Welcome to Lesson 5 of the Hausa language course for English speakers. In this lesson, we will explore how to express "of" in Hausa, which is primarily done through possessive particles na (masculine/general), ta (feminine), and su (plural). These particles are essential for showing possession, origin, and relationships between nouns in Hausa.
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Definition: In Hausa, "of" is expressed through genitive constructions using possessive linkers. The most common are: -
na - used after masculine nouns or as a general possessive -
ta - used after feminine nouns -
su - used after plural nouns
In this lesson, you will encounter these particles in various contexts showing possession, origin, material composition, and other relationships that English expresses with "of". The examples will demonstrate how Hausa structures these relationships differently from English, helping you understand this fundamental grammatical concept.
Q: What does "of" mean in Hausa? A: In Hausa, "of" is expressed through possessive particles: "na" (masculine/general), "ta" (feminine), and "su" (plural). These particles link nouns to show possession, origin, or relationships.
Course: Hausa Language Learning Level: Beginner Lesson: 5 - Expressing "of" in Hausa Language of Instruction: English Target Language: Hausa Material Type: Self-Study Reading Lesson
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Hausa uses different particles (na/ta/su) to express "of" based on gender and number -
The possessive particle comes after the possessed noun -
Word order in Hausa possessive constructions differs from English -
Understanding these particles is essential for basic Hausa communication
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5.1 Littafin book (lit-TAH-fin) na of (nah) yaro boy (YAH-roh) ya has (yah) ɓace lost (BAH-cheh)
5.2 Gidan house (gee-DAN) sarki king (SAR-kee) na of (nah) Kano Kano (KAH-noh) yana is (YAH-nah) da with (dah) kyau beauty (kyow)
5.3 Matar wife (MAH-tar) shugaban leader (shoo-GAH-ban) ƙasa country (KAH-sah) ta of (tah) zo came (zoh) jiya yesterday (JEE-yah)
5.4 Ruwan water (roo-WAN) sha drinking (shah) na of (nah) gari town (GAH-ree) ya has (yah) ƙare finished (KAH-reh)
5.5 Yara children (YAH-rah) su of-them (soo) na of (nah) makaranta school (mah-kah-RAN-tah) suna are (SOO-nah) wasa playing (WAH-sah)
5.6 Kanwar sister (kan-WAR) Amina Amina (ah-MEE-nah) ta of (tah) sayi bought (SAH-yee) mota car (MOH-tah)
5.7 Taken name (TAH-ken) watan month (WAH-tan) na of (nah) farko first (FAR-koh) shi it (shee) ne is (neh) Muharram Muharram (moo-HAR-ram)
5.8 Labarin story (lah-BAH-rin) yaƙin war (YAH-kin) Badar Badar (BAH-dar) na of (nah) da with (dah) muhimmanci importance (moo-him-MAN-chee)
5.9 Dalibin student (dah-LEE-bin) jami'a university (jah-MEE-ah) na of (nah) Sokoto Sokoto (soh-KOH-toh) ya he (yah) ci won (chee) lambar prize (LAM-bar) yabo praise (YAH-boh)
5.10 Talakan masses (tah-LAH-kan) ƙasar country (kah-SAR) Najeriya Nigeria (nah-JEH-ree-yah) su of (soo) na are (nah) fama struggling (FAH-mah) da with (dah) talauci poverty (tah-LOW-chee)
5.11 Hanyar road (han-YAR) zuwa going (ZOO-wah) kasuwa market (kah-SOO-wah) ta of (tah) cika filled (CHEE-kah) da with (dah) mutane people (moo-TAH-neh)
5.12 'Yan children (yan) uwa mother (OO-wah) na of (nah) Musa Musa (MOO-sah) sun they (soon) tafi went (TAH-fee) Makka Mecca (MAK-kah)
5.13 Malamin teacher (MAH-lah-min) Larabci Arabic (lah-RAB-chee) na of (nah) makarantarmu our-school (mah-kah-ran-TAR-moo) ya has (yah) dawo returned (DAH-woh)
5.14 Gonar farm (goh-NAR) dawa guinea-corn (DAH-wah) ta of (tah) kakana my-grandfather (kah-KAH-nah) tana is (TAH-nah) yamma west (YAM-mah)
5.15 Rigar gown (ree-GAR) sarauta royalty (sah-RAW-tah) ta of (tah) Sarkin King (SAR-kin) Zazzau Zaria (zaz-ZAW) tana is (TAH-nah) da with (dah) ado decoration (ah-DOH)
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5.1 Littafin na yaro ya ɓace. The book of the boy has been lost.
