na gaske da ya shafi shigowar Maryam gidan Khamis, wannan ya faru ne a babi na biyu. Tun daga nan mai karatu zai iya gane cewa kalaman Aisha na nuna cewa ba za a samu zaman lafiya a gidanba, ba yau ba, ba gobe ba.
4. Baɗoki na Giri
Ana tsaka da wannan labarin sai kuma marubuciyar ta nuna labarin Auwal, babban abokin Khamis shi da da Hafsat suna ƙullawa Irin soyayyar. Wannan alaƙa mai sauƙi da ɗanɗano ta kawo ɗan numfashi a cikin labarin mai cike da rikici, kuma mai karatu ya samu hannunka mai sanda da cewa rayuwa na ci gaba da wanzuwa a tsakanin matsaloli.
5. Ɗarsau na Tsoro
Lokacin da Zuzee ta fallasa duk asirin Aisha a tsakiyar falo, a gaban Khamis da Abdul da dukkan dangi:
*”Ke da Anty Jamsy kuka je wurin boka aka baki maganin da kika haɗa da jinin al’adarki kika ba mijinki ya sha, tun daga wannan rana bai sake neman matarshi ba, har yunƙurin zubar ma Maryam da ciki kika yi, Allah bai nufa ba, amma da yake kwanan ɗan da aka haifa ya ƙare sai da boka ya sa aljanu suka kashe shi.”* (Babi na Ashirin Da Ɗaya)
“Sallallami duk wanda ke wurin ya shiga yi.”
Wannan ɗarsau na tsoro ya fi kowanne yanayin tsoro da ake sawa a labaran soyayya na Hausa, ba na wuta bane ko na ƙarfin jiki ba, face na tonon silili na mummunan aikin da mutum ya aikata da hannunsa.
6. Ɗarsau na Al’ajabi
Maryam, wadda aka yi wa dukkan wannan mugunta, tun daga asiri, bankaɗa a ciki, mutuwar ɗanta, amma ita ce wadda ta ce lokacin da za a ɗaure Aisha bisa zargin laifi:
*”Ba inda za ta je, ni ce uwar ɗan da aka kashe, kuma na yafe mata.”* (Babi na Ashirin Da Ɗaya)
Wannan abu ya ƙunshi al’ajabi na gaskiya kuma mai ban mamaki. Domin wannan ba yafiya ce irin ta tatsuniya ba, yafiyar mace ce da ta san cewa Allah ne kaɗai zai yi wa zalunci da azzalumai hisabi, ba ita ba. Kuma ta san cewa ɗaukar takobin fansa yana lalata hannun wanda ya ɗauke shi fiye da wanda ake bugawa.
7. Ɗarsau na Mamaki
Lokacin da Aisha ta gano cewa sunan da ke a cikin wayar Zuzee a matsayin “Fiance” shi ne lambar Khamis, kuma a daidai lokacin tana nan tana ganin Khamis yana wayar a gaban Zuzee:
*”Princess Aydah, ko kuma na ce Zuzee.”* (Babi na Ashirin Da Ɗaya)
Wannan buɗe wa’adi ne wanda marubuciyar ta riƙe sosai tsawon labarin kafin ta ɓalle shi a mafi dacewar lokaci.
8. Ɗarsau na Murna
A ranar Idin ƙaramar sallah, Khamis ya je gidansu Aisha, ya yi mata albishirin komawa ɗakinta, amma tare da babbar sharaɗi:
“Wannan shi ne last chance ɗinki, saura igiyarmu ɗaya, idan kin yi riƙo da ita bisa ga tsoron Allah, to mutuwa ce za ta raba ki da ɗakinki, idan kuma kika yi wasa da ita, toh wallahi tsaf za ki dawo gida.” (Kusa da ƙarshen labarin)
Tabbas wannan abin murna ne, amma murna ce mai nauyyi da ke ɗaɗe zuciya. Kuma haka irin wannan farin ciki ke kasancewa a rayuwa ta gaskiya.
