Nazarin Jigo A Wakar “Furan Gero” Ta Aliyu Namangi

Citation: Nasiru BABBA & Jamilu KABIR (2020). Nazarin Jigo A Waqar “Furan Gero” Ta Aliyu Namangi. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. .8 Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

NAZARIN JIGO A WAQAR “FURAN GERO” TA ALIYU NAMANGI

Nasiru BABBA DA Jamilu KABIR

Abstract

The paper entitled “NAZARIN JIGO A WAQAR “FURAN GERO” TA ALIYU NAMANGI” attempt to analyse the central theme of the poem titled “Furan Gero” written by a famous Hausa poet Alhaji Aliyu Namangi. The Close Reading theory is used as theoretical framework of the analysis. Both written and oral literature (cassette) of the poem were employed to ascertain the originality of the poem and to avoid misrepresentation of the poet`s original wordings. Finally, the paper finds out that the Poet made use of some sub-themes such as “Mu`jiza” (Miracles), “Sunna” (Prophetic actions and sayings), “fifiko” (superiority of Prophet Muhammad SAW over other messengers) etc in order to deliver his main theme which is ‘Madahu’’ praise.

1.0 Gabatarwa

Waƙoƙin Madahu waƙoƙi ne da suka faro tun kafin ƙarni na 20. Waƙoƙi ne da ake yi domin a nuna yabo da bege ga mafificin Talikkai Annabi Muhammadu, tsira da amincin Allah su tabbata a gare shi. Waɗansu masanan na ganin waƙoƙin madahu sun haɗa har da waƙoƙin da aka yi wa Waliyyai, amma ta la’akari da sauran jigogin da suka gina jigon ya fi dacewa waƙoƙin su ta’allaƙa ga fiyayyen halitta, manzon Allah (SAW).

Jigon Madahu ya ƙunshi bayyana matsananciyar ƙauna ga Annabi Muhammadu (SAW), da bayyana buƙatar mawaƙi ta kusantarsa, wato kai ziyara zuwa ƙabarinsa, da kuma fatan samun cetonsa a gobe ƙiyama. Haka ma mawaƙi kan bayyana kwaɗayinsa na samun ceto a gobe lahira. Bugu da ƙari mawaƙan kan bayyana mu’ujizar Annabi (SAW) da ababen ban mamakin da suka faru da shi tun yana ƙarami. Sannan sukan bayyana Isra’insa da Mi’irajinsa da Haskensa Halayensa da ma Sunnar da ya bar mana don ta zamo abin koyi a gare mu.

Aliyu Namangi ya yi waƙoƙi da dama a kan haka. Wannan waƙa tasa ta “Furan Gero” ya yi ta ne don yabo da begen Annabin Rahama (SAW), wannan jigo shi ake kira da madahu. A baiti na 305 mawallafin na cewa:

Waƙar raunana gazajje, da yai na yabon gwarzon gwaraje,

Mafi darajan bayi na Dije, musayar waƙar ƙi-garaje,

 Na Ahmadu bai saba gudu ba.

A wannan baiti mawallafin ya bayyana waƙar tasa da cewa, waƙa ce da ya yi don ya yabi manzon Allah (SAW), wannan manufa tasa ita ce ake kira madahu, wato yin waƙa don a yabi ko a nuna ƙauna ko bege ga Annabin rahama.

2.0 Taƙaitaccen Tarihin Aliyu Namangi

Masana da ɗalibai da dama da suka yi ayyuka a kan waƙoƙin Aliyu Namangi, sun kawo tarihinsa da ayyukansa. Daga cikin waɗanda suka gudanar da waɗannan ayyuka akwai; Birniwa (1981) da Yakawada (1987) da Sankalawa (2005) da Babba (2011) da Sulaiman (2011) da Kawu (2013) da Lawal (2016) da dai sauransu. Dukkan waɗannan sun kawo tarihin Aliyu Namangi, don haka a taƙaice dai za a iya cewa:

An haifi Aliyu Namangi a garin Zariya a ƙauyen Mangi a shekara ta 1315 A.H, wadda ta yi dai-dai da 1894 A.D zamanin Sarkin Zazzau Kwasau. Asalin iyayensa mutanen Jibiya ne ta ƙasar Katsina. Kakanninsa sun baro Katsina ne suka zo birnin Zazzau da zama a zamanin sarkin Zazzau Hammada wajen shekarar 1846, kakansa Malam Atammu shi ne ya fara zuwa Zariya da zama.

Bayan haihuwarsa da shekara ɗaya, a watan safar sai idanunsa suka tsiyaye a sanadiyyar cutar ƙyanda da ta agana. An yi masa kaciya yana da shakara bakwai. Ya fara karatun Alƙur’ani a hannun Malam Ibrahim, sai Malam Gambo, da ya shekara ashirin da ɗaya (21) sai mahaifinsa (Malam Ishaƙa) ya yi masa aure.

