Darsashin Zuci a Cikin Wasu Wakokin Aminu Ladan Abubakar (ALA)

Citation: Lawal, G. (2024). Ɗarsashin Zuci a Cikin Wasu Waƙoƙin Aminu Ladan Abubakar (ALA). Ginshiƙin Nazarin Salon Waƙoƙin Hausa, 415-422. www.doi.org/10.36349/djhs.2024.v03i01.052.

ƊARSASHIN ZUCI A CIKIN WASU WAƘOƘIN AMINU LADAN ABUBAKAR (ALA)

Garba Lawal

Tsangayar Ilimi, Jami’ar, Jihar Kaduna

Tsakure: 

Wannan takarda ta ƙunshi tsokaci ne, ko nazari kan yadda Aminu Ladan Abubakar ALA ya sarrafa wasu zantuttuka da kalmomi masu alaƙa da ɗarsashin zuci cikin wasu waƙoƙinsa. Mawaƙin ya sarrafa zantuttuka da dama, domin faɗakarwa da ilmantarwa ko wa’azantarwa a kan wasu abubuwa da suka shafi rayuwar al’umma ta yau da kullum. Batutuwa masu alaƙa da ɗarsashin zuciya, batutuwa ne da suka faru ba wai shaci faɗi ba, waɗanda suke sosa zuciyar mawaƙin a duk lokacin da suka faɗo masa rai, ko suka motsa masa zuciya. Har wa yau kuma batutuwa ne da suke riƙe a zuciyar mawaƙin yake ganin ba zai iya mantawa da su ba a rayuwa. A taƙaice dai manufar wannan nazari shi ne fito da tasiri da muhimmancin ire-iren waɗannan zantuttuka da kalmomi, waɗanda mawaƙin ya sarrafa a cikin waƙoƙinsa. An yi amfani da ɗiyoyin waƙoƙin mawaƙin a inda aka tattara bayani da suka shafi ɗarsuwan zuci, wanda a ƙarshen binciken an gano cewa sarrafa ire-iren waɗannan zantattuka masu alaƙa da ɗarsashin zuci a waƙa, suna da tasiri da muhimmanci domin kusan duk abubuwan da mawaƙin yake ambatawa a waƙar, tabbatattu ne wato sun faru a zahirance, ba wani shaci faɗi ba ne.

Fitilun Kalmomi: Ɗarsashin Zuci, Waƙoƙi, Aminu Ladan Abubakar

Gabatarwa

Mawaƙan Hausa, ya’Allah na baka ko rubutacciya ko na zamani kan yi amfani da wasu hanyoyi mabambanta ko wani irin salo saboda samun damar isar da saƙonnin dake ƙunshe a waƙoƙinsu, domin bayar da tasu gudummuwar wajen gina rayuwar al’umma. Aminu Ladan Abubakar (ALA) na ɗaya daga cikin shahararrun mawaƙan Hausa na zamani wanda ya rera waƙoƙi da dama domin faɗakarwa da ilmantarwa ko wa’azantarwa da kuma waɗanda suka shafi shugabanci ko siyasa da dai sauransu. Haka kuma mawaƙin ya yi amfani da basira da hikima wajen sarrafa wasu zantuttuka da kalmomi masu jiɓi da sosuwar zuci a wasu waƙoƙinsa, a inda yake bayyana abubuwa da ke ƙunshe a zuciyarsa kuma suke faranta masa rai ko akasin haka a duk lokacin da tunaninsu ya faɗo masa a zuciya. Akwai aikace-aikace da dama da suka gabata game da waƙoƙin Aminu Ladan Abubakar ALA, waɗanda suka tattauna kan batutuwa daban- daban. Daga cikinsu akwai Isa, (2009) da ta gudanar da nazari kan farfaganda a waƙoƙin ALA a inda ta kawo misalai a waƙar Bubbukuwa da waƙar bara a Kufai da sauransu. Har wa yau kuma Yakasai da Abu-Ubaida (2021) sun gabatar da littafi dake ƙunshe da tarihi da kuma aikace-aikacen fasaha a waƙoƙin ALA da dai sauransu. Amma  duk daga cikin waɗannan aikace-aikace da suka gabata babu wanda ya yi tsokaci kan ɗarsashin zuciya a waƙoƙin ALA. Saboda haka, manufar wannan nazari shi ne, tsokci kan wasu waƙoƙin ALA masu alaƙa da ɗarsashin zuciya, domin fito da tasiri da kuma muhimmancin waɗannan zantuttuka da kalmomin da mawaƙin ya sarrafa.

