Jirwayen Musulunci A Cikin Wasu Waƙoƙin Shata

Wannan bincike muhimmi ne domin ya samar da ingantattun bayanai game da Alhaji (Dr) Mamman Shata Katsina, ɗan mutanen Musawa, wanda ya rayu tsawon shekaru Saba’in da Shida (76) a duniya. Watau daga alif dubu da ɗari Tara da Ashirin daShidda zuwa dubu da ɗari Tara…

                                               

Na

Dr. Haruna Umar Bunguɗu

Lambar Waya: (+234) 80- 654-293-69.

Ƙibɗau: harunaumarbungudu@gmail.com

                                               

Tsakure:

Wannan bincike muhimmi ne domin ya samar da ingantattun bayanai game da Alhaji (Dr) Mamman Shata Katsina, ɗan mutanen Musawa, wanda ya rayu tsawon shekaru Saba’in da Shida (76) a duniya. Watau daga alif dubu da ɗari Tara da Ashirin daShidda zuwa dubu da ɗari Tara da Chasa’in da Tara (1923 – 1999). An bi waɗansu muhimman hanyoyi waje tattara bayanan da aka kalato game da Mashahurin mawaƙin zamaninsa, mai hikima, da kaifin tunani, da basira, waɗanda suka haɗa da ziyartar ɗakunan karatu daban-daban na manya-manyan makarantunmu inda ake nazarin Hausa da adabin Hausa don neman wasu aikace-aikace masu alaƙa da wannan binciken don a sami ƙarin ƙarfi, an kuma yi hirarrraki da wasu mutane masu masaniya a kan mawaƙin don jin wasu bayanai a kansa. An ɗora wannan aikin a kan ra’in Shehun malami Sa’idu Muhammad Gusau na nazarin waƙar baka Bahaushiya. A cikin wannan ra’in masanin ya bayyana yadda za a yi nazarin waƙar baka Bahaushiya tun daga bayanin salsalar waƙar har zuwa turke da awon baka da kuma salo da sarrafa harshen waƙar, kamar dai yadda ya yi ta ba bayyana a ayyukansa a shekarar 2008 da 2011 da 2013. wanda ya samar da sakamako mai kyawo da inganci.

1.0  Gabatarwa

Hausawa kan ce yabon gwani ya zama dole  kuma idan aka yabi mutum, wani lokaci sai a ce kada Allah ya kawo ranar yabo. Wannan duk hikimomi ne waɗanda Bahaushe kan yi amfani da su, domin bayyana tsananin muhimmancin abu, da kuma nuna alhinin irin yadda amfanin abun ya bayyana bayan gushewarsa a doron ƙasa. Alhaji (Dr) Mamman Shata ya kasance sarkin mawaƙan Najeriya a lokacin da yana raye. Wanda har su kansu mawaƙan ‘yan uwansa sun yarda, sun kuma amince da akwai rinjayar basira tsakaninsu da Shata. Shi kansa Mamman Shata bai iya sanin adadin waƙoƙin da ya rera a zamansa na duniya ba, ballantana har a kawo yawansu. Wannan muƙala ta duba Jirwayen Musulunci a cikin Waƙoƙin Mamman Shata tare da kawo fashin baƙin waɗansu daga cikinsu domin bada misalai. Amma kafin ci gaba da wannan aiki, muƙalar tana ɗauke da ma’anonin waɗansu muhimman kalmomi da wannan take na bincike ya ƙunsa. Wato kamar ma’anar waƙa, da ma’anar waƙar baka, da Addini, da Addinin Musulunci, da kuma ma’anar Jiwaye. Duka waɗannan kalmomi wajibi ne a san ma’anoninsu, domin saninsu shi zai ƙara haske wajen fahimtar inda darasin wannan muƙala ya dosa. Daga can ƙarshe kuma an kammala wannan saƙo da shawarwari masu jan hankali, don masu niyyar faɗaɗa wannan bincike.