Kasancewar Aliyu Namangi Makaho, ana rubuta masa ne kuma a karanta masa sai ya haddace, idan ya je gida ya ji ya manta sai ƙanensa Abdulƙadir ya tuna masa. Bayan karatun Alƙur’ani ya yi karatun litattafai da dama da suka haɗa da Ahalari, Ishimawi, Risala, Askari, Muhutasar, Hadisan Manzon Allah (S.A.W), Ishiriniya Alburda da dai sauransu. Daga cikin malamansa akwai Malam Muhammadu Gwandu, Malam Na’iya Zariya, Malam Ramalan Limamin Wushishi, Malam Yahuza Zariya, Malam Sa’idu Kusfa, Malam Abdulƙadir Banufe, da dai sauransu.

Malam Aliyu Namangi ya rubuta waƙoƙi da dama da aka ɗauka a kaset ko kuma waɗanda sakatarorinsa suka rubuta. Daga cikinsu akwai; Kanzil Azim (Babbar Taska) da Tarjimul Sharari (Jifan Shaiɗan) da Waƙar Infiraji da Waƙar Katifa da Waƙar Nafisa da Furan Gero da Tsarabar Madina da Kuntugin Shaiɗan da Waƙar Ƙazama da Waƙar Basukur da kuma Waƙar Murnar samun Digirin Girmamawa da dai sauransu.

Malam Aliyu Namangi mabiyin ɗariƙar Tijjaniyya ne, kuma ɗan Mazhabar Malikiyya ne. Ya rasu bayan wata rashin lafiya (Matsalar fitar fitsari) ta tsawon sati biyu. Ya rasu ranar 27/4/1994, yana da kimanin shakaru ɗari (100) ko ɗari da biyu (102) wato (1894 – 1994), ya rasu ne a gidansa da ke Unguwar Nufawa da ke birnin Zariya, ya bar ‘ya’ya ashirin da ɗaya (21), maza goma sha huɗu (14), mata kuma bakwai (7). Ya kuma bar matansa na aure guda uku da suka haɗa da Khadija, Mariya, da kuma Zainab.

Yawancin waƙoƙin da ake ji a kasasuwa ba muryar Aliyu Namangi ba ce, muryar Abdulmumini Makaho ce (Wazirin Aliyu Namangi). Wannan bawan Allah ya haddace yawancin waƙoƙin Aliyu Namangi, kuma ya rera su. Daga cikin masu rubuta waƙoƙin Aliyu Namangi (wato Sakatarorinsa) akwai; Ahmadu Tijjani, Umaru Na Malam Balarabe Kusfa, Ɗalhatu Muhammad Zariya, da Magaji Tsoho Yakawada.

3.0 Ma’anar Jigo

“Abin da ake nufi da jigo shi ne saƙo, manufa ko abin da waƙa ta ƙunsa, wato abin da take magana a kai. A taƙaice jigo yana nufin dunƙulalliyar manufa...” (Ɗangambo, 2008, sh. 12).

Ɗangambo ya ci gaba da cewa; “kafin mutum ya ɗauki alƙalaminsa ya yi wani rubutu ko wani furuci, lallai ne ya kasance yana da wata manufa a ransa. To wannan manufa ita ce jigo”.

Yahya (1997) ya kawo ma’anar jigo da cewa; “jigo a fagen waƙa yana nufin saƙo ko manufa ko bayani ko ruhin da waƙa ta ƙunsa wanda kuma shi ne abin da waƙar ke son isarwa ga mai sauraro ko karatu ko nazarinta” (sh. 75).

Ta lura da waɗannan ma’anoni, za a iya cewa, Jigo saƙo ne ko manufa da waƙa ta ƙunsa wanda mai sauraro ko nazari zai iya fitarwa daga waƙa, kuma jigon ya ratsa waƙa ne daga farkonta har zuwa ƙarshe.

3.1 Jigon Waƙar ‘Furan Gero” ta Aliyu Namangi

Yahaya (1997) yana cewa,

Waƙoƙin madahu waƙoƙi ne da aka rubuta domin yabon Annabi Muhammadu tsira da amincin Allah su tabbata a gare shi.” Ya ci gaba da cewa, “kamata ya yi wannan suna ya keɓanta ga irin waɗannan waƙoƙi, kar ya haɗa da waƙoƙin da aka rubuta domin yabon waliyyai. Dalili kuwa shi ne galibin jigon da waƙoƙin madahu suka ƙunsa sun shafi Annabi ne kurum ban da waliyyai” (p.92).