Taƙaitaccen Tarihin Aminu Ladan Abubakar (ALA)

Aminu Ladan abubakar (ALA) yana ɗaya daga cikin mawaƙan Hausa na zamani wanda ya yi fice a fagen shriya waƙoƙin Hausa domin ilmantarwa, da faɗakarwa, ko wa’azantarwa, da kuma waɗanda suka shafi harkokin siyasa da soyayya da sarauta da dai sauransu.

Imran (2008) da Umar (2011) da Hamza (2011) da Isa (2013) da Muhammad (2014) da Yakasai da Sani (2021) sun bayyana cewa an haifi Aminu Ladan Abubakar (ALA) a ranar talata 2 ga watan 10 shekara ta 1973 cikin shekarar hijira ta 1394 a unguwar Yakasai ƙaramar hukumar Birni da Kewaye, jihar Kano. Sai dai kuma an yaye shi ne a wata unguwa ta daban, wato unguwar ƙofar Wambai a hannun kakanninsa. Daga baya sai iyayensa suka yi ƙaura zuwa ƙaramar hukumar da ake kira Nasarawa inda suka zauna a unguwa mai suna Unguwar Tudun Murtala.

Karatunsa

Aminu Ladan Abubakar (ALA) ya fara ne da koyan karatun addini a ƙarƙashin wani malami mai suna malam Muhammad Sani wanda ake yi wa laƙabi da malam ɗan- Sakkwato wanda a wurinsa ne ALA ya haddace izufi biyar daga cikin Alƙur’ani mai girma. Baya ga haka kuma ALA ya yi karatu a wata makarantar Islamiyya mai suna Zaharadden Islamiyya Tudun Murtala ƙarƙashin kulawar malam Usman Tudun Wada, inda ya fara tun daga rabin aji har ya zuwa ya kai ga aji shida, wanda daga baya kuma ya zama ɗaya  daga cikin malaman makarantar Islamiyyar.

Aminu Ladan Abubakar (ALA) ya fara karatun boko ne, a wata makarantar firamare mai suna Tudun Murtala Primary School. Ya yi wannan karatu ne a tsakanin shekarar 1980 zuwa 1986. Daga nan kuma sai ya halarci makarantar sakandire ta Dakata Kawaji wato (Government Senior Secondary School Dakata Kawaji) daga shekara ta 1986 zuwa 1992.

Yakasai (2012) ya ƙara da cewa bayan kammala karatun sakandaire. ALA ya dakatar da karatu na tsawon shekaru goma sha biyu (12). Daga baya ya koma makaranta a shekara ta 2003, inda ya shiga makarantar fasaha ta Kano wato (School of Technology, Kano) ya yi karatu a fannin zane-zane wato (Department of Art and Industrial Design). A wannan makaranta ce ya samu shedar Difiloma a shekarar 2007.

Sana’arsa

Aminu Ladan Abubakar (ALA) ya yi sana’o’i da dama domin magance matsalolin rayuwa waɗanda suka haɗa da zane-zanen taswira da kuma sana’ar aski ta zamani (Babin Saloon) gugan kayan sawa musamman na kwat-kwat a ‘yan gwanjo wanda ake ba shi yana gogewa idan an buɗe dilar gwanjo.

Rubuce-rubucensa

Aminu Ladan Abubakar ALA ya wallafa littattafai da dama kafin ya fara sana’ar waƙa daga cikinsu akwai: jirgi ɗaya 1,2,3 da cin zarafi, 1,2 da baƙar aniya 1,2, da cin fuska 1 da  rinjaye 1 da Tarzoma 1 da ƙawa zuci 1 da Suwaiba 1 da Ceto ko Cuta? 1

Ƙungiyoyi

Aminu Ladan Abubakar (ALA) ya yi rijista da ƙungiyoyi da dama waɗanda suka haɗa da Association of Nigerian Authors (AMA) da Hausa Authors Forum (HAF) da Ranar Mawaƙan Hausa Foundation (RMHF) da Briget Writers Association (BWA) da Areas Films Makers (AFM).

Iyalansa

Aminu Ladan Abubakar (ALA) yana da matan aure guda huɗu waɗanda suka haɗa da Khadija Saleh wacce ita ce matarsa ta farko wacce ya aure ta a ranar ta 4 – 10 – 1996. Sai kuma Alawiyya Wada Isa ita ce matarsa ta biyu wacce ya aure ta a shekara ta 26 – 8 – 2006. Sai kuma Adama Sani wacce take matarsa ta uku da ya aura a ranar ta 20-12-2009, sai ta ƙarshe wato Alawiyya Ahmad Na’Abba wacce aurenta a ranar ta 15-1-2011. Aminu Ladan abubakar (ALA) yana da ‘ya’ya goma sha huɗu (14) maza huɗu  mata goma:

*Maza  

Imamuzzabbi 

Baƙir  

Ahmad  

Muhsin  

*Mata

Bilkisu

Husna

Humaira

Amina

Nafisa

Husna

Fatima

Khadija

Hafsat

Hanan

Sani, (2021).

