Dabbobi a Sikelin Shata: Tsokaci a Kan Kimar Dabbobi a Wakokin Shata

Article Citation: Muhammad, M.S. (2025). Dabbobi a Sikelin Shata: Tsokaci a Kan Ƙimar Dabbobi a Waƙoƙin Shata. Zauren Waƙa, 4(2), 10-15. www.doi.org/10.36349/zwjohps.2025.v04i02.002.

DABBOBI A SIKELIN SHATA: TSOKACI A KAN ƘIMAR DABBOBI A WAƘOƘIN SHATA

Daga

Mu’azu Sa’adu Muhammad
Department of Languages Hausa Unit
Sule Lamiɗo University Kafin Hausa, Jigawa State
(07030803404)
muazusaadukudan299@gmail.com

Tsakure

Maƙasudin wannan muƙala shi ne ƙoƙarin gano tare da yin nazari a kan matsayin da dabbobi ke da shi a waƙoƙin Shata. Haka kuma, nazarin zai waiwayi wasu daga cikin waƙoƙinsa don ƙyallaro yadda Shata ya yi amfani da dabbobi, tare da fito da wasu daga cikin halayensu ko ɗabi’unsu da zumuncin dake tsakaninsu. Wanda ya yi daidai da tsarin da al’adar Bahaushe take kallon dabbobi. Bayan wannan kuma za a dubi irin gwanecewar da shata ya yi a harkar waƙa ta yadda yake yin amfani da salon sifatawa. Akwai waƙoƙin Shata da dama inda yakan dabbantar da mutum, a wani wurin kuma ya mutantar da dabba. Haka kuma, Shata ya ƙara fayyace matsayin wasu dabbobi, wanda al’adar Bahaushe ta ba su, kuma ya bayyana irin tasirin hakan a rayuwar Bahaushe. Haƙiƙa akwai wasu abubuwan lura a waƙoƙin Shata, da suka taimaka sosai wajen tabbatar da muhimmancin dabbobi a harkar waƙa ko adabin baka, wanda a ƙarshe ya shafi zamantakewar Bahaushe baki ɗaya.

1.0 Gabatarwa

“Na Yalwa mai ban sha’awa, Alhaji mai ban haushi.” Kamar yadda Alhaji Mamman Shata ya cewa kansa a wata waƙarsa. Wannan maƙala za ta dubi kuma jinjina nauyin dabbobi a tunanin Shata. Ma’ana irin yadda Shata ya ɗauki dabbobi, tare da fito da irin yadda ya rinƙa amfani da su a waƙoƙinsa. Haƙiƙa akwai wasu waƙoƙin Shata da suka nuna cewa dabbobi su ne ƙashin baya wajen adabin baka da kuma harkar waƙar Bahaushe baki ɗaya. Haka kuma yana daga cikin manufar wannan bincike, gano nauyin dabbobi a mizanin al’adar Bahaushe. Babu shakka al’adar Bahaushe ta kalli dabbobi tare da rayuwarsu, kallo irin na sayen goron tsohuwa. A inda ta ware su nau’i, daban-daban, kuma ta rarraba su kashi-kashi. Gwargwadon halaye ko ɗabi’u ko halitta ko zumuntarsu da sauransu. Wannan muƙala babu shakka tana da muhimmanci, saboda za ta yi magana a kan irin amfanin dabbobi a fagen adabi, da kuma moriyar da ake samu ta fuskar waƙa. Bayan haka, za a dubi wasu hikimomin Shata da suka taimaka wajen jefa dabbobi cikin waƙoƙinsa. Waɗannan dabbobi kuwa, sun shafi dabbobin gida da na daji, sannan kuma, Shata ya yi amfani da su ta fuskoki daban-daban, gwargwadon yadda ya kale su. Wannan ne ma ya sa na kira muƙalar da take:

“Dabbobi A Sikelin Shata”.Watau abin da nake nufi shi ne, matsayin dabbobi a tunanin Shata da kuma waƙoƙinsa, sannan kuma da irin tasirin da hakan ta haifar. Tarihi ya nuna cewa, al’adar Bahaushe na da irin kallon da take yi wa kowace dabba tare da matsayi ko ƙimarta. Hujjar haka ta bayyana a rassan adabin Bahaushe daban-daban. Bugu da ƙari kuma, na tsara muƙalar tawa kashi biyu kamar haka: Kashi na farko, ya ƙunshi taken muƙalar, sai gabatarwa, da ma’anar kalmar dabbobi, da ta sikeli. Kashi na biyu kuma, zai kawo bayanai tare da wasu waƙoƙi guda ishirin (20) daga cikin waƙoƙin Shata, saboda ƙara wa daɓena makuba. A ƙarshe na rufe ta da kammalawa da manazarta.

Fashin Baƙi:

Ma’anar Dabbobi. Kalmar dabbobi jam’i ce ta kalmar dabba, wannan kalma baƙuwa ce, an aro ta ne daga harshen Larabci. Ga abin da Ƙamusun Larabci “Tajul urus” ke cewa: “addabatun kullu man yadubbu alal ardi,” ma’ana duk wani abu mai rai, wanda ke jan ciki ko yake tafiya a kan doron ƙasa, wanda ya haɗa har da mutum. Al’ummar Hausawa kuwa, sai suka ware mutane daban, a wurunsu halittu masu ƙafa huɗu su ne dabbobi. Dangane da kalmar asali da Hausawa ke kiran dabba, kafin wannan aro kuwa, shi ne ‘bisa’, jam’i bisashe ga dabbobin gida. Na daji ana ce masu ‘namun daji’, na ruwa kuwa ana cewa ‘namun ruwa’. Wasu masana kuwa, ga abin da suka ce:

“Dabbobi, halittu ne masu ƙafafu huɗu na gida da na daji”[1] “dabbobi, dukkan halitta mai ƙafa huɗu”.[2] “ wasu, halittu ne masu ƙafafuwa huɗu jikinsu lulluɓe da gashi”.[3] ‘dabba’ muna nufin dukkan abu mai rai ne in ka ɗebe tsire-tsire, watau ba nufi muke dabbobin gida da daji kaɗai ba, amma har tsuntsaye da su macizai da kwaɗi da kifaye.[4]

 Ma’anar Sikeli: Sikeli na nufin wani ma’auni da ake gwada ko gano nauyi ko ƙimar wani mutum ko wani abu. Wasu masana kuwa, ga abin da suka ce:

Abin awon nauyi na wani abu [5]Ma’aunin nauyi[6]Na’urar auna nauyi na wani abu ko na mutum[7] Wani abu ko na’ura da ake gwada ko auna nauyin mutum ko dabba ko kaya. [8]

Bisa la’akari da yadda Shata ya rarraba dabbobi a tunaninsa, muna iya cewa ya kasa su zuwa rukuni uku, amma gwargwadon yadda al’adar Bahaushe ta jingina masu ɗabi’unsu. Misali: Da farko akwai dabbobi waɗanda ya ba su matsayi na shugabanni, a inda yake alaƙanta su da ɗabi’ar jarunta ko ƙarfi ko buwaya ko kwar -jini. Dabbobi irin su zaki, da giwa, da gwanki, da damusa, da kada da sauransu. Rukuni na biyu kuwa, su ne dabbobi waɗanda ya ba su matsayi na mabiya, kuma yake jingina masu ɗabi’ar ƙasƙanci ko gajiyawa. Rukuni na uku kuma na ƙarshe su ne waɗanda ya ba su matsayi na ‘yan baya ga dangi, kuma yake jinginawa ɗabi’ar rashin kunya, ko rashin gaskiya, ko ɓatanci, ko munafunci. Kamar kare, da biri, da kura, da sauransu.