Wannan bayani yana nuni da cewa jigon Madahu jigo ne da ya mamaye waƙoƙin da aka tsara a kan yabo da tsananin ƙauna ga Manzon tsira Annabi Muhammadu (S.A.W). Don haka wannan waƙa ta “Furan Gero” ta ƙunshi wannan jigo na “Madahu”, domin kuwa waƙa ce da ya tsara a kan yabo da begen Annabi Muhammadu (S.A.W), kuma ya tsara ta ne babi-babi, ya waƙe Annabi tun daga samuwar cikin “Haihuwarsa” (S.A.W) har ya zuwa “aiko shi Duniya da Jin ƙan masu ban gaskiya”.

Tun a babi na farko “Yabo” ya ambaci jigonsa da kansa a baiti na huɗu, inda ya bayyana aniyarsa cewa yabo zai yi ga Annabi Muhammadu (S.A.W). Ga dai abin da yake cewa;

B.4

 A bai baicin na cika basmalata, ga Allah na dafa salsalata,

 Ga Annabi na cika hamdalata, ga Allah amma aniyata,

 Yabo ga Muhammadu ɗan Suwaiba.

A wannan baiti a ɗangon ƙarshe, mawallafin ya fitar da jigonsa a taƙaice cewa yabo zai yi ga Annabin ƙarshe Muhammadu (S.A.W).

Wannan jigo na madahu akwai ƙananan jigogi da suka haɗu suka gina shi. Don haka wajen fito da jigon za a rinƙa lalubo ƙananan jigogi ne da suka haɗu suka gina wannan jigon. Za a riƙa yi ana kawo misalan baitocin waƙar “Furan Gero” a matsayin warwarar jigo.

3.1.1 Ƙauna

Ƙauna kalma ce da ke nuna tsananin so ga wani abu. Duk abin da mutum ke ƙauna to yana matuƙar son sa. Haka kuma babu yadda za a yi mutum ya ƙaunaci abin da ba ya so.

Jigon ƙauna ya shafi bayyana tsananin son da mawaƙi ke yi ga Annabi (S.A.W). Mawaƙi yakan ambaci wasu abubuwa da suka keɓanta ga Manzon (S.A.W), domin su tsaya a matsayin hujjojinsa na son da yake yi ga Annabi. Haka kuma mawaƙi kan faɗi wasu siffofi da suka keɓanta ga Annabi (S.A.W), duk dai don ya nuna tsananin son sa ga Annabi Muhammadu (S.A.W).

Ga dai abin da Aliyu Namangi ke faɗa dangane da ƙaunar da yake yi wa Annabi Muhammadu (S.A.W).

B. 21

 Ma’aikin Allah shugabana, izan na tuna ka saboda ƙauna,

 Nakan yi kamar in sai da raina, in san guzuri tun mai kirani,

  Zuwa ƙabarina bai kira ba.

B.51

 Ina son wannan Annabi ni, Aliyu Muhammadu mai mazauni,

 A’alal iliyina minal janani,  daɗa jirgin sama zo ka kai ni,

  In ga kushewar ɗan Suwaiba.

Mawallafin a waɗannan baitoci ya nuna tsananin son sa ga manzon tsira, fiyayyen Halitta, Annabi Muhammadu (S.A.W). Hausawa idan suna so su nuna tsananin son da suke yi ma wani abu, sai su ce, ‘kamar su sayar da kansu’, ya nuna irin kwaɗayinsa na so ya je Makka ne tun kafin ya koma ga mahaliccinsa. Dubi yadda Aliyu Namangi ke magana da jirgin sama duk da ba ya jinsa, duk don tsananin son sa ga zuwa Makka. Haka kuma da bakinsa ya furta cewa yana son Annabi, wannan furuci ya fassara abin da zuciyarsa take ɗauke da shi, kuma ta daɗe da ƙudurtawa.

3.1.2 Fifiko

Fifiko kalma ce da ke nuna wani ya fi wani ta wani ɓangare na rayuwa. Kalmar na nuna tazarar da ke akwai tsakanin wani da wasu ta ɓangaren sifa ko launi ko ƙirar jiki ko kuɗi ko ilimi ko ɗaukaka ko nasaba ko ma dai wani abu daban.

Jigon fifiko shi ma muhimmi ne a waƙoƙin madahu. A wannan jigo, mawaƙi kan bayyana zamowar Annabi (S.A.W) mafificin dukkan abin da Allah maɗaukaki ya halitta. Ta ƙoƙarin bayyana wannan fifiko ne mawaƙi kan shiga zayyana abubuwan da suka keɓanta ga Annabi (S.A.W). tare da cewa sun rinjayi na sauran Annabawa. Yahya, (1997 sh. 95).