2.0 Ɗarsashin Zuci

Masana da manazarta da dama sun tofa albarkacin bakinsu game da ma’anar kalmar ɗarsashi. Daga cikinsu akwai Bargery (1934:234) wanda ya nuna cewa ɗarsashi kalma ce ta Hausa wadda aka samu daga kalmar “ɗarsu”. A luggance wannan kalma tana nufin fiɗar wani abu ɗigo-ɗigo, wanda a cikin zance a iya cewa “wannan abin ya ɗarsu a zuciya” (this occured in my mind).

Shi kuwa Izard (1977) ya bayyana ɗarsashi da cewa, “ya kasance ɗabi’a ko halayyar mutum na yawaita zurfafa tunanin wani abu na ƙauna ko tsoro ko ƙiyayya” da ka iya haifar da ɗarsuwa a zuciya”.

A cewar Daniel (1995) kuwa, ya nuna cewa ɗarsashin zuci na nufin tsananta ko yawaita tunanin wani abu da ake riƙe da shi a zuciya, wato kamar soyayya ko tsoro”, ya ƙara da da cewa “Akwai wasu hanyoyi manya-manya kuma mabambanta da ake fahimtar ɗarsashin zuciya ga ɗan’Adam da kuma dabbobi. Daga cikinsu akwai tsoro da ɓacin rai da kishi ko jin daɗi da sauransu”.

Gusau (2008) a tasa fahimtar ya bayyana ɗarsashin zuci da cewa wani abu ne kan ɗarsu a zuciyar mutum na jin daɗi ko ɓacin rai ko kuma wani abu da ka iya rinjayar zuciyar mutum domin son wani abu ko kuma ƙiyayya ga wani abu”.

Satatima (2009:48) ya bayyana sosuwar zuci da wani abu ne da yake cikin zurfin tunanin ɗan Adam. Wanda ƙwaƙwalwa ke sarrafawa sai ya motsa zuciyar mutum na son wani abu, ko ƙin wani abu.

Dangane da waɗannan ra’ayoyin masana da manazarta suka bayar, a iya cewa, ɗarsashin zuci kan samu ne sanadiyyar yawaita ko tsananta tunanin wasu abubuwa da suka faru baya, waɗanda ake riƙe da su a cikin zuciya. Haka kuma yawaita tunawa da ire-iren waɗannan abubuwa kan samar da jin daɗi ko farin ciki da murna, ko kuma akasin haka, wato ɓacin  rai ko baƙin ciki da damuwa. A taƙaice dai sosuwar zuci wani yanayi ne da ya shafi rayuwar ɗan’adam a sakamakon yawaita tunani kan soyayya ko ƙiyayya ko fushi ko raha da dai sauransu. Wato dai duk waɗannan kan samu ne bayan zuciya ta sosu.

Ra’in Bincike

Dangane da daddale bayani game da wannan bincike da aka gudanar. An ɗora aikin ne bisa ra’in ilimin mutuntaka (psychoanalysis theory) wanda bisa ra’in ne aka nazarci waƙoƙin da Aminu Ladan Abubakar (ALA) ya sarrafa zantuttuka masu jiɓi da sosuwar zuci.

Henderson da Thompson (2011:28) sun bayyana cewa Paul Dubious ne ya ƙirƙiri ra’in ilimin mutuntaka kasancewarsa wanda ya shahara a fagen iya mu’amala tsakaninsa da masu fama da cutar taɓin hankali da ta shafi ƙwaƙwalwa”. Sigmund Freud ya ɗabbaƙa ra’in wanda shi masani ne a ɓangaren abubuwan da suka shafi ƙwaƙwalwa da kuma tunani.sigmund Freud ya gudanar da rayuwarsa a farko-farkon shekaru tamanin da suka gabata a ƙasar ɓiena, wato dai an haife shi a shekara ta 1956, a garin Freberg na ƙasar Morabra, kuma ya mutu a ƙasar London cikin shekara ta 1939.

