Tuesday, 25 December 2018

Gobirawa A Ƙasar Zamfara



Al’ummar Gobirawa wata al’umma ce wadda take da wani mafificin gurbi a tarihin Hausa da Hausawa. Babu wata hanya da tarihin Hausa zai iya bi ya kaucewa wannan al’ummar. Wasu masana suna ganin cewa Gobirawa su ne asalin Hausawa, wasu kuma suna ɗaukar su…

                                               
Dr. Haruna Umar Bunguɗu (Sarkin Gobir Bunguɗu)
Kibɗau:harunaumarbungudu@gmail.com
Lambar waya: 08065429369

Da
Muhammad Aminu Saleh
Lambar Waya: 08036166585
Sashen Hausa, Kwalejin Ilimin da Ƙere-Ƙere Ta Gwamnatin Tarayya,
Gusau, Jihar Zamfara.
                                               

Tsakure
Al’ummar Gobirawa wata al’umma ce wadda take da wani mafificin gurbi a tarihin Hausa da Hausawa. Babu wata hanya da tarihin Hausa zai iya bi ya kaucewa wannan al’ummar. Wasu masana suna ganin cewa Gobirawa su ne asalin Hausawa, wasu kuma suna ɗaukar su koma-baya. Wane dalili ne yake haifar da mafi yawan mutane ke ɗaukar Gobirawa waɗansu mutane na daban? Yaya su kansu Gobirawa suke kallon kansu a wannan al’umma ta Zamfara? Gobirawa sun warwatsu ko’ina a ƙasar Zamfara kuma ko’ina suka je sukan yi fice har kowa ya san su, su wane ne abokan wasan Gobirawa kuma me ya janyo kowa yake wasa da su? Shiga wannan takarda don samun cikakkun bayanai a kan waɗannan har ma da wasu.

1.0 GABATARWA 
Ƙasar Gobir tana ɗaya daga cikin ƙasashen Hausa na ainihi, an ce ita ɗin tsohuwar daula ce kuma wata babbar ƙasa ce da ta yi  iyaka  da Zamfara daga Kudu, ta yi iyaka da Mayali daga Gabas, sannan kuma daga Yamma ta yi iyaka da Ƙwanni.
            Ana ganin cewa asalin Gobirawa su ba Hausawa ba ne tunda wasu na cewa asali wai daga Gabas ta tsakiya suka fito musamman ma Misira, inda ake da yaƙinin cewa sarakuna uku daga cikin sarakunan misira Gobirawa ne. idan aka waiwayi tarihi Hausawa suna danganta kansu da misirawa domin an sami harshen Hausa a can wani daɗaɗɗen zamani a Misira, Malumfashi (hira da gidan rediyon Jamus). 
            Sarkin Gobir mai daraja Alhaji Abdul’hamid Balarabe Salihu ya taɓa faɗar aslinsu a wata hira da jaridar ‘Daily trust’ ta yi da shi, inda yake cewa:
            Gobirawa sun zo ne daga Misira (egypt), har ya ce su jikokin Annabi Nuhu A.S ne kuma sun bar Misara saboda wahalar mulki na sarakunan lokacin . Shi ne suka sauka wani wuri mai suna Gubur. Daga nan ne suka samo sunan Gobir. Ya cigaba da cewa daga baya sun bar Yemen, Sun yi yaki sosai a ƙasar saboda su suna da jinin yaƙi da jarunta. Daga nan kuma sai suka isa Libya, a haka suna matsawa har suka zo wani gari mai suna Azbin inda yanzu mutanen Taureg suka mamaye. Da suka bar Azbin sai suka shiga sahara, har suka kafa wani gari mai suna Magali, daga baya sai suka bar garin izuwa wani mai suna Surukul (dukkansu yan zubainar jamhuriyar Niger ne). A hankali suka riski birnin lalle da gwararramu a ƙarni na 15 zuwa na 16. A lokacin kuwa, Sarkin Zamfara Abarshi ke mulki wanda yake da zama a Katanga, kuma an samu har ya auri ɗiyar sarkin Gobir Ibrahim Babari. Kafin Babari ya zamo sarki, ai sai da ya yi faɗa da sarkin Zamfara na lokacin kuma yaci ƙarfinsa. A kan haka sarkin zamfara na lokacin kuma yaci ƙarfin sa. A kan haka ne kuma sarkin zamfara ya yi ƙudirin halakashi, amma sai yayarsa ta dawo da shi ƙasar mahaifiyarsu watau Gobir, a haka kuma har ya zama Sarki (watau yayi gado ta wajen uwa). Babari ya roƙi sarkin Gobir ya bashi wuri a yankin Zamfara inda zai zauna, amma sai aka gargaɗi sarkin Zamfara da cewa kul ya baiwa Babari gurin zama domin nan gaba zai iya mamaye Zamfara dukan lamari daga bisani hakan ne ya faru, da yaƙi ya ɓarke a wajajen ƙarni na 16 zuwa na 17, sai da Gobirawa suka cinye har Alƙalawa da yaƙi. (abinda ke nufin inda suke zaune a yau asali ƙasar zamfara ce).