Mawallafin waƙar “Furan Gero” ya kawo baitocin da suke nuni da fifikon Annabi Muhammadu (S.A.W) a kan duk wani ma da Allah (S.W.T) ya halitta. Ga dai abin da yake cewa:

B.5

 Ma’aiki ne shi wanda kowa, ya zamo ƙashiyansa shi ke tsayawa,

 Ya fi Annabi Adamu ya fi Hauwa, fikon daraja balle daɗewa,

  Da akai shi ba ai yo duniya ba.

Mawallafin ya fito da fifikon ma’aikin Allah ƙarara ta yadda ya bayyana fifikonsa a kan Annabi Adamu da Hauwa’u, kasancewarsu su ne farkon waɗanda Allah ya halitta a bisa doron ƙasa. Tarihi ya bayyana mana tarihin waɗannan bayin Allah da suka fara zama a cikin aljanna, haka duk al’ummar duniya baki ɗayanta da ma waɗanda za su zo nan gaba har ya zuwa tashin duniya ana danganta su da ‘ya’yan Adam. Amma duk da haka Aliyu Namangi ya bayyana ma’aiki da wanda ya fi su daraja har ma da kasancewarsa, domin ya ce an halicce shi tun kafin a halicci duniyar.

B.23

 Don haka ne kowa ya saɓe, ka za shi wuta ba raɓe-raɓe,

 Da Albarka Allah ya keɓe, Ka Sidi Muhammadu ka ci zaɓe,

  Ta fiko ba da Mahawara ba.

Kasancewar Annabi Muhammadu (SAW) zaɓaɓɓe cikin zaɓaɓɓun mutane, shi ne dalilin da ya sanya Aliyu Namangi ya bayyana shi a matsayin wanda ya yi zarra ta fuskar fifiko, ba shi ma da waɗanda za a iya kwatanta shi balle a ce mahawara aka yi.

B. 71 Marhaba zaɓaɓɓen mutane, da aljannu hasken birane,

 Mun shaida kai Annabi ne, na Allah kai Manzon kira ne,

  Zuwa rahama ba hallaka ba.

Hausawa na cewa, ‘Idan ana babbakar Giwa ba a jin ƙaurin Ɓera’’. Fifikon manzon Allah (SAW) ba ma ga mutane ba ne kaɗai, Aliyu Namangi ya bayyana fifikonsa a kan duk mutanen da Allah ya halitta a bisa doron ƙasa, har ma da aljannu baki ɗaya. Dukkan waɗannan baitoci suna nuna irin fifikon Annabi Muhammadu (S.A.W) ga sauran Annabawa da mutane da aljannu.

3.1.3 .Mu’ujiza

Wannan balarabiyar kalma ce. Tana nufin aukuwar wani abu wanda ya wuce fahimtar hankalin ɗan’adam. Mu’ujiza na nuna ɗaukaka da gaskiyar kowane Annabi.

Wannan jigo na bayyana abubuwa na al’ajabi da Allah ya ba wa Annabi (S.A.W). Mu’ujiza ita ce aukuwar wani abu wanda ya shige fahimtar hankalin ɗan’adam. Takan ɗauro abin ya auku ba tare da wani aiki ko magana daga Annabi, ko kuma shi Annabi ya aikata wannan abu. Mu’ujiza na nuna ɗaukaka da gaskiyar Annabi. Babbar mu’ujizar Annabi (S.A.W) ita ce Alƙur’ani sauran kuwa kaɗan daga cikinsu akwai; Nishi da kututturen dabino ya yi da Annabi (S.A.W) ya hau shi, zubowar ruwa daga yatsun Annabi (S.A.W), magana da Dabbobi ko tsuntsaye, tafiyar girgije da sauransu. Yahya (1997, sh. 96).

Mawallafin waƙar “Furan Gero” ya kawo wasu daga cikin mu’ujizojin Manzon Allah (S.A.W) da suke tabbatar da ɗaukaka da gasgata Annabi (S.A.W). ga dai abin da mawallafin ke cewa:

B.12

 Damo da barewa sun yi zance, da Annabi ya yi kiran itace,

 Ta tumɓuka ta je ta yi kwance, gaba nasa Annabi ya yi zance,

  Da yaro tun bai yi shekara ba.

Damo da Barewa dukkaninsu halittu ne (dabbobi) da Allah ya halitta, kuma suna rayuwa ne a cikin daji, mafarauta kuma na shiga dazuka su farauto su, amma sai ga shi dukkaninsu sun yi magana da manzon Allah (SAW). Wannan abu da ya faru abin mamaki ne matuƙa, don ko ga masu sihiri abu ne mawuyaci su yi magana da dabba. Haka kuma wani abun mamakin shi ne, manzon ya kira itaciya ta amsa kiran ta kuma tumɓuko ta zo ta same shi. Sannan kuma manzon har ila yau, ya yi magana da yaro ɗan ƙarami tun bai ƙulla shekara ɗaya ba. Dukkan waɗannan abubuwa ne na ban mamaki (mu’ujiza) da suka ƙara tabbatar da manzancinsa (SAW).