A shekara ta 1909, Freud ya samu goron gayyata daga Jami’ar Clerk Jane Worchester ta hannun malaminsa mai suna Starnly Hall domin ya gabatar da lacca game da ilimin mutuntakar ɗan’Adam. A nan ne Freud ya bayyana cewa akwai ɓangarori guda huɗu da suka danganci mutuntakar ɗan’Adam, waɗanda suka haɗa da:

Id (Hayyaci/ɗimuwa)

Yanayi ne da mutum kan kasance kodayaushe a ɗimauce ko kuma ba a cikin hayyaci ba. Wato dai yanayi ne da ake alaƙanta taɓuwar hankali ko wata matsala da ta shafi ƙwaƙwalwa.

Ego (Ra’ayi)

wani yanayi ne da a kodayaushe mutum kan kasance mai ra’ayi nasa na kansa.

Super Ego (ɗabi’a)

Yanayi ne da hankalin da mutum ke da alaƙa da ɗabi’unsa kyawawa ko munana. Wato dai hankali da ɗabi’a da tunani suna tafiya ne a tare da juna.

 

 

Free – Association (‘Yancin Zuciya)

Wannan wani ɓangare ne, da mutum ke bayyana zancen zuci, wato mutum ya bayyana abin da ke cikin zuciyarsa ko suke sosa masa zuciya domin isar da wani saƙo da ka iya  zama izna ko nasiha ga jama’a, ko kuma domin mayar da martani a rubuce ko a magance.

Arlow (1984:18) ya ƙara da cewa ‘yancin zuci na nufin barin mutum ya bayyana abin da ke cikin zuciyarsa, musamman ga wanda zuciyarsa ta sosu sakamakon aukuwar wasu abubuwa na farin ciki ko na baƙin ciki.

A taƙaice dai ra’in ilimin mutuntaka na da alaƙa ta kusa da tunani da hankali saboda duk abin da mutum zai aiwatar sai ya yi tunani a kansa.

Ɗarsashin Zuci A Wasu Waƙoƙin ALA

Tsananta ko yawaita tunanin wasu abubuwa da suka faru a baya ke haifar da soswar zuci ga ɗan’Adam, wacce kuma take samar da farin ciki da murna ko jin daɗi da nishaɗi musamman idan abin da zuciyar ta sosu a kansa ya shafi soyayya. Haka kuma sosuwar  zuci kan samar da baƙin ciki ko ɓacin rai da nuna takaici ga abin da ya shafi ƙiyyya. Aminu Ladan Abubakar (ALA) ya sarrafa wasu zantuttuka masu jiɓi da sosuwar zuci a wasu waƙoƙinsa domin nuna farin ciki da murna ko waɗanda ya nuna ɓacin rai da baƙin ciki.

Ɗarsashin Zuci na Murna

Kalmar murna a Hausa tana nufin nuna jin daɗi ko farin cikin samuwar wani abu, ko aukuwar wani abu na alkhairi da mutum ya amfana da shi. Mawaƙin ya nuna farin cikinsa da murna da jin daɗi game da wasu kyaututtuka na lambobin yabo da karramawa daga makarantu da jami’o’i da kwalejojin ilimi, kamar dai yadda yake ambatawa a waƙar inda yake cewa:

Jagora: :F.C.E ta Kanawa,

:Sun ɗabbaƙa ayyukana,

:Satifiket sun ka bani,

:Da allo na gurina,

:Ƙungiyar ulama’u jimla,

:Na ƙasa ƙarƙaf garina,

:Ulama’un F.C.E.,

:Sun bincika ayyukana,

:Har shaida sunka bani,

:Don tallata addabina,

:Kumbotso kwalejin Sa’ade,

:Sun shaidar ayyukana,

:Ligal Islam Study,

:Sun ban allo na kaina,

:Kwalejin Zazzagawa,

:Sun bani a kan yabona,

:Science school ta mata,

:Ta Garko suna yabona.

Amshi: Shahara ce ussulibin,

:Ilimi yassamu tsantsa,

(ALA: Shahara Sanadin Sanina)

Haƙiƙa wannan baiti da ya gabata na wannan waƙa, ƙunshe yake da zantuttuka masu alaƙa da sosuwar zuci, da ke nuna murna da farin ciki tare da yabawa ko godiya, game da kyaututtuka na lambobin girmamwa da karramawa, wanda mawaƙin ya amfana da su, daga wasu ƙungiyoyi da jami’o’i da kwalejojin ilimi da sauransu. Tabbas wnnan babban lamari ne, da mutum ba zai taɓa mantawa da shi ba a rayuwarsa. Wato kamar dai yadda Aminu Ladan Abubakar (ALA) yake yawaita tunawa da ire-iren waɗannan abubuwan alheri da ya samu a rayuwa wanda yakan ji daɗi da murna da farin ciki a duk lokacin da zuciyarsa ta sosu sakamakon tunawa da wannan abun alheri da ya samu.