Makaɗa Sa’idu Maidaji Sabon birni ya ambaci wannan a waƙarsa inda yake cewa:
                        Jagora:             Alƙalawa ba garinku ce ba
                                                Alƙalin Anka Kunka iske,
                        ‘Yan amshi:    Da kunka kasha shi kunka gadi birni.
                                                (Sa’idu Mai daji Sabon birni:  Bachiri Ɗan Baraya)             
            Sarkin Gobir Abdul’hamid ya ƙara da cewa “ A lokacin sarkin Gobir Bawa Jangwarzo (ƙarni na 17), an ruwaito cewa ko zakaru basa cara sabida ƙarfin tsafinsa, kuma a duk yaƙe-yaƙen da suka yi, Gobirawa basu taɓa miƙa wuya ba, shi ya sa ake musu kirari da Gobir ɗiyan faɗa”. Sarkin yace “ Bawa Jangwarzo bai taɓa yaƙi da Shehu Usmanu ba. A zamanin jihadin, maganar gaskiya ita ce Shehu ya koyar da ‘ya’yan Bawa, ciki har da su Yumfa a samu rarrabuwar kawuna a tsakanin su.
            Sarkin ya ce “mutanen da ke kusa da Bawa su ne suka haɗa ƙiyayya a tsakanin su, wanda ya yi silar Shehu yabar Alƙalawa, daga baya kuma ya cigaba da jihadi a sassan Sokoto. Dangane da tsagun Gobirawa, sarkin yace asali basu da tsagu a fuska, amma sabili da yaƙe- yaƙe ne yasa suka rinƙa tashi daga nan zuwa can, don haka suka ɓullo da tsagu domin su rinƙa shaida junansu. 
            Bayan kammaluwar yaƙe-yaƙe, daulolin Gobir da Kabi su suka yi saura waɗanda suka cigaba da mulkinsu da gudanar da al’adunsu, walwalarsu da ɗiyaucinsu. A idon manazarta tarihi da al’ada daular Gobir daɗaɗiyar daula ce mai tushe daga Gabas. Daga cikin waɗannan daulolin na Gobir da Kabi babu ɗaya daga cikinsu da ke iƙirarin a wannan ƙasar ta tsira. Masana tarihi suna ganin a nan suka tsira, sai dai ba a rasa ɗan surkin waje, Adamu (2010).
            Daular Gobir da takwararta Kabi ne kaɗai guguwar jihadin Shehu Ɗanfodiyo ba ta shafe wa tarihin masarautunsu ba. Abin nufi a nan shi ne, masarautunsu sun ci gaba da karɓa sunan daulolinsu misalign sarkin kabin Argungu da sarkin Gobir na Sabon Birni, wannan har yau bai gurɓata ba a kundin tarihi.
Tsagen Fuska
          Tsagen fuska wata alama ce ta gane dangin juna, da farko-farko Gobirawa bas u da shi sai daga baya a sakamakon yaƙa-yaƙe sai Gobirawan suka fara yinsa domin su gane danginsu Jeanboyed (1979). Tsagen Gobirawa tsage ne wanda ya cike masu fuskarsu cif, kuma wannan wata alama ce ta cewa su gwaraza ne waɗanda ba su jin tsoron wahala kowace iri ce. A wani ƙauli kuma an ce tsagen Gobirawa ya kasu kashi biyu ɗaya na sarakuna ne ɗaya kuma na waɗanda ba sarakuna ba. Ga bayaninsu kamar haka:
1. Tsagen Nan shidda nan Bakwai: shi wannan nau’in tsagen Gobirawa shi ne wanda ake yinsa a gefe gefen kumatu,  
Bunƙasar Daular Gobir
          Garin Alƙalawa a cikin tarihi garin Zamfarawa ne, kodayake Gobirawa sun ci su da yaƙi sun ragargaza su sun ƙwace garin, Gobirawa ba su daina hulɗa da Zamfarawan da suka tarwatsa ba tun a wancan lokacin da yaƙi ya ɗaiɗaita su. Bayan ragargajewar da Gobirawa suka yi wa Alƙalawa sarkin Gobir Babari ya sake gina garin inda ya zama garin Gobirawa. Sarkin Gobir wanda ya shahara bayan Babari shi ne sarkin Gobir Bawa Jan Gwarzo. Bawa wani irin jarumi ne na gaske ya ƙarfafa daular Gobir ƙwarai da gaske, ya shimfiɗa sarautunsa, shi ne na farko sarkin da ya ƙi bada haraji ga sarkin Borno wanda sauran sarakuna ƙasar Hausa suke bayarwa, a cewarsa shi ɗa ne ba bawa ba, har ma ya yaƙi ƙasar Zamfara ya kuma rusa ta. Sarakuna da dama suna tsoron faɗa wa daular Gobir domin gudun kar ta yaƙe su ta rugurguza su, wannan ne ma ya sa waɗansu daulolin sukan aika wa sarkin da wasu kyaututtuka don kamun ƙafa. Misali sarkin Nupe ya aika wa sarkin Gobir da gaisuwa tare da kyautar bayi mata ɗari biyar da maza ɗari biyar kowane daga cikinsu yana ɗauke da kuɗi wuri dubu ashirin. Shi kuma Bawa ya ji daɗin wannan ya aika masa da kyauta wadda ta lunka tasa don ya aika masa da dawaki masu yawa ingarmu na azbin kuma ya aika masa da bayi mata biyu masu kyawon gaske, Jean Boyd (1979).
