Wasu Kananan Tubalan Turken Yabon Mata a Zubin Wasu Wakokin Shata

Citation: Umar, R.A. (2024). Wasu Ƙananan Tubalan Turken Yabon Mata a Zubin Wasu Waƙoƙin Shata. Ginshiƙin Nazarin Salon Waƙoƙin Hausa, 528-535. www.doi.org/10.36349/djhs.2024.v03i01.065

Wasu Ƙananan Tubalan Turken Yabon Mata a Zubin Wasu Waƙoƙin Shata

Rabiʼatu Abubakar Umar
C/O Sashen Harsunan Nijeriya,
Jami’ar Usmanu Ɗanfodiyo,
Sakkwato, Nijeriya.
08033880753

Tsakure: Yabo na cikin manyan turakun da makaɗan baka suka fi yawaita yin waƙoƙi na baka a kan sa. Kusan shi ne ma fitaccen turken waƙoƙin baka na Hausa domin mafi yawan waƙoƙin manufofinsu sukan kasance yabon waɗanda ake yi wa su ne. wajen tsara Wannan takarda an yi amfani da muhimman hanyoyi wajen tattaro bayanan da suka dace da suka haɗa da sauraron waƙoƙin da kuma duba maƙalu da mujallu da kuma sauran rubuce-rubuce. A ƙarshe nazarin ya gano cewa makaɗa Mamman Shata ya yi wa mata da yawa waƙa, musamman domin nuna yabo a gare su a ƙoƙarin fitowa da halayensu na kyauta ko bayyana asalinsu ko zati da kyawon halitta..

Fitilun Kalmomi: Ƙananan Tubalai, Turken Yabo, Mata, Waƙoƙin Shata

Gabatarwa

Yabo na cikin manyan turakun da makaɗan baka suka fi yawaita yin waƙoƙi na baka a kan sa. Kusan shi ne ma fitaccen turken waƙoƙin baka na Hausa domin mafi yawan waƙoƙin manufofinsu sukan kasance yabon waɗanda ake yi wa su ne. Yabo shi ne ambaton kalmomin sambarka da nufin nuna amincewa da hali ko wani abin da mutum ya yi nagari. Akan gina turken yabo ta amfani da tubalan da suka haɗa da addini da asali ko nasaba da kyauta ko karamci ko baiwa, kan iya mulki (ga sarakuna) da jaruntakar yaƙi da hali da ɗabi’a da kirari da roƙo da habaici da zambo ga wani.

Wannan takarda za ta mayar da hankali wajen bayyana yanayin zaɓin Dr. Mamman Shata na ƙananan saƙonni a aiwatar da yabon mata a wasu waƙoƙinsa na mata.

2.0 Taƙaitaccen Tarihin (Dr.) Mammam Shata Katsina

Alhaji Mamman Shata Katsina dai ba ɓoyayye ba ne ga kusan duk wani Bahaushe ko ma-ji-hausa, walau a ƙasar Hausa ko a wajen ƙasar Hausa. Kusan ma idan mutum ya ce ba a yi fitaccen mawaƙi a ƙasar Hausa kamar Shata ba (Furniss 1996:132) to ba za a ce ya faɗi ba daidai ba. Duk da cewa akwai ruɗani game da haƙiƙanin shekarar da aka haifi Shata watakila saboda ba a faye rijistar haihuwa a ƙasar Hausa ba ko a yau ballantana a waɗancan shekarun baya, duk da haka a iya cewa an haife shi ne a tsakanin shekarar 1922 zuwa 1925 (Gusau 1996:192, Sheme 2006:537). Allah ya yi masa cikawa a ranar 18 ga Yunin shekarar 1999 yana da shekara kusan saba’in da shidda a duniya. Sheme (2006:541) ya bayyana cewa Shata ya haifi ‘ya’ya 23 amma ya rasu ya bar ‘ya’ya 19 a duniya, 13 mata 6 maza. Wani abin burgewa game da shata shi ne bai gaji kiɗa ko waƙa ba, (Abdulƙadir 1975). Bugu da ƙari kuma, bai koyi waƙa wajen kowa ba kamar dai yadda yake faɗi da kansa cikin bakandamiyarsa.

Shata ya gewaye duniya, kama tun daga manya da ƙananan garuruwan ƙasar Hausa zuwa ɗaukacin Nijeriya. Hakanan (Dr.) Shata ya kutsa ƙasashen Afirka ta yamma da dama irin su Saliyo da Jumhuriyar Bini da Ghana, da Nijar da Burkina Faso da sauransu (Gusau 1996:197). Ya kuma cim ma burinsa na ganin kumbo Apollo 11 a ƙasar Amurka. Sa’annan ya kuma ziyarci Ingila da ƙasar Saudiyya duk dai sanadiyyar waƙa.