Har wa yau kuma mawaƙin ya ci gaba da bayyana ko nuna farin ciki da murna da jin daɗi  ganin yadda ya zama sanadiyyar kuɓutar da wasu mutane daga gidan kurkuku, waɗanda aka tsare su kuma babu masu belinsu amma shi ya zama silar kuɓutar da su kamar dai yadda yake ambatawa a waƙar inda yake cewa:

Jagora: Sabulun wanka da omo,

Da ruwan wanke jikina,

Sun mani karɓar karamci,

Sanadin ƙaunarsu guna,

Wanka sai nai sau uku,

Duk wayewa ta rana,

In gajarce makku komai,

Wan shekara da rana,

Aka mai she ni a kotu,

Ta aminta da mai belina,

Aka ɗagga zama na kotu,

Muka je mu tsumayi rana,

Sai na samu ubangidana,

Sani Lawan maigidana,

Na gaya masa can a jarun,

Akwai sadaka mai gudana,

Sadaƙatujjariyar nan,

Mai lada mai gudana,

Wani yawon darre yayyi,

Ya shekara gun da kwana.

Amshi: Shahara sanadin bugawa,

Nasara ta samu guna.

Jagora: Wani rikici na iyali,

Ya shekara da kwana,

Wani matsala ce ta aure,

Takkai shi wajen da kwana,

Wasu ba hali na biyan,

Tara ya saka su kwana,

Wani five thousand kaɗai ce,

Ta zaman shi gurin ya kwana,

Wani ten thousand kaɗai ce,

Ta zaman shi gurin ya kwana,

Wani ko a jaka ɗari ne,

Ya gaza ya biya ganina,

Sai Sani ya ce “A ƙirgo,

Adadin saba’in a zana.”

Zai biya masu dukka tara,

Su baro jarun da kwana,

Haka ko an kai da yardar,

Allah mai taimakona,

Aka sayi jallabiyoyi,

Aka babba su da rana.

Amshi: Shahara sanadin bugawa,

Nasara ta samu guna.

(Waƙar Shahara: Rukuni na huɗu, rukunin nasara).

Duk waɗannan baitoci da suka gabata daga wannan waƙa ƙunshe suke da zantuttuka masu alaƙa da sosuwar zuci da ke nuna murna da farin ciki ko jin daɗin wani babban aikin alheri da ya taɓa yi a rayuwarsa. Wato yadda ya zama silar kuɓutar da mutane saba’in daga gidan kurkuku. Haƙiƙa wannan ba ƙaramin aikin alheri ba ne, kuma abu ne da ba za a taɓa mantawa da shi ba a rayuwa.

Ɗarsashin Zuci Na Damuwa

Batutuwa ko zantuka masu alaƙa da ɓacin rai ko damuwa ko baƙin ciki kan zo ne a sakamakon faruwar wasu abubuwa marasa daɗin ji, ko gani da suka faru a baya. Idan aka tuna da faruwar ire-iren waɗannan abubuwa akan samu damuwa da ɓacin rai ko fushi da sauransu. Aminu Ladan Abubakar (ALA) ya sarrafa ire-iren waɗannan zantuttuka, da dama a wannan waƙa ta shahara domin byyana wasu batutuwa, da suka  faru a baya wato dai wasu batutuwa ne marasa daɗin ji da mawaƙin yake yawaita tunawa, da su kuma suke sosa masa zuciya lokaci bayan lokaci. Haka kuma suke sanya masa baƙin ciki ko ɓacin rai, da nuna damuwa da dai sauransu. Mawaƙin ya nuna ɓacin rai da takaici da nuna damuwa kan yadda wasu ‘yan uwansa mawaƙa suka ci amanarsa ta hanyar fitar da wata waƙa a kasuwa wacce take ƙunshe da habaici da zambo ga wasu manyan jami’an gwamnatin jihar Kano, kamar dai yadda yake ambatawa a waƙar inda yake cewa:

Jagora: Suka je suka yanki waƙar,

Hasbunallahhu da rana,

Suka kai gun ‘yan wayoyi,

Aka watsa ko a inna,

Suka ɓata shirin da mun kai,

Suka je censor da sharri,

Wai mun yo soja na gona,

Wai mun yi infasineshan,

Mun cuci Halima Gwamna,

A can ɓarayin Halima,

Ta ci alwashi da ƙuna,

Mun baɗeta ƙasa a iddo,

Mun yi sulhu irin na arna,

Mun yi alƙawari da kanmu,

Sidi da mu kai mu ɓanna,

Sai ta harsala tai nifaƙa,

Ta kirayi Rabo na Gwamna,

Ɓarayin Sani Lawan ma,

Aka kai masa tsegumina,

Amshi: Shahara ce ɗan mabuɗin,

Ilimi a ƙasan sanina.

