Mutuwa a Muryar Alhaji (Dr.) Mamman Shata Katsina: Nazarin Wasu Wakokinsa

Citation: Babangida, A., Gadaka, H.U. and Aliyu, H.G. (2024). Mutuwa a Muryar Alhaji (Dr.) Mamman Shata Katsina: Nazarin Wasu Waƙoƙinsa. Ginshiƙin Nazarin Salon Waƙoƙin Hausa, 328-335. www.doi.org/10.36349/djhs.2024.v03i01.041.

MUTUWA A MURYAR ALHAJI (DR.) MAMMAN SHATA KATSINA: NAZARIN WASU WAƘOƘINSA

Abubakar Babangida
Hassan Usman Gadaka
Hauwa Garba Aliyu

Hausa Department, Umar Suleiman College of Education, Gashua

Tsakure:

Wannan muƙala mai taken “Mutuwa A Muryar Mamman Shata Katsina: Nazarin Wasu Waƙoƙinsa”, ta taɓo yadda Marigayi Alhaji (Dr.) Mamman Shata ya ambaci mutuwa a wasu waƙoƙinsa domin isar da saƙo ga masu sauraro. An saurari waƙoƙin Mamman Shata an jujjuya su a littafi a matsayin hanyoyin tattara bayanai. An ɗora takardar bisa Ra’in zalaƙa domin ta haskaka nazarin. Mutuwa jigo ne na wa’azi wadda mawaƙa (makaɗa, kamar yadda wasu masana suke ƙira) suke bayyanawa a cikin waƙoƙinsu da nufin cim ma burinsu. An nazarci wasu daga cikin waƙoƙinsa ta fuskar matakan nazarin waƙar baka, inda aka fi mayar da hankali kan manufar wannan muƙala. Sakamakon binciken ya nuna cewa, mawaƙin yana ambaton mutuwa ne a cikin waƙoƙinsa domin isar da saƙo ta fuskoki kamar haka: ta’aziyya da fatan alheri da jimami da ɗaukan hukunci a hannu da kuma bayyana ikon Allah. Muƙalar ana fata ta zama mai alfanu da muhimmanci ga manazarta waƙar Alhaji Mamman Shata da ma waƙoƙin baka na Hausa a jumlace.

Fitilun Kalmomi: Mutuwa, Mamman Shata, Nazari, Waƙoƙi

Gabatarwa

Hausa yaren Hausawa, harshe ne mai daɗaɗɗan tarihi Al’ummar cikinsa sun kasance masu hazaƙa da hikimomi da kasuwanci da al’ummai masu yawan gaske. Sabodasun zarce duk wata baƙar fata yawan jama’a da girman ƙasa a faɗin duniya. Bunza, (2000) da Yakasai, (2013) suna da tabbacin cewar, Mahaifar harshen ita ce Arewacin Nijeriya da Kudancin Nijer.

A Ƙamusun Hausa, (2016:354) an bayyana ma’anar mutuwa da rasuwa ko ƙarshen ran mutum ko dabba ko duk wani abu mai rai. A duk wurin da Bahaushe yake rayuwa yana da tabbacin cewa, mutuwa na iya ɗaukar sa ko da jinya ko kuma haka nan salin-alin. Hatta lokacin da Bahaushe yake cikin rayuwar jahiliyya, ma’ana kafin ya karɓi addinin Musulunci ya san da mutuwa na ɗaukar mutum, saboda ya yi yaƙe-yaƙe da dama da dauloli mabambanta kafin ya tsinci kansa a yadda yake rayuwa yanzu. Wannan ya kai mu ƙara tabbatar da cewa, mutuwa ta yi tasiri da kaka-gida a zuciyar Bahaushe. Kuma a bar tsoro ce da fargaba a zuciyarsa a jiya da yau da kuma gobe. Haka kuma a duk inda Hausawa suke, suna sane da kuma yin ɗari-ɗari da lallai mutuwa kan iya afka musu ta kowane irin hali. Shi ya sa ma za a ga yadda mutuwa ta mamaye duniyar adabi da al’adun Bahaushe. A rubutun zube za a ga ana ambaton mutuwa, haka tatsuniyoyi da wasanni da labaran gargajiya da kuma muryar mawaƙan baka da na rubutattu. Wannan ya ƙara fito mana da yadda Bahaushe yake kallon mutuwa^[1] a rayuwarsa. Wannan takarda ta ƙuduri dubamutawa ne a sasu daga cikin waƙoƙin Alhaji (Dr) Mamman Shata Katsina. Muƙalarta bayyana yadda mawaƙin yake ambaton mutuwa a ƙoƙarinsa na isar da saƙo ga masu sauraro. A wasu lokuta Mamman Shata yana ambaton mutuwa ne da nufin ta’aziyya ko jimami ko kuma faɗakarwada tsoron Allah da nuna buwaya irin ta Ubangiji. Muƙalar za ta duba abubuwa kamar haka:

