Hoton Waibuwar Hausawa a Cikin Waƙoƙin
Dakta Mamman Shata
Yakubu Aliyu GOBIR (Ph. D.)1
Department of Nigerian Languages
Usmanu Danfodiyo University, Sokoto
08035605024, 07087765510
Email Address: yagobir@yahoo.co.uk
And
Abu-Ubaida SANI2
Department of Languages and Cultures
Federal University Gusau, Zamfara
Phone No. 08133529736
Email Address: abuubaidasani5@gmail.com
Tsakure
Masana da manazarta sun tafi kan cewa,
daga cikin adabin al’umma (na baka ko rubutacce), mutum na iya fahimtar salon
rayuwar al’ummar na gaba ɗaya. Wannan ya haɗa da tunaninsu da imaninsu da fahimtarsu da al’adunsu
da tsarin zamantakewa da dai sauransu. Da ma dai an ba da ma’anar adabi da:
“Madubi ko hoton duba rayuwar al’umma.” A ɓangare guda kuwa, waƙa na ɗaya daga cikin
manyan rukunnen adabi da ke taka muhimmiyar rawa tare da yin gagarumin tasiri a
kan al’amuran rayuwar al’umma na yau da kullum. Wannan ya haɗa da siyasarsu da
addininsu da iliminsu da ma sauran abubuwan da suka shafi al’ada. Mawaƙa na
taka muhimmiyar rawa wurin fito da tunanin al’umma. A bisa wannan zaren tunani
ne takardar ta ginu, inda take ƙoƙarin hango waibuwar Hausawa daga bakin Dakta Mamman
Shata. Shata yakan danganta mutum da aljani ko kuma ya ba shi wata siffa ko ɗabi’a ta aljani
domin nuna shahara da buwayar mutumin. Haka ma yakan danganta magani da aljani
a wasu daga cikin waƙoƙinsa. Wannan takarda ta bibiyi irin waɗannan waƙoƙi da
suka haɗa da
‘Malam Babba na Ƙofar Gabas,’ da ‘Hasan Sarkin Dogarai,’ da ‘Mamman
Sakwkato Kyaftin,’ da kuma ‘Waƙar Sarkin Bori Sule.’ Daga ƙarshe
takardar ta fahimci cewa, Bahaushe ya yarda da wanzuwar aljani har ma ya ɗauke shi a
matsayin halitta mai matuƙar hatsabibanci. Bugu da ƙari,
Bahaushe na danganta magani da aljani. A taƙaice, Bahaushe ya
tafi kan cewa, ƙololuwar buwaya kan samu ga ɗan Adam yayin da
ya yi cuɗanya da aljani.
Muhimman Kalmomi: Hausaswa, Waibuwa,
Aljani, Dakta Mamman Shata
Gabatarwa
Waƙa ba sabuwar aba
ba ce da ake da buƙatar dogon bayani game da ma’anarta. Masana da
manazarta da dama sun bayyana ma’anar waƙa a rubuce-rubuce
da suka gabatar a matakan ilimi daban-daban. Masana da marubuta da suka yi
tsokaci kan ma’anar waƙa sun haɗa da: Gusau, (1993) da Ƙaura, (1994) da
Bunza, (1988) da Yahya, (1996) da Habibu, (2001) da Zurmi, (2006) da Abdullahi,
(2017) da makamantansu.
Kusan dukkanin
ma’anonin waƙa da masana ke bayarwa na da makusanciyar alaƙa da juna, wanda har
za a iya cewa, abu ɗaya suka faɗa cikin kalamai ko
salailai mabambanta. Akwai kalmomin da su ne ke matsayin tubalan ginin ma’anar
waƙa.
Sun kasance siffofin da waƙoƙi ke ƙunsa. Ga su kamar
haka:
i.
Jigo
ii.
Hikima
da fasaha
iii.
Tsarawa
iv.
Bin
ƙa’ida
v.
Salo
da sarrafa harshe
vi.
Zaɓen kalmomi na musamman
vii.
Armashi
viii.