(Waƙar Shahara, rukuni na uku)

Waɗannan ɗiyoyi da suka gabata ƙunshe suke, da zantuttuka masu alaƙa da sosuwar zuci mai nuna baƙin ciki ko ɓacin rai, da takaicin abin da ya faru ga shi mawaƙin. Wato yadda wasu ‘yan’uwansa mawaƙa suka ha’ince shi ta hanyar fitar da waƙar da suka rera,  domin raddi ga wasu jagororin hukumar tace fina-finan Hausa ta jihar Kano. Aminu Ladan Abubakar (ALA) ya nuna takaicinsa ƙwarai, ganin yadda suka watsa masa ƙasa a ido, suka zubar masa da mutunci a wurin wasu manyan gwamnatin jihar Kano, musamman Sani Lawal ƙofar Mata da kuma Amaryar Gwamnan Jihar Kano wato Hajiya  Halima Shekarau.

Haƙiƙa, wannan wani babban lamari ne da yake sosa zuciyar mawaƙin, musamman a duk lokacin da ya tuno da faruwar al’amarin sai ransa ya ɓaci. Wato dai kusan a iya cewa, wani abu ne da ba zai taɓa mantawa da shi a rayuwarsa ba.

Ɗarsashin Zuci na Soyayya

Kalmar soyayya na nufin shaƙuwa ko ƙauna da take tsakanin wasu ɓangarori biyu, wato musamman a tsakanin mutum da mutum, ko a tsakanin mutum da dabba ko tsakanin mutum da dabba ko tsakanin mutum da wani abu na daban. Aminu Ladan Abubakar ALA ya sarrafa ire-iren waɗannan zantuttuka da kalmomi a waƙoƙinsa domin nuna muhimmancin soyayya ko dalilai na samar da soyayya kamar dai yadda yake cewa a wƙarsa:

Jagora: Dalilin So akwai yawan sabubbai,

Gurbin so akwai yawa ya ɗibbai,

Ku bi ni a sannu kar ku zo a baibai,

Zan zo da zuwa in fasale su dai bai.

Amshi: Sannu sannu-sannu dai ALA,

Sannu-sannu-sannu dai ALA,

Jagora: Abin ɗoki ya zam abin surewa,

Abin nema ya zam abin gudewa,

Abin mamari ya zo da gundurawa,

Da son kwaɗayi haka take zamowa.

Jagora: Abin fahari ya zam abin kawarwa,

Abin ƙauna ya zam abu na yarwa,

Abin lale ya zam abin kawarwa,

Da son shelawa haka take zamowa.

(Waƙar Fuju’a (Kalmar So) ta ALA).

Duk waɗannan ɗiyoyin waƙa da suka gabata na daga wannan waƙa ƙunshe suke da bayanai masu nuna matsayin soyayya, a inda ya nuna cea, soyayya ta gaskiya ita ce soyayya, ba wai so dan kwaɗayin wani abu na daban ba. Haka kuma soyayya ta sha’awa ita ma takan zama abar ƙyama domin soyayya ce ba ta haƙiƙa ba. Ita soyayya ta sha’awa ba ta ƙarko kuma a ƙarshe takan haifar da takaici da kuma ɓacin rai ga duk wanda ya tsinci kansa a cikinta. Wato dai kamar yadda ya nuna cewa, “soyayyar kwaɗayi  takan zama abar surewa”.

“Soyayyar kwaɗayi takan zama abar gujewa” “Soyayyar kwaɗayi takan zama abar gundura”.

Duk waɗannan su ne makomar soyayya, da aka kalata saboda kwaɗayi ko sha’awa.

Ɗarsashin Zuci na Alhini

Kalmar alhini na nufin nuna juyayi ko damuwa ga wani abu mai tayar da hankali ko firgitarwa, kuma nuna tausayawa ga wani mutum ko wata al’umma game da faruwar wani lamari marar daɗin ji. Wato kamar yadda Aminu Ladan Abubakar ALA ya nuna alhininsa ga al’ummar Arewacin Nijeriya dangane da kisar da aka yi wa Sardauna inda yake cewa:

Jagora: Daga kashe su Sardauna,

An ka yi Decreen ƙarya,

Sun ka yi thirty four Decree,

Dokoki na hamayya,

An ka rugurguje aikin,

Amadu babu alkunya,

Northernisation Policy,

An ka baje su ba kunya.