1.1 Farfajiya Bincike

Nazarin ya iyakance ambaton mutuwa ta ɓangarori daban-daban da shata ke yi a ƙoƙarinsa na isar da saƙo ga masu sauraro. Idan aka ci karo da wani abu ya shigo, sai ko domin ƙarin haske.

1.2 Hanyoyin Tattara Bayanai

An saurari wasu daga cikin waƙoƙin da Alahji Dr. Mamman Shata Katsina ya yi, an kuma juya su a takarda domin yin sharhi.

1.3 Manufar Bincike

Wannan nazarin mai taken mutuwa a muryar Mamman Shata, takardar tana ɗauke da manufofi kamar haka:

a.                  Domin gano mece ce mutuwa

b.                  Fito da yadda ake bayyana mutuwa a fagen adabi, da kuma adabin ma na baka.

c.                   Bayyana mutuwa ta hanyoyi daban-daban cikin salon labari da tarihi.

1.4 Ra’in Bincike

An ɗora wannan nazarin bisa Ra’in bayani (descriptive theory). Na de Jump Mc Arthur (1992). Ra’i ne da yake bayyana da kuma haskaka bincike.An zaɓi wannan ra’in ne domi bayyana mutuwa a wasu waƙoƙin DR. Mamman Shata. Ra’in ya fito da hoton Shata ƙarara a duniyar harshe da adabi da kuma al’ada. Waɗanda suka ɗabakka Ra’in akwai Andrew Larry (2006).Shi ne Ra’in da Babangida da Naseer da Ɗanja (2021) suka yi amfani da shi. A nazarinsuna bayyana shirin game duniya a harshen Hausa.

2.1 Tarihin Alhaji (DR) Mamman Shata Katsina A Taƙaice

Ɗangambo, (2013:4-15) cewa ya yi, “Kafin a nazarcikowane aiki na fasaha, waƙa ce ko labari, lallai ne a kawo taƙaitaccen tarihin mawallafi.” An haifi Alhaji (Dr.) Mamman Shata a garin Musawa ta jihar Katsina, a shekara (1923) Shata ya yi sana’ar goro da alewa kafin ya fara waƙa saboda ƙiriniya irin ta yarinta, ba gada ya yi a wurin iyayensa ba. Daga bisani Shata ya yi ƙaura da iyalansa zuwa birnin Kano. Marigayin ya yi waƙoƙi^[2] da dama, wanda shi kansa bai san iya adadin waƙoƙin nasa ba.

A lokacin mulkin soja na Janaral Yakubu Gawon, Shata ya samu kyautar yabo a fagen waƙa, kuma jami’ar Ahmadu Bello Zariya ta ba shi digirin girmamawa na (Dr.). Mawaƙin ya yi tafiye-tafiye a dalilin sana’arsa ta waƙa.Ya ziyarci ƙasashen Afrika da ma ƙasashen Yamma kamar Canada da Amurka da Birtaniya da Faransa da sauransu.Shata ya yi harkar siyasa a rayuwarsa tun daga Jumhuriya ta farko. Ga misali ya yi NEPU^[3] a jumhuriya ta farko, ya yi GNPP a (1980) da kuma N.P.N. Ya taɓa rike miƙamin kansila da kuma shugaban jam’iyar S.D.P na ƙaramar hukuma Kankiya ta jihar Katsina. Shata ya rasu a shekarar (1999), an kuma binne shi a garin Daura kamar yadda ya bar wasiyya. Ya bar mata uku waɗanda suka haɗa da Furera da Hadiza da Binta. Ya bar ‘ya’ya 19 da jikoki 28. Ya yi aure-aure da dama, wasu matan sun rabu ne, wasu kuwa mutuwa ce ta raba su. Mahdi mai dogon zamani shi ne laƙabin da ake yi wa Mamman Shata Katsina.

3.1 Ma’anar Waƙar Baka

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

Gusau, (2011:27) cewa ya yi waƙar baka fage ne wanda ake shirya maganganu na hikima, da ake aiwatarwa a rera cikin rauji tsararre, haɗe da kiɗa cikin daidaita rerawa.

