Shata Mahayi A Sana’ar Waka

Citation: Usman IBRAHIM (2018). Shata Mahayi A Sana’ar Waƙa. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 6. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

SHATA MAHAYI A SANA’AR WAƘA

Usman IBRAHIM

Abstract

Occupation is a process whereby a human being uses the natural resources, wisdom and endowments that God makes available for him to utilize for his survival. This research focuses on the gift Dr. Mamman Shata Katsina has in song. A painstaking research proves that Shata was not formally bequested this powerful gift from his parents. History has recorded that, the popular Hausa singer Shata was an intruder in the profession of singing, because he has mentioned it in his ‘Bakandamiya’. The research therefore aims at establishing the fact that Shata’s perfection in the profession of oral literature has not any connections with family background inheritance in singing.That was the reason Shata uses many examples to exaggerate his technical know-how through satires and belittling those that have had oral skills from their parenthood.The methodology used in this research relied on secondary source data. Finally, the research reveals that the majority of informal singers of Hausaland are excellent when it comes to performance. To buttress this statement Gao Filenge was an example among many others.

1.0 Gabatarwa

Asalin kalmar ‘mahayi’ ta samo asali ne daga haye. Ma’anar haye kuwa ta ƙunshi abubuwa da aka fara ko aka samu da rana tsaka (Ibrahim, 2011). Saboda haka, Dr. Mamman Shata Katsina, wanda ake yi wa kirari da ‘Mahadi mai Dogon Zamani’ yana ɗaya daga cikin makaɗan baka da aka lissafosu a layin mahaya. Alalhaƙiƙa wani abin al’ajabi a wajen wannan mawaƙi shi ne, a matsayinsa na mahayi a adabin baka na waƙa, amma kuma ga shi ya tsere sa’a a fagen waƙa, ba ma mahaya irinsa ba, har magada bai musu ƙasa a guiwa ba. Gwani na gwanaye. Maƙaɗa Shata fasihi ne a adabin baka da al’adu Hausawa. Misali mafiya yawan ɓangarorin rayuwar bil Adama Shata ya waƙe su, kama tun daga kan al’adu da ɗabi’u da siyasa da sana’o’i da zamantakewa da tatsuniya da tarihihi da kuma addinin Musulunci. Bugu da ƙari, Shata ya ƙutsa cikin abubuwa na kimiyya da ƙere-ƙere ya waƙe su kamar waƙar ‘Kumbo Appolo.’ Ɓangaren tarihi kuwa, ga waƙar ‘Sarkin Daura.’A fannin tatsuniya ga ‘Mai Rano Garba Autan Bawo.’

Saboda haka, wannan takarda ta bibiyi tarihin Shata a sana’o’in da ya aiwatar a lokacin da yake raye, wato tun daga yarinta har ya zuwa tsufansa. Waɗannan sana’o’i su ne: tallar alewa da tallar goro da kiwon bisashe da noma da kamun kifi (Su) da farauta da kasuwancin auduga da gyaɗa da sayar da lemon kwalba da kuma sana’ar kiɗa da waƙa da a cikinta ya yi suna a duniya baki ɗaya (Sheme da wasu, 2006). Shata yana cikin makaɗan jama’a a cikin rabe-raben makaɗa (Ɗangambo, 2008). Makaɗan jama’a su ne makaɗan da suke yi wa kowa da kowa waƙa, ba sai mai sarauta ko mai riƙe da wani babban muƙami ba. Sai dai, waɗannan abubuwa da aka lissafo ba su ne turakun takardar ba, an kawo su ne, a matsayin wasu ƙananan saƙonin takardar. Lallai, wannan batu ‘Shata Mahayi a Sana’ar Waƙa’ ya fito da matsayin Shata a masanin adabin baka da al’adun Hausa (Abdulƙadir, 1975 da Sheme, 2006 da Ƙanƙara, 2013).