‘Y/Amshi: Gamji Maza abin koyi,

Ahmadu Bello Sardauna,

In na tuno wafatinsa,

Sai ya sako ni in kuka.

Jagora: An izini a ƙasar Hausa,

Hausa ta zam harshen aiki,

Daga kashe su Sardauna,

An ka ba je wannan aiki,

Wani abu na ban haushi,

Sanda akai kisan haƙƙi,

Sai Ibo sun ka hau fati,

Sun kashe Gamji Hamshaƙi.

(ALA: Waƙar Gamji Maza).

Haƙiƙa duk waɗannan baitoci da suka gabata na daga wannan waƙa, ƙunshe suke da batutuwa dake nuna alhini ga al’ummar Arewacin Nijeriya, na babban rashin da suka yi na jajirtaccen shugaba, kuma jarimi wato wanda ya kawo wasu abubuwan ci gaba a yankin Arewa. Amma kuma yau an wayi gari babu shi, sakamakon kisan da wasu suka yi masa.  A dalilin haka ya zama an rasa wasu daga cikin ire-iren ci gaban da ya kawo a yankin na  Arewacin Nijeriya. Da wannan Aminu Ladan Abubakar ALA yake nuna alhininsa a wannan waƙa domin tausayawa ga al’ummar Arewacin Nijeriya

5.0 Kammalawa

Haƙiƙa sarrafa ko amfani da zantuttuka ko kalmomi masu alaƙa da sosuwar zuci na da matuƙar tasiri da muhimmanci ga rayuwar al’umma. Saboda faɗakarwa ce ko ilmantarwa kai tsaye domin kuwa abubuwa ne da suka faru a zahirance kuma ga shi kansa mawaƙin yake bayyanawa da nufin, su zama izna ga mutane. Har wa yau kuma batutuwa ne da ake da tabbacin faruwarsu ba wai shaci faɗi ba. Sa’annan kuma  zantuttuka ne masu ratsa zuciyar mai sauraro sakamakon yadda suke ƙunshe da abubuwan tausayi ko alhini da ta’ajibi da dai sauransu. A taƙaice dai amfani ko sarrafa zantuttuka masu alaƙa da sosuwar zuci a waƙoƙin Hausa na zamani, wata hanya ce ta faɗakarwa da ilmantarwa, da wa’azantarwa, ta hanyar bayyana wasu abubuwa da suka faru ga mawaƙi, ko ga wata al’umma da ya rayu a cikinta. Saboda haka suna da matuƙar muhimmanci da tasiri ga rayuwar al’umma.

Sakamakon Bincike

Haƙiƙa yawaita tunanin wasu abubuwa a ƙwaƙwalwa ke haifar da sosuwar zuci ga ɗan’Adam. Wato mutum ya kasance mai yawaita tunani game da wasu abubuwa da suka faru kuma ake riƙe da su a zuciya. Ire-iren waɗannan abubuwa sun danganci soyayya kan wani abu, ko ƙiyayya ga wani abu, ko kuma wata hamayya da ta kasance a tsakanin wasu mutane ko al’umma. Da wannan ake ganin cewa, ɗarsashin zuci wani yanayi ne, da ya shafi rayuwar ɗan’Adam da ta ƙunshi wasu abubuwa kamar tunani, ko juyayi ko alhini ko kuma ƙiyyya ga wani abu, ko soyayya kan wani abu ko hamayya da dai sauransu. Duk waɗannan wasu abubuwa ne da idan suka faru ba a taɓa mantawa da su a rayuwa. Saboda abubuwa ne da za a riƙa yawaita tunani game da faruwarsu musamman ga mutumin da ya tsinci kansa ga ɗaya daga cikinsu.

Aminu Ladan Abubakar (ALA) ya sarrafa zantuttuka, masu jiɓi da sosuwar zuci a wasu waƙoƙinsa, domin faɗakarwa da ilmantarwa. Mawaƙin ya kawo batutuwa, da dama da suka faru, masu daɗi da marasa daɗi waɗanda suka faru a kansa, musamman ga abin da ya shafi sana’arsa ta waƙa. Har wa yau kuma mawaƙin ya sarrafa zantuttuka masu alaƙa da sosuwar zuci a waƙoƙinsa, ta hanyar bayyana gwagwarmaya da kuma ƙalubale da ya fuskanta a rayuwa, duk a sanadiyyar rera waƙoƙin Hausa na zamani, wanda har sai da waƙa ta zama sanadiyyar zuwansa gidan kurkuku. Aminu Ladan Abubakar (ALA) ya bayyana batutuwa da dama waɗanda suka faru a kansa masu kyau da marasa kyau waɗanda suke faranta masa zuciya ko ɓacin rai, a duk lokacin da tunaninsu ya faɗo masa a zuciya.