Alhaji Mamman Shata kan yi amfani da salon mutumtarwa, da na dabbantarwa a a waƙoƙinsa. Ɗangambo(2007) Mutuntarwa ita ce mawaƙi yakan ɗauki wasu halaye, ko siffofi, da darajoji da sauransu da mutum ne kawai aka sani da su, a laƙabawa wani abu mara rai, ko dabba, ko tsuntsu, ko ƙwaro, da sauransu. Dangane da yadda Shata ke amfani da salo wajen sarrafa harshe kamar kinaya da zambo da habaici da zuga da siffatawa da sauransu ne.

 Shata kan yi amfani da dabbobi a cikin waƙoƙinsa, musamman ta hanyoyin can da aka lissafa a baya. Ko da yake, ya fi mayar hankalinsa a salon siffatawa, a inda yake mutuntar da dabba, ko ya dabbantar da mutum.

Wannan kuwa yana bayyana ne, ta hanyar la’akari da irin yadda Shata ke jingina bajinta, ko kwar jini, da ƙarfi, idan ya zo zuga Sarki tare da kambama shi, ko fifita shi a kan sauran Sarakuna ko ‘ya’yan sarki. Ko kuma wani Attajiri bisa wasu attajirai, ko shi kansa Shata bisa sauran mawaƙa. Bisa wannan dalili ne yasa yakan jinginawa dabbobi ɗabi’un mutane, kamar inda yakan ɗorawa wata dabba matsayin sarki. A irin wannan wuri Shata kan yi amfani ne da dabbobin daji ne, irinsu zaki, ko giwa, ko karkanda, ko kyarkeci, ko damusa, ko gwanki. Misali:

A waƙarsa ta Sarkin Haɗeja Abubakar Maje inda yake cewa:

Jagora: Zaki Sarkin Haɗeja Maje.

Gwamron giwa uban tafiya.

A waƙarsa ta Sarkin Daura Muhammadu Bashar inda yake cewa:

Jagora: Zakin Daura ɗan Umaru,

Ginshimin Baushe ɗan Musa.

 

Gindi: Lafiya Zaki, Mamman Baban,

Galadima ɗan Musa.

A waƙarsa ta Sarkin Zazzau Alhaji Shehu Idris, yake cewa;

Jagora: Gwamron giwa mai ban tsoro,

Nagarba Jikan Malam Sambo.

 

Giwa kin fi fako wane mai tarko

Ko ya kafa a banza tarkon nashi

 

Gindi: Alhaji Sarkin Zazzau Shehu

A waƙarsa ta Widi Ɗan Usuman Salgare inda yake cewa:

Jagora: Baba kan kada mai ƙwari,

Kan gwanki mai rangwangwan.

 

Gindi: Widi Ɗan Usuman Salgare

A wata fuskar kuma, sai Shata ya ware wata dabbar dawa guda ɗaya tilo ya yi mata waƙa ta musamman wannan dabba kuwa ita ce giwa. Tabbas Shata ya ambaci giwa a wasu waƙoƙinsa masu yawa daban-daban kamar sauran dabbobi. To amma wani abin mamaki kuma shi ne, sai Shata ya keɓe giwa ita kaɗai ba tare da ya haɗa ta wani mutum ko dabba ba tsuntsu ba. A cikin waƙar Shata ya yi wa giwa kirari kamar yana yi wa mutum, ta hanyar lissafa wasu halayenta waɗanda ta keãnta da su a kan sauran dabbobi, kamar inda yake cewa:

Jagora: Dawa da giwa ikon Allah,

Giwa bukkan daji,

Dawa nasan da akwai namun duka

Amma su giwa ikon Allah

Duk ɗan ƙwai na tsoron shaho

Ɗan nama natsoron zaki

Amma su giwa duk ka dage.

Kiyayi giwa bukkan daji

Kai bari ta ƙasaita

Ka hangi abu sai ka ce tsauni ne

Tana tafiya sai ka ce motoci

Tana tafiya tamfar motoci

To sai giwa ikon Allah.

 

Gindi: Dawa da giwa ikon Allah giwa.