5.2 Gidan sarki na Kano yana da kyau. The house of the king of Kano is beautiful.
5.3 Matar shugaban ƙasa ta zo jiya. The wife of the president came yesterday.
5.4 Ruwan sha na gari ya ƙare. The drinking water of the town has finished.
5.5 Yara su na makaranta suna wasa. The children of the school are playing.
5.6 Kanwar Amina ta sayi mota. The sister of Amina bought a car.
5.7 Taken watan na farko shi ne Muharram. The name of the first month is Muharram.
5.8 Labarin yaƙin Badar na da muhimmanci. The story of the Battle of Badar is important.
5.9 Dalibin jami'a na Sokoto ya ci lambar yabo. The student of the University of Sokoto won a prize.
5.10 Talakan ƙasar Najeriya su na fama da talauci. The masses of Nigeria are struggling with poverty.
5.11 Hanyar zuwa kasuwa ta cika da mutane. The road to the market is filled with people.
5.12 'Yan uwa na Musa sun tafi Makka. The siblings of Musa went to Mecca.
5.13 Malamin Larabci na makarantarmu ya dawo. The Arabic teacher of our school has returned.
5.14 Gonar dawa ta kakana tana yamma. The guinea corn farm of my grandfather is in the west.
5.15 Rigar sarauta ta Sarkin Zazzau tana da ado. The royal gown of the Emir of Zaria is decorated.
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5.1 Littafin na yaro ya ɓace.
5.2 Gidan sarki na Kano yana da kyau.
5.3 Matar shugaban ƙasa ta zo jiya.
5.4 Ruwan sha na gari ya ƙare.
5.5 Yara su na makaranta suna wasa.
5.6 Kanwar Amina ta sayi mota.
5.7 Taken watan na farko shi ne Muharram.
5.8 Labarin yaƙin Badar na da muhimmanci.
5.9 Dalibin jami'a na Sokoto ya ci lambar yabo.
5.10 Talakan ƙasar Najeriya su na fama da talauci.
5.11 Hanyar zuwa kasuwa ta cika da mutane.
5.12 'Yan uwa na Musa sun tafi Makka.
5.13 Malamin Larabci na makarantarmu ya dawo.
5.14 Gonar dawa ta kakana tana yamma.
5.15 Rigar sarauta ta Sarkin Zazzau tana da ado.
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In Hausa, the concept of "of" is expressed through possessive particles that function as linkers between nouns. The three main particles are: -
na - Used after masculine nouns and as a general possessive marker -
ta - Used after feminine nouns -
su - Used after plural nouns
Unlike English, where "of" comes between the possessor and the possessed (e.g., "book of the boy"), Hausa places the possessed item first, followed by the possessive particle, then the possessor: -
English: the book of the boy -
Hausa: littafin na yaro (literally: book-the of boy)
Hausa nouns have grammatical gender, and the possessive particle must agree with the gender of the possessed noun (not the possessor): -
Masculine noun + na: gidan na sarki (the house of the king) -
Feminine noun + ta: motar ta yaro (the car of the boy)
When the possessed noun ends in a consonant, it often takes a special form before the possessive particle: -
riga → rigar (gown → gown of) -
gona → gonar (farm → farm of)
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Using the wrong gender particle: Remember that the particle agrees with the possessed item, not the possessor -
Wrong: gidan ta sarki (using feminine particle with masculine noun) -
Correct: gidan na sarki -
English word order: Avoid placing the possessor before the possessed -
Wrong: na yaro littafi -
Correct: littafin na yaro -
Forgetting noun modifications: Some nouns change form before possessive particles -
Wrong: riga ta sarki -
Correct: rigar ta sarki -
Overusing "na": While "na" can be a default, using the correct gender particle shows language proficiency
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Identify the possessed noun (what is owned/related) -
Determine its gender (masculine, feminine, or plural) -
Check if the noun needs modification (consonant-ending nouns) -
Select the appropriate particle (na/ta/su) -
Add the possessor after the particle
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Masculine singular: noun + na + possessor -
Feminine singular: noun + ta + possessor -
Plural: noun + su + possessor -
Modified nouns: noun+r + na/ta + possessor
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Understanding possessive constructions in Hausa provides insight into Hausa-speaking culture, where relationships and connections are central to social organization. The language reflects the importance of kinship, hierarchy, and community bonds.