3.0 Ƙananan Saƙonni a Wasu Waƙoƙin (Dr.) Mamman Shata na Mata

A waƙoƙin baka ana yi wa mutum yabo, namiji ko mace, ta nuna halayensa ko siffanta shi da wasu ɗabi’u ko ayyuka da yake yi ko waɗanda za su ƙara masa kwarjini da martaba a idon mutane. Sannan kuma akwai wasu ƙananan manufofi waɗanda ake daɗa tsayin turken yabo da su a lokacin da ake danganta mutum da su kamar riƙo da addini ko kyauta ko baiwa ko kamamci ko mutunci ko ɗaukaka ko asali mai kyau ko makamantansu Bello (1976: shafi na 24-29) cikin Gusau (2002:29). Mamman Shata ya yi amfani da yabo a cikin wasu waƙoƙinsa day a yin a mata a wurare daban-daban kuma cikin sigogi mabambanta. Irin waɗannan yabon sun haɗa da halin kirki da mutunci da ɗaukaka da asali da kambamawa da kuma kyauta. Ga bayanin ƙananan saƙonnin wasu waƙoƙin Mamman Shata kamar haka:

3.1 Halin Kirki

Turken yabo makeke ne daga cikin turakun waƙoƙin bakan Hausa domin kasancewar da ya yi da rassa masu yawa. Daga cikin rassan akwai yabo ta fuskar asali da na fuskar kyauta da na fuskar jarunta da na fuskar hali da sauran irinsu. A nan an saami Alhaji (Dr) Mamman Shata ya yabi wata mata ta fuskar halinta na kirki. Sanin kowa ne cewa, ba dukkan mutane ne ke da halin kirki ba domin, da kowa ya mallaki halin kirki da ba a sami maƙaryata da azzalumai iri-iri ba kamar ɓarayi ba. Dangane da yabo kan halin kirki, an sami wurin da Shata ya yabi wata mata mai suna Goshi ta Ɗangude in da yake cewa:

 Shata: Kowa asalin goshi,

:Waccan mutuniyar kirki, goshin Ɗangude

 ‘Yan Amshi: Na gode goshi Ɗangude.

 Shata: Macen kirki.

‘Yan Amshi: Na gode goshi ta Ɗangude.

 (Mamman Shata Waƙar Goshin Ɗangude).

A cikin ɗiyan waƙan da ke sama Shata ya yabi Goshi ta fuskar halin kirki da ke tabbatar da yabon ya yi shi ne sanadiyyar kyautar da ta yi masa.Wannan hasashe ya tabbata a cikin ɗan waƙa na biyu a in da Shata ya ce: Macen kirki, ‘yan amshi suka karɓa da cewa “Na gode Goshi ta Ɗangude”. Abin da aka sani shi ne, duk lokacin dam akaɗi ya yi godiya ga wani ko wata, ya yi ne sanadiyyar kyautar da aka yi masa ko alƙawarin za a ba shi wani abu kuma, duk wanda aka ba kyauta daidai ne ya yi godiya ga wanda ya yi masa ita.

3.2 Mutunci

Hausawa na cewa “Mutunci ya fi kuɗi”. Mutunci na nufin halin girma. Haka kuma yana nufin aminci ko zumunci ko abota (Ƙamusun Hausa:354). Mutunci ɗaya ne daga cikin halayen kirki da ake yabon mutum a kan sa. A nan, shata na nufin Goshi na da halin girma kuma ta nuna masa tare da tabbatar da hakan wanda shi ya sanya ya yi mata wannan yabo. Ba sai mutum ya ba da kyautar kuɗi ba, ko alƙawari ya yi ya cika, ya yi mutunci. A sami mutum da tsayi a kan Magana ɗaya ba tare da canja wa ba, shi ma mutunci ne kuma dottako ne kamar yadda Shata ya ambata a cikin ɗiyan waƙoƙin da ke tafe kamar haka:

Shata: Mai dattako.

‘Yan Amshi: Na gode goshi ta Ɗangude.

Shata: Mace mai daraja.

‘Yan Amshi: Na gode goshi ta Ɗangude

 (Mamman Shata Waƙar Goshin Ɗangude)

Alhaji (Dr.) Mamman Shata ya ƙara yaba Goshi da mutunci ta fuskar dottako da faɗar cewa mace ce mai daraja a idonsa da jama’a baki ɗaya. Maƙasudin yaba wani shi ne, domin wani amfani da aka samu daga gare shi. Wanda aka yaba kuwa, domin ya sami farin ciki da ƙwarin guiwar yi fiye da yadda ya yi nan gaba kamar yadda wanda ya yi yabon zai yi fiye da na farko nan gaba.

