Cite this article as: Rabiu, B. (2023). Zambo A Cikin Wasu Waƙoƙin Alhaji Musa Ɗanba’u. Tasambo Journal of Language, Literature, and Culture, (2)2, 181-189. www.doi.org/10.36349/tjllc.2023.v02i02.021.
Zambo A Cikin Wasu Waƙoƙin Alhaji Musa Ɗanba’u
Rabiu Bashir PhD.
Department of Nigerian Languages And Linguistics,
Kaduna State University, Kaduna, Nigeria
rabiubashir86@gmail.com
bashir.rabiu@kasu.edu.ng
08035932193/08094378162
Tsakure
A kowane lokaci adabin
al’uma kan fayyace yadda rayuwa da tsarin zamantakewar al’umar ke wakana ne, ta
yadda ake sa rai idan an dubi adabin wannnan al’umar a iya hango hoton
rayuwarsu har kuma a tarbiyantu a dalilin hakan. Waƙa tamkar tumbin giwa ce a tsakanin sauran sassan adabi ta
yadda takan ƙumshe kusan dukkan sauran sassan adabi a cikinta. Daga
cikin kayan cikin waƙa kuwa, zambo ya kasance kamar shi ne maɗaciya wanda ke ɗiga ruwan da ke
narkar da duk wani takaici ko huce haushi ko gugar zana da mayar da martini da mawaƙi kan
yi a cikin waƙarsa, inda yakan samu sarrafa zancensa ya ɓata tare da muzanta
wanda duk yake da takaicinsa ko kuma wanda yake ganin yana jayayya da shi ko
kuma hamayya da wanda yake waƙewa. A cikin wannan maƙala, an yi nazarin
yadda Makaɗa Alhaji Musa Ɗanba’u Gidan Buwai
yake sarrafa fasahar zambo a cikin waƙoƙinsa. Maƙalar ta
zaƙulo wasu ɗiyan waƙoƙi daga cikin wasu waƙoƙinsa waɗanda take ganin suna ƙunshe
da zambo, inda ta yi ƙoƙarin ƙwanƙwance su tare da nuna yadda makaɗin ya sarrafa fasahar
tasa ya goge wanda yake da buƙata. Maƙalar ta yi sharhi dangane da yadda makaɗin ya sarrafa fasahar
zambo a cikin ɗiyan waƙoƙinsa. Maƙalar ta tattara bayanan da ta sarrafa ne ta hanyar
sauraron waƙoƙin makaɗin sannan ta juye su a rubuce, kana daga bisani ta zaɓo diyan da take ganin
suna ɗauke da
fasahar zambo tare da yi musu sharhi. Maƙalar ta zaɓo diyan waƙoƙin da
ta yi amfani da su ne daga cikin waƙoƙin makaɗin a ƙalla
guda biyar. A ƙarshe wannan maƙala ta tabbatar da
cewa waƙoƙin Alhaji Musa Ɗanba’u cike suke da
fasahar zambo.
Fitilun Kalmomi: Zambo, Waƙoƙi, Musa Ɗanba’u,
Adabi
1. 0 Gabatarwa
Waƙoƙin baka kamar yadda Gusau (2008), ya tabbatar waƙoƙi ne waɗanda ake aiwartarwa cikin harshen Hausa, sannan a sadar
da su da ka ta hanyar rerawa, kuma agalabiyyan ana yin su ne a cikin farfajiyar
ƙasar Hausa. Ire-iren waɗannan waƙoƙi suna nan da yawa a tsakanin Hausawa kuma masu shirya su
da aiwatar da su ake kira makaɗan baka. Makaɗan baka na Hausa suna shirya waƙoƙinsu ne a kan wata manufa wadda suke ganin ta dace da saƙon da suke buƙatar su isar ta inda
za su warware saƙon nasu ta yadda mai saurare zai fahimta. Fasahar zambo ɗaya ce daga cikin
nau’o’in fasahar da makaɗan baka ke sarrafawa a cikin waƙoƙinsu domin samun damar isar da saƙo. A yayin ƙulla waƙa makaɗan baka kan sarrafa duk wata fasaha wadda za ta taimaka
musu su kai ga isar da saƙonsu ga mai saurare kama tun daga zuga da habaici da
karin magana da sauransu, kuma kowace nau’in fasaha tana da gurbin da ta fi
dacewa da ta zo wadda ita ce za ta taimaka tunanin mawaƙin ya tafi kuma saƙon da yake son miƙawa ya samu isa ba tare da tangarɗa ba. Fasahar zambo
ta ƙunshi zantuka ne munana waɗanda ke nuna
tozartarwa da ƙasƙantarwa ga wanda aka jefa da su. Alhaji Musa Ɗanba’u Gidan Buwai ɗaya ne daga cikin makaɗan baka na Hausa
wanda ya shahara wajen iya shirya waƙa da aiwatar da ita. Makaɗi ne da ke aiwatar da
waƙarsa cikin ƙungiya a matsayin jagora sannan da ‘yan amshi da masu kiɗa da kuma ɗan ma’abba, watau
yana tafiya kan tsarin (+Jagora + ‘Yan amshi + Masu kiɗa + Ɗanma’abba). Waƙoƙin Alhaji Musa Ɗanba’u waƙoƙi ne masu daɗin ji da sauƙin fahimta ga duk mai jin harshen Hausa, komai sha’awar
harshen. Kuma kasancewarsa makaɗin jama’a ya sa yawancin waƙoƙin yana gina su ne a kan turken yabo, sai dai a lokuta da
dama yakan sarrafa fasahar zambo domin samun damar mayar da gugar zana ga
abokan hamayyarsa ko kuma abokan hamayyar wanda yake waƙe wa domin ya zubar da kimarsu da martabarsu a idon
mutane.