Rerawa
Kasancewar waƙa zance tsararre
da ake rerawa cikin salo da raujin murya ta musamman tare da zaɓen kalmomi da jera
su cikin tsari mai jan hankali, hakan ya sa waƙa ta kasance mai
matuƙar tasiri ga zukatan al’umma. Masana da marubuta irin
su: Furniss (1996) da Gusau (2009, 2014); Sani,
(2016) da Sani da Tsaure (2016) sun tabbatar da cewa, waƙa ta kasance aba
mai matuƙar tasiri ga zukatan al’umma tun zamani mai tsawo da
ya wuce. A taƙaice za a iya cewa, waƙa ta fara tasiri
tara da samar da sauyi ga rayuwar Hausawa tun lokacin da suka fara ta’ammuli da
ita. A wani ra’ayi mai kama da wannan, A’azamiyyun,
1962 da CNRS a cikin Science Daily, 2014 da Sani, 2016; duk sun tafi kan cewa,
tasirin
waƙa
ba zai taɓa gushewa ba daga
zukatan al’umma. Wannan ne ma ya sa, waƙa ta kasance
babbar hanyar isar da saƙwanni ga al’umma, wanda kuma saƙwannin na yin
tasiri ga rayuwarsu.
Mawaƙan Hausa na amfani
da salailai daban-daban domin isar da saƙwanninsu ga
al’umma cikin siga mafi jan hankali. Irin waɗannan waƙoƙi nasu na kawo
hoton adabi da al’adar al’umma. Cikin irin wannan yanayi ne mawaƙan ke nuna hulɗar Bahaushe da
aljannu domin yin fice ko buwaya. Yunƙurin wannan
takarda dai shi ne tsakuro irin wuraren da Dakta Mamman Shata ya kawo hoton
waibuwar Hausawa cikin waƙoƙinsa.
Taƙaitaccen Tsokaci Game da Dakta Mamman Shata
Dakta Mamman Shata
ba ɓoyayyen mawaƙi ba ne. Yana ɗaya daga cikin
makaɗan da suka fi kowa
suna da ɗaukaka a duniyar
waƙa
a ƙasar
Hausa. Waƙoƙinsa sun shiga duk lungu da saƙo na ƙasar Hausa, haka
ma sunansa. Wannan ya samo asali ne a dalilin zunzurutun fasaha da ke cikin waƙoƙinsa tare kuma da
farin jini da yake da shi, wanda hakan ya zamar da shi wani zakara tsakanin
mawa ƙan lokacinsa. Hakan
ne ma ya sa, har a yau mawaƙa da dama (cikinsu har da na
zamani) suke ƙoƙarin danganta kansu da Shata. A taƙaice kenan,
inkiyar Shata da za a yi wa mawaƙi a yau na nuna
ficen mawaƙin a fagen waƙa. Duniyar mawaƙan Hausa sun yi
ittafa’in Shata a matsayin sarkin waƙa. Nura M. Inuwa
(Mawaƙin zamani) ya ambaci Shata a matsayin sarkin waƙa, inda yake cewa:
Mai sautina kunno,
Wani zance zan tono,
Yaro na mawaƙa ne ni ba Shata
ne ba,
Matsayi
ban kai a kira ni da sarkin waƙa ba.
Daga baitin da ke
sama, lallai mawaƙin yana nuna matsayinsa bai kai a kwatanta shi da
Shata ba. Dalili kuwa shi ne, shi (mawaƙin) yaro ne kawai
a cikin mawaƙa, amma bai kai matsayin sarkin waƙa ba. A taƙaice kenan, Shata
sarkin waƙa ne.
Saboda fice da
Shata ya yi a duniyar waƙa, ƙoƙarin kawo
tarihinsa zai zama maimaici ne kawai na aikin da masana da marubuta suka daɗe da baje guminsu
a kai. Saboda haka, a wannan gaɓa takardar za ta waiwaici irin ayyukan da aka yi ne
game da Shata, wanda kuma ke ɗauke da tarihin rayuwarsa.
Sheme da wasu (2000) sun kawo cikakken tarihin
Shata a cikin littafinsu mai suna: Shata
Ikon Allah. Haka kuma, Kankara, (2013) ya yi matuƙar ƙoƙari wurin tattaro
cikakken tarihin Shata da kuma aikace-aikacensa masu tarin yawa. Ya tattara
wannan tarihi cikin littafinsa mai suna: Mahadi
Mai Dogon Zamani: Shata da Kundin Waƙoƙinsa. Wannan littafi
yana ɗauke da tarihin
rayuwar shata tun daga kan iyaye da kakanninsa. Sannan littafin ya kalato irin
abubuwan mamaki da al’ajabi da Shata ya yi ta nunawa a lokacin rayuwarsa. Bayan
waɗannan, akwai kuma
wasu ayyuka da aka gudanar game da Shata da suka haɗa da: Ɗangambo, (1973) da Gusau, (1996) da kuma Gusau, (edita) (2003).