Ba Goshi kaɗai Shata ya yaba ba a cikin waƙoƙin da ya yi na mata ba. Suna da dama sosai domin akwai wata mata mai suna Assibin Ɗanmusa mutummiyar garin Huntuwa da ya yaba a cikin waƙarsa ta fuskar kasancewarta kyakkyawa kamar haka:

Shata: Mace fara kyakkyawa

: Sai assibin Ɗanmusa

‘Yan Amshi: Ni za ni Huntuwa gobe,

:Don Assibin Ɗanmusa.

(Mamman Shata Waƙar Hajiya Assibin Ɗanmusa)

A cikin ɗan waƙa na farko da Shata ya yabi Assibin Ɗanmusa ya cicciɓa ta a kan sauran mata da cewa babu wata mata fara mai kyau irinta. Hasali ma cewa ya yi washegari zai je Funtua domin ita kaɗai ba domin kowa ba. Wannan na sa wanda aka yaba ya ji daɗI sosai ya ƙara sa himma ga kyautar da zai yi wa mawaƙi. A cikin wannan ɗan waƙa Shata ya yabi Assibin Ɗanmusa ta fuskar sifar ƙirar jikinta cewa fara ce kuma kyakkyawa da babu irinta. Faɗar haka zuwa ga mace na sanya rayuwarta kaɗa ice bat a iya bayarwa ga makaɗin domin ita ma ba a hannunta take ba. A ƙashin gaskiya Shata ya yabe ta irin yabon da take son a yi mata domin, mata suna da ra’ayin a fifita su sama ga ‘yan uwansu idan ana cicciɓa su.

Bayan Assibin Ɗanmusa Shata ya yi wa Indon Musawa irin yabon da ya yi mata dangane da sifa. Ya yabe ta ta fuskar kasancewarta kyakkyawa da kuma tsari ka ce dai a fagen zaɓen sarauniyar kyau ake. Ga abin da Shata ya ce:

Shata: Mace ce mai kyau, Indon Musawa.

‘Yan Amshi: Hakanan ne Mamman ƙanen Idi wan Yalwa.

Shata: Mace mai tsari Indon Musawa.

‘Yan Amshi: Hakanan ne Mamman ƙanen Idi wan Yalwa.

(Mamman Shata Waƙar Indo Musawa)

Shata ya san cewa, yabon mace ta fuskar faɗa cewa tana da sifa kyawawa na daga cikin abubuwan da suke so mawaƙi ya yi musu. Idan mawaƙi ya gaya wa duniya cewa kyakkyawa ce fiye da kwace mace, wannan na sanya abin dab a tad a kaɗai ne ba ta iya ba shi. Shata da kansa ya faɗi cewa mace mai kyau da tsari ita ce Indon Musawa. Su kuma ‘yan amshi sai su ƙara gishiri ga maganar suna cewa, hakanan ne Shata.

‘Yar’iro na cikin matan da Shata ya yaba a kan kyan sifarta kamar yadda ya yi wa sauran mata kafin ita. Faɗar mace fara ce wata ɗaukaka ce a gare ta domin, an ɗauka cewa duk macen da take fara kyawawa ce, kamar yadda Shata ya yi wa ‘Yar’iro matar maigirma sarkin Daura Bashar. Ga abin da Shata ya ce:

Shata: Mai ɗakin gabas ‘Yar’iro,

: Fara matar Bashar mai Daura.

Amshi: Mai ɗakin gabas ‘Yar’iro.

 (Mamman Shata Waƙar Mai Ɗakin Gabas ‘Yar’iro)

Kiran ta mai ɗakin gabas wani nuni ne da cewa ta hannun daman sarki ce domin Hausawa sun ce “Gabas maɗauka lada”. Haka kuma akwai yabo a cikin wannan in da aka nuna cewa matar sarki gaba ɗaya ba matar talaka ba. Faɗar cewa matar sarki ce yabo ne a wurinta kuma, abin alfahari ga sauran mata.

3.3 Ɗaukaka

A nan ɗaukaka na nufin girmama ko ƙaru da daraja. Yabon da ake yi domin nuna ɗaukakar mutum yabo ne ta fuskar darajanta mutum. Da Shata ya tashi cicciɓa Hajiya Maimuna jikar Mairo ya nuna masoyiyar Allah ce wato, mai bin umurninsa sawu da ƙafa. Idan aka ce mutum masoyin Allah ne, ana nufin mutumin kirki ne mai biyayya ga Allah. Da Shata ya tashi yaba Maimuna jikar Mairo ga abin da ya ce:

Shata: Allah na son Maimuna jikar Mairo,

: Bare baƙar fatarmu Munari.