1. 1 Zambo
Masana da manazarta daban-daban da suka haɗa da Gusau (1979) da
Alƙali (1989) da Ɗiso (1997) da Sa’id
(2002) da Ɗangambo (1979 da 2008) da sauransu sun yi ƙoƙari wajen ganin sun fayyace ma’anar zambo, inda suka tafi
a kan cewa zambo kishiyar yabo ce, watau a duk lokacin da aka buƙaci a faɗi aibu ko wani mugun hali na wani a cikin waƙa sai makaɗi ya sarrafa zambo don ganin kwalliya ta biya kuɗin sabulu, ta inda za
a nuna duk wani mummunan hali ko abin ƙi kamar rowa da ganin
gari da ƙyashi da girman kai da son banza da sata ko kwartanci a
liƙa shi ga wani mutum wanda kila a zahiri ma ba shi da
wannan halin. Haka kuma da zambo ne za a fayyace mummunar halittar wani kamar ƙaton kai ko guntun wuya ko jan ido ko gajarta ko baƙin harshe ko cin zanzana da dai sauransu ta yadda za a
muzanta shi da wannan halittar ko da kuwa da ƙage ne ko sharri.
Gusau (1979), ya ƙara da bayyana cewa
zambo ambato ne na munanan halaye da ɗabi’u na wani mutum, wato kalmomi ne na akasin sambarka. Ya
ci gaba da cewa a zambo akan siffanta mutum da wasu halaye ko ayyuka munana waɗanda za su iya
tozarta wani ko wulaƙanta shi a idon jama’a. A wani lokaci ma akan kau da kai
cewa mutum yana da waɗannan halaye ko da kuwa ba shi da su Gusau (1979:36).
Haka kuma Gusau (2008), ya ƙara da cewa a cikin zambo akan siffanata mutum da wasu
siffofi munana waɗanda za su wulaƙanta shi ko su jawo
masa rashin martaba a idon mutane, tare da kau da kai ko wannan mutum yana da
waɗannan sifofi ko ba shi da su. Ya ƙara bayyana cewa akan ƙara gishiri a zambo don a daɗa lalata hali ko ɗabi’ar wanda ake yi
wa shi. Sannan ya nuna cewa a wajen gina waƙoƙin zambo akan yi ƙoƙari a dubi halayen mutum da siffofinsa, wato na gaskiya
ko kuma a ƙaga masa na ƙarya, a daɗa ɓata shi ta ambata masa munanan kalmomi kamar nuna wata
mummunar kama ta mutum, ko ɓata hali na mutum a nuna bai da kirki, ko kamanta mutum
da dabbobi ko tsuntsaye masu kama maras ma’ana, ko ɓata asali da nasabar
mutum da dai sauran su.
Shi kuwa Ɗangambo ya ce ne ‘zambo ba kamar habaici ba ne domin zagi
ne na kai tsaye. A cikin zambo ana siffanta mutum da duk wani abu da ya shafe
shi wanda zai taimaka a gane da shi ake. Saboda haka idan aka yi maka zambo duk
wanda ya san ka zai gane da kai ake’.
Adamu (2003), cewa ya yi zambo wani sinadari ne na adabi
wanda da shi ne ake faɗa wa mutum ko a ci mutuncin wani ta hanyar amfani da
kausasan kalmomi ko harshe. Ya ƙara da cewa koyaushe zambo na zuwa ne da mummunan tunani
ko tsari. Sannan ya nuna cewa za a iya raba zambo zuwa nau’i biyu “Babban
Zambo” (High inɓectiɓe), wanda ya ƙunshi sarrafa ƙirƙirarrun zantuka na
hikima a cikin waƙa. Sai kuma “Ƙaramin Zambo” (Low
inɓectiɓe), wanda shi kuma ya ƙunshi amfani da miyagun maganganu da munanan hotuna.