1.1  Ma’anar Waƙa

Akwai ra’ayoyin masana masu yawa dangane da ma’anar waƙa, alal misali;

Ƙamusun Hausa, (CNHN, 2006:466) an bayyana ma’anar waƙa da cewa “wata tsararriyar magana da ake rerawa a kan kari ko rauji”.

Shi kuwa Ɗangambo (2007:5) cewa ya yi

“Waƙa wani saƙo ne da aka gina shi kan tsararriyar ƙa’ida ta baiti, ɗango, rerawa, kari (bahari), amsa-amo (ƙafiya), da sauran ƙa’idojin da suka shafi daidaita kalmomi, zaɓensu da amfani da su cikin sigigin da ba lalle ne haka suke a maganar baka ba”

Kamar yadda marigayi Ibrahim Yaro Yahaya ya ce a cikin ruwaitar Gusau:

 “Waƙa magana ce ta fasaha a cure wuri ɗaya a cikin tsari na musamman” (Gusau, 1993).

Yahya ma ya ba da tasa ma’anar waƙa cewa:

“Magana ce da ake shisshirya kalmominta cikin azanci, ta yadda wajen furta su ana iya amfani da kayan kiɗa”

Su kuma Junaidu da ‘Yar aduwa, (2007:123) cewa suka yi “ waƙa magana ce, aunanniya, kuma abin rerawa”

1.0.1.1 Ma’anar Waƙar Baka

Gusau, (2003 : viii) a cikin gabatarwa a littafinsa mai suna Jagoran Nazarin Waƙar Baka ya bayyana ma’anar waƙar baka da cewa:

“Waƙar baka fage ce wadda ake shirya maganganu na hikima, da ake aiwatarwa a rere cikin rauji tsararre, waɗanda za su zaburar da al’umma tare da kuma hankaltar da su dangane da dabarun tafiyar da rayuwa da za su ba da damar a cim ma ganga mai inganci. Waƙa bisa jimla, takan zama fitila wadda take haskaka rayuwar jama’a kuma take kare rayuwar al’umma daga sallacewa” (Gusau, 2011).

A cikin wani aikinsa Bunguɗu kuwa cewa ya yi:

“Waƙar baka ta ƙunshi jerin wasu hikimomi ne da a kan tsara domin su daɗaɗa zukatan masu saurare, inda akan yi amfani da wata zaɓaɓɓiyar murya don rerawa, ana kuma yin amfani da zaɓaɓɓun kalmomi domin fizgar hankalin jama’a ya dawo gare su da zimmar bin diddigin ma’anoni da manufofinsu (Bunguɗu, 2015).

A fahimtar wannan bincike kuwa, ma’anar waƙa dai shi ne duk wata magana, wadda aka yi amfani da ƙwarewar harshe, da hikima aka tsara baitoci, aka kuma rera su cikin wani amo, ko rauji mai jan hankalin mai sauraro. Dole ne a sami naƙaltar harshe kafin mutum ya ce zai rera waƙa har ta yi ma’ana, mutane su saurara. Wannan shi ya sa Hausawa kan yi wata karin magana cewa “waƙa zancen hikima, rera ki sai an shirya”.

1.2   Ma’anar Addini

A cewar Alhassan, a ruwaitar Gusau, (2005) cewa ya yi:

“Addini shi ne dukkan abin da mutum ya lizimtawa ƙasa kuma ya wajabta wa kansa bin sa na daga sane-sane da umurce-umurce tare da niyyar ƙudurta cewa sa’adarsa tana a cikinsu ne rabonsa da yalwar arziƙinsa suka rataya” Gusau, (2005).

Haka kuma ya sake bayyana ma’anar addini a cikin wani aikin nasa da cewa:

“Addini wata hanya ce ta bauta wadda ake bi don kaiwa ga wani sakamako na musamman, kuma hanya ce wadda ta daɗe a duniya ana amfani da ita (Gusau, 2005:1).