2.0 Dr. Mamman Shata Katsina

Maƙaɗa Shata an haife shi ne a hukumar Musawa ta Jihar Katsina a shekarar 1922-1925 (Amin, 2011, p. 120). Musawa ta samo sunanta daga ‘Sansanin da Musa ya kafa’ tana da nisan mil casa’in daga birnin Katsina (Ƙanƙara, 2013, p. 21). Musawa ta kasance cikin ƙaramar Hukumar Kankiya, amma da aka ƙirƙiro ƙananan Hukumomi ran 1/5/1989, sai ta sami cin gashin kanta, ta zama ƙaramar Hukumar Musawa (Ƙanƙara, 2013, p. 23). Sai dai, ainihin sunan Shata na yanka Muhammadu, sunan mahaifinsa Ibrahim Yaro cikakken Bafulatani ne. Shata ya yi karatun allo a lokacin ƙuruciyarsa ‘makarantar toka.’ Malaman Shata na makarantar allo sun haɗa da: Mallam Amadu da Liman Ɗandaudu da kuma Malam Ali (Anas, 2014, p. 18). Daga makarantar allo Shata ya fara nuna wasu ɗabi’u na buwaya, har sannu a hankali sai ya goce daga makaranta ya fara hidimar tallar goro (Sheme, 2006, p. 49). Kodayake akwai saɓanin ra’ayi daga wasu malamai, domin akwai masu ra’ayin cewa da farko tallar alewa ya fara yi kafin tallar goron (Gusau, 2018). A zamanin tallar goro Shata ya yi zage na kasuwanni suna sayar da goro daga nan asalin shahara ta soma har ake masa laƙabi da ‘yan hamsin.’ Lalle masana sun tabbatar da wannan zance da cewa:

…in ya ɗauko goron a baka sai ya yi ta juya shi a hannu yana birkitar da hannun, bakar ba ta kifewa kuma goron ba ya zubewa (Ƙanƙara, 2013, p. 31).

Wato, yana wasa da bakar domin jan hankulan jama’a, su fahimci baiwa da basira da hikima da Ubangiji ya yi masa.Har ila yau, an ce a fagen tallar goro da alewa ya tsinto kalmar da ake masa da laƙabi Shata. Ga abin da ake cewa a kan dalilin samuwar kalmar Shata:

Shi ma kan shi Shatan lokacin da ya fara tallar goron ya tsiri wata ɗabi’a wadda bai san dalilinta ba. In yana tallar goro sai ya riƙa ciko ko shato hannu yana ba mutane ba tare da ya ƙirga ba. Ya ce ta nan ne batun laƙabin ‘Shata’ ya fito. Kodayake ya ba wannan baƙuwar kalmar fassara daban-daban, amma bayani mafi kamanci shi ne wanda in ya je ga mutane sai ya turo masu farantin alewa ya ce ‘sha ta’’ ko sha ta alewa, ‘ma’ana, ‘ ku sha alewa.’ To sai wani ɗan uwansa Magaji Salamu ya riƙa kiran shi Shata. Wasu kuma sunce shi Magaji Salamun ne ke tambayar sa, ya ce ‘ ina kuɗin ka? In ya dawo daga sana’a, shi kuma sai ya ce ‘na yi Shata da su’. In ya ce ‘ mene ne Shata? Sai ya ce ‘ na kashe.’ To daga nan sai ya riƙa kiransa Shata (Ƙanƙara, 2013, p. 33)  