A taƙaice a iya cewa zambo wata fasaha ce ko hikima wadda mawaƙa ke amfani da ita a cikin waƙarsu ta hanyar sarrafa miyagun maganganu da munanan
hotuna su ayyana wani a waƙa, ko dai domin su yi suka ko mayar da martini ga abokin
hamayyarsu ko abokin hamayyar wanda suke yi wa waƙa kai tsaye. A lokuta da dama mawaƙa kan yi amfani ne da wani abu da ya faru tsakaninsu da
wani a zahiri, sai su huce takaicinsu a cikin waƙa, su zage shi ko su siffanta shi da wasu munanan hotuna
ko ɗabi’u waɗanda za su tozarta shi su ƙasƙantar da shi a idon mutane. Duk da cewa mawaƙa na sarrafa zambo ne ba tare da ambaton sunan wanda suke
yi wa ba amma mutane na iya fahimtar da wa suke ko wa ake yi wa zambon, ko dai
don suna da masaniyar wani abu da ya taɓa faruwa tsakanin makaɗin da wanda yake yi
wa zambon, ko kuma saboda zayyano wasu siffofinsa da sigarsa da makaɗin ya yi a lokacin da
yake aiwatar da zambon. A wasu lokuta mawaƙan kan ƙirƙiri wani suna ne wanda ke nuna ƙasƙantarwa kawai su rinƙa kiran wani da shi a
cikin waƙa domin su yi masa zambo, wanda kan kai hankalin mutane
su fahimci wanda yake yi wa zambo.
2. 0 Taƙaitaccen Tarihin
Alhaji Musa Ɗanba’u
Cikakken Sunan Alhaji Musa Ɗanba’u shi ne Musa Abdullahi, sai dai ana yi masa laƙabi da ‘Musa Ɗanba’u’ a dalilin riƙe shi da abokiyar zaman mahaifiyarsa mai suna Ba’u ta yi.
Sunan mahifinsa Abdullahi Mai-Ɗan-Jaki, wanda asalinsa mutumin garin Kurgaba ne da ke
cikin Ƙaramar Hukumar Wurno. Sunan mahifiyarsa Umma wadda
asalinta haifaffiyar garin Gidan Buwai ce. An haifi Musa Ɗanba’u a garin Gidan Buwai da ke cikin Ƙaramar Hukumar Raɓa ta Jihar Sakkwato a wuraren shekarar 1958, wanda aka ce
ta zo dai-dai da shekarar da aka yi wata yunwa a ƙasar Hausa wadda ake kira Muɗa Gusau .
Musa Ɗanba’u ya fara karatun allo a hannun kakansa Liman
Muhammadu, kafin daga bisani ya koma hannun mahaifinsa ya ci gaba, inda a
wurinsa ne ya sauke Ƙur’ani, sannan kuma sai ya ci gaba da karatun sauran
littafai na addinin Musulunci. Mahaifin Musa ya saka shi a makarantar boko,
amma iyakacinsa aji uku ya fita, don haka a iya cewa bai yi karatun boko mai zurfi
ba.
Ta fuskar kiɗa da waƙa kuwa a iya cewa ya yi gado ne ta wurin mahaifinsa,
wanda ya kasance malami ne kuma malanta ya gada daga wurin mahaifinsa domin
kuwa babansa (Liman Muhammadu), babban malamin addini ne kuma har makaranta
yake da ita. Amma saboda halin rayuwa da sha’awar mahaifin Musa Ɗanba’u da kiɗa da waƙa sai ya watsar da harkar karantarwa ya faɗa kiɗan goge. Musa Ɗanba’u ya fara kiɗa da waƙa ne a sanadiyyar wasan kokawa da mutanen garinsu Gidan
Buwai suke yi da mutanen garin Raɓa, inda a duk lokacin da za a haɗu wurin aiwatar da
kokawar sai abokan bugawar mutanen garin su Musa su zo da makaɗansu da suke yi musu
kiɗa da waƙa domin su zuga su tare da ƙara musu ƙaimi. Ganin irin halin da ‘yan kokawan Gidan Buwai suke
kasancewa na rasa mai ƙara musu ƙwarin guiwa idan an tafi wasan kokawar, sai ya sa Musa Ɗanba’u ya fara yi musu waƙa ta baka ba tare da kiɗa ba domin ya zuga su.
Lura da irin fasahar Musa Ɗanba’u ya sa matasa ‘yan uwansa suka ba shi shawara ya
rinƙa haɗa waƙar tasa da kiɗan kalangu, wanda suke ganin zai ƙara raka daɗaɗan zantukan da yake shiryawa a waƙe kuma hakan zai taimaka masa wajen ƙara samar da rauji. A dalilin gwama waƙa da kiɗan kalangu da Musa Ɗanba’u ya yi sai
cikin ƙanƙanin lokaci fasaharsa ta bayyana, don haka sai ya rinƙa samun kyaututtuka da gayyata a lokutan bukukuwa da
wasanni, kuma daga wannan lokacin kullum likkafarsa sai ci gaba take yi a
harkar kiɗa da waƙa, sannan kuma ya ƙara rungumar harkar
sosai. Alhaji Musa Ɗanba’u ya shahara sosai a fagen kiɗa da waƙa kuma ya karɓu matuƙa a wurin al’uma. Ya yi waƙoƙi kala-kala waɗanda suka haɗa da na kokawa da na noma da na sarauta da na siyasa da
na faɗakarwa da wayar da kan al’umma da kuma na ta’aziyya. Haka
kuma yana aiwatar da waƙoƙinsa ne a ƙungiyance, inda yake jagorantar ƙungiyar sai kuma masu kiɗa da yi masa amshi. Alhaji
Musa Ɗanba’u yana da mata da yara maza da mata. Alhaji Musa Ɗanba’u ya rasu ne a sakamakon jageruwar jinya da ya yi a
asibiti ta tsawon kwana bakwai, kuma ya rasu ne ranar Talata 7/4/2015.