Aljani a Tunanin Bahaushe
Da ma dai, duk
wani abin da mawaƙi ke furtawa ba ya rasa nasaba da tunanin al’ummar da
yake cikinta. Domin kuwa, mawaƙi yana fitar da abin da ke ƙunshe cikin ƙwaƙwalwarsa ne zuwa
fatar baki. Da wannan ne ma Bahaushe ke cewa: “Duk maganar da ta zo baki, to ta
daɗe ga zuciya.” A taƙaice kenan za a
iya cewa, a cikin waƙoƙin Hausa za a iya tsintar hotunan
yadda Hausawa suka ɗauki aljannu da
irin tasirin da aljannun ke da shi game da rayuwarsu.
Jayeola-Omoyeni, da wasu,
(2015) sun
tabbatar da; Hausawa sun yi imani da cewa, aljannu na da tasiri kan rayuwar
‘yan Adam. Wannan ya shafi yadda ɗan Adam ke gudanar da al’amuran rayuwarsa
na gaba ɗaya. Za a iya cewa
ra’ayin yana kan hanya musamman idan aka yi duba ga al’adun Hausawa da suka
shafi cuɗanya da aljani tun
kafin zuwan Musulunci ƙasar Hausa (girka) da ma bayan zuwan Musulunci (ruƙiyya).
Game da zuwan
Musulunci ƙasar Hausa kuwa, an samu ra’ayoyi mabambanta. Sai dai
ko ba komai, masana sun tabbatar da cewa, Musulunci ya iso ƙasar Hausa tun
zamanin sarkin Kano Ali Yaji. Kenan dai tun tsakanin 1349 zuwa 1385
(Habibu, 2001; Birnin-Tudu, 2002). Addinin Musuluncin ya zo da sauye-sauye da
dama game da cuɗanyar ɗan Adam da aljani,
musamman da yake yana suka da kakkausar murya dangane da tsafi da nau’o’insa.
Hausawa na nuna
waibuwa iri-iri ta hanyar amfani da aljani a yayin bukukuwa ko wasannin
gargajiya da suka danganci jarumta. Wasannin sun haɗa da dambe da
kokawa da sharo da tauri da makamantansu. Haka kuma, sukan nuna waibuwar yayin
bukukuwan da suka shafi wasu sana’o’in Hausawa. Sun haɗa da ƙira da wanzanci da
noma da sarkanci da farauta da dai sauransu. A binciken marubuta irin su: Emeka da wasu, (2010) da
Gummi, (2014) da Usman, (2014) da Muhammad, (2015) sun nuna cewa,
masu sana’o’i daban-daban daga cikin Hausa na nuna abubuwan al’ajabi na waibuwa
yayin bukukuwan da suka danganci sana’o’insu. Sukan yi hakan domin nuna buwaya
da gogewa a ɓangaren sana’o’in
nasu. A binciken marubuta irin su Hunwick, (1975)
da George da Amusan, (2009) da Emeka da
wasu, (2010) da Usman, (2014) da kuma Abubakar, (2017) sun kawo wasu
daga cikin nau’ukan al’adu inda Bahaushe ke ta’ammuli da aljani. Sun haɗa da:
i.
Bori
ii.
Tsafi
iii.
Maita
iv.
Duba
v.
Bautar
iska da makamantansu
A hasashen Bala,
(2015), Hausawa na da ra’ayin cewa, waibuwa na yiyuwa ne kawai da taimakon
aljani. Shi kuwa aljani ya kasance ɓoyayye ga idanun ɗan Adam, duk da
kuwa shi yana iya kallon mutane. Sai dai Bahaushe yana da ra’ayin cewa, aljani
na iya rikiɗa zuwa wata dabba da
ɗan Adam ke iya
ganin ta. Misali, zai iya rikiɗa zuwa maciji ko hawainiya ko zomo da dai
makamantansu.