B.22

 Rasulu mafificin ma’aika, da kai aka ma ƙirga iyaka,

 A kai maka laima girgije ka, fi Manzanni sauran maɗauka,

  Amana sun shaida ka babba.

Wata mu’ujizar da Aliyu Namangi ya bayyana Annabi da ita ita ce, tafiyar da giza-gizai ke yi don yi wa manzon Allah inuwa a duk inda zai je, wanda wannan wata alama ce da wani malamin kiristoici (Rahibu Bahira) ya gane manzon da ita, don ya karanta hakan a cikin litattafansu. (Abduljabbar, sh. 8 da 12). Wannan ma wata mu’ujiza ce da ta keɓanta ga manzon Allah (SAW).

B.42

 Ya tsagu da yac ce mai shi tsage, Mutane kowa na ta hange,

 Fage nasa ya tsere fagage, Ma’aikin Allah ba da waige,

  Shi kan ga abin da ke zuwa ba.

B.43

 Da ya ce rana koma da baya, ta kusanci ta faɗa sai ta juya,

 Kamar kibiya domin biyayya, ta je la’asar haka ya buwaya,

  Ba aji ta ga dukkan Annabi ba.

A waɗannan baitoci ma Aliyu Namangi ya bayyana wasu mu’ujizoji da suka keɓanta ga Annabin. Allah ya halicci kowane ɗan’adam ne da idanu biyu da zai ga abin da yake fuskanta da su, ya kuma ga abin da ke bayansa idan ya juya. Amma sai ga shi Manzo na kallon abin da ke gabansa da kuma bayansa. Haka kuma ya bayyana yadda Manzon ya umurci rana kuma ta bi umurninsa da yardar Allah. Dukkanin waɗannan abubuwa ne na ban mamaki da suke ƙara gasgata manzancinsa ga waɗanda suke inkarin hakan.

   

B.234  Yana nan sai wahayi ya sauka, aka ce masa tsira na gare ka,

 Da aminci kai da mataimakanka, ta’ala Jalla ba za shi bar ka,

  Da kunyar kowa duniya ba.

Wata mu’ujizar kuwa kuma da ta zarce kowace ita ce, wahayi da ake masa. Wannan wahayi shi ne al’ƙur’ani da ake saukar masa ta hanyar turo masa mala’ika Jibrilu don ya karanta masa wasu ayoyi.

3.1.4 Haske

Hausawa kan ce, ‘Haske maganin duhu’’. Haske wani yanayi ne da yake zuwa domin ya yaye duhu. Idan aka ce duhu ya yaye, to haske ya bayyana ke nan. Yahya, (1997, sh. 97) yana cewa, “Mawaƙi yana bayyana Annabi (S.A.W) a matsayin hasken da ya fitar da duniya daga cikin duhu. Haske ne na ilimi mai dushe jahilci. Haske ne mai fitar da ɗan’adam daga ɓata ya sa shi cikin shiryuwa. Mawaƙi kan bayyana Annabi (S.A.W) a matsayin mutum mai tsananin kwarjini wanda ke da jiki mai haske”

Ya kuma ci gaba da cewa, “Wasu mawaƙa masu zurfin ilimi musamman na sufanci sukan fito da wannan jigo ta ambaton wanzuwar wani haske tun kafin Allah maɗaukaki ya halitta wani abu. Wato wannan haske shi aka fara halittawa. To wannan haske shi ne Annabi (S.A.W), kuma ya zauna cikin Annabawa tun daga Annabi Adamu har zuwa ga mahaifan Annabi (S.A.W) waɗanda suka haife shi”.

Mawallafin waƙar “Furan Gero” ya kawo wasu baitoci da suka shafi wannan jigo, kasancewar sa mai zurfin ilimi da tunani da basira. Ga dai abin da Aliyu Namangi ke faɗa:

B.15

 A gai da abokaina fataken, zuwa Makka Jalla ya sa a sauke,

 Ku tare da albarka cikakke, ku iyar da jawabina ga haske,

  Da ya zo bai bar wanjin duhu ba.

A wannan baiti mawallafin ya bayyana manzon Allah (SAW) da hasken da ya zo duniya a lokacin da duniyar ke cikin tsananin duhu. Shiriyar da ya zo da ita ita ce ta tsaya a matsayin haske, duhu kuwa shi ne jahilci da ɓata da al’umma ke ciki a zamanin. Ga kuma wani baitin:

B. 54

 Izan ka gane shi cikin mutane, suna tafe ne koko a zaune,

 Sai ka gane shi kamar wata ne, cikin taurari mai sifa ne,

  Da bai yi gajarta ko tsayi ba.