In Hausa society, identifying people through their relationships is common. You'll often hear someone referred to as "dan Audu" (son of Audu) or "yar Maryam" (daughter of Maryam), using these same possessive constructions. This linguistic pattern reinforces the collective nature of Hausa culture, where individual identity is closely tied to family and community.
The possessive construction also appears frequently in titles and honorifics. Traditional rulers are often identified by their domains: "Sarkin Kano" (Emir of Kano), "Magajin Gari" (heir of the town). These titles using possessive constructions indicate not just rulership but a deep connection between the leader and their territory.
In Islamic contexts, which are central to Hausa culture, these constructions appear in religious phrases: "Annabawan Allah" (Prophet of God), "Littafin Nan na Alqur'ani" (This Book of the Quran). Understanding these patterns helps learners navigate both everyday and religious discourse.
The gendered nature of Hausa possessives also reflects traditional gender roles in society, though modern usage is evolving. Certain professions or roles may traditionally be associated with one gender, influencing which possessive particle is commonly heard in various contexts.
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From the Hausa folk tale "Sarkin Gizo da Kura" (The Spider King and the Hyena):
"Gidan sarkin gizo yana can cikin daji. Matarsa ta hau kan itacen dabino. Yaransu su na wasa a ƙarƙashin itacen. Labarin wannan rana na da ban mamaki sosai."
Source: Traditional Hausa Folk Tales, collected by Alhaji Abubakar Imam
Gidan house (gee-DAN) sarkin king-of (sar-KIN) gizo spider (GEE-zoh) na of (nah) ya it (yah) na is (nah) can there (chan) cikin inside (CHEE-kin) daji forest (DAH-jee). Matarsa wife-his (mah-TAR-sah) ta she (tah) ta of (tah) hau climbed (how) kan on (kan) itacen tree (ee-TAH-chen) dabino palm (dah-BEE-noh). Yaransu children-their (yah-RAN-soo) su they (soo) su of-them (soo) na are (nah) wasa playing (WAH-sah) a at (ah) ƙarƙashin under (kar-KAH-shin) itacen tree-the (ee-TAH-chen). Labarin story (lah-BAH-rin) wannan this (WAN-nan) rana day (RAH-nah) na of (nah) ya it (yah) na is (nah) da with (dah) ban giving (ban) mamaki wonder (mah-MAH-kee) sosai very (SOH-sigh).
Gidan sarkin gizo yana can cikin daji. Matarsa ta hau kan itacen dabino. Yaransu su na wasa a ƙarƙashin itacen. Labarin wannan rana na da ban mamaki sosai.
The house of the spider king is there in the forest. His wife climbed on the palm tree. Their children are playing under the tree. The story of this day is very wonderful.
Gidan sarkin gizo yana can cikin daji. Matarsa ta hau kan itacen dabino. Yaransu su na wasa a ƙarƙashin itacen. Labarin wannan rana na da ban mamaki sosai.