            A lokacin Bawa jan gwarzo ne Shehu Usmanu Ɗanfodiyo ya fara yin wa’azin muslunci a ƙasar Gobir a lokacin yana ɗan shekara talatin da huɗu (34),
            Sarkin Gobir Bawa Jan Gwarzo ya yi shirin yaƙar Katsina a wani lokaci amma sai ya juya yaƙin zuwa Maraɗi kuma ya ci Maraɗin da yaƙi. Bayan ciye maraɗi da yaƙi sai ya ƙara ƙarfafa buƙatarsa ta kai yaƙi Katsina don ya cinye su da yaƙin. A wannan lokacin sai sarkin Katsina ya aiko masa da kyauta ta lallashinsa, amma dai yaƙi jin lallashin said a suka gwabza yakin a wani wuri da ake kira Dankeci! Wannan yaƙin mai tsanani ne wanda har tsananin bai misaltuwa, a nan ne aka kasha ɗan sarkin Gobir Bawa mai suna Ɗan Abu, wannan mutuwar ta sa Bawa baƙin ciki matuƙa.
            Sarkin Gobir Bawa ya shahara matuƙa kuma jama’a suna gimama shi saboda kwarjininsa har suna cewa:
                                    A zamaninsa
*          Gara bata cin kayan mutane
                                    *          Ƙishirwa bata kashin mutum,
                                    *          Doki ba shi haniniya,
                                    *          Maciji ba shi saran mutum,
                                    *          Kunama ba ta cizon mutum,
            Har an  ce wata rana ya taɓa yi wa daji shela ya ce ko dabaibayin jaki ya koma ɓacewa a cikinsa to zai mayar da shi karkara.
Rashin Ɗaukar Reni
            Gobirawa mutane ne waɗanda ba su cika ɗaukar reni ba, suna da saurin fushi da mayar da martini, don haka ne ma suke wasu iri mutane masu ƙoƙari wajen neman abin kansu ta hanyar yin sana’a komai wahalar ta. Makaɗa Sa’idu Maidaji Sabon Birni a waƙarsa ya bayyana Gobirawa a matsayin masu baƙar zuciya inda yake cewa:
                        Jagora:             Gobirawa kun sha kunun bakar zucciya
                        ‘Yan amshi:    Nan cikin duniya babu inda ba a san ku ba.
                                                                          (Sa’idu Maidaji Sabon Birni: Sarkin Bazai)
            Gobirawa sanannun mutane ne a duniya bakiɗayanta, mafaɗata ne masu tsare gaskiya ne masu gudun yin abin kunya ta kowane hali, sukan ba duk wata hulɗa da ke iya zubar musu da mutunci baya duk abin da ake samu a cikinta, suna kuma iya yin hakuri da kowane irn hali suka shiga a ciki don kar a rena su.

Gobirawa A Zamfara
          Gobirawa sun sami ɗaukaka a duniya tun lokacin yaƙe-yaƙen sarakuna, har ma kawowa yanzu, kowane sarki yana son ya ƙulla alaƙa da sarkin Gobir domin irin girmansu a duniya, sarkin Gobir bawa Jan gwarzo ya naɗa sarkuna a cikin wasu garuruwan yankin Zamfara misali a garin Bunguɗu wani Bafulatani ne makiyayi wanda ke da tarin dabbobi mazaunin wurin ya je ya kai mubayi’a ga sarkin Gobir Bawa Jan Gwarzo, sai Bawa ya tambaya wane ne ya zo aka ce wani Bafulatani ne, sai Bawa ya ce sarkin Fulani dai, daga nan ne sarkin Fulani Muhammadu Zundumi ya sami sarautar garin.
            Gobirawa a yankin Zamfara mutane ne masu matuƙar muhimmanci, kusan kowane gari a cikin yankin Zamfara akwai Gobirawa, a wasu wuraren ma su ne suke mamaye wurin  kuma dukan hulɗoɗin yau da kullum ana yinsu tare da su, babu wata damuwa a halin yanzu.
            A wasu manyan garuruwa ma Gobirawa suna da sarauta inda suke gudanar da mulkinsu babu wata ja in ja tsakaninsu da sauran jama’a.