‘Yan Amshi: Jikar Mairo Maimuna, jikar Mairo Munari

 (Mamman Shata Waƙar Hajiya Mairo Munari)

Idan ma aka ce mutane na son mutum yaya zai ji balle an ce Allah gaba ɗaya ke son sa? Duk wanda Allah ke so ya kuɓuta daga wahalar duniya da ta lahira. A nan Shata ya nuna cewa, da kaka da jikarta duk Allah na son su wato, Maimuna jikar Mairo ta sami gata a wurin Allah, ina ga Munari. A nan Wanda ya yi sa’ar samun soyayya daga wurin Allah babban mutum ne a wurin Allah balle mutane domin, duk wanda Allah ya so, zai sa mutane su so shi.

Bayan Shata ya cicciɓa Hajiya Mairo Munari, ya ƙara ɗaukaka matar sarkin Daura Mamman Bashar da cewa:

Shata: Kana mijinta, Sarkin Daura

‘Yan Amshi: Mai ɗakin gabas ‘Yar’iro.

(Mamman Shata Waƙar Mai Ɗakin Gabas ‘Yar’iro)

Duk matar da sarki ke aure da ita abin bugun ƙirji ne gar eta domin sanin ɗaukakar da ke tsakanin sarki da talaka. Matar da sarki ya aura ba ta tare da wahalar aiki domin komai yi mata ake yi. A wancan zamani duk matar da aka sami sarki ke auren ta ‘yar gata ce ƙwarai ba kaɗan ba.

Tare da haka kuma, Shata ya ambaci ɗaukakar da Hajiya Inno ɗiyar Amadu ta samu a gidan Wamban Kano in da yake faɗar:

Shata: Mata a gidan Wamban Kano,

: Hajiya Inno ɗiyar Amadu.

‘Yan Amshi: Hajiya Inno ɗiyar Amadu.

 (Mamman Shata Waƙar Inno Ɗiyar Amadu)

Kamar yadda aka yabi sauran matan da suka gabaci Hajiya Inno ɗiyar Amadu haka ita ma ta sami irin wannan yabo daga bakin Mamman Shata domin ita ma Basarake take aure mai riƙe da muƙamin Wamban Kano. Sarautar Wambai na cikin makusanta a fadar sarkin Kano.

Bayan haka, Alhaji (Dr.) Mamman Shata Katsina ya yabi Hauwa mai tuwo wadda take auren Lado. Shata ya ɗaukaka Hauwa mai tuwo a kan sauran masu sana’ar tuwo-tuwo kan cewa ita ce babbarsu kamar haka:

Shata: A ‘yan tuwo-tuwo, ita ab babba.

‘Yan Amshi: Hauwa mai tuwo matar Lado.

Shata: Ga babbarku nan Kuluwa Hauwa.

‘Yan Amshi: Hauwa mai tuwo matar Lado.

 (Mamman Shata Waƙar Hauwa Mai Tuwo)

Ba a cikin masu sana’ar tuwo ba kaɗai, ko cikin masu shara aka yi wa mutum waƙa aka nuna shi ne babbansu an ɗaukaka shi ƙwarai ba kaɗan ba. Idan aka dubi layi na farko in da Shata ya ce a ‘yan tuwo-tuwo, ita ab babba ɗaukaka darajarta ne ba nakasa ta ba.

Gwamma Malama ma ta sami irin wannan yabo ta fuskar ɗaukaka darajarta a cikin masu sana’ar sayar da abinci (tuwo) daga Alhaji (Dr.) Mamman Shata Katsina in da yake cewa a cikin ɗan waƙar da ke tafe kamar haka:

Shata: Masu tuwo suna ƙaunar Gwamma Malama,

Sarki na son Gwamma Malama,

Ko ni ina son Gwamma Malama,

Ka ture tamu nan baƙin mutum,

Allah na son Gwamma Malama,

‘Yan Amshi: Hakanan ne Mamman ƙanen Idi wan Yalwa.

(Mamman Shata Waƙar Gwamma Malama)

A ɗan waƙar da ke sama Shata ya yabi Gwamma Malama ta fuskar nuna ɗaukakar da ta samu ga Allah da kuma mutane. Shata ya faɗi cewa masu tuwo da sarki da shi kansa Shatan da kuma Allah mai girma na son Gwamma Malama.Mutum ya ji a bakin mawaƙi cewa duk waɗanda aka lissafo na son sa, abin jin daɗinsa ne kuma, yabo ne ta fuskar ɗaukakar darajarsa.

3.4 Asali

Bayan yabo da aka kawo kan hali da ɗaukaka akwai wanda Shata ya yi ta fuskar asali zuwa ga waɗansu mutane a cikin wasu waƙoƙinsa na mata da ya yi. Alhaji (Dr.) Mamman Shata ya yabi Maimuna kan ambaton mahaifinta Muhammad Sani da kakarta Mairo. Ga abin da Shata ya faɗa kamar haka:

Shata: Jikar Mairo ɗiyar Muhammad Sani,

: Ina ruwanki da hauka.