Bahaushe na alaƙanta kwaɗayi ga wasu dabbobi musamman kura. Bisa wannan tsari Bahaushe ya jingina kwaɗayi ga kura fiye da duk wata dabba ta gida ko ta daji. Duk da yake an san cewa nama ne abincin dabbobi masu dagi da fiƙa, to amma babu wanda ake kusanta shi da kwaɗayi ko ƙulafuci kamar kura. Bisa wannan dalili ne ma ya haifar da wasu sunaye da aka yi wa kura masu nuna kwaɗayi da haɗama da babakere kamar haka: karyar dawa, da gurgu daguyau,da kya-ci-da-gashi, da kuma karin maganganu da dama kamar a waƙa:

Alhaji Mamman Shata shi ma ya tabbatar da wannan ra’ayi na jingina kwaɗayi ko haɗama ga kura. Misali: A waƙarsa ta Allah rayan jihar Katsina cewa ya yi:

Jagora: Kura mai yawan haɗama,

Ita ko mesa uwar haɗiya,

Gidi: Allah rayan jihar Katsina.

Bahaushe na alaƙanta ɗabi’ar wauta ga wasu dabbobi, musamman raƙumi. Bahaushe ya nazarci ɗabi’un raƙumi, kuma ya kafa hujja da cewa ladabin raƙumi ya yi yawa har ya zama wauta. Alhaji Mamman Shata ya tabbatar da wannan magana a waƙarsa ta, Na gode wa Amadu Gaya inda yake cewa:

Jagora: Da wuya dogo ya samu natsuwa,

In ka yi musu ka dubi raƙumin,

 

Gindi: Na gode wa Amadu Gaya.

Alhaji Mamman Shata ya ƙara faɗaɗa wannan tunani da Bahaushe ke da shi, inda ya kalli halittar raƙumi ya gwamata da ta ɗan akuya. A nan ne har shata ya fifita ɗan akuya a kan raƙumi a waƙarsa ta Alhaji Ɗan dutse Na Bilbis inda yake cewa:

Jagora: Raƙumi tafi kai kayanka,

Amale dai girmanka na wofi,

Ɗan akuya ya fi ka ɗuwaiwai.

 

Gindi: Alhaji Ɗan dutse Na Bilbis.

Idan Shata kuma ya dawo zai yi zambo, ko habaici, sai ya mutuntar da dabba, amma ta hanyar ƙasƙanci ta yin amfani da wasu dabbobi irin su biri, misali:

A waƙarsa ta Audu Baƙo Gwamnan Jihar Kano inda yake cewa:

Jagora: Ni nasan halinka biri,

in ka tashi jirkice kake gudu.

 

Gindi: Audu Baƙo Gwamnan Jihar Kano.

Akwai kuma, inda ya wasa tare da koɗa kansa, sannan ya fifita kansa a kan sauran mawaƙa. Ya kwatanta kansa da damusa sauran mawaƙa kuwa kare.

A waƙarsa ta bakandamiya inda yake cewa:

Jagora: Gurnanin damusa

Karen gida ke gudu,

Karen ko na wanene?

Ko wace karya ta haifai wane aura.

 

Damusa ce da ýa’yanta,

An ce mini an harbi damusa,

Mafarauta ku gane gida,

Dawa yai dameji.

 

Gindi: Alo alo mai ganga ya gode,

Yaran mai ganga sun gode

Ban da wannan kuma, akwai inda yake nuna bambanci tsakanin kare da kura har ya fifita kura a kan kare. Kamar a waƙarsa ta Malam Baba Na hannun dama inda yake cewa:

Jagora: In ka ga kare yana yi haushi,

Ya tsare hanya yana yin haushi,

Allah bai ji ba warin kura.

 

Gindi: Malam Baba Na hannun dama.

A waƙarsa ta Bawa Direba. Inda yake cewa:

Jagora: Biri awakin banza,

: Ba a cin ku, ba a sayarwa

: Kuma ba a yankaku don a yi layya

: Biri awakin banza.

A waƙarsa ta Magaji mai ido ɗaya inda yake cewa:

Jagora: Dila, da kura da biri.