Alaƙar Gobirawa Da Zamfarawa
Gabatarwa
Mafi yawan mutane suna sauraren waƙa domin daɗinta ne, wato don nishaɗin da take samarwa, amma dai su manazarta tare da wasu kaɗan daga cikin jama’a na lalaben tsokokin da ke cikin waƙa ne domin su amfana da su wajen magance wasu matsaloli daban-daban. Akwai abubuwan hikimomi birjik a cikin waƙoƙin Shata masu jan hankalin manazarta, waɗanda su ba lallai nishaɗi kurum suke samarwa ba, waɗanda kuma manazartan kan mayar da hankalisu a kansu, su yi aikin fitowa da su don sauran jama’a su amfana da su. Waɗannan abubuwan sun shafi jigogi da salo iri- iri da sauran abubuwan da shi dai mawaƙin bai fito ɓaro-ɓaro ya nuna su ba a waƙoƙinsa, ko kuma kamar a ce ba su san sun yi irinsu ba a waƙoƙin nasu, sai dai kowa yake da sha’awar zaƙulo irinsu ya tsunduma a cikin waƙoƙin don tsamo su tare da nuna su ga kowa da kowa. Ni ma a wannan sha’anin hankalina ya karkata a kan salon koɗa kai wanda yakan fito a cikin bakandamiyar Shata (Mahadi mai dogon zamani) shahararren mawaƙin ƙasar Hausa wanda ya fi gaban a tozarta shi ko garin da  ba a da Hausa.
Gobirawac Chali - Maru
Gobirawar Halbau - Maru
Gobirawar Mal. Inusa - Maru
Gobirawa  wajen Bilbis rikon Faskari
Gobirawar Mai Fulani – Magami Gusau
Gobirawa Sokoto
Gidan Gobirawa Zurmi
Gobirawar Tudub Doka
s/ Gobir Suru
S/ Gobir Kalgo
Tudun wada Argungu akwai Gobirawa
Sabon Garin Biyabiki duk Gobirawa ne
Gidan Gobirawa – Wajen Hayin Alhaji
Tungar Gobirawa – kafin Kwaren Shinkafi
Gobirawa Hanyar Badarawa
Taƙaitaccen Tarihin Shata
            Mahaifin Shata an ace masa Ibrahim Yaro Raruma; Bafullatani ɗan asalin garin Sanyinna ne ta ƙasar Sakkwato. Iyayensa sun baro garin su ne (Sanyinna) suka doso gabas don neman makiyaya don yin kiyon dabbobinsu, sai aka haife shi a can. Sunan mahaifiyar Shata Lariya kuma ‘yar Fulata – Borno ce. Wajajen shekarar dubu ɗaya da ɗari takwas da goma 1810, a lokacin da ake cikin gwagwarmayar jihadin Shehu Ɗanfodiyo iyayenta suka taso suka zauna a Tofar Ɗan’adala ta cikin jihar Kano inda ta zauna tana aiki a gidan sarkin garin. Daga baya sai ta ƙulle kayanta ta koma ingawa ta ƙasar Katsina wajen Dije matar Sarkin ingawar, ta auri wani mahauci ta haifi ‘ya’ya biyu maza. Da aurensu ya mutu sai ta koma musawa wajen matar sarkin, sai soyayya ta haɗa su da Ibrahim yaro Raruma, wato mahaifin Shata. An haifi Shata a shekarar 1923 a lokacin sallah babba, Shata ne ɗan farin ga mahaifinsa amma dai su uku ga mahaifiyarsu, na farko shi ne Ali na biyu kuwa Muhammadu Lawal wato Shata ke nan, sai autarsu Yelwa (Amina).
            Maroƙin Shata kandanganta shi da wani sahabin manzon Allah mai suna Sasana a cikin kirarinsa. Ana ganin ita waƙa ta samo asali ne daga shi wannan mutum Sasana wanda shi wani mawaƙi ne a zamanin Jahiliya a Madina, wanda ya musulunta daga baya. To da ya karɓi Musulunci sai ya zama mawaƙin Annabi Muhammadu (SAW). To wai zuriyar wannan sahabi ne suka watsu cikin duniya suna waƙa har Allah ya karkato da su ƙasar Hausa inda aka sami Alhaji Mamman Shata cikin tsatson wannan Sahabin (Sasana) Abba da Zulyadaini (2000:3)
            Shata ya fara waƙar Asauwara tun a wajen shekarar 1920 – 1940 kuma ya yi fice sosai. Ya zama cikakken mawaƙi sananne kuma karɓɓe a ƙasar Hausa har ma ya sami nasarar yin waƙoƙI da yawa, da har shi bai sanyawansu ba. Allah ya karɓi ran Shata a ranar Juma’a 18 ga watan Yuni 1999 da misalin ƙarfe 12:30 na dare, Allah ya jiƙansa da rahamarsa, amin.
Ma’anar Salo
            Malamai da masana sun bayar da ma’anar salo ta hanyoyi daban – daban duk da yake abu ɗaya suka fuskanta.
Sa’idu Muh’d Gusau a tashi fahimtar ya ce:
            “Salo shi ne hanyar da aka bi aka nuna gwaninta da dabaru a cikin furuci ko          rubutu. Kuma yana nuna yadda mutum ya shiya wani abu ta bin yanayin            harshensa da zaɓar abubuwa da suka dace game da abin da yake son bayyanawa. Daga nan ne za a fahimci salon mai sauƙi ne ko tsauri, mai tsauri ko mai daɗi ne             da armashi ko mai kasha jiki maras karsashi da sauransu” Gusau (1993:54).