3.0 Shata a Sana’o’in Gargajiya

Sana’a fasaha ce ta neman abin masarufi wadda ɗan’adam ke amfani da ƙarfinsa da basirarsa da kuɗinsa domin sarrafa ta. An raba sana’o’in gargajiya na Hausa zuwa kashi uku ta hanyar la’akari da jinsi, akwai sana’o’in da suka jiɓanci jinsin maza zalla, kamar noma da gini a yayin da kitso da koɗa da dakau mata ne zalla suke yin su a al’adance. Hakazalika, waɗannan abubuwa guda biyu wato; waƙa da kirari an yi tarayya; wato maza da mata suna cikin wannan masana’antar kiɗa da waƙa (Gusau, 2018) da (Daura, 2016) da Ibrahim, (2011). Kodayake, makaɗa suna yi wa duk wanda ya ba su dukiya waƙa da kiɗa, ka ga waƙa tamkar sana’a ce a wajensu. Haka kuma, babu rukunin jama’a da ba sa yi wa waƙa kama daga talaka da sarki da mai kuɗi da mai ilimi da masu iko sojoji da mata masu zaman kansu (karuwai) da makamantansu. Saboda haka, Shata yana cikin makaɗan jama’a a cikin rabe-raben da masana suka karkasa rukunin makaɗan Hausa (Ɗangambo, 2008).

3.1 Shata Mahayi

Shata a matsayinsa na mahayi a sana’ar waƙa ya nuna irin baiwa da basira da Allah ya yi masa. Domin cewa ya yi shi dai yasan tun da Allah ya fari duniyarsa bai yi irinsa ba. Ya ce ko a cikin Larabawa ko Turawa ko Baƙar Fata wane ne kamar Shata Na-Yelwa. Saboda haka, al’amarin Shata babu gado, sai dai baiwa daga Mai dukka. Har ila yau, a matsayinsa na mahayi ga abin da yake cewa a kan abubuwan da ya waƙe:

Na yi wa ruwa waƙa, na yi wa dutse waƙa na yi wa dawa na yi wa gari, na yi wa raggwaye irin su Salisu Soso, wanda su aikin su cin abinci, na yi wa teloli irin su Rangama Audu Bukar. In tsire kake yi to na taɓa yi ma Ayuba Musawa, in kai ɗan jarida ne to na yi wa Ali Gombe waƙa, na yi wa sheɗan waƙa inda na yi wa kaina waƙa ni da Mamuda Wapa da shi kan shi sheɗan ɗin (Ƙanƙara, 2013, p. ɗɓiii)

Har wa yau, Shata ya fito ƙarara ya nuna cewa shi mahayi ne a cikin wannan sana’ar roƙo. Ga abin da yake cewa daga cikin ‘Bakandamiyarsa’ inda ya tabbatar da cewa shi mahayi ne:

Jagora: Ka kau ga abin ba gado na ba

: Roƙo shiga nai na gagara ciki nai

: Sai ƙaƙa Ƙanƙara, (2013, p. 245)

4.0 Shata Mai Salailen Sarrafa Harshe

Salon sarrafa harshe kusan a ce ƙauli ne da ya bayyana kansa da kansa. A dunƙule za a iya siffanta salon sarrafa harshe da cewa dabara ce da kisisina na sarrafa harshe (Bunza, 2009). Sai dai, Muhammed (1997) ya faɗaɗa ma’anar salon sarrafa harshe da abubuwa kamar: kayan adon harshen waƙa da ya ƙunshi amsa-kama da ƙarangiya da kamance da mutuntarwa da tamka da saɓi-zarce da kinaya da zayyana da makamantansu.

4.1 Shata Mai Habaici

Yahya da wasu, (2015) sun ba da ma’anar habaici da cewa kishiyar yabo ne, kuma a kaikaice yabo ne ga gwarzon da ake yi wa waƙar. Habaici yana ɗaya daga cikin ƙananan rassa na adabin baka da ake amfani da shi wajen zagin mutum a fakaice. Shata ya yi fice wajen cusa habaici cikin waƙoƙinsa, a yayin da wani ya hana shi zarafi, dubi yadda yake habaici a cikin waƙar‘Alo-alo mai ganga ya Gode’. Ga abin da yake cewa:

Jagora:Wurin da Kura,

:Take shan ruwa,

: Kare baya zuwa,

: Karen ko na wane ne,

: Kowace karya tah haifai,

: Ɗan kusun uwa,

A nan Shata yana yin habaici da cewa wajen da zai yi waƙa babu wani maroƙi da zai je, ko ɗan wane ne shi ko magaji ne ko mahayi ne da cewa ko wane ne ubangidansa. Daga ƙarshe ya yi amfani da kalmar lalata mutum da ƙasƙanci da cewa ɗan ‘kusun uwa.’ Har wa yau, Shata ya yi zambo a cikin Bakandamiyarsa da cewa:

Jagora: Ni ko yanzu kasuwa taw watse,

:Ɗankoli da hura goranshi,

:To shi ko kasuwa tai riba;

:Ni ko yau aka hana roƙon nan duka

:Mamman alhamadullahi!

Sheme da wasu, (2006, p. 236)

Alhaji Shata ya nuna cewa shi dai karankansa ya amfana da waƙa ya samu arziki da wadata. Sai dai ya yi habaici a sauran maroƙa da abin duniya ba shi da faɗi da nauyi a wajensu. Kuma ya nuna cewa sana’arsa ba guda ɗaya ce ba, suna da yawa ko yau ya bar waƙa ya samu biyan buƙatar rayuwa don haka yau ma sana’ar roƙo ta watse ba damuwarsa ce ba.

4.2 Shata Mai Barkwanci

Bargery, (1934, p. 89) ya bayyana barkwanci da cewa wasan zolayako kalmomi na raha da ke samar da annashuwa domin a dara.Ko kuma wasan dangi da ke haifar da fara’a tare da farin ciki maimakon baƙin ciki. Alal misali, Shata a waƙar da ya yi wa ‘Tijjani Dagazau’ cewa ya yi, shi Tijjani Babarbaren asali ne, wanda ba ya faɗa da Fulani. Ka ga a nan ya bayyana wasan abota da ke tsakanin Fulani da Barebari da Arawa da Gimbanawa da Katsinawa da Kabawa na barkwanci. Bugu da ƙari, a cikin waƙar samun ‘jihar Katsina’ ya yi barkwanci sosai ga misali kamar haka:

Jagora:Neman aure a je shi da mu,

:Daurin aure a je shi da mu,

:Sai wajen ɗauko amarya,

:Sai a ce babumu a kiɗa,

:Na bi ta ina waƙarmu ta ‘yan yara,

:In kin je kul kika ba da bado.

 (Shata: Allah Raya Jihar Katsina)

Saboda haka, Shata ya ƙware wajen salon sarrafa harshen Hausa, a matsayinsa na mahayi a sana’ar roƙo. Domin anan ya nuna da shi aka je fadar shugaban ƙasar Nijeriya Janar Ibrahim Badamasi Babangida domin fafutukar samar da jihar Katsina, amma daga ƙarshe sai ake nuna ba a buƙatar maroƙa, shi kuwa sai ya yi barkwanci domin su ankare da cewa akwai matsala idan babu su a cikin harkar.

Haka kuma, a cikin waƙar ‘Malam Bawa Magajin Doka’ ya yi barkwanci. Ga abin da yake cewa:

Jagora :Da na je wajen Malam Bawa magajin doka,

:An ba ni tuwo sai da na ƙoshi,

:An ba ni fura sai da na ƙoshi,

‘Y/Amshi: Alhaji har an ba ka abin ɗan tofi,

Jagora: Cikinaku wa ya gani ‘yan yara!

‘Y/Amshi: Alhaji ku biyu dai a cikin ɗakin nan.