1.2.1   Ma’anar Addinin Musulunci

A cewar Alhassan har wa yau a ruwaitar Gusau (2005:1) yana cewa:

“Addinin Musulunci shi ne addini wanda Allah ya yardar wa halittarSa da yin sa, ya kuma aiko annabi Muhammadu, sallal Lahu alaihim wasallama, ya zo da shi, a kan tawaatturi da barin shirka da kangara. Shi ne kuma cikakken addini wanda ya tara kyakkyawan tsarin rayuwar ɗan Adam baki ɗaya, ya kuma lamunce masa martabarsa da arziƙinsa na duniyarsa da lahirarsa. Musulunci dai shi ne addinin daga mutum sai shi" (Gusau, 2005:1).

Shi kanshi Gusau (2005:1) ya yi bayani game da ma’anar addinin musulunci da cewa:

“Shi ne addinin da Allah mai girma da ɗaukaka ya aiko annabi Muhammadu, tsira da amincin Allah su tabbata a gare shi, da shi domin ya shiryar da mutane zuwa kyakkyawar hanyar bauta masa (Gusau, 2005:1)”.

Wannan muƙala ta fahimci addinin musulunci da addinin da Allah ya aiko annabi Muhammadu (S.A.W) da shi ginanne a bisa tubalai ko shika-shikai guda biyar. Wato yin imani da Allah, da ManzaninSa, da annabawanSa, da LitattafanSa, da ranar Lahira, da ƙaddara mai kyau ko marar kyau, da tsaida sallah, da yin azumin watan Ramalana, da bayar da zakka da zuwa aikin hajji (idan Allah ya ba mutum iko). Kuma musulunci ya shafi kyautata halayya ta hanyar aikata alherai, da kuma nisanta miyagun ɗabi’u.

1.3  Ma’anar Jirwaye

Jirwaye kamar yadda masana da suka gabata suka tabbatar a cikin wani littafinsu da suka wallafa a Cibiyar Nazarin Harsunan Najeriya (CNHN), mai suna Ƙamusun Hausa, (CNHN, 2006:219) cewa:

“Dabbare-dabbaren da ruwan da ya zubo, ko ya ɗigo kan yi a jikin mutum   (CNHN, 2006:219”

A cikin wannan takarda, jirwaye na nufin kufa, ko ɓurɓushi, ko alamun wani abu da za a iya lura da shi a jikin wani abu ko cikin wani abu. Kamar yadda Kalmar take idan aka ce; kwanon nan yana da jirwayen fura a cikinsa. Wannan yana nufin akwai alamun an sha fura cikin kwanon, ba a wanke shi ba.

1.4. Jirwayen Musulunci

A fahimtar wannan muƙala jirwayen musulunci shi ne alamomi, ko kufa, ko ɓurɓushin addinin musulunci a cikin al’amarin wani mutum ko wata ɗabi’a, sana’a ko makamantan waɗannan al’amurran gudanar da rayuwa.

1.5   Taƙaitaccen Tarihin Rayuwar Alhaji (Dr) Mamman Shata

An haifi shata a shekarar 1923 a lokacin sallah babba, sunan mahaifiyar shata Lariya kuma ‘yar Fulanin Borno ce. Wajejen shekarar dubu da ɗari takwas da goma (1810), a lokacin da aka yi jihadin Shehu Ɗanfodiyo iyayenta suka taso suka zauna a Tofar- Ɗan Adala ta cikin jihar Kano, inda ta zama tana aiki a gidan sarkin garin. Daga baya sai ta ƙulle kayanta ta koma ingawa ta ƙasar Katsina wajen Dije matar sarkin Ingawa, 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. Raruma ɗan asalin garin sanyinna ne ta jihar Sakkwato, wanda shi ma Bafulatanin Sakkwato ne, neman makiyaya ta kawo iyayensa aka haife shi a nan (Musawa). Shata shi ne ɗan fari ga mahaifinsa, amma dai su uku suke ga mahaifiyarsa, na farko shi ne Ali, na biyu kuwa shi ne Muhammadu Lawal wato ‘Shata’ kenan, sai autarsu Yelwa (Amina).