Sai dai Funtua, (2011:51) ƙarin haske ya yi inda yake cewa, tun fil’azal gargajiya ita ce ta haifi waƙa da mawaƙan Hausa. Makaɗa sun tsira ne domin su raya al’adun al’umma.

Gusau, (2014:56) ya ƙara da cewa, waƙar baka wani zance ne shiryayye cikin hikima da azanci da yake zuwa bisa ƙa’ida da tsari da daidaituwa, ana rera sautin murya da amsa amo na kari da kiɗa, sau da yawa kuma tare da amshi. Shaihun malamin ya ci gaba da cewa, waƙa ta faru ne a wurin Hausawa tun lokacin da suka fahimci farauta ta tudu da ta ruwa da kafa iyali a wuri guda.

Mashi, (1986) cewa ya yi waƙa haɗakar kalmomida kiɗa ne cikin wani tsari mai bayarda armashi ga mai sauraro, a inda shi mai sauraron zai iya tantance wannan haɗaka ta kiɗa da jerim kalmomi.

Shi kuwa Umar, (1980:34) ya tabbatar da waƙa tana zuwa ne a sigar gunduwowin zantuka waɗanda ake ƙira baitoci ko ɗiyoyi kuma ake rerawa da wani irin sautin murya na musamman.

Sai dai Abba, da Zuladaini, (2000), sun bayyana waƙa da cewa, duk wata tsararriyar magana cikin hikima da fasaha da aka ƙirƙira aka rera ta daki-daki tare da taimakon amo; a wani lokaci kuma, ta kasance ɗauke da wani salo na birgewa bisa wata ƙa’ida ta musamman domin isar da saƙo.

Dukkan waɗannan ma’anonin an kawo su ne; domin a ƙara fahimtar me wannan takardar take nufi, kuma sun taimaka mini sosai a wajen gina aikina.

A fahimtarmu waƙa tana nufin shiryayyen zance mai ɗauke da hikimomi da azanci da salo da kuma balagar magana. Furucin waƙa ba kamar na magana ko karatun zube ba ne; ana furta ta ne cikin rerawa da zaƙin murya. A harshen Hausa ana kallon waƙa ta hanyoyi biyu, nafarko akwai waƙar baka wadda ake rera ta ga jama’a ba tare da an rubuta ba. Hanya ta biyu kuma ita ce, wadda ake rubatawa kafin a gabatar da ita ga masu sauraro. Masana da manazarta ilimi a fannin waƙar baka, sun bayyana asalin ta da ma’anarta ta fuskoki da dama.

3.2 Taƙaitaccen Tarihin Waƙar Baka

Kamar yadda Abba, da Zuladaini, (2000) suka bayyana asalin waƙar baka yana ɗauke da ra’ayoyin masana daban-daban. Na farko akwai masu cewa, waƙa ta samo asali ne daga wurin wani bawan Allah mai suna “Sasana^[4]”. Shi wannan mutumin Sahabi ne wanda yake wa Annabi Muhammadu (S.A.W.) waƙa. Sun tabbatar da duk mawaƙan yanzu jikokinsa ne.

§     Ra’ayi na biyu shi ne waƙa ta samo asali daga Daular Mali da kuma Songhai daga nan waƙa ta bazu ko’ina a faɗin duniya, har ya zuwa ƙasar Hausa.

§     Ra’ayi na uku shi ne wanda aka tabbatar cewa; waƙa da al’adar Bahaushe suna tafiya ne kafaɗa da kafaɗa. Ana ganin cewa, yawace-yawacen farauta, da tsintar ‘ya’yan itatuwa da bautar iskoki da kirari ga attajirai da jarumai da sarakuna su ne asalin waƙar baka a ƙasar Hausa.

3.3 Mece ce Mutuwa?

Ƙamusun Hausa, (2016:354) an bayyana ma’anar mutuwa da rasuwa ko ƙarshen ran mutum ko dabba ko duk wani abu mai rai.

Shi kuwa Abraham, (1976:169) a cikin ƙamusun ɗin sacewa ya yi dakatawar duk wani abu mai rai ko mutum ko tsuntsaye ko bishiyoyi.