9. Hoton Zuci
Marubuciyar tana iya zana yanayi da ƙwarewa ta yadda mai karatu ke iya ganin tamkar abun yana faruwa ne a gabansa. Dubi wannan:
“Jiki ba ƙwari ta miƙe tare da kama hannun amaryar da ke ta mazurai a cikin lifaya ta ce, ‘Mu je Maryam.'” (Babi na Biyu)
Da kuma yadda ta bayyana Khamis a daren da ya dawo ba tare da bacci ya so ba:
“Kishingiɗa ya yi akan sofar bayan ya ɗauke wayarta da ta manta a nan. Sosai ya yi nisa cikin tunanin Maryam wanda yake sa shi kukan zuci, musamman idan ya tuna da rasa ɗanta da ta yi…” ( tsakiyar labarin)
Halayen Taurarin Labari
• Aisha: Ita ce tauraruwar da labarin ya ginu a kansa. Ba tauraruwa ce mai tsarki da nagarta can ba, mace ce mai kishi wadda ta haɗu da muguwar ƙawa, ga ta da ƙarancin ilimin sarrafa rai, dukkansu sai suka tattaru suka jefa ta cikin hallaka. Wannan shi ne ya sa labarin ya fita daga tsarin “jarumar kirki ta ƙarshe ta yi nasara akan muguwar kishiya” wanda yawancin labaran Hausa ke faruwa a kai. Bayyana Aisha a matsayin ‘yar’adam mai rauni, ni’ima da sauran abubuwan da ake iya alaƙantuwa da su shi ne babbar gagarumar nasarar da marubuciyar ta samu a wannan labari.
• Maryam: Ita ce tauraruwar labarin a zahiri. Ba mai son hayaniya ba ce, ba mai neman faɗa ba, mace ce da ta san yadda ake mallakar zuciyar miji ba ta hanyar asiri ba, sai ta hanyar kissa, tsaftar jiki, da koyar da yaransa abubuwan da mahaifiyarsu ba ta iya koya musu. Marubuciyar ta nuna cewa wanda ya fi nasara ba shi ne wanda ya fi ƙarfi ba, face sai wanda ya fi juriya.
• Khamis: Mutum ne ɗaya da rabi, yana ƙaunar Aisha da gaske, yana ƙaunar Maryam da gaske, yana ƙoƙarin yin adalci a tsakaninsu, kuma yana da hankali fiye da yadda matansa ke ɗaukarsa.
• Zuzee: Ita ce mafi ban mamaki a taurarin labarin. Ta wuce yanayin “muguwar ƙawa” da a iya yin bayani cikin sauƙi, ta zama hoton cikakken nau’in irin ƙawayen da ke cin amana a ɓoye, tana tsegumin kishiyar ƙawarta a zahir, tana kuma neman zuciyar mijin ƙawar tata a baɗini.
• Mommy (Umman Khamis): Mahaifiya a wajen Khamis kenan, ita ce tauraruwar da ba a ba isasshen sarari ba a cikin labarin. Dukkan kalaman da ta furta a labarin suna nuna hikima, tsauri, da gaskiya wanda ba ta ɓoye ba. Dubi wannan:
*”Gashi da kanki kin ce ba ta da lafiya, kuma duk abin da kika yi mata kema lokaci zai zo da za ta yi miki, don haka kada ki sake cewa ma kin gaji.”* (Babi na tsakiyar labarin)
Labari mai faɗi irin wannan ya cancanci a ƙara wa irin wannan tauraruwar sarari da lokaci.
Kurakurai
Mutum tara yake bai cika goma ba. Kuma marubuciyar ta yi namijin ƙoƙari wajen rubuta wannan littafi, amma duk da haka akwai wasu kura-kurai da aka samu kamar haka:
• Yawan Kalmomin Turanci a Cikin Tattaunawar Taurari: Wannan shi ne babban raunin da ya fi bayyana a cikin littafin. An yi amfani da kalmomin Turanci kamar “okay”, “baby”, “darling”, “fiance”, “bedroom”, “wardrobe”, “last chance”, “control” da sauransu da yawan gaske. Ko da yake yanayin taurarin, matasa ne na birni masu ilimi yana ba da dalili, yawan waɗannan kalmomin ya rage ƙarfin isar da saƙo ga duk masu karatu, musamman waɗanda ba su saba da Turanci ba. Hausa mai ƙarfi tana iya isar da kowanne yanayin rayuwar zamani ba tare da buƙatar aro daga wani harshe ba. Yahaya da sauransu (1992) sun yi bayani a sarari kan muhimmancin tsarkin harshe wajen sarrafa rubutu mai inganci.