3.0 Zambo a Cikin Ɗiyan Wasu Waƙoƙin Alhaji Musa Ɗanba’u
Kasancewar Alhaji Musa Ɗanba’u makaɗi mai tarin hikima da fasaha ya sa ya aiwatar da waƙoƙi da yawa a tsawon rayuwarsa. Waƙoƙin Alhaji Musa Ɗanba’u sun ratsa
fannoni mabambanta na rayuwa kama tun daga kan sana’o’i na noma da fawa da
sarauta, da siyasa da kuma uwa uba addini. Alhaji Musa Ɗanba’u ya fi gina waƙoƙinsa ne a kan turakun yabo amma duk da haka zai yi wahala
mutum ya ɗauki wata waƙarsa guda ɗaya ya ga babu zambo a cikinta. Ina ganin hakan bai rasa
nasaba da kasancewar waƙoƙin nasa na masu sarauta da kuma ‘yan siyasa, waɗanda ba sa rabuwa da
adawa na mutane.
Za a iya ganin misalan yadda Alhaji Musa Ɗanba’u ya yi amfani da zambo a wurare daban- daban a cikin
waƙoƙinsa kamar haka:
A cikin waƙarsa da ya yi wa tsohon Gwamnan Jihar Sakkwato Alhaji
Aliyu Magatakarda (Sarkin Yamman Sakkwato), ya sarrafa fasahar zambo a wurare
da dama:
G/W: Ƙi sake bajimin
gwarzon maza
:Ali Sarkin Yamman Sakkwato
J: Ran Juma’a na kwan mamaki
:An yi Sarautu Sakkwato birni
:Mai kuri shi ad da mutane
:An yi naɗi kowa ya watse
:Mai jama’a ya kwashi abinai
:Sai na biya garkar wani Sarki
:Na ishe ‘Yanbanga sun taru
‘Y/A:Tare da ‘yan sholi ɗai nig gani
A cikin wannan waƙar, Alhaji Musa Ɗanba’u ya yi wa wani mai sarauta zambo ne ta hanyar nuna
yadda yake kurin yana da jama’a, wanda haka ake sa ran mai sarauta ya kasance a
zahiri. Abin mamaki ranar da aka yi bikin naɗin sarauta a birnin
Sakkwato sai asirinsa ya tonu aka gane cewa ba shi da kowa. Makaɗin ya nuna cewa
lokacin da ya je fadar mai sarautar sai bai iske wasu mutanen arziki ba kamar
yadda yake zato, sai kawai ya ga ‘yanbanga sai kuma ‘yansholi, waɗanda a zahiri ba haka
ya kamata ba domin mai sarauta kamata ya yi a gan shi da jama’a na ƙwarai ba masu shaye-shaye ba kamar yadda makaɗin ya zayyano ba.
J:Aliyu kai kag gaji Sarauta
:Ka yi naɗi dai-dai da Sarauta
:Wanda duk bai gaji Sarauta ba
:Yara ko ga naɗi sai mun ganai
‘ Y/A:Wane naɗi nai ya cika girma
:Wanga uban muni sai ‘yan dako.
A wannan ɗiyan waƙar makaɗin ya wasa gwaninsa ne a matsayin wanda ya gaji sarauta,
don haka sai ya nuna cewa irin naɗin da ya yi ya dace da shi, ya yi masa kyau kuma naɗi ne irin na waɗanda suka gaji
sarauta. Makaɗin bai tsaya a nan ba sai ya yi wa abokan hamayyar gwanin
nasa zambo da cewa ba sun gaji sarauta ba ne, don haka tun daga kan naɗinsu za a gane haye
suka yi, haka kuma ko da sun yi naɗin ba ya yi musu kyau, sai dai ya sa su yi muni.
J:Taƙamarka Alu daidai
kake
:Taƙama sai dai ɗan Sarki
:Ɗiyan biri in dai yai taƙama
:Tabbata wata ɓarna yag gani
:Yana nufar ya kashe geron wani.