‘Yan Amshi: Jikar Mairo Maimuna, jikar Mairo Munari

A cikin ɗan waƙar Shata ya faɗa wa duniya cewa Maimuna ba shegiya ba ce domin ya faɗi sunan mahaifinta da sunan mahaifiyarta duk don tabbatar da asalinta. Da yawa akan sami mawaƙi ya tsaro kakannin wanda yake yi wa waƙa da ko wanda ake yi wa waƙar bai san su ba. Haka kuma, duk wanda aka ambaci asalinsa a cikin waƙa zai ji farin ciki ƙwarai da gaske domin an tabbatar wa mutane cewa ɗa ne ba shege ba.

A wannan waƙar Hajiya Mairo Munari har yanzu Shata ya ambaci asalin wata mata da ake kira Barira ɗiyar Malam Abule. Duk lokacin da makaɗi zai ambaci asalin wani mutum (Mace ko namiji) a cikin waƙa uba yake Ambato domin ambaton mahaifiya mace ba ya tabbatar da ingancin asalin mutum. Ba mu ce ba a samun wurin da aka ambaci iyaye mata ba amma, ƙalilan ne idan aka kwatanta su da na maza. A fagen ambaton asalin mutum, duk wanda ake yi wa waƙa kuma ana son kawo asalinsa aka ambaci mace ba tare da sunan mahaifi ba, ba zai ji daɗi kamar idan mahaifinsa aka ambata ba ko da shi kaɗai ne aka ambata. Ga yadda Shata ya ambaci asalin Barira:

Shata: A’a ranki ya daɗe,

Barira ɗiyar Malam Abule.

(Mamman Shata Waƙar Hajiya Mairo Munari)

Da farko sai da Shata ya girmama Barira da ce mata ranki ya daɗe sannan ya ambaci asalinta ta fuskar faɗar sunan mahaifinta domin, ga shara’a kowane ɗa zariya (Mahaifi) yake bugun gaba da shi ba mahaifiya ba. Idan aka yi la’akari da wannan Shata ya yabi Barira ta fuskar ambaton asalinta wanda ke sanya mutum ya sami farin ciki har ya yi wa makaɗi kyauta.

A wata waƙa da Alhaji (Dr.) Mamman Shata ya yi wa Mai ɗakin Gabas ‘Yar’iro, akwai yabon da ke ciki ta fuskar ambaton asalinta. A nan ma mahaifinta ya ambata ba mahaifiya da ke tabbatar da maganar da muka faɗa a sama cewa, da uba ake samun asali ba uwa ba. Bayan yabo ta fuskar asali, akwai wanda Shata ya yi mata ta fuskar mulki wurin da ya faɗi cewa mahaifinta sarki ne. Ga abin da Shata ya faɗa kamar haka:

Shata: Bari wannan ko’ina mulki ce,

Ɗiyar sarkin Fulanin Nijar.

‘Yan Amshi: Mai ɗakin gabas ‘Yar’iro.

(Mamman Shata Waƙar Mai Ɗakin Gabas ‘Yar’iro)

Layin farko da ke cikin ɗan waƙar na ɗauke da fuska biyu a wajen ma’anar maganar da ke ciki kamar yadda muka fahimta. Faɗar ko’ina mulki ne ga wadda ake yi wa waƙa na bayyana cewa ta sami zama mai mulki a wurare biyu da wajen uba da kuma abin da ɗan waƙa da ke biye ke ɗauke da shi da sauran bayanin da ke cikin ɗan waƙan da ke biye da su kamar haka:

Shata: Ga shi ubanta sarki ne shi,

Kana mijinta sarki ne shi,

‘Yan Amshi: Mai ɗakin gabas ‘Yar’iro.

Shata: Kai ko ta ina ka je mulki ne,

Ga shi ubanta sarki ne shi,

Kana mijinta sarki ne shi,

‘Yan Amshi: Mai ɗakin gabas ‘Yar’iro.

Shata: Ina jikar Muhammadu Yalu,

: Mai ɗakin gabas ‘Yar’iro.

Amshi: Mai ɗakin gabas ‘Yar’iro.

(Mamman Shata Waƙar Mai Ɗakin Gabas ‘Yar’iro)

Ko’ina da Shata ke nufi shi ne, mahaifnta da mijinta duk sarakai ne. Bugu da ƙari kuma shi ne, bayan Shata ya ambaci ubanta da mijinta duk sarakai ne, bai tsaya a nan ba sai da ya ƙara ƙarfafa sarautar da cewa ta gado ce domin ta gada ga kakanta. A nan, ambaton asali ya ffito ƙuru-ƙuru dangane da asalin Mai ɗakin Gabas ‘Yar’iro kamar yadda muka gani a cikin ɗiyan waƙar da aka yi mata.