Yahya kuwa ya ce:
            “Salo dabara ce ko hanya mai yin kwalliya ga abu domin abin ya kwarzanta ko ya               bayyana” Yahya (1999:28)
Shi kuma Ɗangambo cewa ya yi:
            “Masana da manarzarta suna ganin cewa Salo yana da wuyar a gane shi a bisa kansa sai dai ana iya gane wasu sigogi nasa, dangane da ma’anarsa. To amma muna iya cewa salo shi ne hanyoyin isar da saƙo “, Ɗangambo, (2007:34)
            A bisa ra’ayin Abdulƙadir Ɗangambo yana cewa: za a iya karkasa salo kamar haka;
            1. Salo wani ƙari ne da ya ƙunshi zaɓi cikin rubutu ko furuci.
            2. Salo wani ƙari ne na daraja a cikin karatu ko furuci wanda ba lalle ne a same                     shi cikin kowane rubutu ba.
            3. Salo ya shafi kauce ma wata daidaitacciyar ƙa’ida.
            4. Salo harshen wani mutum ne, wato yadda salon wane ya bambanta da na wane.
Haka kuma ya cigaba da bayyana mana cewa salo yana da nau’o’i har guda biyar,
a.       Miƙaƙen salo: Wato salon a kai tsaye mai sauƙin ganewa, wannan salo yana iya zama kamili mai iya isar da saƙo ba tare da “ado” ko ƙaƙale ba.
b.      Salo mai armashi ko mai karsashi: Shi ne salon da ya gamsar ta hanyar karsashi, ƙaƙale da burgewa.
c.       Raggon salo: Shi ne salo mai kashe jiki kuma marar gamsarwa.
d.      Tsohon salo/sabon salo: Salon da ke yin amfani da tsofaffin hanyoyi ko sababi don isar da saƙo, yana iya zama mai gamsarwa ko akasin haka.
e.       Salo mai sarƙaƙiya ko mai tsauri. Shi ne salo mai wahalar ganewa saboda tsaurin saƙar manufofi ko tsauraran kalmomi.
Wani manazarcin na ganin cewa:
            “Salo shi ne yadda mawaƙi ya zana tunanensa a takarda, za a dube shi a gain shin yana da manufa, kuma bayaninsa yana da ƙarfi ko raunana ne ana fahimtarsa            cikin sauƙi ko kuma sai an yi lalabe kafin a gane manufarsa.(Bashir 2007:21).
Shi kuma Sarɓi cewa ya yi:
“Salon na nufin zaɓi cikin gudanar da wani abu/aiki. Amma fagen nazarin waƙa salo hanya ce da marubutan waƙoƙi ke bi wajen isar da saƙonsu ga jama’a” (Sarɓi,2007:11).
            A tawa fahimtar, na lura da dukkan bayanan da waɗannan masana da manazarta suka kawo suna nufin salo ya ƙunshi hanya ko hanyoyin da mawaƙi ke bi domin isar da saƙonsa ga jama’a.
Bakandamiyar Shata
            Bakandamiyar wata waƙa ce wadda Shata yake yi a lokutta da wuraren waƙarsa daban- daban, wadda yafi maimaita ta fiye da dukkan waƙoƙinsa saboda jin daɗin tad a yake yi. Wannan waƙar ita ce tamkar uwar waƙoƙin Shata.
Ma’anar Bakandamiya
            Shata ya bayyanar da ma’anar bakandamiya da kansa a wata hira da suka yi da Adamu Yusuf wani wakilin gidan rediyon BBC a shekarar 1996, yace bakandamiya ita ce a kandamo komai da komai, ba a bar kowa dakomai ba, kowa za a ambata komai za a ambata”. Abin nufi dai anan Shata yana yin komai yaga dama a cikin waƙar, duk abin da yake son faɗi yak an faɗe shi ne ba tare da wata shakka ba.
            Bakandamiya waƙa ce da Shata ya yi ma kansa ba wani ya yi wa ita ba, don haka ya fi jin daɗinta da kowace waƙarsa.
                  Alhaji Mamman Shata ya fara yin wannan waƙa ne a wajajen ƙarshen shekarar 1950 inda yake yabon Sarkin Zamfaran Zurmi Sule, a wancan lokacin amshinta amshin waƙar shi ne:
Uhm Uhm Uhm Uhm mai ganga ya gode yaran mai ganga sun gode,
sai daga baya ne suka riƙa cewa a cikin amshin:
Alo-alo mai ganga ya gode yaran mai ganga sun gode.
Ya ɗauki tsawon lokaci yana maimata bakandamiyar kamar yadda take ba tare da wani ƙari ko ragi ba, sai daga baya ya riƙa sasauya ta a sakamakon samun sababbin iyayen gida da kuma waɗansu ƙalubalen rayuwa da ya samu kamar na abokan adawa da sauransu. Misali a shekarar 1960 sababbin baitocin sun fito a cikin waƙar kamar haka:
                        Jagora:             Ai yau duk wani mai yin sallah,
                                                Duk wani mai yin addini,
                                                Kun san babu ya Manzon Allah,
                                                 Duk wani wanda yake kafirci,
                                                Duk mai yin saɓon Allah,
                                                Kun san babu ya Fir’auna,
                                                A’a to ashe haka duk wanda ke yin waƙa,
                                                Yara bai yi kamar Shata ba.