A wani ɗan waƙar kuma Alhaji Musa Ɗamba’u ya nuna cewa
ba laifi ba ne gwaninsa ya yi taƙama kasancewarsa ɗan sarauta, wanda a zahiri ɗan sarauta ba a raba
shi da taƙama da isa. Da ya tashi zai yi zambo ga wani mai sarautar
sai ya kira shi da ‘ɗiyan biri’, wanda a zahiri duk inda yake ba a san shi da
taƙama ba. Sai makaɗin ya nuna cewa in dai aka ga wanda ba ɗan sarauta ba “ɗiyan biri” yana taƙama to wata ɓarna zai aikata.
A cikin Waƙar Alu Magatakarda wadda ya yi masa ta murnar zama zaɓaɓɓen Gwamnan Jihar
Sakkwato ya yi zamba ga abokan adawan Alu ɗin kamar haka.
G/W:Maganin wargi ɗan Garba,
:Aliyu sabon Gwamnan Sakkwato
:Ba a kai ma raini ko kusa
J:Masu faɗin Ali ba ka Gwamna
:Ku ‘yan adawa ya ya za ku yi?
:Kun ci kare ba wankin hannu
‘Y/A:Alƙawlin Allah bai tashi
:Aliyu kai ag Gwamna Sakkwato.
A cikin wannan ɗiyan waƙar, makaɗin ya kawo wani zance ne na masu adawa da Alu Magatakarda,
waɗanda suke cewa lallai Alu ba zai zama Gwamna a Sakkwato
ba. Sai ya yi musu zambo yana cewa to ya za su yi tunda yanzu dai ga Alu ya
zama Gwamna. Bai tsaya a nan ba sai ya ƙara musu da cewa sun
ci kare ba wankin hannu, domin dai buƙatar su ba samu biya
ba. Alal haƙiƙa wannan zambo ne babba, ga Bahaushe musulmi wanda yake a
gari irin Sakkwato da ake ganinta a matsayin cibiyar Musulunci a ce ya ci kare,
wanda kowa ya san cin naman kare haramun ne. Sannan kuma daɗin daɗawa don a nuna irin ƙazantarsa, sai ya nuna ko hannu bai wanke ba, wanda a
zahiri ko da abinci ne mutum zai ci ana son ya wanke hannu, to lallai an yi
masa zambo.
A wani wurin kuma da
ya tashi zai yi wa abokan adawar Alu zambo sai ya ce:
J:Wane giyar mulki ta ɗibai
:Har yaj je Gada yas sha wallah
:Yac ce ko hullatai ya aje
:Ƙasar ga sai tai Gwamna Sakkwato
‘Y/A:Mai bindigar iskarga talo-talo
:Bana ya hau dokin rantsuwa
A cikin wannan ɗan waƙar makaɗin ya yi wa wani abokin hamayyar gwaninsa zambo ne, inda
ya nuna cewa ya sha giyar mulki har ta bugar da shi yana mashalo. A zahiri idan
mutum ya sha giya yakan bugu har kuma ya rinƙa zantuka irin na maye, to kuma a lokuta da dama hakan kan
faru da masu mulki a lokacin da suke kan ganiyar mulki su rinƙa ganin sun fi ƙarfin kowa don haka
duk abin da suke so shi za a yi. To shi abokin hamayyar Alu har rantsuwa ya yi
cewa ko hularsa ya ajiye a matsayin gwamna to ita mutane za su zaɓa, sai kuma ga shi
hakan ba ta samu ba Alu ya zama gwabna duk da irin rantsuwa da ya yi. Daga ƙarshe don Alhaji Musa Ɗanba’u ya cika zambon da kyau, sai ya kira abokin adawar
Alu ɗin da sunan ‘talo-talo’, wanda sai dai ya yi ta harbi na
banza tare da fitar da iska marar amfani.
Har wa yau a cikin wannan waƙar dai ta Alu Magatakarda mai gindin ‘Aliyu Sabon gwamna
Sakkwato’ akwai wani zambo, inda makaɗin ya ce:
J:Babba-da-jaka uban kuma sharri
:To bana ya yi tsiyatai ya gaji
:Da tsahe-tsahe da yanke-yanke
:Sai nic ce masa dori ya hanƙura
‘Y/A:Ba yadda yas so Allah ya yi ba
J:Jahili ba yadda yas so Allah ya yi ba
‘Y/A:Ba yadda yas so Allah ya yi ba.
A wannan ɗan waƙar makaɗin ya kira abokin adawar Alu ne da ‘Babba- da- jaka’,
wadda wata dabba ce a cikin dabbobin dawa (tsuntsu ne), bai tsaya nan ba sai ya
nuna cewa yana da yawan sharri. Daga nan sai ya nuna cewa duk irin sharrinsa
bana bai yi masa rana ba domin kuwa duk irin tsafe-tsafe da yanke-yanken da ya
yi bai sa ya yi nasara a kan Alu ba. Daga ƙarshe sai ya cike
zambon nasa da kiran sa da ‘jahili’, wanda bai isa ya sa Allah ya yi abin da ba
shi ya so ba.