• Wasu Saɓanin Bayani Tsakanin Babi-Babi: A wasu wuraren, abin da aka bayyana a wani babi ya saɓa da yadda aka bayyana batun a babi na gaba. Wannan alama ce cewa ana buƙatar duba da gyara (editing) mai zurfin gaske kafin wallafa.
• Fallasan Zuzee Ya Yi Sauƙin Fita: Ko da yake fallasan asirin Zuzee a matsayin “Aydah” yana ɗaya daga cikin mafi kyawun lokutan labarin, yadda SP Ameer ya ganota ta hanyar bibiyar lambar waya ya zo da sauri maras isasshen fayyacewa. Ɗan ƙarin bayani da ya kai ga wannan ganowa zai ƙarfafa wannan lokaci mai muhimmanci a cikin labarin.
• Jerin Nadamar Aisha Ya Yi Gaggawa: Duk labarin yana gudana ne hankali, hakan ya sa masa ɗanɗano mai daɗi, amma a ɓangaren dawowa da gyaran Aisha sai aka tattara tuba da sauyawar hali a cikin ‘yan shafuka waɗanda ba su yi daidai da girman nauyyin da ta ɗauka ba. Domin mai karatu ya gaskata gyarawa ta gaske, dole ne a ba shi isasshen lokacin zai ga canji yana faruwa a hankali-hankali.
• Code-Switching a Lokutan Rikici: Musamman a lokutan da ake cikin zafin rikici, kamar lokacin tonon asirin Zuzee a gaban jama’a, shigo da kalmomin Turanci yana ragewa ɗarsau dmotsin rai da ya dace ya kasance cikakke a wannan mawuyacin halin.
Abin Yabawa
Ko da yake na san cewa akwai wuraren da ke buƙatar gyara, zan iya faɗi da zuciya ɗaya cewa *Kishiyar Katsina* labari ne da ke ɗaukaka adabin Hausa zuwa wani matakin da ya cancanci yabawa.
Da farko, halayyar Aisha ya sha bambam da yawancin “uwargidoji” da ake nuna su a labaran soyayya na Hausa. Maimakon ta zama tauraruwa mai muni gaba ɗaya wadda mai karatu ke ƙyamarta tun daga babin farko, tana da halayyar ɗan’adam ta gaskiya, tana ƙaunar Khamis, tana ƙaunar yaranta, tana fama da kishi kamar yadda kowace mace za ta iya fama. Laifinta kawai shi ne ba wannan kishi damar cin galaba akanta. Kamar yadda Furniss (1996) ya lura a nazarinsa kan labaran Hausa, taurarin da ke ɗauke da nauyin mutuntaka su ne suka fi daɗaɗa a rayuwar masu karatu.
Na biyu, yadda labarin ya nuna a sarari cewa asiri ba waraka ba ne , ya yi babban hani cikin hikima. Masu tsoratar da wasu da auren kishiyar Katsina ko na wani wuri daban saboda za su yi musu asiri sukan ci amanar mazajen da ke son su da gaske saboda tsoron wani abu da ba lallai ya zama gaskiya ba.
Na uku, zan ƙara yaba mata, musamman yadda marubuciyar ta zana alaƙar Maryam da yaran Aisha, Haneef da Haneefa. Wannan ɓangare ne wanda ya fi taɓa ni a cikin dukkan labarin. Mace mai ƙaunar yaran kishiyarta kamar nata, kuma ba don cimma wani burin waje ba, sai don halayyar ta, ita ce mafi ingancin tabbatarwar jigon labarin.
Shawarwari
Ina ba marubuciyar waɗannan shawarwari:
Na farko**, ta rage amfani da Turanci a cikin tattaunawar taurari. Hausa mai ƙarfi da tsarki tana iya isar da kowanne yanayin rayuwar zamani. Yahaya da Ɗangambo (1986) sun nuna a sarari cewa tsarkin amfani da harshe shi ne ginin adabin da zai daɗe.