Har wa yau akan sami ambaton asali a cikin waƙoƙin Mamman Shata da ya yi wa mata dangane da ambaton asali, kamar yadda ya ambaci asalin Inno ɗiyar Amadu a cikin waƙar da ya yi mata kamar haka:

Shata: Hajiya Inno ɗiyar Amadu

‘Yan Amshi: Hajiya Inno ɗiyar Amadu.

Shata: Hajiya jikar Shehu Ɗanfodiyo

‘Yan Amshi: Hajiya Inno ɗiyar Amadu.

Shata: Hajja jikar Shehu ‘yar Bubakar

‘Yan Amshi: Hajiya Inno ɗiyar Amadu.

(Mamman Shata Waƙar Inno Ɗiyar Amadu)

Alhaji Mamman Shata ya ambaci asalin wannan mata ta fuskar ambatar sunan mahaifinta Amadu da kuma Bubakar wanda mai yuwa ƙanen mahaifinta ne ko wansa da kakanta Shehu Usmanu Ɗanfodiyo. Sauran ambaton asali fuskar mulki da aka yi bayani a cikin waƙoƙin da suka gabata ba ɗaya ne da mulkin da Shata ke magana a nan ba ne. A baya Shata na magana kan sarautun gargajiya ne amma, a waƙar Inno ɗiyar Amadu, sarautar Musulunci ce tunda aka haɗa da Shehu Ɗanfodiyo.

Bayan wannan akwai amaton asali a cikin waƙar da Shata ya yi wa wata mata mai suna Kilishi. A cikin waƙar Shata bai danganta ta da kowa ba sai kakanta. Wannan ke tabbatar da cewa, ya ƙi ambatar mahaifinta ne kawai. Ga abin da Shata ya ce:

Shata: Waccan Kilishi jikar Mamman,

Wannan Kilishi birnin Dikko,

‘Yan Amshi: Ranar Kilishi jikar Dikko.

Shata: Kilishi, kakanta kau Muhammad Dikko

‘Yan Amshi: Ranar Kilishi jikar Dikko.

Shata: Sai dai Kilishi jikar Dikko,

‘Yan Amshi: Ranar Kilishi jikar Dikko.

(Mammam Shata Waƙar Kilishi Jikar Dikko)

A cikin ɗiyan waƙar Shata ya ambaci asalin Kilishi ta kawo sunan mahaifin ubanta wato, kakanta mai suna Mamman Dikko kamar yadda ya fito da shi fili a cikin ɗan waƙa na biyu. Wannan shi ne yabo ta fuskar ambaton asali da muka gano a cikin waƙoƙin mata na Shata da ya yi wa wasu mata.

3.5 Kambamawa

Daga cikin waƙoƙin Shata na mata akwai yabo ta fuskar kambamawa lokacin da yake sifanta mace da wasu abubuwan da ake ganin ya yi ƙarin gishiri a cikinsu lokacin da yana zance kansu. Ga wasu sifofi da shata ya ba yarinyar da ya yi wa waƙar a cikin waƙar da ya yi wa Indon Musawa kamar haka:

Shata: Wata ‘yar yarinya mai kyau da kyan tsari,

Ga kyan zama da kyan tafiya,

Daɗin faɗi kamar ba, sin, lallan, hakuri.

‘Yan Amshi: Hakanan ne Mamman ƙanen Idi wan Yalwa.

Shata: Wata ‘yar yarinya mai kyan diri da kyan tsari,

: Tai zauna kamar kumsa,

: Ta ɗan karkace kamar ruhu’a,

: Ga daɗin faɗi, kamar ba, sin, lallan, hakuri.

‘Yan Amshi: Hakanan ne Mamman ƙanen Idi wan Yalwa.

(Mamman Shata Waƙar Hajiya Indon Musawa)

Shata ya faɗi cewa ‘yar yarinyar na da kyan fuska da kuma nuna jikinta na da tsari. Ya faɗi cewa da zamanta da tafiyarta duk abin ban sha’awa ne. Wurin da kambamar take shi ne a layi na uku da ke cikin ɗan waƙar in da ya kamanta ta da ‘Bismillahi’, wanda ko bayan kambamawa akwai wuce wuri a cikin faɗar haka. Faɗar Bismllahi kuwa akwai addini a ciki.

3.6 Kyauta

Kyauta a fagen waƙa na nufin wani mutum ya ba makaɗi wani ko wasu abubuwa tare da son rayuwarsa ba a kan tilas ba ko don ya yi masa waƙa ko don ya yi wa wani nasa. (Ma’anar masu takarda). Akwai waƙoƙi da dama da Shata ya yi da ya yabi masu yi masa kyauta ƙwarai ba kaɗan ba. Daga cikin waƙoƙin da ya yabi mutane mata a kan kyautar da suka yi masa akwai wadda ya yi wa Goshi ta Ɗangude da Mai ɗakin Gabas ‘Yar’iro tare da lissafo abubuwan da aka ba shi. Ga ɗiyan waƙoƙin kamar haka tare da bayanin da muka yi:

Shata: Kuma ga ta da alheri.