J:Ka ga mutum mutumi da kamar mutum
:Da ka matso ka ga tsumma ne kurum
:Bai hana komai bai tare komai
:Ka yi shi don ya tsare ma gona
‘Y/A:Bai hana tsuntsu ɓata ma ita.
A cikin wannan ɗan waƙar Alhaji Musa Ɗanba’u ya yi wa
abokin hamayyar Alu Magatakarda zambo ne, inda ya kira shi da ‘mutum-mutumi’,
wanda wata hikima ce da manoma suke yi a gona inda sukan yi mutum na tsumma
domin ya rinƙa tsoratar da tsuntsaye da dabbobi masu yi musu ɓarna a gona. Makaɗin ya nuna cewa shi
dai mutunmutumi babu abin da zai iya yi wa wani, domin manufar yin sa ita ce domin
ya tsare gona, to amma kuma ba ya iya tsare gonar don haka yana gani dabbobi ko
tsuntsaye za su ɓata amfanin gonar. A wannan gurbin makaɗin ya siffanta mai ƙoƙarin ganin ya hana Alu zama Gwabna ne a jihar Sakkwato ko
ta halin ƙaƙa, to amma tunda ya kasance dodon gona ne bai hanawa bai
sawa, sai buƙatarsa ba ta cika ba, yana tsaye Alu ya zama Gwabna kuma
ba don yana so ba.
A cikin waƙar Ahmed Sani Yariman Bakura, Alhaji Musa Ɗanba’u ya yi amfani da zambo a wurare daban-daban domin
ya yi suka ko dai ga abokan hamayyar gwanin nasa, ko kuma ga abokan hamayyarsa.
G/W:Ahmed Sani Sardauna
:Yarima riƙa mai girma
:Jama’a duk sun yarda da kai
J:Mutanen Zamfara sun gode
:Kowa ya je ya kai caffa
:Kuma kowa ka yarda da shi
:Yarima muna shaida ma
‘Y/A:Ba mu yarda da kusun bisa ba
:Shi ya zan ɗan ɓata gari.
A cikin wannan ɗan waƙar makaɗin ya yi zambo ne ga wani wanda suke ganin ba su yarda da
imanin sa ba a siyasance. Makaɗin ya nuna irin yadda mutanen jihar Zamfara suka yi
amanna ne da salon mulki da jagoranci na Yariman Bakura, don haka suke ta yi
masa godiya da jinjina gami da sambarka. Bayan ya nuna yadda mutanen suka kai
gaisuwa sai ya nuna cewa akwai fa wani mutum guda ɗaya wanda ba su
amince masa ba, amma maimakon ya bayyana mutumin kai tsaye sai ya yi masa zambo
ya kira shi da ‘kusun bisa’, wanda ya ce lallai fa sai an kula da shi domin ɗan ɓata gari ne a cikin
mutane.
J:Duk wanda duniya taɗ ɗauka
:Ya lallaɓa su kwashe ta da kyau
:Duniya abin tsoro ce
:Dori wane shi ka faɗa a jiya
:Yanzu wane ya zama ba komai
‘Y/A:Kuma ba kowa tare da shi
J:Yanzu wane ya zama katako
:A buga mai ƙusa ta shiga.
A wannan ɗan waƙar , makaɗin ya nuna irin yadda duniya ke ɗaukar mutane ne har a
ji su idan sun sami dama, kafin daga baya ta ajiye su ta ɗauki waninsu. Don
haka sai ya yi kira ga masu mulki da cewa duk wanda ya samu dama to fa ya lallaɓa duniya su rabu
lafiya domin ba ta da tabbas. Makaɗin bai tsaya a nan ba sai da ya yi zambo ga wani, inda ya
nuna cewa da shi ne ke faɗi a ji, to amma yanzu shi ba kowa ba ne, kuma ba ya tare
da kowa. Alal haƙiƙa wannan zambo ne mai nauyi domin burin ɗan siyasa a ce kullum
da shi ake damawa, sannan shi ke faɗi a ji , kuma ya kasance yana tare da mutane domin kuwa
su ne jarinsa. Makaɗin bai tsaya nan ba sai da ya ƙara yi masa wani zambon in day a nuna cewa yanzu fa
wannan ɗan siyasar ya zama ‘Katako’, kuma da an buga masa ƙusa sai ta shige.
A wani wurin kuma sai
ya ce:
J:Wani ya yi siyasa ya wahala
:Ba samu kuma ba hutawa
:Ta zan kamun kurar Kurma
:Kura kuka Kurma kuka
‘Y/A:Sun hirgita sun ratsi gari.
J:Irin Yarima shi za mu biya
:Mai ɗauke lalurata kullum
:Ko ina kiɗa Ɗanba’u
:Wallahi ban biyar ƙaton banza
‘Y/A:Ƙulin ƙulin ƙasa ba ka ɗafo
:Farin Kolo ba ka biki.