 (Shata: Malam Bawa Magajin Doka)

4.3 Shata Mai Kinaya

Gusau, (2008) ya nuna kinaya wata dabara ce ta sakaya zance, wanda take juyar da abu daga asalinsa wato ma’anarsa ta farko zuwa wata ma’ana ta biyu wato ta sakayawa. Har wa yau, kinaya na nufin kiran abu, musamman da sunan da ba shi ne nasa da aka san shi da shi ba, domin wannan suna ya bayar da ma’anarsa da kuma tunanin da ma’anar za ta kawo ga wanda aka kira da wannan suna, wannan shi ake kira kinaya (Yahya da wasu, 2015). Alal misali Mamman Shata ya yi amfani da wannan salon a cikin waƙar ‘Yan Arewa Ku Bar Barci’ domin ya nuna barci talauci yake haddasawa da mutuwar zuciya. Ga abin da yake cewa:

Jagora: Kowa ya sha wuya ya nemi abi nai,

: To ya kashe su ta hanya mai kyau,

‘Y/Amshi: Kuɗi a kashe su ta hanya mai kyau

 (Shata: Waƙar Kuɗi)

Ka ga Shata ya yi kinaya da cewa a koyi tattali domin dukiya sai an reneta har take kai ga yalwa da bunƙasa. Saboda haka, almubazzaranci abu ne mumuna domin nakasar da dukiya yake yi, har ya kai ta ga lalacewa.

Ba ma haka ba, Shata ya ma bayyana kinaya a fili, domin a yau ‘yan mata da samari suna jan aji a tsakaninsu da waɗanda suke so, in har jan ajin ya yi yawa sai a haifar da matsala ta nadama. Ga misali daga ‘Bakandamiyarsa’.

Jagora: Kowa ya ja zare idan ya tsinke,

: Bai ja daidai ba,

‘Y/Amshi: Alo-alo mai ganga ya gode,

: Yaran mai ganga sun gode.

(Shata: Waƙar Bakandamiya)

A nan akwai gargaɗi da cewa duk abin da za ka yi riƙa yi kana lissafi akan abin da zai biyo baya.

4.4 Shata Magori Wasa Kanka da Kanka

Bargery, (1934, p. 745) ya bayyana ma’anar magori da cewa, mai sayar da magunguna na gargajiya iri-iri kamar na sammu ko na rashin lafiya da yake ɗauke da burgamin maganinsa. A yayin da wasa nanufin kaifafa abu ta hanyar kambame. Wato kalmomi na ƙarin gishiri da magori yake yi wa kansa. Dr. Mamman Shata ya zaɓi ya riƙa yi wa kansa kirari kodayaushe ya nuna baiwa da Allah Ta’ala ya yi masa da ya bambanta shi da sauran maroƙa. Ga abin da yake faɗi:

Irin mu ubangiji yakan yi mu daban ne, ba muna wasa kanmu ba ne, ba muna faɗi ba ne don kanmu a’a a’a ba abin da ya dame mu ai ba muke son kan mu ba mutane ke son mu (Ƙanƙara, 2013, p. ɗɓiii).

Haka kuma, a cikin waƙar ‘Kai ‘yan yara gumina nake ci’ Shata ya nuna shi ba ci ma zaune ne ba, domin da ƙarfinsa da basirarsa yake aiwatar da sana’ar waƙa. Alal misali

Jagora: Ka ji kalanguna ya canza,

:Faɗi yake Shata guminai yake ci,

Y/Amshi: Kai ‘yan yara gumina nike ci. Gusau, (2009, p. 328)

A nan Shata yana zuga kansa da cewa ai idan ya ɗauki ‘yar gangarsa, har kalangunsa yana sauya kiɗa, domin ya tabbatar da cewa shi da sana’ar waƙa yake samun kuɗi, ba haka siddan jama’a suke ba shi kuɗi ba, domin sai ya wahala kafin ya samu zarafi. Bugu da ƙari, a duk lokacin da mutum ya fitar da gumi to an daurewa wahala. A sakamakon haka, ya lissafo sana’o’i da suke bayyana samun kuɗi su ne: ofis da gona da leburanci da tireda da tuƙi da kuma fatauci.