Mutuwa^[5] tana nufin tsayuwar duk wani abu mai rai da nufin daina ko dakatar da aiki har a bada. Bunza, (2013:19) ya tabbatar da cewa, mutuwa tana da sunayenta a Hausance tun kafin zuwan Larabawa ko addinin Musulunci ƙasar Hausa. Daga cikin sunayen nata akwai ɓingirewa da cikawa da shukawa da kwanta dama da ƙarewa da kaifaya da ƙarshe da sauransu. Haka ma bayan zuwan Musulunci, Bahaushe ya sanya wa mutuwa sunaye irin su wafati da faɗuwa da haura Gabas da wa’adi da gabaci liman da Allah ya yi kira. Haka bayan zuwan Turawa ma Bahaushe yana da sunayen da yake Ƙiran mutuwa da su kamar ya shiga ambulan ya ja mayafinsa.

Bunza, (2013:425) ya ci gaba da cewa, mutuwa asalin kalmar ba Bahaushiya ba ce. Aro ta aka yi daga harshen Larabci. Tana nufin tsayuwar duk wani hanzari koaiki da mutum mai rai yake yi.

Bahaushe ya yi imani da mutuwa tun fil’azal. Ya yarda da hanyoyi daban-daban da mutuwa takan riski mai rai. Ya ƙara kuma imani da cewa, mutuwa tana iya ɗaukar mutum haka kawai ba tare da wata rashin lafiya ba. Haka kuma ana mutuwa ta sanadiyar haɗari ko rashin lafiya ko fyaɗe ko maita ko kambun baka da dai sauran hanyoyin mutuwa na gargajiya.Bunza, (2013).

Bunza, (2013:447) ya ƙara da cewa, idan muka yi waiwaye ra’in masana al’ada, za mu fahimci cewa, duk fafitikar da masu rai ke yi a duniya, to mutuwa suke yi wa ita. Misali kamar yaƙe-yaƙe da noma da tafiye-tafiye da kasuwanci da sauran hanyoyin inganta tattalin arziƙi duk tanadi ne na kariya ko ƙauracewa mutuwa. Domin tabbatar da wannan lamarin na malam ga abin da Mahadi mai dogon zamani yake cewa:

Sannu da yaƙi,

Sannu da fama,

Sakkwato kyaftin.

(Shata waƙar Muhd Sakkwato Kyaftin)

Waɗannan ɗiyanwaƙar da Mamman Shata ya ambata suna ƙara jaddada maganar Bunza, (2013:448), na cewa duk abin da mutum yake yi da shiga da fice duk domin kare kansa ne daga mutuwa. Idan mutum ya yi sake ya tsaya; za a iya cin sa da yaƙi^[6]. Daga nan kuma sai bauta sai mutuwa.

Kamar yadda aka faɗi a baya, waƙar baka nau’in waƙa ce da makaɗan Hausa ke yi dominisar da saƙo cikin rerawa da zaƙin murya da rauji. Saƙon na iya kasancewa ta hanyoyi daban-daban saboda haka; wannan takardar ta tsaya ne ga ambaton mutuwa a cikin wasu waƙoƙin marigayi Alhaji (Dr.) Mamman Shata Katsina.

Ga wasu misalai nan da aka zaƙulo masu ɗauke da mutuwa ko ta’aziya daga wasu waƙoƙin Mamman Shata, kamar haka:

3.3.1 Dr. Mamman Shata Katsina ya yi wa marigayi Ciroman Gombe waƙar ta’aziyya. Ga abin da yake cewa a cikin wasu ɗiyoyin waƙar:

Jagora: Kowa ya mutu bai yi sauri ba,

Mu da muke ba mu daɗe ba,

Sai mun zo Ciroman Gombe,

Mutuwa ta min gaggawa ta,

ƊaukeCiroman Gombe.

Amsh:  Allah jiƙan Ciroman Gombe.

(Shata: waƙar Ciroman Gombe).

A wannan ɗiyoyin waƙar Shata ya nuna cewa; mutuwa ta yi masa hanzari ta ɗauke Ciroma. Wannan ya tabbatar da cewa, akwai ɓirɓishin maguzanci cikin baitocin wannan waƙar. Ga kuma ta’aziyya da aka bayyana kamar yadda Musulunci ya tanada.

3.3.2 A wata waƙarsa mai taken Habibu Fari, mawaƙin ya Ƙira mutuwa, duk domin isar da saƙo da gina tunaninsa ga masu sauraro. Ga abin da yake cewa:

Jagora:Ya Allah don Rasulullahi

Don albarkar shaihunanka

Ya gafartawa Habibu fari.

Amsh:     Allah ka jiƙan Habibu Fari.

(Shata: waƙar Habibu fari).