A waɗannan ɗiyan waƙar ma, Alhaji Musa Ɗanba’u zambo ya yi ga
wani ɗan siyasa, inda ya nuna cewa ya zama sha wuya a harkar
siyasa, domin kuwa bai samu komai ba kuma bai huta da ita ba. Wanda a zahiri
burin duk ɗan siyasa shi ne ya samu wani abu, sannan kuma ya huta a
dalilin siyasar. Alhaji Musa Ɗanba’u bai tsaya nan ba sai ya kwatanta wannan ɗan siyasar da irin
wahalar da yake sha a cikinta, da kwatankwacin kamun kura a wurin kurma. Shi kurma
a wahalce ita ma kurar a wahalce.
Haka kuma sai ya ƙara da cewa a fagen
siyasa irin Yariman Bakura ne ya kamata a bi, domin kuwa shi ne ke kyautata wa
mutane a siyasance. A nan ma makaɗin bai tsaya haka ba sai da ya ƙara zambo da cewa shi fa ba zai bi ƙaton banza ba a siyasa, domin kuwa ba zai yi masa amfanin
komai ba tunda ba ya iya taimakon kowa kuma ba ya yi wa kowa amfani.
A cikin waƙar Magajin Rafin Sakkwato Alhaji Musa Ɗanba’u ya yi zambo ne ga abokan hamayyar mai sarautar da
cewa:
G/W:Magajin Rafin Sakkwato
:Haji Shehu mai halin maza
J:Yara kare da biri an takara
:Kare da biri an takara
:Wada anka bugo bakin biri
:Duk wada anka bugo bakin biri
:Sai yay yi ta aura yai gida.
J:Biɗar sarauta ya zama banza
:Har da Buzu ya shiga takara
:Wada anka ƙwace naɗinai
:Sai nig ga yana kallon gida.
A cikin waɗannan ɗiyan waƙar, makaɗin zambo ya yi ga masu jayayya irin ta sarauta ga gwanin
nasa, inda ya kira su da kare da biri, waɗanda ya nuna takara a tsakinin su, sai aka yi rashin sa’a
aka buge wa biri baki, daga nan sai ya yi ta ‘aura’ ya kama hanya ya gudu gida.
Haka kuma sai ya ƙara da cewa saboda ganin arhar gabas, wanda akan ce yana
sa karuwa sallar walha, sai ga shi ana takarar neman sarauta har da ‘Buzu’. Makaɗin zambo ya yi ga
wani cikin masu neman sarautar ya kira shi da wannan suna domin ya ƙasƙantar da shi, don haka ko da aka ƙwace rawaninsa, shi ma bai tsaya ba sai ya nufi gida. Wannan
zambo bai rasa nasaba da sanin cewa Buzu duk inda yake bai iya zama sai da
rawani, don haka da zarar an ƙwace na kansa, to fa ba zai zauna ba.
A cikin wani ɗan waƙar kuma, makaɗin ya nuna galabar Magajin Rafin Sakkwato ne a kan abokan
hamayyarsa, inda ya nuna cewa buƙatarsa ta biya, ya yi sarauta, don haka kowa ya samu
natsuwa babu sauran mai yi masa jayayya. To amma sai ya kawo jerin wasu mutane
ya yi musu zambo ya kira su da sunan ‘Jemage’ da ‘Bilbili’ da kuma ‘Ɗan kutu’, waɗanda su kaɗai ne suke yin jayayya da shi. Duka waɗannan sunaye da makaɗin ya laƙaba wa waɗancan mutane, sunaye ne na wasu dabbobi ƙasƙantattu kuma ya yi haka ne domin ya nuna ɗaukakar mai sarautar
a kan abokan hamayyarsa. Ya ce:
J:Ai Baba ka yi biɗa ka samu
:Yau hankalin kowa ya kwanta
:Duk Sakkawato ba mai ja ma
:Daga Jemage sai bilbili
:Sai ɗan kutu mai halin tsiya.
A cikin wata waƙar kuwa da Alhaji
Musa Ɗanba’u ya tashi yin zambo cewa ya yi:
G/W:Mai halin girma dattijo shirinai yai kyau
:Ku tashi ‘yan yara sai na ga Magajin Malam
J:Wani ya sayar da shanu
:Bai samo ba sarauta
‘Y/A:Sai ya kama kiɗan gangumma
J:A ba shi Sarkin makaɗa
‘Y/A:Shi ya ka so an ba shi.
J:Bai da hankali ɗan wawa
:Ka iske kingin canji.
‘Y/A:Can ka buga mai zakka
J:Ji wane ya kai ƙara har da wuni Gwadabawa
‘Y/A:Duk wahalar banza ce.
J:Mai biɗa da ƙarfin ƙulli ban da ina kunya
‘Y/A:Sai na bigi bakin wane.