Waibuwar Hausawa A Cikin Waƙoƙin
Shata
Dakta Mamman Shata
ya kawo ire-iren waibuwar Hausawa a wasu daga cikin waƙoƙinsa. Ko bayan
Shata ma, akwai mawaƙa da dama da suka nuna hoton waibuwar Hausawa cikin waƙoƙinsu. Wasu daga
cikin waɗannan mawaƙa su ne: Gambo, (a
cikin waƙarsa ta Tsoho
Tudu) da Ɗan’anace (a cikin waƙarsa taShago) da Baga Ɗansala (a cikin waƙar ‘Yarkala) da Garba Ɗanwasa (a cikin waƙar Gojirgo) da kuma Sani Ɗanbalɗo (a cikin waƙarsa ta Ciran Rogo) da ma wasu mawaƙan na daban. Mawaƙan Hausa na fito
da waibuwa ko cuɗanyar Hausawa da
aljani a wasu gurabu na musamman. Sukan yi hakan yayin nuni zuwa ga:
i.
Kambamar
zulaƙe
ii.
Jarumta
iii.
Tsafi
iv.
Magani
Waibuwa a Matsayin Tubalin Ginin Kambamar Zulaƙe
Cikin Waƙoƙin Shata
Kambamar zulaƙe ta ƙunshi kurarawa da
rurutawa tare da zuzutawa da kuma ɗaukaka abu sama da yadda yake a haƙiƙa. Ahmad, (2010) da Fitri, (2010) na da ra’ayin cewa, kambamar zulaƙe na samuwa ne
yayin da aka yi amfani da wasu kalmomin da za su ɗaukaka wani mutum ko wani abu sama
sosai da yadda ya kasance a haƙiƙa. Manazarta irin
su Omosowone da Nelson, (2003) da kuma Amaechi, (2010) na da irin wannan
fahimta, inda suka ƙara da cewa; kambamar zulaƙe ta ƙunshi ɗaukaka wani abu
zuwa wani matsayin da bai kai wurin ba. Sai dai mai kambamar zulaƙe yakan yi ne
dumin barkwanci ko dai gyaran zance ko kuma jan hankali zuwa ga abin da yake
magana a kai.
Bunza, (2015) yana
ganin cewa, kambamar zulaƙe shi ne mafi ƙololuwar salo da
mawaƙi zai iya amfani da shi domin ƙayata waƙarsa tare da jan
hankalin mai sauraro da kuma ɗebe wa masu sauraro tantama dangane da wani abu da dai
makamantansu.[1]
Shata yakan danganta faruwar wasu abubuwa da waibuwa yayin da yake kambamar
zulaƙe domin fito da girman wani abu ko wani mutum. A cikin
waƙar
Sarkin Bori Sule, Shata ya yi amfani
da kambamar zulaƙe wurin da yake cewa:
Shi ke kwana bakwai,
Ba ci ba sha Sule,
Kullum bori yake.
Binciken kimiyya
ya tabbatar da cewa, ɗan Adam ba zai iya
sama da kwana huɗu a raye ba tare
da ruwa ba, balle har a ce yana aikata wani aiki, kuma mai wahala da buƙatar jijjiga jiki.
A nan kuwa, sai ga shi Shata yana cewa, ai shi Sule na shafe har tsawon kwanaki
bakwai ba tare da ci ko sha ba, sai dai zunzurutun bori. Haƙiƙa a nan kambamar
zulaƙe ce Shata ya yi game da borin Sule.
A cikin waƙar Hasan Sarkin Dogarai, Shata ya kawo
kambamar zulaƙe dangane da girman shi Hasan.[2]
Yayin da yake siffanta girman Hasan a cikin waƙar, sai yake cewa:
Mutuum huɗu da rabin mutum,
Mutuum
huɗu da rabin mutuum.
Haƙiƙa wannan kambawa
ce Shata ya yi dangane da girman Hasan Sarkin dogarai. Domin kuwa, ko kusa
Hasan bai kai wannan girma da ake kwatanta shi da shi ba.