Ire-iren waɗannan batutuwan sukan ɗarsa masa zuciya lokaci bayan lokaci, tare da sanya masa farin ciki ko nishaɗi, ko kuma akasin haka. Da wannan dalili ya sa mawaƙin yin amfani da waɗannan batutuwa domin nufin faɗakarwa da ilmantarwa ga jama’a. Duk batutuwan da mawaƙin ya ambata masu alaƙa da ɗarsuwan zuci, abubuwa ne da suka faru a zahirance ba wai shaci faɗi yake furta wa ba. Da wannan ake ganin cewa, ire-iren zantuttuka masu alaƙa da ɗarsuwan zuci waɗanda mawaƙin ya sarrafa suna da tasiri da muhimmanci ga rayuwar al’umma, musamman idan aka yi la’akari da ire-iren darussa da zantuttukan suka ƙunsa. Wato tun daga kan gwagwarmaya da ƙalubale da ya fuskanta a rayuwa dangane da sana’arsa ta waƙa. Da kuma ire-iren nasarori da kyaututtuka da kuma lambobin girmamawa da ya sam daga jami’o’i da kwalejojin ilimi da ƙungiyoyi daban-daban. Duk waɗannan suna da tasiri da muhimmanci ga rayuwar jama’a. Wannan kuwa saboda batutuwa ne da suka ƙunshi haƙuri da jarunta da kuma dagewa wajen neman na kai da riƙo da gaskiya da rashin tsoro da haƙuri da dai sauran su.

Manazarta

Barista, M.L. (2011). Waƙoƙin Aminu Ladan Abubakar ALA. Kano: Iya Ruwa Publishers. Bashir, R. (2021). Hotoncin Zuci A Waƙoƙin Baka Na Hausa: Tsokaci A Kan Wasu

Waƙoƙin Maza Da Na Fada. Digiri Na Uku. Sashen Harsuna da Al’adun Afirka. Zariya: Jami’ar Ahmadu Bello.

Daniel, G. (1995). Emotion Intelligence. London: Bantom Books.

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

Hamza, M.K. (2011). Nazarin Salon Sarrafa Harshe a waƙoƙin Aminuddeen Ladan Abubakar (ALA). Kundin Digiri na Farko, Sashen Harsunan Nijeriya. Sakkwato: Jami’ar Usmanu ɗanfodiyo.

Imran, A.L. (2008). Jigo da Salo a waƙoƙin Aminu Ladan Abubakar (ALA). Kundin Digiri na Farko, Sashen Harsuna da Al’adun Afirka. Zariya: Jami’ar Ahmadu Bello.

Isa, Z. (2013). Farfaganda a Waƙoƙin Fiyano na Hausa Daga 2003 – 2013. Kundin Digiri Na Biyu, Sashen Harsuna da Al’adun Afirka. Zariya: Jami’ar Ahmadu Bello.

Izard, C.E. (1977). Human Emotion. New York: Plenum.

Lawal, G. (2022). Sosuwar Zuci A Waƙoƙin Hausa Na Zamani: Nazari A Wasu Waƙoƙin Aminu Ladan Abubakar (ALA). Digiri Na Uku. Sashen Harsuna da Al’adun Afirka. Zariya: Jami’ar Ahmadu Bello.

Satatima, G.I. (2009). Waƙoƙin Ɗarsashin Zuciya Na Makaɗan Husa. Kundin Digiri na Uku. Sashen Koyar da Harsunan Nijeriya da Kimiyyar Harshe. Kano: Jami’ar Bayero.

Umar, R.A. (2011). Matsayin Uwa a Bahaushiyar Al’ada: Nazarin Waƙar Ummina ta Aminu Ladan Abubakar (ALA). Kundin Digiri na Farko, Sashen Harsunan Nijeriya. Sakkwato: Jami’ar Usmanu ɗanfidiyo.

Yakasai, S.A. da Sani, A. (2021). Diwanin Waƙoƙin Aminu Ladan Abubakar (ALA) Amana Printing Press.

Yusuf, B. (2017). Zuciya A Tunanin Bahaushe: Nazari Daga Waƙar Baka. Kundin Digirin Farko, Sashen Harsuna Da Al’adun Afirka. Zariya: Jami’ar Ahmadu Bello.