Zaman dawa suka tara

halinsu ya bambanta,

Magaji mai ido ɗaya

 

Gindi: Magaji mai ido ɗaya

Wani abin mamaki ma shi ne, Alhaji Mamman Shata hatta nau’in abincin dabbobi da yanayin yadda suke cin abincin, sai da ya bayyana a wasu waƙoƙinsa.Misali:

 A waƙarsa ta Gagarabadau Namiji Tsayayyen kasuwa, inda yake cewa:

 

Jagora: Saniya cika bakinki

gurgura sai ɗan jaki

yana can Ƙauyenmu

yana yankat ƙauna.

 

Gindi: Gagarabadau Namiji,

Tsayayyen kasuwa,

A waƙarsa ta Bawa Direba. Inda yake cewa:

Jagora: Itatuwa abincin giwa,

wandara in ta ƙi ci,

ta kwana da yunwa.

A waƙarsa ta Sarkin Zazzau Alhaji Shehu Idris, yake cewa;

Jagora: Ruwa da yawa aka bai wa doki,

in yai kaɗan sai dai mai doki

 

Gindi: Alhaji Sarkin Zazzau Shehu

Haka kuma, Bahaushe ya alƙanta ɗabi’ar rashin kunya ga wasu dabbobi. Alhaji Mamman Shata ya tabbatar da haka, a inda ya bayyana cewa akwai marasa kunya, inda ya buga misali da kare. Alhaji Mamman Shata ya nuna haka a waƙarsa ta Bala Gaye Balan Barde inda yake cewa:

Jagora: Baya sarkin rashin kunya,

su kare ba a san harara ba

kare ba a san harara ba

maigidanshi ya ce abokinai.

 

Gindi: Bala Gaye Balan Barde

Bugu da ƙari Bahaushe ya alƙanta ɗabi’ar haƙuri ga dabbobi. Alhaji Mamman Shata bai bar haka ba, ya bayyana cewa akwai masu haƙuri, inda ya kawo damo a matsayin misali. Alhaji Mamman Shata ya nuna haka a waƙarsa ta Lafiya zaki Mamman Baban Galadina Ɗan Musa inda yake cewa:

Jagora: Baba damo jikan Audu,

yana kallo suka cuce shi

yana kallo suka kware shi

Bai ce komai ba Na mai fada

Bashari ya bar su,

wurin Allah sai an je.

 

Gindi: Lafiya zaki Mamman Baban Galadina Ɗan Musa.

Bayan wannan kuma hatta lokuttan da dabbobi kan yi harkokinsu bai bari ba, ya bayyana cewa akwai masu harka da rana, akwai masu yi da dare, wato mabi dare. Alhaji Mamman Shata ya nuna haka a waƙarsa ta Umar Ɗan ɗanduna Na Gwandu inda yake cewa:

Jagora: Kura mabi dare,

: Ga Umarun gidan Ɗan duna.

 

Gindi: Umarun gidan Ɗan duna Na Gwandu.

Dangane da jemage shi ma Alhaji Mamman Shata, bai bar shi a baya ba. Misali inda ya alaƙanta shi da munafunci, a waƙar Hassan na Usaini Mai Tsuntsaye yake cewa:

Jagora: Hassan na Usaini Mai tsuntsaye,

: Idan aka ce ina jemage?

: Sai yai gayau da haƙora,

: jemage munafuki tsuntsaye.

 

Gindi: Hassan na Usaini Mai tsuntsaye,

Alhaji Mamman Shata ya taɓo muhallin da wasu dabbobi ke zama tare da nuna irin tasirin da yake da shi ga dabbar hatta ga ɗanɗanon namansu. A wannan ɓangaren sai ya ɗauki gafiya a matsayin zakaran gwajin dafi, ya nuna wurin zamanta da bambanci ɗanɗanon namnata. Domin sau da yawa gafiya kan zauna a wurare kamar juji, da suri da sauransu. Duk da yake a wata fuskar kuma ya kwatanta matar aure ne, da mace mai zaman kanta. Kamar a wata waƙa wadda ya yi wa Gwamma inda yake cewa:

Gindin : Gafiyar suri mai wuyar gina,

: Amma nama da daɗi.