Ko bayan Shata,
akwai mawaƙan Hausa da ke amfani da hoton waibuwar Bahaushe wajen
gina kambamar zulaƙe. Misali Gambu ya yi amfani da kambamar zulaƙe wajen bayyana
yadda Tsoho Tudu ke da tsananin waibuwa. Ya yi hakan ne a cikin waƙarsa mai suna Tsoho Tudu. A cikin waƙar yake nuna cewa,
saboda tsantsar ƙuƙuwa ta Tsoho Tudu, ko da furarsa ce
ta zube ƙasa, to hatta ƙwaro ba ya iya taɓinta.[3]
“Don duk mai ku]i a Arewa
Ko wa ya
haihwai ]an gaton’uwa
Babu kamar
guda mai }u}uwat Tudu
Sai
dai a gwada mai tara jalli
Duk
da hura tai tat tu]e }asa
Tabbata
}waro bai ta~in ta
Saboda
mugunyar }u}uwa tai”.
Danganta Jarumta da Waibuwa a Cikin Waƙoƙin
Shata
Jarumta ta ƙunshi jajircewa da
dogewa cikin zage damtse da taƙarƙarewa a kan duk
wani abu da aka sanya a gaba. Wannan ya haɗa da fitar da tsoro da fargabar abin da
aka tunkara tare da dakakkiyar zuciya da ƙarfin guiwar
hangen nasara. Wannan ne ma ya sa, masana irin su: Becker da Eagly, (2004) da kuma Blau da Zimbardo (2011) ke da
ra’ayin cewa, jarumta ta ƙunshi aikata ayyuka da ke da matuƙar hatsari ga
rayuwa. Wato dai, sau da dama jarumi kan cusa kansa ga halaka. Shi ya sa
Bahaushe ke cewa: “Umar rago ake yi wa barka, ta jarumi sai jaje.” Kenan dai,
rago ne ke tsira saboda karaya kan sa shi guje wa bacin rana. Shi ko jarumi, a
koyaushe dogewa yake yi, “sai ya ga abin da ya ture wa Buzu naɗi.”
Akan samu jarumai
cikin al’umma, inda jarumtar ta danganta ga sana’o’i ko zamantakewa da dai
sauransu. Misali, akan samu jarumai cikin manoma ko mafarauta ko sarkawa ko
maharba da sauran sana’o’i da ke buƙatar jajircewa da
nuna bajinta. Sai dai kuma, nuna jarumta bai tsaya ne ga kyawawan ayyuka ba
kawai. Akan nuna jarumta har ga ɗabi’u da ayyuka da suka kasance ababan ƙi cikin al’umma.
Sun haɗa da sata da fashi
da sane da makamantansu. Douglas da Mathew (2012) na da wannan ra’ayi,
inda suka nuna cewa, duk wata jajircewa da nuna bajinta akan iya kiran ta
jarumta, ba wai sai ga abin ƙwarai ba.
Waƙar Sarkin Bori Sule kyakkyawan misali ne na
yadda Shata ke nuna dangantakar jarumta da waibuwa. Misali a cikin waƙar, Shata na nuna
cewa, idan Sule ya faɗi magana bayan ya
yi duba, to kuwa sai ta tabbata. Kenan dai ya ƙware a kan sana’ar
duba, wanda hakan ne ya zamar da shi jarumi da ya yi fice. A taƙaice kenan,
waibuwa ce ta zamar da Sarkin Bori Sule jarumi ga tunanin Shata. Ya ce:
Bugi ƙasa ka duba musu,
Shidda shidda ka ɗauke uku,
Ka ga idan ka haɗa su sun zama
tara,
Kowa aka gani
cikin tara ɗin nan,
Yai sha’ani nai
shi ta rufa …
Ka je Baba ya duba
maka.
Idan ya zana ƙasa ya duba maka,
Ya ɗaga kai ya shaida
maka,
Ka ga kamar da shi
ne a kai.
A wani baitin na
daban, Shata ya nuna ficen Sarkin Bori Sule da cewa, nan take marar lafiya ke
samun sauƙi idan dai har aka kai shi ga Sule. Shata yake cewa:
Yau wannan zamani,
Wannan lokaci,
Ko wani ke zazzaɓi,
Ka ga ana gai da
shi,
Yana amsawa jika-jika,
Ku kai mai borin
Sule,
Sarkin Bori Sule.
Yanzu sai ka ga
sun warware,
Suna yawon duniya.