Maroƙin Shata kan danganta shi da wani sahabin Manzon Allah mai rahama, mai suna Sasana a cikin kirarinsa. Ana ganin ita waƙa ta samo asali ne daga shi wannan mutum, sannan wanda shi wani mawaƙi ne a zamanin jahiliyya a Madina, wanda ya musulunta daga baya. To da ya karɓi Musulunci sai ya zama mawaƙin Annabi Muhammadu, (S.A.W.). 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.

Shata ya fara waƙar Asauwara tun a wajejen shekarar 1939 – 1940, kuma ya yi fice sosai. Ya zama cikakken mawaƙi, sananne kuma karɓaɓɓe a ƙasar Hausa, har ma ya sami nasarar yin waƙoƙi da yawa da har shi bai san yawansu ba. Allah ya karɓi  rayuwar shata a ranar Juma’a 18 ga watan Yuni, 1999  da misalin ƙarfe 12:30 na dare. Allah ya jiƙansa da rahama, amin.

2.0 Hanyoyin Tattara Bayanai

Aikin bincike irin wannan yana buƙatar a bi hanyoyin da suka dace don a sami bayanai ingantattu waɗanda kan wadatar da jama’a su sami natsuwa a kan abubuwan da binciken ya haifar. Babbar hanyar da aka bi domin tattara bayanai a wannan aikin ita ce ta sauraren waƙoƙin Shata waɗanda ya yi wa jama’a daban-daban don  zaƙulo wuraren da suke jirwaje ne na addinin Muslunci waɗanda mawaƙin ya fito da su, ta hanyar amfani da wasu maganganun da addinin Musluncin ne ya samara da su ko kuma ya yi horo da su. Bayan wannan hanyar akwai wasu hanyoyin da aka yi amfani da su waɗanda suka haɗa da: ziyartar wasu ɗakunan karatu don samun aikace-aikacen da wasu magabata suka yi masu kama da wannan don gudun a yi maimai, kuma a sami wani ƙarin haske a kan abin da aka sa a gaba (wato jirwayen addinin Muslunci a cikin wasu waƙoƙin Shata). Sannan kuma an tattauna da wasu masana da wasu manazarta da ma wasu ɗalibai a kan wannan batu, wannan ya bada ƙwari guiwar tafiyar da aikin kamar yadda ya dace. 

3.0 Ra’in Bincike

Ɗora adabin al’umma kan wani ra’ayi ya fara wanzuwa ne a al’ummu na duniya waɗanda suka jima da sama wa kansu dabarun rubutu da karatu kamar Girkawa da Turawa da Larabawa da mutanen Sin har da Indiyawa da sauran irinsu. Nazarin waƙa nazari ne wanda ya ɗauki wani babban yanki a cikin adabi a fagen ilmi. Masana da yawa sun samar da ra’o’insu a kan wannan lamari na nazarin waƙa domin fahimtar wani ɓoyayyen abun da ke cikinta.  Wannan aikin an ɗora shi ne a kan ra’in Gusau na nazarin waƙar baka Bahaushiya. A cikin wannan ra’in masanin ya bayyana yadda za a yi nazarin waƙar baka Bahaushiya tun daga bayanin salsalar waƙar har zuwa turke da awon baka da kuma salo da sarrafa waƙar, kamar dai yadda ya yi ta ba bayyana a ayyukansa a shekarar 2008 da 2011 da 2013. 

4.0   Jirwayen Musulunci  A Cikin Waƙoƙin Shata

Wannan takarda ta duba jirwayen musulunci ta fuskar imani, da sallah, da aikin Hajji, da sauran kyawawan halaye waɗanda addinin musulunci ya aminta da aikata su, da kuma waɗansu ɗabi’u waɗanda musulunci ya ƙyamata.