                     ‘Yan amshi:       Alo alo mai ganga ya gode, yaran mai ganga sun gode.
            Samun nasarar Shata ta fanning waƙa ya janyo rashin jin daɗI ga wasu mawaƙan Hausa waɗanda suka riƙa hassadarsa, sai shi kuma ya yi amfani da Bakandamiya don ya sosa ma kansa duk inda ke yi masa ƙaiƙai, dibi yadda yake cewa:
                        Jagora:             Na gane banjo da kukuma,
                                                Wargin yara ne,
                        ‘Yan amshi:     Alo alo mai ganga ya gode yaran mai ganga sun gode,
                         Jagora:             Su ci abinci kowane yai shakwara yai jamfa,
                         ‘Yan amshi:     Alo alo mai ganga ya gode yaran mai ganga sun gode,
                          Jagora:             Kowa ya sani kurɗi yai auren zamani,
                          ‘Yan amshi:     Alo alo mai ganga ya gode yaran mai ganga sun gode,
            Mawaƙin ya ɓarje guminsa a nan domin ya nuna cewa wasu mawaƙan ma saboda irin tasirin Shata har hana su yin waƙar ya yi! Wasu kuma day a ɗauka ƙananan alhaki sai ya bar su don su ɗan sami ‘yan kuɗin yin wasu hidimominsu saboda ba su tsone masa ido ba. Yin haka Shata koɗa kansa ne ya yi domin nuna babu wani day a kai shi a fagen waƙa balle ma ya fi shi.
            A wata da Abdul Umar Faruk na gidan rediyon freedom FM na Kano ya yi da wani ɗaya daga cikin marubucin sanannan littafin nan wato Shata ikon Allah, a ranar laraba 31/03/2010 da misalign ƙarfe goma sha ɗaya da kwata na dare, Dr. Aliyu Ibrahim Ƙanƙara, a cikin shirin zaɓi da kanka, inda ya nuna cewa bakandamiya ta karkasu sama da kashi tamanin dangane da nau’o’inta. Bayan sauye – sauyen da bakandamiya ta samu a lokuta da wurare daban – daban, saboda dalilai daban – daban, an samu sananniyya kuma karɓarɓiyar bakandamiyar a shekarar 1972. Wannan Waƙar ce za a yi amfani da ita a wannan takarda don a fito da ingantattun bayanan da a ke son fitar wa jama’a.
Salon Koɗa Kai
            Kalmar koɗa dai ta nufin sake kaifafa wani abu da ya dallashe. Duk abin da aka koɗa ana tunanin cewa ya wuce wani ko wasu waɗanda ba a koɗa ba  (dallasassu). Misali a cikin kayayyakin aikin gona irin su fartanya da galma da kwashe (magirbi) da gatari duk ana koɗa su ne idan sun daulashe don a fi jin daɗin aiki da su. Haka kuma  idan an ga mutum yana wani kuri akan ce ya cika kaifi, ko bugun gaba (alfahari) da sauransu.
            Salon koɗa kai wani salo  ne da mawaƙa ke amfani da shi a cikin waƙa inda sukan koɗa kansu domin su isar da saƙo ga jama’a. A cikin wannan salo mawaƙa kan yabi kansu ne har sukan kushe danginsu mawaƙan domin su nuna sun fi su shahara. Haka kuma salon koɗa kai wasu suna ɗaukarsa a matsayin salon sheƙe ayar da mawaƙa kan yi a cikin waƙoƙinsu domin su nuna babu mai iya ja da su. Alhaji Musa Ɗankwairo a cikin waƙarsa ya ce:
                        Jagora:        Duk makaɗin da at tcahe na jami’i
                        ‘yan amshi:  Babu mai shirya waƙa kamat tawa
                          Jagora:       Ga makaɗi ya shiya waƙa tai,
                                             Sai a amsa mashi ba a ƙara mai,
                                             In niƙ ƙulla waƙa a ƙara man,
                                             Mu huɗu duk azanci garemu,
                        ‘yan amshi: Ka ga mutum guda ba ya rabje mu,
                                                             (Alhaji Musa Ɗankwairo: shirya kayan faɗa)
            Haka kuma wasu mawƙan sun amfani da wannan salo zuwa ga wasu da suke yi wa waƙarsu, idan kaji su zaka fahimci cewa ba yabo ba ne ko kambame, domin su wani ake yi wa. Idan mawaƙi ya faɗi abubuwan da ke yiyuwa a kan wani ya yi yabo kenan. Idan kuwa ya faɗi abin da bai yiyuwa shi ne kambamar zulaƙe. Misali:
            Garba Ɗandiga ya kambama matarsa a cikin waƙarsa kamar haka:
                                    “Malunƙui uwar daka,
                                      Ba mace mai daka irin ta gidana.”