Aliyu Namangi ya daɗa bayyana wata sifa da ake gane manzon Allah (SAW) da ita, idan yana cikin taron mutane. Wannan sifa ita ce haskensa. Ya bayyana cewa yadda hasken wata ya zarce na taurari a sama, to haka hasken jikin manzon Allah (SAW) ya bambanta da na sauran mutane, ta yadda duk yadda jama’a ta taru, sai an gane shi ta dalilin haskensa (SAW).

Akwai ma wasu baitoci da mawallafin ya kawo da suke nuna irin wannan haske a lokacin da Aminatu ta sami cikin Manzon Allah (S.A.W), da kuma wani haske da ya bayyana a lokacin da aka haife shi, da kuma wani hasken da ya bayyana a lokacin da Halimatu ta zo ɗaukar Manzon Allah (S.A.W) don ta shayar da shi. Ga dai abin da mawalafin ke cewa:

B.83

 Amina ta ce da ya zo gare ni, sai na ji ƙamshi ya rufe ni,

 Annuri ya baibaye ni, ashe baiwa ce min ladunni,

  Ba ba a ba kowa duniya ba.

B.101

 Suka ce mani to taro jikinki, Amina gare mu mu taimake ki,

 Annura ta haska ɗaki, da ƙamshi sai muryan dawaki,

  Jaha da jaha ba su bar zuwa ba.

Mawallafin ya daɗa fito da wannan jigo a inda ya bayyana wani nau’i na haske da Aminatu (mahaifiyar manzon Allah (SAW) ta rinƙa gani albarkacin cikinsa da take ɗauke da shi da ma lokacin haihuwarsa. Haka ma abin yake a lokacin da Halimatus Sa’adiyya ta zo neman shayarwa, ita ma Allah ya bayyanar mata da wannan haske lokacin da ta shiga wajen Halimatu, ita tsammaninta fitila ce aka kunna a ɗakin, amma sai Aminatu ta tabbatar mata da cewa ba fitila ba ce, tun da ta haife shi ba ta kunna wata fitila ba don yaye duhu, haskensa ya ishe ta. Ga abin da Aliyu Namangi yake faɗa dangane da hakan:

B.143

 Da shiga haske na gani jimilla, na ce har ranar nan na Allah,

 Kike kunna ma ɗa fitilla, ta ce da na haifasa har da Allah,

  Ban kunna fitilla don duhu ba.

3.1.5 Ceto

Ceto shi ne ka taimaka wa wani wajen tsamo shi daga wata halaka da ka ga zai faɗa. Misali, wanda ruwa zai haɗiye, idan ka kawo masa ɗauki, to ka cece shi. Mawaƙin yana bayyana matsayin Annabi (S.A.W) na mai ceton bayi a ranar lahira. Bayanin da ya fi fitowa shi ne jadadda cewa babu wani taliki da Allah zai ba ikon ceton bayi a ranar lahira in ba Annabi Muhammadu (S.A.W) ba. A nan ne zai bayyana kwaɗayinsa ga samun shiga cikin waɗanda Annabi zai ceta. Zai shiga yin addu’a yana roƙon Allah domin darajar Annabawa da Waliyyai da kuma Annabi Muhammadu (S.A.W) domin Allah ya yarda Annabi ya cece shi. Yahya, (1997, sh. 102).

Mawallafin waƙar “Furan Gero ya kawo wasu baitoci da ya fito da wannan jigo kasancewarsa mai tsananin son Manzon Allah (S.A.W). Ga dai abin da yake cewa:

B.45

 Rasulullahi irin mazowa, daraja ɗan’adam da Hawwa,

 Tafo ka riƙan ranar cikawa, in sha ƙamshinka ina natsawa,

  A zare raina ban sani ba.

B. 53 Zuwa nasa addini ya rayu, ta san matsaya kowa ya shiryu,

 Maji kukan ‘ya’ya marayu, riƙa ni a dama ka ce Aliyu,

  Taho nana tun gu bai matse ba.

Mawallafin ya duƙufa wajen neman fiyayyen halitta ya kawo masa agaji a lokacin da za a zare ransa, ya yi tawassuli (neman tsani) da darajar iyayenmu wato Adam da Hauwa’u. Aliyu Namangi na fatan ya kasance kusa da manzon Allah (SAW) a gidan aljanna, kuma yana fatan ya kasance a hannun dama. Daga ƙarshe mawallafin ya yi burin cikawa da imani da samun tsira a gobe ƙiyama albarkacin dukkanin Annabawa da Manzanni, kamar dai yadda yake cewa:

B. 308 Aliyu yana roƙon cikawa, da Imani har ran tsayawa,

 Da albarkar Adam da Hauwa’u, domin girman Annabawa,

  Da ma’aika kowa ban rage ba.