Mamman shata yana ganin waƙoƙinsa tamkar wa’azi ne ko tafsiri ko alburda, a cikin waƙarsa da ya yi wa Kilishi Jikar Dikko, yana cewa:

Turken Waƙa:               Ranar Kilishi jikar Dikko,

‘Yan Amshi:                 Ranar kilishi jikar Dikko.

Jagora:                     Zuba waƙa nikai,

                               Ni sai zuba waƙa nakai kama da ta al fazazi,

                                       Kamar ana tamsiri,

‘Yan Amshi:                 Ranar kilishi jikar Dikko.

Jagora:                     Zuba waƙa nikai,

                               Ni sai zuba waƙa nakai kama da ta al fazazi,

                                       Kamar ana alburda,

‘Yan Amshi:                 Ranar kilishi jikar Dikko.

Akwai jirwayen Muslunci a cikin waɗannan ɗiyan waƙar, dubi yadda ya ambaci Alfa Zaji wanda wani sanannen mawaƙin addinin Muslunci ne, wanda ya yi waƙar yabon Annabi sananna wato Ishriniya, daga baya kuma ya ambaci Tafsiri wato fassara littafin Allah (alƙur’ani) da kuma wani babban littafin Muslunci alburda, wanda kowa ya san shi a addinin Muslunci ya san shi.

5.1.1   Imani a cikin waƙoƙin Shata

Jirwayen Imani a cikin waƙoƙin mamman shata yawa gare shi, kamar yadda waƙoƙin suke da yawa. Amma dai ga waɗansu da wannan muƙala ta fito da su don kafa hujja.

5.1.1.1  Imani da Annabi Muhammadu:

Ya bayyana imaninsa da tsufa da mutuwa, da kuma ranar lahira cikin waƙoƙinsa. Alal misali: cikin waƙar da Shata ya yi wa Annabi Muhammadu mai suna “Na tsaya ga Annabi Muhammadu”, kawai ta isa mutum ya gamsu da wa’azin da shata ya yi inda yake cewa:

Jagora:                      Roƙon da nike, a wurin Allah,

Allah sa mu ga annabi Muhammadu.

          ‘Yan Amshi:           Na tsaya ga annabi Muhammadu.

                                                                        (Shata: Na Tsaya Ga Annabi Muhammadu)

A nan mawaƙin ya nuna imaninsa da annabi Muhammadu ne kasancewar dogaronsa baki-ɗaya a lokacin da yake faɗa a wannan waƙar har yana roƙon Allah ya sa ya ga annabi Muhammadu don ya sami babban rabo.

5.1.1.2    Imani da lahira:

Haka kuma ya ci gaba da nuna muhimmancin imani har ya kai ga tabbatar da imanin daga Allah yake, don haka a wani baiti a cikin waƙar ya roƙi Allah ya tsayar masa da imaninsa ga annabi Muhammadu.  Inda yake cewa:

Jagora:                       Na tsaya ga Annabi Muhammadu,

‘Yan Amshi:              Na tsaya ga Annabi Muhammadu.

Jagora:                       kowats tsaya, ga Annabi Muhammadu,

                                   Bai taɓewa, nan a duniya,

         Bai taɓewa, ko a lahira,

         Mu dai tsaya ga Annabi Muhammadu.

                                 (Shata: Na Tsaya Ga Annabi Muhammadu)

Alhaji Mamman Shata a nan, ya nuna ya san da lahira kuma ya yi imani da ita, ya nuna cewa kowa ya tsaya ga annabi Muhammadu bai taɓewa ko a lahira, domin taɓewa a lahira ba karamar asara ba ce.

5.1.1.3   Sallah A Cikin Waƙoƙin Shata

Alhaji Mamman Shata ya san sallah kuma ya yi imani da ita, har yana ganin muhimmancinta, ya kai na a haɗa mutum da ita idan ana nemansa day a yi wani abu. Akwai kuma wurare da dama inda yake maganar sallah. Misali a cikin waƙar da ya yi ta Don Allah mata ku yi aure, inda yake cewa:

Jagora:                         Don sallah da salatil fatih

                                    Don darajar kakan Tujjani,

‘Yan Amshi:                Don sallah da salatil fatihi,

                                    Don Allah mata ku yi aure.