A waɗannan gunduwowin waƙar Mamman Shata ta’aziyya yake yi ga waɗanda suka cika, kuma ya yi ta ne kamar yadda addininsa ya tanada, ba kamar ta sama ba; da aka ci karo da ɓirɓishin maguzanci a cikin baitoci.

3.3.3 Haka a cikin waƙarsa da ya yi mai taken “Duniya Labari.” Ga abin da yake cewa a cikin wasu ɗiyoyin waƙar kamar haka:

Jagora: Ayyaraye duniya labari,

Ayyaraye duniya gishiri ce,

‘Yan yara ai sai mun ɗanɗana

Ta mu bar tawalau mun

Mace Walau mun tsufa,

Amsh: Ayyaraye duniya labari.

(Shata: waƙar duniya labari).

A wannan ɗiyoyin/gunduwowin waƙar, Mamman Shata yana faɗakar da al’umma cewar; mutuwa ta zama wajibi, duk inda mutum ya kai ga bugun gaba, ko alfahari, ko taƙama, ko milki ko ji da kai, dole sai ya mutu.

3.3.4 A cikin wata waƙarsa mai suna “Wali”, mawaƙin ya ambaci mutuwa a wasu ɗiyoyin/gunduwowin waƙar tasa, ga abin da Mahadin yake cewa:

Jagora: Lamarin duniya shiga da fita neHar in mun mutu sai labari,

Amsh:Wali ɗan Usmanu Salgare.

(Shata: waƙar Wali)

A wannan ɗiyoyin/gunduwowin waƙar, Shata yana ƙara tunatarwa al’umma cewa, tabbas duniya shigar shantun ƙadangare ce, saboda haka, mawaƙin yana jaddada lallai ko ana so ko ba a so mutuwa ta zama wajibi ga mai rai.

3.3.5 Ita ma waƙar da ya yi wa Sardauna Shata ya tuna da mutuwa a cikin wasu gunduwowin waƙarsa kamar yadda yake cewa:

Jagora: Na san Kebbi don Ɗanhassan,

Na san Jega don Ɗanhassan,

Na son Kwantagora don Ɗanhassan

Albarkacinka duk na son su,

Allah jiƙan ka Baban Hassan,

Gama ranar tafiya lahira,

Ku tabbata babu zaman duniya.

Amshi:Sardauna bahago Ɗanhassan.

(Shata: waƙar Sardauna)

A wannan gunduwowinin waƙar, Shata yana bayyana cewa, mutuwa tana cikin zukatan mutane a kullum, alƙawarin Ubangiji kuma ba ya tashi a kan mutuwa. Lallai mutuwa tazama dole ga dukkan rayayye idan lokacinsa ya yi, babu jirkintawa, kuma babu dabara.

3.3.6 Akwai wata waƙar da shi Mamman Shata Katsina ya yi wa wani bawan Allah mai suna Isyaku. Nan ma mawaƙin ya ambaci mutuwa a cikin waƙar kamar haka:

Jagora: Wo duniyar nan ba ta zama ba ce,

Amshi:Isyaka ka dawo Lafiya.

(Shata: waƙar Isyaku).

A waɗannan gunduwowin waƙar, mawaƙin ya ƙara fito wa ya jaddada wa mutane cewa duniya fa barin ta dole ne, mutum ko yana so ko ba ya so dole sai ya mutu.

3.3.7 A cikin waƙar “Ciroman Gombe” Shata ya ambaci mutuwa da nufin isar da saƙo ga masu sauraro. Ga abin da Mahadin yake cewa:

Jagora: Da ni da Gombe sai wata rana,

Domin ba ciroman Gombe,

Shaida a mutanen Gombe,

Matanku zuwa ga mazanku,

‘Yan ƙanana zuwa ham manya,

Na ƙauye duk da na birni,

Ku da Alhaji sai wata rana.

‘Yan amshi: Allah ya jiƙan Ciroman Gombe.

A waɗannan gunduwowin waƙar, Shata ta’aziyya ya yi da kuma bayyana yadda mutuwa take ɗaukar mutum; ko da ya kasance na kirki ne a kowane lokaci, da kuma yadda take da ciwo da raɗaɗin a zukatan mutane. Mawaƙin ya nuna Ciroma a matsayin mutumin kirki kuma adali.Wannan ya yi dai-dai da abin da Hausawa suke cewa, “rumfa ta faɗi.” Idan wani mai taimakoko ɗaukar ɗawainiyar iyali ko al’umma a kafaɗarsa; ya zama babu shiya mutu.