3.1.6 Siffofi

Siffofi jam’i ne na Sifa. Sifa kalma ce da take Karin bayani a kan suna. Idan aka sifanta wani abu, to hoton abin da aka sifantar zai bijiro wa zuciyar wanda aka bayyana wa sifar. Mawaƙan madahu na amfani da wannan jigo a waƙoƙinsu. Mawaƙa kan bayyana wasu siffofi na Manzon Allah (S.A.W), wasu ma saboda karatunsu na addini idan suna bayyana siffarsa sai ka ga kamar ga shi nan kana kallonsa a zuciyarka. Mawallafin waƙar “Furan Gero” ya kawo wasu siffofi na Manzon Allah (S.A.W), kamar dai yadda yake cewa:

B. 57

 Ba shi a dogo ba gajere, ga idandunansa biyu farare,

 Annabi yana da tsawon gashin girare, zufa nasa ya fi ruwan turare,

  Ga ƙamshi ba sai na faɗa ba.

Mawallafin ya bayyana siffofin ma’aiki (SAW), inda ya bayyana shi da siffofi masu ban sha’awa da kuma tsananin fata da son ganin wanda ya keɓanta da waɗannan siffofi. Hausawa na cewa, ‘mutum tara yake’’, amma sai ga shi ta lura da waɗannan siffofi da aka bayyana mana mun fahimci Manzon Allah (SAW) ya cika goma cif. Hausawa na cewa, ‘Goma da goma sai ɗan gata’’! Bayan siffofin da aka bayyana a wannan baiti, Aliyu Namangi ya faɗa mana yadda gashin kan ma’aiki (SAW) yake, a inda yake cewa:

B. 60.

 Kai nasa ba mai furfura ba, gashinsa baƙi ne bai yi ja ba,

 Da kansa geme in ka duba, ba mu ce maka ba gashi fari ba,

  A sha tara kau ba zai haye ba.

Haka kuma mawallafin ya bayyana yanayin tafukan hannuwan ma’aikin suke, inda ya bayyana mana cewa suna da taushi matuƙa. Akaifunsa kuwa suna haske ƙwarai. Dangane da ƙamshin jikinsa kuwa, wane mutum! Ga dai abin da Aliyu Namangi ke faɗa:

 Akwai shi da haskakar akaifa, tafinsa da taushi sun fi taffa,

 In ya yi riƙo ko ya yi shafa, jikin tutuwa koko ya dafa,

  Ba a rasa ƙamshin shekara ba.

3.1.7 Abin Mamaki

Kalmar na bayyana wani abu da ba a saba gani ba. Ganin abin zai sanya kai ya kulle har a rinƙa tunani a kan yadda abin ya wakana. Mawaƙan madahu na amfani da wannan jigo a waƙoƙinsu don su fito da wasu ababe na ban mamaki da suka faru ga Manzon Allah (S.A.W), wasu daga ciki tun kafin ya zo duniya ne wato sun bayyana ma tun ga iyayensa, wasu kuma a lokacin haihuwarsa, wasu kuma yana jariri, wasu kuma yana yaro ƙarami.

Waɗannan abubuwa na ban mamaki da suka faru ga Manzon Allah (S.A.W) suna da yawan gaske, wasu daga ciki bayan an ba shi annabta da manzanci sun zamo mu’ujizoji. Mawallafin wannan waƙa ya fito da waɗannan da dama a cikin waƙarsa “Furan Gero”. Ga wasu daga ciki:

B.118

 Da shansa da yankan cibiya nai, aka haifasa ga aski a kai nai,

 Akwai kwalli ga idaduna nai, biyu ba belo cikin wuyanai,

  Aka haifasa ba mai datti ne ba.

A al’adance ana haihuwar mutum ne ba huntunsa, sai bayan ya zo duniyar ne za a yi masa abubuwa na al’ada da suka haɗa da yankan cibiya da aski da cire hakin wuya da sauransu. Amma abin mamaki sai ga shi an haifi manzon Allah (SAW) da dukkan waɗannan, har ma da shayinsa, kuma babu wani datti a tare da shi. Wani abin mamakin kuma shi ne, lokacin da Halimatus Sa’adiyya ta zo ɗaukar ma’aikin Allah domin ta shayar da shi, da ta ba shi mamanta na dama sai ya kama, amma da ta juya ga na hagun sai ya ƙi karɓa, ashe da ma akwai jinjirin da ke shansa a gida. Kuma duk wannan ya faru ƙasa da kwana ashirin da haihuwarsa. Ga abin da Aliyu Namangi ke faɗa:

B. 145

 Na kawo mamana da dama, na baiwa Ma’aiki sai ya kama,

 Ya tostsa na juyo hagun ma, na bai wa Muhammadu wai ya kama,

  Saboda adala bai riƙa ba.