                                                           (Shata: Mata ku yi aure)

A cikin wannan waƙar roƙon mata Shata yake yi da saboda darajar sallah su daina shahanci su yi aure. A ganinsa kamar a haɗa mutum da Allah ne, saboda Allah shi ya ce a yi sallah.

Haka kuma shata ya jaddada maganar sallah a cikin Bakandamiyarsa ta farko, inda yake cewa:

Jagora:                       Ai duk wani mai yin sallah,

                                   Duk wani mai yin addini,

                                   Kun san babu ya Manzon Allah,

                                   Duk wani wanda yake kafurci,

                                   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.

(Bunguɗu, 2016: Bakandamiyar Shata)

A wata waƙar da Shata ya yi ya ambaci sallah a ciki wadda wata babbar alamar Musulunci ce inda yake cewa:

Jagora:                         Komi naɗin mutum,

                                    Da Goshi yake sallah ko ya sha giya,

‘Yan Amshi:                Na gode Goshi ta Ɗan Gude,

Jagora:                         Abin sallah,

‘Yan Amshi:                Goshi ta Ɗan Gude,

Jagora:                         Duk martabar mutum,

                                    Da Goshi yake sallah yada duk yai naɗi,

‘Yan Amshi:                Na gode Goshi ta Ɗan Gude,

Jagora:                         Duk girman mutum,

                                    Da Goshi yake sallah ta yada duk yai naɗi,

‘Yan Amshi:                Na gode Goshi ta Ɗan Gude,

                                                                       (Shata: Goshi ta Ɗan Gude)

Alhaji Mamman Shata ya yaba wadda yake yiwa waƙar ne ta hanyar dangata ta da sallah. Wato ya baiwa sallah wani babban muhimmanci ne wanda babu wanda bai yin ta komai darajarsa komai gimansa. Kuma ko a ina yake a faɗin duniyar nan. Sallah ginshiƙin  addini.

 5.1.1.4   Aikin Hajji a cikin waƙoƙin Shata

Idan muka duba batun aikin Hajji ma, Mamman Shata ya yi magarsa a cikin waƙoƙi daban-daban da yake yi a rayuwarsa ta waƙa. a cikin waƙar Na tsaya ga annabi Muhammadu, inda yake cewa:

Jagora:                       Kowa Allah, yai wa dukiya

                                   Ga Makka ya je ya gano Manzo

                            Ga Madina nan, birnin Manzo,

                            Mu dai tsaya ga annabi Muhammadu.

‘Yan Amshi:              Na tsaya ga annabi Muhammadu.

                              (Mamman Shata: Na tsaya ga annabi Muhammadu)

Zuwa Makka don yin ibadar aikin hajji Musulmi ne suke yi, wannan ya fito ƙarara a wani aikin Muslunci wanda shi ma wani ginshiƙi ne, wanda babu wani addinin da ake yin tattaki zuwa Makka da Madina don a ziyarci manzo.

5.1.1.5  Kyawawan Ɗabi’u A Cikin Waƙoƙin Shata

Alhaji (Dr.) Mamman Shata katsina, sau da yawa a cikin waƙoƙinsa yakan yi horo da aikata alheri, wanda kuma ya yi daidai da karantarwar addinin musulunci. Alal misali, a cikin waƙar “kuɗi a kashe su ta hanya mai kyau”, inda yake cewa:

Jagora:                      Amma ba bisa shashanci ba,

                                   Kana ba bisa sakarci ba,

Kuɗi a kashe su ta hanya mai kyau.