‘Yan Amshi: Na gode Goshi ta Ɗangude

(Mamman Shata Waƙar Goshin Ɗangude)

A duk in da makaɗi ya faɗi cewa wane mai alheri ne, kyauta yake nufi. Bayan haka, abin da ke tabbatar da haka shi ne, Shata ya faɗi cewa, Goshi na da alheri kuma, a layi na biyu sai aka sami ya yi godiya ga Goshi. Wannan na tabbatar da Goshi ta ba shi wani abu domin, ba a godiya a mafi yawan lokuta sai wani abu ya shiga hannu ta fuskar kyauta. Godiyar da ake yi a kan kyauta na da bambanci da wadda ba ta kyauta ba.

Haka kuma, Shata ya yaba wa Mai ɗakin Gabas ‘Yar’iro saboda kyaututtukan da ta ba shi. Ya nuna maigidarsa ce (Uwar ɗaki) saboda duk mai ba makaɗi kyauta, yakan kira shi maigidansa kamar yadda ya faɗa ga ‘Yar’iro in da ya ce zai je Daura domin ya gano uwar ɗakinsa a baitin da ke ƙarƙashin wannan bayani. Ga abubuwan da Shata ya lisafo da ya samu daga wurin ‘Yar’iro a matsayin kyauta kamar yadda ya bayyana a cikin ɗiyar waƙan da ke biye:

Shata: Yara za ni Daura,

Don in gano uwar ɗakina.

‘Yan Amshi: Mai ɗakin gabas ‘Yar’iro.

Shata: Mai raba kaya ‘Yar’iro,

Mai ɗakin gabas ‘Yar’iro

Mai ɗakin gabas ‘Yar’iro.

‘Yan Amshi: Mai ɗakin gabas ‘Yar’iro.

Shata: Cikin kyautar ɗiyan Fillani,

Ta ce ga saniya kai tatsa.

‘Yan Amshi: Mai ɗakin gabas ‘Yar’iro.

Shata: Mai raba riguna ‘Yar’iro.

‘Yan Amshi: Mai ɗakin gabas ‘Yar’iro.

Shata: Ta ce ga riguna nan Shata,

Kana ta ba da dawaki,

Can kyauta cikin Fillanci,

Ta ce ga saniya ka yi tatsa,

Mai ɗaki ta ce ga saniya ka yi tatsa.

‘Yan Amshi: Mai ɗakin gabas ‘Yar’iro.

Shata: Ni dai ba ni kukan kuɗɗi,

Sannan ba ni kukan yunwa,

Mai ɗakin gabas na zaune

‘Yan Amshi: Mai ɗakin gabas ‘Yar’iro.

Shata: In ci abinci ga kuɗɗi nan,

Ga sutura a ba ni dawaki,

Mai ɗakin gabas ce zaune,

Sannan ga Bashar mai Daura.

‘Yan Amshi: Mai ɗakin gabas ‘Yar’iro.

(Mamman Shata Waƙar Mai Ɗakin Gabas ‘Yar’iro)

Bayan Shata ya faɗi cewa ‘Yar’iro maigidarsa ce, ya ambaci abubuwa da dama da ta ba shi a matsayin kyauta. Ya ce ta ba shi saniya domin ya rinƙa tatsa ya sha nono. Haka kuma, ta ba shi rigunan sanyawa (Tufafi) da dawakin hawa da kuɗi da abinci in da ya ce ba ya kukan kuɗi da abinci matuƙar Mai ɗakin Gabas na zaune a wuri. Hausawa sun ce, yaba kyauta tukuici. Ga tabbacin maganar kamar haka:

Shata: Ni dai ba ni kukan kuɗɗi,

Sannan ba ni kukan yunwa,

Mai ɗakin gabas na zaune.

‘Yan Amshi: Mai ɗakin gabas ‘Yar’iro.

Shata: In ci abinci ga kuɗɗi nan,

Ga sutura a ba ni dawaki,

Mai ɗakin gabas ce zaune,

Sannan ga Bashar mai Daura.

Bayan haka, Shata ya yaba kyautar da Hajiya Inno ɗiyar Amadu ta yi masa in da ta ba shi doki da sirdinsa da kuma rigar da zai sa idan zai hau dokin haɗi da kuɗi. Ya faɗi da bakinsa cewa Hajiya Inno ɗiyar Amadu mutum ce mai yawan kyauta. Kyautar da take yawan badawa ba ta rasa alaƙa da kasancewarta ‘yar sarauta domin ko ba komai, da wuyar gaske a sami ɗan sarauta da rowa. Idan bai yi rowa ba, kyauta ce halinsa.