Baya ga haka Shata
ya nuna cewa, Sule ya yi matuƙar sanuwa a garuruwa daban-daban na
ƙasar
Hausa. Duk kuwa a dalilin bori ne. Ya bayyana hakan inda yake cewa:
Wurin rangadi
Sule,
Ya zo birnin Kano,
Na Kazaure sun
sani,
Katsinawa sun
sani,
Ya je Kukar Bauɗe Shiɗe,
Ya
nemo bori duka.
A wani baiti
makamancin wannan, Shata ya kawo wasu muhimman mutane masu manyan matsayi da muƙamai a cikin
Hausawa tare da cewa su ma sun san Sule a dalilin bori. Daga cikinsu har da
sarki da alƙali da magajin gari da kantoma da DPO da razdan har ma da gwamna. Shatan yake cewa:
Sarki ya sani,
Alƙali ya sani,
Magajin gari ya
sani,
Kantoma ya sani,
D.P.O. ya sani,
Kuma Razdan ya
sani,
Kuma gwamna sun
sani,
Duka sun san borin
Sule.
Haƙiƙa baitukan da ke
sama, suna nuna mana yadda Shata ke danganta waibuwa da shahara. Ya nuna yadda
Sule ya shahara a sanadiyyar bori. Sai dai yana da kyau a tuna Shata ba ne kaɗai ke da irin
wannan ra’ayi a cikin mawaƙan Hausa. Misali, Ɗan’anace ya danganta
shahara da buwayar Shago[4]
da hulɗa da aljani. Ya
kawo hakan ne cikin waƙarsa mai suna: Shago
Mai Hagun Mai Dama, inda yake faɗin:
Ɗan Audu duk da
idanunka ba awa na mutum ba,
Ɗan Audu ya hau
bori borin da ba shi da girka,
… ba a gyara maka
iskoki ba.
A nan yana nuna
cewa, hatta siffar Shago na jirkicewa yayin fafatawa. Wato dai yakan koma
tamkar ba mutum ba. A nan ya ƙara da kwatanta wannan yanayi da
hawan bori, wanda kuma ba a yi wa girka ba. Ma’ana dai, tamkar mutum da ke
ta’ammuli da aljanu alhali ba a masa girka domin daidaita su a kansa ba.
Tsafi a Matsayin Waibuwa
Zafi ya shafi hulɗa da aljani tare
da biya masa wasu buƙatunsa domin shi kuma aljanin ya riƙa taimaka wa mai
hulɗa da shi wajen yin
abubuwan ban mamaki, da kuma biya masa wasu buƙatun da zai iya buƙata yau da gobe.
Za a iya kallon tsafi a matsayin mafi ƙolulurar mataki da
mutum zai taka a matsayin hanyar waibuwa. Matsafi kan yi abubuwan ban mamaki waɗanda ga al’ada, ɗan Adam ba shi da
damar gudanar da su ba tare da taimakon iskoki ba. Wannan ya haɗa da:
a.
Rikiɗa zuwa wasu
halittu
b.
Ci
ko shan wani abu da ya saɓa hankalin al’ada
kamar allurai ko ƙaya ko wani ƙarfe ko
fasasshiyar kwalba da makamantansu.
c.
Ɓacewa nan take
d.
Sanya
wani abu marar motsi motsawa, kamar zabira ko garma/galma da makamantansu.
e.
Bayyanar
da wani abu nan take wanda a farko matsafi ba ya tare da shi
Sai dai yana da
kyau a lura da cewa, akwai abubuwan bammamaki makamantan waɗannan da ɗaiɗaikun jama’a ke
yi, wanda ya shafi siddabaru ne ba tsafi ba.[5]
Matsafa kuwa na amfani da ƙarfin tsafinsu domin kare kai, ko
nuna bajinta ko ma cutarwa a wasu lokuta.
A cikin waƙar Shata ta Hasan Sarkin Dogorai, an ga yadda Shata
ya nuna Hasan a matsayin mai waibuwa, inda yake cewa:
Nan na ga al’ajabi,
Ranar tafiya Dorayi,
Ranar hawan Dorayi,
In sarki yah hawo,
Hasan kuwa ya yo hawa,
Ko hadari ya taho,
Ana ta ruwa yaf-da-yaf,
Hassan ya ja yai gaba,
Yai gaba sai ya tsaya,
Na ɗauko doki guje,
Na zo ciki na rakuɓe,
Zatona rumfa a kai,
Wanda sarki zai shiga,
A ƙasa sai na ga kofatai,
Kuma sai na ga idon mutum,
Sai na ruga guje.