Haka kuma, a cikin waƙarsa ta ‘Alo-alo mai ganga ya Gode’ Shata ya yi wa kansa kirari da cewa:

Jagora:Allah ya yarda,

:Ba ku samo canjina ba,

:Balle in zauna,

:Wai har in ce zan huta,

:In dai ɗan samu in sarara,

:M’m wane hutu Shata,

:Ka riƙa dai,

:Gwamron giwa mai ban tsoro,

:Na Habu ɗan Ibrahim,

:Kyarkeci mai wawar kora ɗan yaro,

:Zaki mai ta’adin ƙarfi ɗan Iro,

:Kowa ya san kowa Katsinawan Dikko,

:Su da Kanawan Dabo,

:Da mutanen Zazzau,

:Gauraya da Jasawa namu,

:Hillanin Yola,

:Shata shiga Gombe kai ne,

:Balle Bauchin Yakubu,

:Shata tafi Borno ni ne,

:Sun san ni,

:Na san su,

:Shata ne,

:To kuma ƙaƙa?

:Eye!

Gusau, (2009, p. 348)

Babu shakka, daga jin waɗannan saɗarori an san Shata yana yi wa kansa kirari ne, domin ya nuna tserewa sa’a. Haka kuma, ya faɗaɗa nason ɗuriyarsa illahirin Nijeriya ta arewa babu inda ba a san Shata ba. Sai dai, ya ƙara kwarzanta kansa da kansa a cikin ‘Bakandamiyar’ kamar haka:

:Kowar rasa Shata, ya yi asarar waƙa,

:Kowar rasa ni bai sha waƙa ba, ko wane ne,

:Kuma ko ɗan wa, Allah kau!

Shema da wasu, (2006, p. 25)

Har ila yau, Shata ya nuna idan ba shi ya yi wa mutum waƙa ba, to bai sha waƙa ba, ko da magajin waƙa ne ya yi ma sa, ballantana mahayi kamarsa. Hakazalika, Shata ya ƙara fito da zuga kansa da yake yi a cikin wannan saɗara da cewa:

 :’Ciji’ in ji yara,

:Abin tsoro ni,

:Sun san ni, Shata ne,

:Sai ƙaƙa, iye?!

:To!    

Shema da wasu, (2006, p. 25)

A nan Shata ya ƙara siffantar da kansa da cewa shi abin tsoro ne. Daɗin da ɗawa su maroƙa abokan sana’arsa ta roƙo sun san ko shi wane ne a filin waƙa, domin ya tsere sa’a.

5.0 Kammalawa

A duk inda ake maganar mawaƙi mahayi a sana’ar kiɗa da waƙa dole ne a ambato ‘mai tambura na Balkin Sambo’ Dr. Mamman Shata Katsina. Shata ya amfana da wata karin maganar Bahaushe da yake cewa: ‘sana’a goma maganin mai gasa’ domin Shata ya gwada sa’ar sa a kan sana’o’i daban-daban har ya kai ga tsayawa a kan kiɗa. Lallai duk wani abu da ɗan’adam yake fatan samu Shata ya samu domin shi attajiri ne don dukkan abin da mutum ke buri a duniya a sanadiyyar yin shigege a sana’ar da ba magaji ba ya samu. Shata ya yi sana’o’i iri-iri kamar yadda aka lissafa a sama, amma abin da ya yi fice ita ce waƙa. Saboda haka, wannan takarda ta fito da matsayin ‘Mahdi mai dogon zamani’ a gurabe daban-daban. Alalmisali Shata a waƙoƙin sana’o’i da masu sana’o’in gargajiya da Shata mai raya adabin Hausa domin a fahimci basirar da Allah ya yi masa a matsayinsa na mahayi a sana’ar kiɗa. Bugu da ƙari, wannan takarda ta nuna Shata wakilin sarrafa harshe a waƙar baka da mai dabarun koɗa kansa. Hakazalika, wannan maƙala ta yi ƙoƙarin nuna Shata a matsayinsa na mahayi babu wani ɓangaren adabi da al’adun Hausawa da suka gagare shi da ya nuna hikimarsa a waƙa.

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