A cikin waɗannan ɗiyan waƙar, makaɗin zambo ya yi ga wani da ya shiga takarar neman sarauta,
wanda a dalilin haka har ya sayar da shanunsa to amma sai sarautar ba ta samu
ba ya zama ba shi ga tsuntsu ba shi ga tarko, watau ba shanu ba kuɗin shanu kuma babu
sarauta. Sakamakon rashin da ya faɗa masa kawai sai ya kama kiɗa. A gaskiya Musa Ɗanba’u ya buga masa zambo, domin kuwa ga wanda ya tafi
neman sarauta, bai samu ba sai ya ɓuge da kiɗa tabbas abin ya lalace masa. A wani ɗan kuma sai ya ƙara ya kira shi da ɗan wawa kuma marar hankali. Haƙiƙa wannan zambon babba ne domin ya haɗa har da zagi. Har wa
yau sai da ya ƙara yin zambo ga wani da ya nemi sarautar bai samu ba sai
ga shi ya kai ƙara, yana wuni a kotu. A nan ma Musa Ɗanba’u ya gaya masa duk wahalar banza yake yi, domin kuwa
dai sarautar ta yi masa nisa.
A cikin waƙar Dujumin gidan Buyai da Musa Ɗanba’u zai yi zambo cewa ya yi:
G/W:Dujumin gidan Buyai
:Arna ba su ja da kai
J:Wani Sarki cikin ruwa
:Shi kullum iyo yakai
‘Y/A:Musa sai ka ce kuɗau.
J:Wani Sarki baƙi ƙirin
:Sannan ya yi jan ido
‘Y/A:Kolo mai mukai da kai.
Makaɗin ya yi zambo ne ga
wani Sarki wanda ya ce kullum yana cikin ruwa kamar kuɗau. Kuɗau wata ƙwaruwa ce da take yawo a kan ruwa, kuma kullum tana cikin
rowan. Haƙiƙa wannan zambo ne a ce ga wani mai sarauta ba ya iya
rayuwa sai a cikin ruwa. Alhaji Musa Ɗanba’u bai ƙyale sarkin nan haka ba, sai ya ƙara yi wa Sarkin nan zambo ta hanyar siffanta halittarsa
a matsayin baƙin ƙirin ga kuma shi da jan ido, sai kuma ya cikashe da
kiransa da ‘kolo’. A zahiri wannan zambo ya kai matuƙa domin a ce ga Sarki da irin wannan mummunar surar, ko
da kuwa a zahiri ba haka yake ba tabbas an ƙasƙantar da shi, wanda sau tari ita ce babbar manufar
aiwatar da zambo.
4. 0 KAMMALAWA
Tabbataccen zance ne wanda zai yi wahala a iya kankare
shi idan aka bayyana Alhaji Musa Danba’u a matsayin shahararren makaɗi, wanda waƙoƙinsa ke iya gamsar da mai sauraro sannan su nishaɗantar kasancewar yana
shirya su da sadar da su cikin harshe mai sauƙi da shiga jiki. Zambo ya kasance ɗaya ne daga cikin
hikimomi da fasaha da makaɗin ke sarrafawa wajen gina tubalan waƙoƙinsa. Duk da cewa ba kasafai yake gina waƙa a kan tubalin zambo zalla ba, amma zai yi wahala a sami
wata waƙa tasa guda ɗaya wadda cikinta bai yi zambo ba, wanda ina ganin hakan
bai rasa nasaba da irin mutanen da yake yi wa kiɗa da waƙa waɗanda yawancin su masu sarauta ne ko kuma masu riƙe da wani muƙami na siyasa. Alal haƙiƙa tsarin zamantakewa da hulɗa irin na masu mulki
na sarauta ko na siyasa yana da wahala a zahirance, kasancewar rayuwa ce da ta
shafi jagoranci da shugabanci na jama’a. Don haka duk wanda ya kasance shugaba
ne yana da yawan abokan hamayya, wanda zai so a ce yana da masu kare shi kai
tsaye ko a fakaice don haka waƙoƙi irin na Alhaji Musa Danba’u za su yi masa daɗi domin za su mayar
da martani ga masu yi masa adawa ba tare da shi basaraken ko mai mulkin ya
tanka ba, wanda hakan zai huce masa takaici. Wannan bincike ya gano cewa waƙoƙin Alhaji Musa Ɗanba’u waƙoƙi ne da suke cike da zambo waɗanda ya yi su domin
mayar da martani ga abokan hamayyar waɗanda yake yi wa waƙoƙin. Haka kuma binciken ya ƙara tabbatar da cewa iya sarrafa fasahar zambo a cikin waƙa zai sa mawaƙi ya yi suna tare da
samun karɓuwa ga abokan hulɗarsa kamar yadda ta faru da wannan makaɗi, domin zambo wani
nau’i ne na salo wanda ke sa waƙa ta yi daɗi da armashi. Kuma masana sun tabbatar da cewa iya
sarrafa salon fasihi kan sa ya samu karɓuwa ya kuma yi suna.
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