Kamar yadda yake
cikin baitin, tsananin waibuwar Hasan, ruwan sama da ake yi ba zuba a daidai
wurin da yake tsaye tare da sarki. Wannan ne ma ya sa har Shata yake tunanin ko
rumfa ce aka yi a wurin, domin a tare wa sarki ruwan saman, gudun kada ya jiƙe. Sai dai kuma
yayin da Shata ya je wurin, sai ya ga kofatai, sannan da idanun mutum a ƙasa. A nan ma za a
ga cewa, Shata ya danganta waibuwar Hasan da cuɗanya da aljani. Da ma dai a tunanin
Bahaushe, kofoto na ɗaya daga cikin
siffofin aljannu.
A waƙar Malam Babba na Ƙofar
Gabas, Shata
ya sake bayyana waibuwar Malam Babba, inda yake nuna cewa, yayin da shi Malam
Babba ya yi duba, sannan ya faɗi sakamakon; to kuwa abin zai kasance tamkar yana
wurin aka shirya. Kenan dai Shata na nufin cewa, Malam Babba yana iya faɗin abin da zai
faru. Ya ce:
Malam na ga kana yin yaushi,
Je ka Babba ya duba maka.
Ya zana ƙasa ya duba maka…
Ya ɗaga kai ya shaida maka,
Ka ga kamar da shi ne akai.
A wata waƙa mai suna: Mamman Sakkwato Kyaftin, Shata ya nuna
yadda Kyaftin Mamman ke da waibuwa, musamman a daji. Waibuwar tasa har ta kai
matsayin da, ko da mutum ya san shi, to idan ya kalle shi a daji, zai ga ya
zama wani abin tsoro, wanda ba siffar mutane ba. Irin wannan waibuwa ta filin
daga kuwa, ba sabon al’amari ba ne ga tunanin Bahaushe. Ma’ana, yana ɗaya daga cikin
abin da Bahaushe ya yi amanna da su. Shata ya ce:
Ko ka san shi mutum kauce mashi,
Kiyayi Mamman Sakkwato daji …
Ya ce min, Shata
mai waƙa,
Sarkin waƙa,
Iallai a daji Sakkwato Kyaftin,
Wannan abin tsoro ya koma.
Waibuwar Magani a Cikin Waƙoƙin
Shata
Magani dai na
nufin duk wani abin da ake amfani da shi domin samun waraka daga wata cuta.
Bunza, (1995) ya nuna cewa, magani ga Bahaushen tunani na iya kasancewa sassaƙe ne ko saiwa ko
ruwa ko allura ko ma wasu hanyoyin riga-kafi na daban. Tarihin Hausawa na ƙunshe da wasu
hanyoyin waraka da Hausawan suka yi amfani da su, waɗanda suka haɗa da bori da ma sauran hanyoyin hulɗa da aljannu domin
samun magani. Sai dai kuma yana da kyau a tuna, dalilan da kan sa Bahaushe ya
nemi magani ba ciwon jiki ba ne kawai, har ma da na zuciya. Bahaushe kan nemi
magani domin neman waraka ko kariya ko ɗaukaka da buwaya ko ma domin cutar da
abokin gaba (Bunza, 1995; Sarkin
Sudan, 2008; Gobir, 2012).
Kenan dai kalmar ‘magani’ na da faffaɗar ma’ana ga Bahaushen tunani.
A cikin waƙar Mamman Sakkwato Kyaftin, Shata ya
bayyana Mamman a matsayin mai waibuwar magani a filin daga. Waibuwarsa ta
sanya, ko da ana musayar wuta, harsashe na zirya, to shi ba ya kwantawa ko ya
duƙa
domin gudun kada harsashi ya same shi. A maimakon haka, zai ci gaba da kutsawa
ne kawai riƙe da sandarsa. Kenan dai Shata na nuna Mamman a
matsayin wanda yake da maganin harsashi. Ya ce:
In dai an ce bakin daga,
Muddin an je bakin fama,
Ga harsashi na warici,
Ga harsashi na yawo nai,
Malam Mamman Sakkwato Kyaftin,
Bai kwantawa,
Bai duƙawa,
Ya riƙe sanda,
Kui gaba yaran Sakkwato Mamman.