B. 146

 A kai masa ilhami da yaro, a gida mai shan wannan na waro,

 Na bar shi zuwana wanga taro, abin da yake daɗa ba ni tsoro,

  Bai kwan ishirina a duniya ba.

Bayan waɗannan abubuwan mamaki da suka faru, sai kuma lokacin da Halima da mijinta suka ɗauki ma’aikin Allah a bisa jakinsu zuwa ƙauyensu Bani Sa’ad, sai ga shi wannan gurgun jaki nasu ramamme da kowa ya wuce su a kan hanyar su ta zuwa, abin mamaki sai ga shi ya zabura yana sauri duk ya ma wuce ayarin da suke tafiya.

 

B. 150

 Kuma sai muka hau jakinmu gurgu, ya miƙe sai tafiya awa guguwa,

 Don sauri in ya fisgu, kamar ya fashe ko ko ya tsagu,

  Sabad da ƙiba ba ƙanƙani ba.

Abubuwan ban mamaki dangane da manzon Allah (SAW) ba su ƙidayuwa kuma ba su ƙarewa. Duk jaririn da aka Haifa zuwa lokacin yayensa akwai wasu abubuwa na al’ada da zai rinƙa yi da dama. Amma ma’aikin Allah ga yadda ya kasance:

B. 149

 Kamar kuka marashin dalili, da ƙyuya ko fetsa da bauli,

 A baya Halima ta ce da gwalli, ba shi kan yi ba har nai infisalin-

  Sa ban rasa barci na sake ba.

Halimatus Sa’adiyya ta ce ba ta fuskanci wani abu mai kama da haka ba a lokacin da take shayar da shi, irinsu ƙuiya da yawan kuka da yawan fitsari da zawo da hana ta barci, duk ba ta fuskance su ba har ta yaye shi (SAW).

4.0 Kammalawa

Wannan takardar ta bayyana wanene Aliyu Namangi, da waƙarsa mai suna ‘’Furan Gero’’ da ya gina a kan jigon madahu. An bayyana yadda masana suka yi bayanin yadda jigon madahu yake. An kuma fito da ƙananan jigogin da suka tallafi babban jigon. Takardar ta yi nazarin jigon filla-filla ta hanyar yin bayani a kan kowane ƙaramin jigo, tare da kawo misalai daga baitocin waƙar, an kuma yin sharhi daidai gwargwado domin dai a fito da yadda jigon yake fili.

Manazarta

Abduljabbar, U. (babu shekara). Khulasatu nurul yaƙeen fi sirati sayyidil mursalin li talamizil ibtida’iyyah. Darul Fikr.

Babba, N. (2011). Waƙa ko wa’azi? Nazari da sharhi a kan waƙoƙin ifiraji na Aliyu Namangi ta 2 da ta 3. [B.A. Project]. Umaru Musa ‘Yar’adua Uniɓersity.

Birniwa, H.A. (1981). The infiraji I and IƁ of Aliyu Namangi. [M.A Thesis]. Uniɓersity of London.

Ɗangambo, A. (2008). Ɗaurayar gadon feɗe waƙa. Amana Publishers.

Namangi, A. (1978). Waƙar infiraji 1 – 4. N.N.P.C.

Kawu, B. (2013). Falsafar Bahaushe a waƙoƙin infiraji, juzu’i na huɗu. [Kundin digiri na farko]. Jami’ar Ahmadu Bello.

Lawal, G. (2016). Wa’azi da sigar raha a waƙar kuntugin Shaiɗan ta Aliyu Namangi. Takardar Da Aka Gabatar A Taron Ƙara Wa Juna Sani. Jami’ar Ahmadu Bello.

Namangi, A. (1978). Waƙar furan gero da tsarabar Madina. N.N.P.C.

Sankalawa, D.H. (2005). Kwatanta wasu waƙoƙin Aliyu Namangi da takwarorinsu na Sani Yusuf Ayagi. [Kundin digiri na farko]. Jami’ar Bayero Kano.

Sulaiman, M.S. (2011). Kwatankwacin jiddil ajizi ƙwazon gajiyayye ta M. Shi’itu da waƙar kanzil azimi babbar taska Ta Aliyu Namangi. [Kundin digiri na biyu]. Jami’ar Ahmadu Bello.

Tsoho, M.Y. (1987). Tarkakken matanin waƙar kanzil azim ta Aliyu Namangi. [M.A Thesis]. Jami’ar Ahmadu Bello.

Yahya, A.B. (1997). Jigon nazarin waƙa. Fisbas Media Services.