3.3.8 A waƙar malam Mustapha, likitan waƙar ya ambaci mutuwa a muryarsa, duk domin gina tunaninsa ga masu sauraro kamar haka:

Jagora: Duk wanda yat taɓa Muɗɗaha,

Ɗan raka ko ya zage shi,

Babu dalili ‘Yan yara,

Ku yi masa duka har,

Ku kashe shi babu shari’a,

Tun da ya zagi bawan Allah,

‘Yan amshi: Malam Muɗɗaha ɗan raka.

(Shata: Waƙar malam Mustapha).

A waɗanan gunduwowin waƙar shata ya nuna cewa, lallai mutuwa tana afkawa mutum ba kawai ta hanyar rashin lafiya ba. A cikin ɗiyoyin waƙar ta sama ya tabbatar da ana iya umarta a yi kisa bisa dalili na ta’addanci ko ramuwar gayya ko ƙeta ko kuma hukunci da bai kai ga kisa ba.

3.3.9 A cikin waƙarsa ta “Mudi Ɗan Usmanu Salgare” mawaƙin ya ƙara ambaton mutuwa a ƙoƙarinsa na gina tunaninsa, kamar yadda yake cewa:

Jagora:Baba ka kai ni ƙasashen Turai,

Tun ban tadda iyayena ba.

Mudi Ɗan Usmanu Salgare.

‘Yan amshi:

(Shata: Waƙar Mudi Ɗanusmanu Salgare)

Waɗannan ɗiyoyin waƙar Shata yana faɗakar da mutane cewar,  tabbas ɗan Adam yana da ƙuduri da yake buƙatar ya cimma a rayuwa, kafin mutuwa ta riske shi. Lallai Shata ya ƙara tabbatar da cewa, mutum yana da buri, kuma ya yi imani da mutuwa ta zama wajibi a gare shi.Ya ɗauke ta tamkar jini da tsoka. Shi ya sa yake cewa, “idan da rai da mutuwa.”

3.3.10 Haka a wata waƙarsa yana ambaton mutuwa a cikin wasu ɗiyoyin waƙar, ga abin da mawaƙin yake cewa domin gina tunaninsa:

Jagora:A da farko Mamman Shata,

Ka ga mutum komai nisa,

In na ganai zan gane shi,

Yanzun ba na ganewa,

Sai ya zo daidai gu na,

Kana sai in gane shi,

Daɗa tsufa ya kama ni,

Nesa fa ta zo kusa kenan.

‘Yan amshi:Bawan Allah Mamman Ɗa.

(Shata: waƙar Mamman Ɗa)

A cikin hoton waɗannan ɗiyoyin waƙar ta sama. Shata yana tabbatar da cewa; lallai mutane sun yi imani da cewa, akwai abubuwan da in suka bayyana gare su; to lallai mutuwa tana gab da ɗaukar su ko kuma suna kusa da mutuwa. Tabbas mutuwa ta mamaye zukatan Bahushe ta kowane ɓangare.Lamarin zai ƙara tabbatar da mutuwa tana cikin matakan rayuwar Bahuashe a jiya da yau da kuma gobe.

3.3.11 A cikin waƙarsa ta Amadun Gaya, a ƙoƙarin gina tunaninsa, mawaƙin ya ambaci mutuwa kamar yaddda yake faɗi a wasu ɗiyoyin waƙar kamar haka:

Jagora:Ga gawa nan babu mai ita,

Ga ‘yan sanda za su bincike,

Mu mun bar shi wajen

Ba mu iske shi ba.

‘Yan amshi: Na gode Amadun Gaya.

(Shata: Waƙar Amadun Gaya)

Shata a gunduwowin wannan waƙar, yana faɗakar da duniya; mutane sun saba da mutuwa. Ba sa tsoran gawa, babban burinsu shi ne ɗaukar ta da gyara ta da kuma daraja ta zuwa makwancinta, abin alfahari ne da gata a wurinsu. Idan aka duba hoton waɗannan ɗiyoyin waƙar cikin salon labari, za iya jaddada mutuwa ta zamewa Bahushe tamkar shaƙar iska. A kulluyomin, yana tare da ita a zuciyarsa.

3.3.12 A waƙar “Gagarabadau”, mawaƙin ya ambaci mutuwa a wurin miƙar da tunaninsa a wasu ɗiyoyin waƙar ga misali:

Jagora: Yara tsohonku zai mace,

Ba ku yanka ba tsohonku,

Tsohonku zai mace muku,

Mushe kuma ku yanka in,

Ba ku ci a gyara ma yara.