                                           (Garba Ɗandiga: Malunƙui uwar daka)
            Ko a cikin harkokin mu na yau da kullum idan mutum ya riƙa yabon kansa da kansa, akan ce yana koɗa kansa ne, haka kuma idan ya haɗa yabon kansa da kushe waninsa sai ace ya faye koɗa kansa.
            Alhaji Mamman Shata a farko farkon bakandamiyarsa ya siffanta kansa da wasu abubuwa masu ban tsoro don ya koɗa kansa. Dubi yadda yake cewa:
                        Jagora:    Gwauron giwa mai ban tsoro na Habu ɗan Ibrahim
                                         Kyalkeci mai wawar kora ɗan Yaro.
                                          Zaki mai tarin ƙarfi ɗan Iro,
                                          --------------------------------------
                      ‘Yan amshi: Alo –alo mai ganga ya gode yaran mai ganga ya gode.
            Da farko dai ya koɗa kansa ne ta hanyar kamanta kansa da manyan dabbobi kamar su giwa da zaki da kyalkeci, kasancewar waɗannan dabbobin ba abin wasa ba ne, kuma babu wata dabbar da ke iya ja da su. A nan salon koɗa kan da mawaƙin ya yi amfani da shi ya isar da saƙo ga mawaƙan da kuma sauran jama’a, cewa shi fa ruwa ba sa’ar kwando ba ne” don haka duk mai niyyar ja da shi ya fasa.
            A wani wuri kuma Shata yana cewa:
                        Jagora:             Idan na fara Bakandamiya,
                                                Ji nake kamar malami gwanin tafsiri,
                                                Am malamin amma fa gwanin,
                                                Aja baƙi ya fasa,
                                                Ba tare da jin tsoro ba,
                                                Don ba a gwaninta da tsoro malan,
                                                Mai tsoro ba shi gwaninta ko wane ne kuma ko ɗan wa,
                                                Allah kau, ma tsoraci ba shi zama gwani ko wane ne,
                                                To! to!! to!!!.
                 ‘Yan amshi:           Alo – alo mai ganga ya gode yaran mai ganga sun gode.
            Mawaƙin a cikin wannan ɗan waƙar koɗa kansa ne ya yi domin kowa ya san irin wannan kwatanci da ya yi na gogaggen malami gwanin tafsiri a fagen tafsiri babu maganar tsoro ko shakkun wani abu, wannan yana nuna cewa wannan salo na Shata ya isar da saƙon kashedi ga sauran mawaƙa ta hanyar koɗa kansa da ya yi wajen nuna cewa shi ba kanwar lasa ba ne.
            A wani wuri kuma ya koɗa kansa inda yake cewa:
                        Jagora:     Matsoraci ba shi zama gwani ko wane ne,
                                         Ka zama kamar ni filin waƙa,
                                         Sararin waƙa bai san tsoro ba in ni fito Shata ne,
                                         Kun san shi,
                                         Ya san ku,
                                          Sai ƙaƙa?
                                           Iye?
                        ‘Yan amshi:       Alo – alo mai ganga ya gode yaran mai ganga sun gode.
             A nan ma saƙon da ke ciki salon koɗa kan shi ne: yadda Shata ke nuna bai tsoro  musamman a fagen waƙa har ma yake nuna duk wanda ya zama kamar shi a filin waƙa ya shahara, wato duk wanda ya zama kamar Shata a filin waƙa ya wuce ya zama matsoraci.
            Haka nan Shata yana cewa a cikin Bakandamiyarsa:
                        Jagora:             Gurnanin damisa karen gida ke gudu,
                                                Karen ko na wane ne,
                                                Ko wace karya tah haihwai,
                                                Ɗan kusun uwa?
                                                Wa ne aura?
                                                To, to, to,
                         ‘Yan amshi:    Alo – alo mai ganga ya gode yaran mai ganga sun gode.
            Mawaƙin a nan ya koɗa kansa ne da mayar da kansa damisa wadda ƙananan dabbobi ke tsoron gurnaninta kamar karen gida da sauran irinsa. Su kuma sauran ƙananan dabbobi su ne a matsayin karen gida. Wato dai Shata ya ɗauki matsayin mutum wanda sauran mawaƙa ke tsoro, kamar yadda karen gida ke gudu idan ya ji gurnanin damisa.
            Haka kuma Shata ya koɗa kansa inda yake cewa:
                        Jagora:             Allah ya yarda,
                                                Yo ai har yau ni ke yi,
                                                Ku kau baku samo canji nab a,
                                                Balle in zauna!
                                                Wai har in ce zan huta,
                                                Ku taya mani ku ‘ya’yana,
                                                Har yau dai ni ke yi,
                                                Allah ya yarda!
                                                Yardar Allah ta fit a kowa na habu Ɗan Ibrahim
                                                Kelkeci mai wawar kora ɗan Yaro,
                                                To, to, to!
                        ‘Yan amshi:    Alo – alo mai ganga ya gode yaran mai ganga sun gode.