‘Yan Amshi:             Kuɗi a kashe su ga hanya mai kyau

                      (Mamman Shata: Kuɗi A Kashe Su Ta Hanya Mai Kyau)

Haka kuma ya yi horo da a yi kyauta a cikin bakandamiyarsa ta biyu inda yake cewa:

Jagora:                      Kuma kai mai niyyak ka yi alheri,

                            Allah ba ka abin alherin,

                            Ka yi alherin mu ji daɗi,

                                   Kuma mai son yai mana rowa,

                                   Allah ba shi abin yin rowat,

                                   In yai rowar mu ji zafi,

                                   Iyakat ta dai mutum ya yi rowat

                                   Amma ba ya hana ni shiga aljannah.

‘Yan Amshi:             Alo alo mai ganga ya gode, yaran mai ganga sun gode.

(Mamman Shata: Bakandamiyar Shata)

Waɗannan duk halayen kirki ne waɗanda ko a addinin Musulunci su ake horo da kowane Musulmi ya riƙa yinsu. Don haka shi ma Shata ya hori al’umma da su riƙa yinsu don su ci ribar rayuwarsu.

5.1.1.5 Gujewa Ɗabi’u Waɗanda Musulunci Ya Ƙyamata A Cikin Waƙoƙin Shata

Gina ramen mugunta wata mummunar ɗabi’a ce da mutane ke yi wadda musulunci ya yi hani gareta. Haka shi kanshi Mamman Shata ya tofa albarkacin bakinsa, kamar haka;

A cikin waƙar “A gargaɗi mai gina ramin mugunta”. Inda yake cewa:

Jagora:                      Kai ‘yan uwa mu sa alheri,

                                   Zuciyar mu ta yi mana daɗi,

                                   Amma fa mu bar gina ramin mugunta.

‘Yan Amshi:             Mu gargaɗi mai gina ramen mugunta.

Jagora:                  Gama shii mai gina ramen mugunta,

                            Ya taɓe nan sararin nan,

                            Ko a ƙiyamar ma ya taɓe,

                            Muddin yana gina ramen mugunta.

‘Yan Amshi:          Mu gargaɗi mai gina ranen mugunta.

                        (Mamman Shata: Gargaɗi Mai gina ramen mugunta)

Haka kuma, waɗansu halayen da addini ya yi hani da su, Shata ya gargaɗi mutane da cewa su guje su don su sami yardar Allah maɗaukakin sarki, kamar gina ramin mugunta wanda ya nuna cewa duk mai yinsa zai taɓe duniya da lahira. 

Kammalawa

Wannan muƙala ta gutsuro wasu daga cikin ɗimbin waƙoƙin Mamman Shata ne domin bayar da misalai kawai, ba ana nufin iyakacin yawan waƙoƙinsa kenan ba waɗanda suka bijiro da karantarwar addinin musulunci ba. Amma dai an sami misalai da suka shafi imani, da sallah, da aikin hajji da umurni da aikata alheri da hani ga mummunan aiki, wanda kuma duka suna cikin al’amurran da addinin musulunci yake karantarwa. Don haka akwai jirwaye in ma ba a kira waɗannan waƙoƙin  wa’azi ba. Dalili kuwa a nan shi ne, Akwai waƙoƙi  masu yawan gaske waɗanda Alhaji mamman shata ya fito da karantarwar musulunci wajen hani daga mummunan aiyuka. Halaye irinsu zina, da caca, da dai wasu harakokin fajirci, duk Mamman Shata yakan yi nuni da haramcinsu a cikin waƙoƙinsa. Waɗanda lokaci ba zai ba mu damar kawowa a cikin wannan ‘yar takarda ba. Abin nufi dai a nan an sami jirwayen karantarwar addinin Musulunci a cikin waƙoƙin Shata, mun ɗan taɓo wasu waƙoƙin ne saboda abin da yawa wai “Maye ya shiga kasuwa”, kasancewar lokaci bai barin mu mu warware zare ga abawa, mu shanya garinmu ga ranar da muka samu, don haka sai mu hakura da ɗan abin da ya samu, sai mu tari gaba don zaƙulo sauran.  

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