This excerpt demonstrates several uses of possessive constructions: -
Gidan sarkin gizo - "house of the spider king" shows a double possessive construction where "sarkin" (king of) already contains a possessive relationship with "gizo" (spider) -
Matarsa - "his wife" uses the possessive pronoun suffix -sa attached directly to "matar" (wife), showing an alternative possessive construction -
Yaransu su na - demonstrates the plural possessive "su" followed by the continuous marker "na" -
Labarin wannan rana - "story of this day" shows how demonstratives (wannan) can intervene in possessive constructions
The passage illustrates how Hausa weaves possession throughout narrative structure, creating relationships between characters, places, and events through these grammatical markers.
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5.16 Hikimar wisdom (hee-kee-MAR) kakanni ancestors (kah-KAN-nee) na of (nah) taimaka helps (tye-MAH-kah) mana us (MAH-nah) yau today (yow)
5.17 Kalmar word (kal-MAR) sarki king (SAR-kee) na of (nah) kawo brings (KAH-woh) salama peace (sah-LAH-mah) ko or (koh) yaƙi war (YAH-kee)
5.18 Gaskiyar truth (gas-kee-YAR) magana speech (mah-GAH-nah) ta of (tah) fi exceeds (fee) kyau goodness (kyow) fiye more (FEE-yeh) da than (dah) zinariya gold (zee-nah-REE-yah)
5.19 Halin character (hah-LIN) mutum person (MOO-toom) na of (nah) bayyana reveals (bye-YAH-nah) a in (ah) lokacin time (loh-KAH-chin) wahala trouble (wah-HAH-lah)
5.20 Ilimin knowledge (ee-LEE-min) zamani era (zah-MAH-nee) na of (nah) buƙatar needs (boo-KAH-tar) hikimar wisdom (hee-kee-MAR) gargajiya tradition (gar-gah-JEE-yah)
5.21 Tarbiyyar upbringing (tar-bee-YAR) yara children (YAH-rah) ta of (tah) fara begins (FAH-rah) daga from (DAH-gah) gida home (GEE-dah)
5.22 Amfanin benefit (am-FAH-nin) sabo'i friends (sah-BOH-ee) na of (nah) zama becomes (ZAH-mah) sanadi reason (sah-NAH-dee) na of (nah) farin white (fah-RIN) ciki stomach (CHEE-kee)
5.23 Ranar day (rah-NAR) gobe tomorrow (GOH-beh) ta of (tah) zo comes (zoh) da with (dah) sababbin new (sah-BAB-bin) damuwa worries (dah-MOO-wah)
5.24 Tasirin influence (tah-SEE-rin) iyaye parents (ee-YAH-yeh) na of (nah) tsawanta lasts (tsah-WAN-tah) har until (har) abada forever (ah-BAH-dah)
5.25 Kyautar gift (kyow-TAR) Allah God (AL-lah) ta of (tah) zo comes (zoh) ta through (tah) hanyoyi ways (han-YOH-yee) dabam-dabam different (dah-bam-DAH-bam)
5.26 Ƙarfin strength (kar-FIN) al'umma community (al-OOM-mah) na of (nah) dogara depends (doh-GAH-rah) ga on (gah) haɗin unity (hah-DIN) kai head (kye)
5.27 Dukiyar wealth (doo-kee-YAR) duniya world (DOON-yah) ta of (tah) shuɗe fades (SHOO-deh) amma but (am-MAH) sunan name (SOO-nan) nagarta goodness (nah-GAR-tah) ya it (yah) dawwama endures (dow-WAH-mah)
5.28 Zancen talk (zan-CHEN) manya elders (MAN-yah) na of (nah) ɗauke carries (DOW-keh) da with (dah) ma'ana meaning (mah-AH-nah) mai having (my) zurfi depth (ZUR-fee)
5.29 Gwajin test (gwah-JIN) rayuwa life (rye-YOO-wah) na of (nah) koya teaches (KOH-yah) mana us (MAH-nah) juriya patience (joo-REE-yah) da and (dah) godiya gratitude (goh-DEE-yah)
5.30 Arzakin fortune (ar-zah-KIN) gaskiya truth (gas-KEE-yah) na of (nah) fi exceeds (fee) darajar value (dah-rah-JAR) karya lie (KAR-yah) dubu thousand (DOO-boo) sau times (sow)