‘Yan amshi: Gagara badau namiji tsayayyen ɗan kasuwa.

(Shata: Waƙar Gagarabadau)

A waɗannan ɗiyoyin waƙar, cikin labari da rashin tausayawa. Mawaƙin ya nuna wa duniya cewar; mutane ba su raga wa abokin gaba. Mutuwar abokin gaba a wurin mutane, ba abin tayar da hankali ba ne. Wannan ya yi dai-dai da karin maganar da Bahaushe yake cewa, “kyan abokin gaba mutuwa.”Saboda haka hoton ‘ya’yan waƙar, ya bayyana mamaya da mutuwa ta yi wa duniyar Bahaushe. Kama daga kan falsafarsa da dabaru da tausayi da ƙeta.

3.3.13 A cikin waƙarsa ta “B.B. Faruƙu,” Shata ya ambaci mutuwa a ƙoƙarin gina tunaninsa ga masu sauraro. Ga misali:

Jagora: Ɗan tsakon da uwarsa ta kasa,

Allah ke ba shi abinci,

‘Yan amshi: B.B. Faruƙu na Allah.

(Shata: waƙar B.B.)

A cikin hoton wannan ɗiyan waƙar ta sama, Mamman Shata Katsina ya bayyana yadda Bahaushe ya yarda da komai na Allah ne, musamman dangane da abin da ya shafi mutuwa. Kuma Allah shi ne mai iko kan komai mai bayar wa ga maraya, da kuma wanda ya so. Mutuwa kuma ta zama dole ga mai rai. Waɗannan ɗiyan waƙar sun fito da addinin Bahushe da kuma yadda da ƙaddara da jaddada mutuwa a duniyar falsafarsa da rayuwarsa duka.

3.3.14 Haka akwai wata waƙarsa da ya gina tunaninsa a wasu baituka ta hanyar amfani da ambaton mutuwa kamar haka:

Jagora:Da gudu domin abokan gaba,

Malam Bello gwanda shahada,

‘Yan amshi :Malam Amadu Bello.

(Shata: waƙar Amadu Bello)

Saƙon da waɗannan gunduwowin waƙar suke isarwa cikin salo faɗakarwa ga jama’a, shi neduk da Bahaushe yayi imani da mutuwa ba daɗi, da kuma tsoran ta, amma domin ya ji kunya a idon duniya ko ragwanta, ko ƙasƙanci a wurin da bai dace ba, ya gwammaci ya tunkari mutuwa gaba da gaba. Wannan ya nuna cewa, akwai lokacin da mutum ko wani abu mai rai yake neman mutuwa da kansa. Hoton waƙar waƙar ya ƙara bayyana mutuwa na cikin matakan rayuwar Bahaushe.

3.3.15 Mamman Shata a wannan waƙar ta ƙasa, ya ambaci mutuwa kai tsaye domin gina tunaninsa ga misali:

Jagora:Ban tuna komai ba baya Mamman,

Sai mutuwa sai tsufa na,

Amshi:Gode wa Mamman Ɗanmusa,

Mamman mai milkin Daurawa.

(Shata: Mamman mai milkin Daurawa)

A cikin ɗiyoyin wannan waƙa, Mamman Shata ya ambaci mutuwa, saboda ya tabbatar da kullum tana ransa. Hoton waƙar cikin salon labara, maroƙin ya tabbatar wa masu sauraro Bahaushe yana tsoron mutuwa a duniyarsa, saboda a duk wurin da ya tsinci kansa, tana bibiyarsa, tamkar yadda yake shaƙar limfashi, kuma ya ƙara fito mana da bayani kan tsufa. Shata a cikin labara tsufa, wata sahihiyar hanya ceta kusanci da mutuwa.

3.3.16 A cikin waƙar Bashar Ɗanmusa Shata ya ambaci mutuwa a ƙoƙarin gina tunaninsa. Ga misali:

Jagora: Sai mutuwa sai tsufa Mamman,

Sai baɗi ran in ya kai,

‘Yan amshi: Na gode wa Bashir Ɗanmusa.

(Shata: waƙar B. Ɗanmusa)

A cikin waɗannan gunduwowin waƙar tasa, Mamman Shata yana ƙara bayyana wa mutane cewar; kowanne mutum a duk halin da yake ciki, to yana ƙoƙarin kaucewa mutuwa, kuma kulluyomin mutum yana cikin tsoro da rashin tabbas da fargabar mutuwa kafin ya kai ga cim ma burinsa. Tabbas tsufa wata hanya ce ta kusantar mutuwa a kowane lokaci.