            A nan ya tabbatar ma mawaƙa da cewa tun daɗewa babu kamarsa kuma daga cikinsu babu wani mai iya canjin sa a fagen waƙa, domin shi Allah ya riga ya yarda da al’amarinsa, daga ƙarshen ɗan waƙar ma ya siffanta kansa da kelkeci da irin yadda yake korar dabbobi idan zai kama su.
            A wani wurin kuma Shata ya koɗa kansa inda ya ce:
                        Jagora:             Faɗa wa mutanena:
                                                Kowar rasa Shata ya yi asarar waƙa!
                                                Kowar rasa ni bai sha waƙa ba ko wane ne,
                                                Kuma ko ɗan wa,
                                                Allah kau!
                         ‘Yan amshi:   Alo – alo mai ganga ya gode yaran mai ganga sun gode.
            Wato a nan mawaƙin na nuna cewa kamar waƙarsa kaɗaice waƙa, domin a cewarsa duk wanda bai ji waƙar Shata ba to sam bai saurari waƙa ba! Duk sauran waƙoƙin mawaƙa tamkar wani shirme ne ba waƙa ba.
            Haka kuma mawaƙin ya ce:
                         Jagora:            Kowa ya ja zare,
                                                Idan ka iske ya tsunke,
                                                Ba ka ja daidai ba!
                         ‘Yan amshi:   Alo – alo mai ganga ya gode yaran mai ganga sun gode.
                          Jagora:           yau shekaru da yawa zarena nike ja,
                                                Bai taɓa tsunke man ba!
                   ‘Yan amshi:         Alo – alo mai ganga ya gode yaran mai ganga sun gode.
            A waɗannan ɗiyan waƙar, Shata ya koɗa kansa ne ta hanyar nuna irin dogon lokacin da ya ɗauka yana tafiyar da harkokin waƙarsa lafiya ƙalau ba tare da samun wata matsala ba, wato shi bai taɓa samun wani cikas ba kamar yadda sauran mawaƙan suke samu, har ya faɗi cewa duk wanda ya sami cikas a cikin lamarinsa sai in bai iya tafiyar da shi kamar yadda ya kamata ba.
                        A wani wurin kuma Alhaji Mamman Shata ya ce:
                          Jagora:           Da makaɗa da mawaƙa da maroƙa suna tsoro na na gane,
                                                Ciji inji yara!
                                                Abin tsoro ni!
                                                Sun san ni,
                                                Shata ne,
                                                Sai ƙaƙa,
                                                Iye?
                                                To,
                        ‘Yan amshi:     Alo – alo mai ganga ya gode yaran mai ganga sun gode.
            A nan Shata ya fito ƙarara ya nuna ma makaɗa da mawaƙa shi fa abin tsoro ne, kuma ya fahimci cewa suna tsoronsa kamar yadda yara suke tsoron ciji. Wannan salon koɗa kai ne ya yi amfani da shi don kuwa ai ba haka mawaƙan suke tsoron sa ba tun da har suke haɗuwa waje guda, kowa ya fahimci halinsa wasu daga cikin su har biyayya yake yi masu, domin an ce sai ya durƙusa idan zai yi gaisuwa ga wasu manyan makaɗa kamar Alhaji Ibrahim Narambaɗa.
            Shata ya faɗa wa mawaƙa cewa ya karɓe waƙa koda yake bai gade ta ba:
                                    Jagora:             Roƙo shigar shi nai,
                                                            Na shige shi duk na gagari ‘ya ‘yan gado,
                                                            Suna gain na na gagara!
                                                            Abin nan kau nasu ne, na amsa,
                                                            Sun yarda,
                                                            Ko don tilas,
                                                            Allah kau,
                                                            Da dole ciki.
                        ‘Yan amshi:    Alo – alo mai ganga ya gode yaran mai ganga sun gode.
Kammalawa
Shata ya koɗa kansa matuƙa a cikin Bakandamiya a wurare da dama, waɗanda da makaɗa da mawaƙa da maroƙa har ma da mu manazarta mun gane hanyoyin day a bi domin koɗa kansa. Misali a cikin bakandamiyar ya danganta kansa da manya – manyan dabbobin da sauran dabbobi ke tsoro, har ma yake nuni da cewa shi abin tsoro ne (ciji) kamar yadda yara suke kiran duk wani abin tsoron.  Wannan takardar dai ta fito da wannan salon ƙarara domin amfanin manazarta a lokacin nazarinsu. Salon koɗa kai kamr yadda aka kalle shi a cikin wannan takarda, ba wani sabon salo ba ne wanda aka ƙirƙira a wannan lokaci, salo ne wanda ya danganci yabo da kuma kambamawa ko zuga. Amma dai sun sha bamban domin a cikin sa waɗansu kalaman sun wuce yabo, saboda waɗansu kalaman da an ji suna tsoratarwa ne da mawaƙi kan auno su  ya zubo cikin waƙa don ya isar da saƙonsa, shi kuma kambame akan yi shi ne zuwa ga wani ba shi mutum ya yi wa kansa ba. To a wannan takarda an nuna duk lokacin da mawaƙi ya kambama kansa to ya yi amfani ne da salon koɗa kai.

Manazarta

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