Shata: Ta ce ga doki a miƙa maka,

Kuma ga sirdi a miƙa maka,

Kuma ga riga ka sa Alhaji,

Kuma ga kuɗɗi ɗiyar Amadu

‘Yan Amshi: Hajiya Inno ɗiyar Amadu.

Shata: Hajiya Inno da kyauta take,

Hajiya Inno da mulki take,

‘Yan Amshi: Hajiya Inno ɗiyar Amadu.

Maganar da muka ce da wuyar gaske a sami ɗan sarki marowaci ashe Shata ya faɗa cewa, Inno ɗiyar Amadu gadon ba da kyauta ta yi a wurin mahaifinta. Ga bayanin da Shata ya yi dangane da wannan:

Shata: Yara maroƙanmu duk sun yaba,

‘Yan amshin namu duk sun yaba,

Makaɗa namu duk sun yaba,

Hajiya Inno ɗiyar Amadu.

‘Yan Amshi: Hajiya Inno ɗiyar Amadu.

Shata: Hajiya kyautarki gado ki kai.

‘Yan Amshi: Hajiya Inno ɗiyar Amadu.

(Mamman Shata Waƙar Inno Ɗiyar Amadu)

Shata ya yi godiya wadda ta haɗa kowa a cikin ɗan waƙan da ke sama in da ya bayyana cewa, maroƙa da ‘yan amshi a masu kiɗa duk sun yaba kyautar da ta yi musu na abubuwan da aka lissafo a sama. Ba wannan kaɗai ba, Shata ya nuna kyautar Hajiya Inno ɗiyar Amadu ta gado ce. Saboda haka, cikin jininta abin yake kuma ba ta san rowa ba balle ta yi ta.

A ƙarshe akwai yabo ta fuskar Kyauta da aka samu a cikin waƙar da Shata ya yi wa Kilishi Jikar Dikko in da Wambai ya bas hi mota domin darajar ɗan Hamza. Haka ita ma Kilishi ta bas hi mota saboda Amadu jikan Shehu, wato mahaifinta.

Shata:Rannan Wambai yab ban mota,

Ya ce don darajar ɗan Hamza,

Yardar Amadu jikan Shehu,

Sai ko Kilishi ta ce ta ba ni,

Domin Amadu jikan Shehu,

‘Yan Amshi: Ranar Kilishi jikar Dikko.

(Mamman Shata Waƙar Kilishi Jikar Dikko)

4.0 Kammalawa

Wannan takarda ta iya fitowa da waɗansu tubalai waɗanda Mamman Shata ya dinga harhaɗewa a yayin gina wasu ɗiya na waƙoƙin da ya yi wa mata. Daga cikin ƙananan abubuwan da aka tattauna su a takardar tare da kafa misalai na ɗiya daga waƙoƙina Shata sun haɗa da halin kirki da mutunci da ɗaukaka da asali.

Manazarta

Abdulƙadir, Ɗ. (1975). The Role of an Oral Singer In Hausa/Fulani Society: A Case Study of Mamman Shata, Ph D Thesis, Indiana University.

Aminu, M. L. (2007). Gudummuwar (Dr.) Mamman Shata Katsina Wajen Bunƙasar Falsafar Bahaushe. Muƙalar Da Aka Gabatar A Taron Ƙasa Kan Nazarin Hausa. Jami’ar Usumanu Ɗanfodiyo, Sokoto.

Ɗangambo, A. (1973). Shata da Waƙoƙinsa: Kundin Neman Digiri na Farko. Jami’ar Bayero, Kano.

 Furniss, G. (1996). Poetry, Prose and Popular Culture in Hausa. Ibadan: University Press Plc.

Gusau, S. M. (1996). Makaɗa da Mawaƙan Hausa. Kaduna, Fibas Media Service. Nigeria

Gusau, S. M. (2002). Salihu Jankiɗi Sarkin Taushi. Kaduna Baraka Press And Publishers.

Gusau, S.M. (2008) Waƙoƙin Baka a Ƙasar Hausa: Yanaye-Yanayensu da Sigoginsu. Kano: Benchmark Publishers Limited.

Muhammad, D. (1997). Nagari Na Kowa: Nazarin Tunanin Husawa da Adabinsu. Laccar Tunawa da Marigayi Farfesa Ibrahim Yaro Yahaya, Jami’ar Bayero, Kano.

Sheme, I. da wasu (2006). Shata Ikon Allah. Kaduna Informat Publishers, Nigeria.

Yakawada, M. T. (2013). Bayanin Yabau A Matanin Waƙar Ummaru Ɗan Ɗanduna Na Gwandu. Ɗunɗaye Journal Of Hausa Studies Vol 1: Number 5. Department Of Nigerian Languages. Usmanu Ɗanfodiyo University, Sokoto.