3.3.17 A cikin waƙarsa mai taken “Hassan Sarkin Dogarai” mawaƙin ya ƙara ambatar mutuwa a ƙoƙarin bayyana tunanisa. Ga abin da sarkin mawaƙan yake cewa:

Jagora: Tsaya komai za ka bawa,

Bawan sarki ga shi,

A nan ya maka godiya,

Kana taɓa sarki; ya sanya,

Damtse ya gama da kai.

‘Yan amshi: Hassan sarkin Dogarai.

(Shata: waƙar Hassan sarkin dagarai)

A cikin waɗannan gunduwowin, Mamman Shata ya nuna yadda sarki yake da mihimmanci a cikin al’ummarsa. Har ta kai da za su iya yin kisa ko kashe mutumin da ya kawo wa sarkinsu wargi ko raini. Wannan ya ƙara fito mana da cewa, mutuwa tana ɗaukar mutane ta hanyoyi da dama.

Kammalawa

Kamar yadda kowa ya sani ne, Alhaji Dr Mamman Shata Katsina zakaran gwajin dafi ne a fagen waƙar baka ta Hausa. Ya yi waƙoƙi masu tarin yawa, waɗanda Hausawa da dama da waɗanda ba harshen Hausa ba ne ya haife su; za su iya cin karo da abin da ya shafi rayuwarsu. Ga kuma abin rubutawa ko nazari a cikin waƙoƙin nasa. Mutuwa tana ɗaya daga cikin matakan rayuwar Bahaushe, idan aka lura da waƙoƙin makaɗin, za a ga yadda yake jaddada kalaman mutuwa a cikin wasu ɗiyoyi waƙoƙin nasa; duk domin ya gina tunaninsa da zai ɗauki hankalin mai sauraro. Mamman Shata ya yi ta’aziyya, ya nuna jimamin mutuwa da ta’addanci da kuma yadda take cin rai da rushewar al’amuran jama’a.

Manazarta

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Abraham, R. C. (2000). The Dictionary of Hausa Language. Government Printing Press.

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Bunza, A.M. (2013). Littafin Ruwan Bagaja A Ma’aunin Matakan Rayuwar Bahaushe. In Humanities in Sub-saharan World Ruwan Bagaja in Perspective. UNICAIRO/ UMYUK Special Research in Humanities. Pp425-447.

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[1] . za a iya duba littafin Ruwab Bagaja (1933) da Shaihu Umar (1933) da sauran waqoqin Hausa’ duk domin tabbatar da yadda Bahaushe yake ganin mutuwa a al’adarsa.

[2]Jama’a da dama sun tabbatar da cewa, baiwar da ta qara xaukaka darajar Mamman Shata a duniyar adabin Hausa ita ce; yin waqa nan take ba sai ya shirya ba. Wasu daga cikin waqoqin da ya yi a irin wannan yanayin sun haxa da waqar Canada center da Allah mai aradu mai talata da Xanfulani da Dejin Ruhu da sauransu.

[3]Lokacin wannan siyasa an yi abubuwa da dama a qasar nan tamu (Nijeriya) an yi waqe-waqe, an yi rikici da kashe-kashe. An yi rabuwar dutsi hannun riga tsakanin masu mulki da talakawa da almajirai. Domin qarin bayani za a iya duba aikin farfesa Ibrahim Malumfashi mai taken Yankan Kunkurun Bala a Himma ta jami’ar Umar Musa ‘Yar adu’a Katsina.

[4]Domin tabbatar da maganar Sasana uban mawaqan duniya gaba xaya ne, sai a saurari yadda Xanma’abban Shata yake zuga sa yake ce masa “jikan Sasana”.

[5]Bunza, (2013:425-447) ya bayyana cewa, matakan rayuwar Bahaushe ba su samu kulawar manazarta da xaliban Hausa ba. Rashin kulawa da waiwayen matakan rayuwar mutane wajen nazarin adabinsu kure ne babba.

[6]Yaqi yana xaya daga cikin abubuwa na wahala da mutuwa da rushewar daula duk girmanta. Haka ya tava faruwa da daular Romawa, suka bazu har ya zuwa qasar Hausa; duk dominneman mafaka don tsirar da rayuwarsu. Duba Bunza (2002)