: Gafiyar juji ba wuyar gina,

: Ku zubar namanta ɗaci garai.

Jagora: Haka nan ne Mamman ƙanin Idi Wan Yalwa.

Kammalawa

A ƙarshe wannan takarda, ta tsakuro wasu abubuwa da suka danganci salon dabbantarwa, ko mutuntarwa a waƙoƙin Shata. Wannan muƙalar ta ɗan fito, da wani abu da ya shafi bayanin yadda Shata yake amfani da dabbobi a mafi yawan waƙoƙinsa da yake yi wa Sarakuna, ko wasu Attajirai ko kuma duk wani mutum wanda ya yi hulɗa, kamar yadda bayani ya gabata. Wannan na faruwa ne ta hanyar yin amfani da salon siffatawa kamar wajen mutuntarwa musamman a matsayin kwatance na fifiko, ko daidaito, ko na kasawa.Haka kuma an yi magana akan matsayin da muhimmanci da dabbobi suke da shi,tare da fito da irin tasirin da suka yi a adabin Bahaushe. A ƙarshe wata manufar kuma, ita ce samar da wani abin nazari. Wanda zai kasance kamar wata taska ce, wadda za ta zama wuri da aka adana bayanai da suka shafi dabbobi da alaƙarsu da Shata da waƙoƙinsa. Sannan kuma wannan ajiya ta zama wani abu da zai amfani manazarta zuwa nan gaba.

Manazarta

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Bargery, G. F. (1993) A Hausa-English Dictionary and English-Hausa Vocabulary Ahmadu Bello University Zaria.

Bunza, A. M. (2006) “Gadon Feɗe Al’ada”, Lagos Tiwel Nigeria Limited.

Bunza, A. M. (2009) “Narambaɗa” Lagos Ibrash Islamic Publication Centre Limited.

Bunza, A. M. (2011) “Kura a ma’aunin Adabin Hausa”, Muƙala.

Jami’ar Umaru Musa ‘Yar’adua a Katsina

Bunza, A. M. (2014) “Wauta A Tunanin Bahaushe” Maƙala da aka gabatar a Jami’ar Umaru ‘Yar’adua, Katsina.

Ɗangambo, A. (2007) Ɗaurayar gadon feɗe waƙa sashin koyar harshen Hausa.Bayero University Kano.

Gusau, S.M. (1996) Makaɗan da Mawaƙan Hausa Fisbas Media Service Kaduna.

Mahe, I.A. (2008) “Amfani da Dabbobi a fagen gina Adabin Hausa”. M.A. Hausa.Bayero University Kano.

Garba, M. (1998) Azancin Magana a Waƙoƙin Makaɗan Baka.M.A.Hausa. Bayero University Kano.

Yahya A.B. (2001) Salo asirin Waƙa, Sashen Harsunan Nijeriya, Usmanu Ɗanfodiyo University Sokoto

Wushishi, B.J. (1998) Adabin Baka sigoginsa a Hikimominsa.M.A.Hausa Bayero University Kano.

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[1] Abraham, R. C. (1947)Dictionary of the Hausa Language,

[2] Ƙamusun Hausa Na Jami’ar Bayero (2006),

[3] Bargery, G. P. (1934) a Hausa-English Dictionary & English Vocabulary London Oxford University Press.

[4] East da Imam (1949) a littafin Ikon Allah, Northern Nigeria Publication Company Zaria                       

[5] Ƙamusun Hausa Na Jami’ar Bayero (2006)

[6] Roxana Ma Newman An English Hausa Dictionary(2012)Learn Arica PLC Ikeja Lagos

[7] Encartar English Dictionary Microsoft Encarta Premium (2009)

[8] Advanced Learners English Dictionary New Edition (2009) Edingburgh England