Akwai mawaƙa da dama da suka
kawo irin wannan yanayi inda mutum ke amfani da waibuwar magani. Misali Gambu
mai waƙar ɓarayi ya kawo irin wannan waibuwa cikin waƙar Jibril Mugun Tsoho inda yake cewa:
Sai ga Hausawa irinmu,
Ihu ɓarawo,
Nic ce, an yi ɓarna,
Wanga bawa ba kaiwa zai ba,
Tun wada na hanga hakan ga,
Sai yana tahiya tai yanga-yanga,
Ba mai jiha ko bugawa,
Sai dai nuni sai a ɓatai.
A nan Gambo ya
kawo labarin inda aka yi wa ɓarawo ihu domin a kama shi. Sai dai saboda tsabar
waibuwar ɓarawon (magani),
sai kowa ya kasa kaiwa gare shi, ballantana har a samu wanda zai doke shi. A
maimakon haka, sai shi ɓarawon ya ci gaba
da tafiyarsa cikin yanga. Duk dai wannan na nuni ga waibuwar Bahaushe a ɓangaren magani.
Kammalawa
Haƙiƙa Bahaushe ya yi imani
da cewa akwai aljani. Sannan ya ayyana wasu siffofi gare shi da suka shafi
hatsabibanci. Har ma yana bin wasu hanyoyi domin ta’ammuli da shi, da zummar
samun buwaya. Baya ga haka, nazarin ya lura da cewa, a lokuta da dama Bahaushe
na danganta ɗaukaka da buwaya
da kuma cuɗanya da aljani.
Yana da tunanin cewa, hulɗa da aljani hanya
ce mafi sauƙi na samun buwaya. Wannan ne ma ya sanya, mawaƙa da dama ke
amfani da waibuwa a matsayin tubalin ginin saƙwannin waƙoƙinsu. Kamar dai
yadda Shata ya yi amfani da waibuwa a matsayin dalilin samuwar jarumta da
magani. Mawaƙa na ba wa mutum wata ɗabi’ar aljani domin ɗaukaka buwayarsa
da kambama shi da fito da shahara da gagararsa fili.
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[1]
A ƙoƙarinsa na ba da misalin kambamar zulaƙe, Bunza, (2015) ya rawaito Muhammadu Sani Ɗanbolɗo a waƙarsa ta Zaura, inda yake kambamar zulaƙe
yayin yaba siffar wata mace. Yana cewa:
Farar
fatat ta ka ruɗa ni
Dun nar
rice
Tsawon
hancinta misali nai
Ya kai mil goma misalin dogon hanci.
(Muhammad Sani Ɗanbloɗo:
Waƙar Zaura)
Da ma dai, Bahaushe ya ɗauki dogon hanci a matsayin babban abu wajen nuna
kyawun mace. Domin fito da tsawon hancin matar da Sani yake yi wa waƙa fili, sai ya yi amfani da
kambamar zulaƙe, inda yake
nuna ai tsawon nasa ya kai har mil goma (Da a magana ce ta yau da kullum, sai a
ce zuge ta malle!).
[2] Hasan Sarkin
Dogarai wani dogari ne da aka taɓa yi a fadar Kano, wanda ya yi zamani da
Sarkin Kano Mai Martaba Ado Bayero. Al’umma ta tafi kan cewa, Hasan yana da
tsananin waibuwa sosai. Saboda haka, kambamar zulaƙe da Shata ya yi
masa, bai rasa nasaba da wannan fahimtar mutane game da Hasan, wato waibuwar da
yake da shi.
[3] Gambu ya yi haka
ne domin ya nuna yadda Tsoho Tudu yake da zunzurutun waibuwa, wanda babu wani ɓarawo da ya isa ya
masa sata.
[4] Shago ɗan dambe ne da ya
yi matuƙar shahara a ƙasar Hausa. An
tabbatar da cewa, sau da dama Shago na kai abokin karawarsa ƙasa da bugu guda
kawai.
[5] Siddabaru dai shi
ne amfani da dabara da hikima maɗaukakiya domin aikata wani aikin da zai ɗaure kan masu
kallo ko saurare. Sau da dama idan aka yi siddabaru, masu kallo (musamman waɗanda ba su gane
dawar garin ba) kan samu wasu-wasi tare da ɗaukar mai siddabaru a matsayin wanda yake
da waibuwa ta musamman.