Na biyu, ta ba jerin nadamar Aisha isasshen sararin labari domin mai karatu ya gaskata sauyawar hali ba tare da ya ji kamar an hanzarta ya ƙarewa ba.
Na uku, ta yi tacewa mai zurfi kafin wallafa kowanne labari a nan gaba, gano saɓanin bayani tsakanin babi-babi abu ne da ake iya kauce masa da kyau kafin a tura aiki ga jama’a.
Na huɗu, ta ci gaba da rubutu. Basirar da ta nuna a wannan littafi ta fi yadda za a bata a lokaci ɗaya. Kuma adabin Hausa yana buƙatarsa.
Kammalawa
Ban tsammanin wanda ya karanta *Kishiyar Katsina* zai iya cewa bai ɗauki komai daga ciki ba. Labarin ya koyar da darussa da yawa, darasin aminci, darasin abota, darasin kissa, darasin nadama, amma ya koyar da su ta hanyar labari, ba ta hanyar wa’azi ba. Kuma wannan shi ne bambancin da ke tsakanin littafi na gaskiya da takarda ta nasiha kawai.
Ko ki tsani Aisha ko ki ƙaunace ta, ko ki so Maryam ko ki ji wani ɓangare na kishi a ranki game da ta, duk labarin dai ya riƙe ki. Wannan ne alamar labari mai tasiri.
Hadiza Isyaku ta nuna a Kishiyar Katsina cewa tana da gagarumar ikon gina labari wanda ke taɓa zuciya tare da koyar da darasi. Ina roƙon Allah ya ƙara mata ilimi da basira, kuma ina fatan litattafanta na gaba su ci gaba da haɓaka daga wannan tushe mai ƙarfi da ta riga ta gina.
Kuna iya karanta littafin Kishiyar Katsina a Bakandamiya Hikaya.
Manazarta
Ɗangambo, A. (1984) Rabe-Raben Adabin Hausa da Muhimmancinsa ga Rayuwar Hausawa. Kano: Triumph Publishing Company
Ɗangambo, A. (1990) Gadon Feɗe Adabin Hausa (Ba a Buga ba). Kano
Furniss, G. (1996) Poetry, Prose and Popular Culture in Hausa. Edinburgh: Edinburgh University Press
Galadanci, M. K. M. (1976) An Introduction to Hausa Grammar. Lagos: Longman Nigeria Limited
Gusau, S. M. (2009) Mawaƙa da Mawaƙarsu a Ƙasar Hausa. Kano: Benchmark Publishers Limited
Junaidu, I. da ‘Yar’Aduwa, T. M. (2002) Harshe da Adabin Hausa a Kammale, Don Manyan Makarantun Sakandire. Ibadan: Spectrum Books Limited
Newman, P. (2000) The Hausa Language: An Encyclopedic Reference Grammar. New Haven: Yale University Press
Skinner, N. (1980) An Anthology of Hausa Literature. Zaria: Northern Nigeria Publishing Company
Umar, M. B. (1984) Dangantakar Adabin Baka da Al’adun Gargajiya na Hausa. Kano: Triumph Publishing Company
Yahaya, I. Y. da Ɗangambo, A. (1986) Jagoran Nazarin Hausa. Zaria: Northern Nigeria Publishing Company Limited
Yahaya, I. Y., Zaria, M. S., Gusau, M. S. da ‘Yar’Aduwa, T. M. (1992) Darussan Hausa don Manyan Makarantun Sakandire 1. Ibadan: University Press Plc
Zarruƙ, R. M., Kafin Hausa, A. A. da Alhassan, B. S. Y. (1987) Sabuwar Hanyar Nazarin Hausa Don Ƙananan Makarantun Sakandire, Littafi na Uku. Ibadan: University Press Plc
A Karshe
Ina mai jinjinawa marubucin wannan labari game da tunaninsa, da ƙoƙarinsa na isar da saƙon hannunka mai sanda ga masu karatu.
Allah Ya ƙara basira da ɗaukaka. Amin