5.16 Hikimar kakanni na taimaka mana yau. The wisdom of ancestors helps us today.
5.17 Kalmar sarki na kawo salama ko yaƙi. The word of a king brings peace or war.
5.18 Gaskiyar magana ta fi kyau fiye da zinariya. The truth of speech is better than gold.
5.19 Halin mutum na bayyana a lokacin wahala. The character of a person reveals in time of trouble.
5.20 Ilimin zamani na buƙatar hikimar gargajiya. The knowledge of modern times needs traditional wisdom.
5.21 Tarbiyyar yara ta fara daga gida. The upbringing of children begins from home.
5.22 Amfanin sabo'i na zama sanadi na farin ciki. The benefit of friends becomes a reason for happiness.
5.23 Ranar gobe ta zo da sababbin damuwa. The day of tomorrow comes with new worries.
5.24 Tasirin iyaye na tsawanta har abada. The influence of parents lasts forever.
5.25 Kyautar Allah ta zo ta hanyoyi dabam-dabam. The gift of God comes through different ways.
5.26 Ƙarfin al'umma na dogara ga haɗin kai. The strength of a community depends on unity.
5.27 Dukiyar duniya ta shuɗe amma sunan nagarta ya dawwama. The wealth of the world fades but the name of goodness endures.
5.28 Zancen manya na ɗauke da ma'ana mai zurfi. The talk of elders carries deep meaning.
5.29 Gwajin rayuwa na koya mana juriya da godiya. The test of life teaches us patience and gratitude.
5.30 Arzakin gaskiya na fi darajar karya dubu sau. The fortune of truth exceeds the value of a lie a thousand times.
5.16 Hikimar kakanni na taimaka mana yau.
5.17 Kalmar sarki na kawo salama ko yaƙi.
5.18 Gaskiyar magana ta fi kyau fiye da zinariya.
5.19 Halin mutum na bayyana a lokacin wahala.
5.20 Ilimin zamani na buƙatar hikimar gargajiya.
5.21 Tarbiyyar yara ta fara daga gida.
5.22 Amfanin sabo'i na zama sanadi na farin ciki.
5.23 Ranar gobe ta zo da sababbin damuwa.
5.24 Tasirin iyaye na tsawanta har abada.
5.25 Kyautar Allah ta zo ta hanyoyi dabam-dabam.
5.26 Ƙarfin al'umma na dogara ga haɗin kai.
5.27 Dukiyar duniya ta shuɗe amma sunan nagarta ya dawwama.
5.28 Zancen manya na ɗauke da ma'ana mai zurfi.
5.29 Gwajin rayuwa na koya mana juriya da godiya.
5.30 Arzakin gaskiya na fi darajar karya dubu sau.
Traditional Hausa proverbs demonstrate sophisticated uses of possessive constructions that convey cultural wisdom: -
Abstract Possession: Unlike concrete possession (book of the boy), proverbs often express abstract relationships: -
Hikimar kakanni (wisdom of ancestors) -
Gaskiyar magana (truth of speech) -
Tasirin iyaye (influence of parents) -
Modified Noun Forms: Many abstract nouns take special forms before possessive particles: -
hikima → hikimar -
tarbiyya → tarbiyyar -
dukiya → dukiyar -
Double Possessive Chains: Proverbs often link multiple possessive relationships: -
sunan nagarta (the name of goodness) -
ma'ana mai zurfi (meaning having depth) -
Metaphorical Possession: Proverbs use possession to create metaphors: -
ranar gobe (the day of tomorrow) -
arzakin gaskiya (the fortune of truth)
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Comparison structures: X na fi Y (X of surpasses Y) -
Temporal relationships: Using possessive to indicate time relationships -
Causative relationships: Where possession implies causation or origin
In Hausa proverbs, possessive constructions often indicate: -
Wisdom belonging to the community -
Values passed through generations -
The interconnectedness of abstract concepts -
The relationship between actions and consequences
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