Karin Magana Da Kirari Da Habaici a Wasu Wakokin Sarauta Na Haruna Aliyu Ningi

Citation: Baba HUSSAINI & Hussaini Isah MUHAMMAD (2020). Karin Magana Da Kirari Da Habaici A Wasu Waƙoƙin Sarauta Na Haruna Aliyu Ningi. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. .8 Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

 KARIN MAGANA DA KIRARI DA HABAICI A WASU WAƘOƘIN SARAUTA NA HARUNA ALIYU NINGI

Baba HUSSAINI

Hussaini Isah MUHAMMAD

Abstract

This paper focuses on the study of Hausa idioms in some selected court songs composed by the popular singer Haruna Aliyu Ningi. It also discusses figures of speech such as proverbs, epithes and innuendo. Four selected songs serve as the sources of the data. The theory Waƙar Baka Bahaushiya (WBB) propounded by Gusau (2015) has been adopted for the study. Finally, the study discovers how the singer (Haruna Ningi) displays a high level of proficiency in the use of proverbs, epithets, and innuendo to convey messages in his songs to his audience.

1.0 Gabatarwa

Kiɗa da waƙa abubuwa ne da suka daɗe da samun matsuguni a rayuwar al’ummar Hausawa. Wannan ne ya sa a kowane zango na rayuwar Hausawa akan sami tasirin kiɗa da waƙa, sannan kowane mataki na rayuwar Hausawa tun daga yarinta zuwa tsufa akwai waƙoƙi a ɗamfare da su. Wannan shi ya haifar da waƙoƙin yara da waƙoƙin ‘yan mata da waƙoƙin tashe da waƙoƙin daka da waƙoƙin raino da waƙoƙin daɓe da waƙoƙin niƙa da waƙoƙin cikin tatsuniyoyi da waƙoƙin fina-finai da waaƙoƙin fada (sarauta) da waƙoƙin siyasa da waƙoƙin bege da waƙoƙin kiɗan fiyano da waƙoƙin kiɗan disko. Makaɗan baka na Hausa mutane ne masu hikima da basira wajen saƙa maganganun hikima da amfani da adon harshe a cikin waƙoƙinsu. Wannan dalili ya sa waƙoƙin baka suke da mutuƙar tasiri a rayuwar al’ummar Hausawa, sannan mawaƙan baka suka zamo mutanen da suke ba da gudummawa wajen ci gaba da raya adabin baka na Hausawa. Shi ya sa masana da manazarta suke ta bibiyar waƙoƙinsu domin nazartar su a ilmance.

Wannan takarda za ta yi bayani ne a kan wasu hikimomi a waƙoƙin sarauta na Haruna Aliyu Ningi. A cikin takardar an kawo tarihin Haruna Aliyu Ningi a taƙaice sai kuma ma’anar maganganun hikima da ma’anar karin magana da kirari da kuma habaici. Haka kuma an kawo misalai na waɗannan ire-iren hikimomin magana daga wasu ɗiyan waƙoƙin sarauta na Haruna Aliyu Ningi tare da yin sharhinsu.

1.1 Taƙaitaccen Tarihin Haruna Aliyu Ningi

An haifi Haruna Aliyu Ningi ranar Talata 22/11/1972 a ƙauyen Rumbu da yake ƙaramar hukumar Ningi ta jahar Bauchi[1]. Ya yi karatun allo a wurin mahaifinsa a inda ya sauke Alkur’ani, ya kuma karanci littattafan Fiƙihu da Hadisai da sauran littattafai na addini. An saka Haruna a makarantar firamare ta garin Rumbu daga shekarar 1977-1981. Ya samu nasarar shiga makarantar sakandire da take garin Bura daga 1981 zuwa 1986. A shekarar 1994 ya sami gurbin ci gaba da karatu a makarantar Kimiyya da Fasaha da ke Ƙauran Namoda a inda ya samu shaidar Difiloma a ɓangaren harkokin kuɗi (Financial Studies) a shekarar 1996. Daga nan sai ya dawo gida ya fara harkar siyasa. Haruna ya fara waƙa ne a shekarar 1996 a lokacin siyasar UNCP da DPN.

Haruna Aliyu Ningi mawaƙi ne da ya yi shuhura a ɓangaren waƙoƙin siyasa. Daga cikin fitattun waƙoƙinsa akwai: “PDP jam’iyata” da “Ku faɗa wa Obasanjo; Mu kan ba mu yarda ta zarce ba” da kuma “Shegiyar uwa mai kashe ‘ya’yanta PDP” da sauransu. Haka kuma, yana aiwatar da waƙoƙinsa ne da kayan kiɗan zamani tare da ‘yan amshi a sitidiyonsa mai suna Baushe Media da ke kan Titin Bakaro daura da gidan sarki a garin Bauchi.

2.0 Wasu Hikimomi a Waƙoƙin Sarauna na Haruna Aliyu Ningi

Maganganun hikima/azanci su ne maganganu masu ɗauke da wasu kalmomi na musamman, sun ƙunshi sarrafa kalmomi da jimloli wajen ƙera magana mai ɗauke da hikima da gwaninta da samar da zuzzurfar ma’ana (Ahmad, 2016, sh. 2).

Ɗangambo (2011, sh. 67-73) ya bayyana cewa maganaganun hikima/azanci sun haɗa da karin magana da azanci da ƙarangiya da kacici-kacici da zaurance da sara da take da kirari da habaici da zambo da gatse.

Shi kuwa Gusau (2011, sh. 14-15) ya kawo adabin baka na azancin magana waɗanda suka haɗa da karin magana da tumasanci da kirari da baƙar magana da barkwanci da gatse da kacici-kacici da shaguɓe da ba’a da gugar-zana da sara da dungu waskiya da santin magana da zambo da zaurance da habaici da kuma saye.

Ke nan za a iya cewa maganganun hikima/azanci maganganu ne da ake amfani da wasu zaɓaɓɓun kalmomi domin yin kwalliya da ƙawata magana a yayin isar da saƙo.

Daga cikin maganganun azancin da aka yi misalai da su a wannan takarda akwai karin magana da kirari da kuma habaici.

2.1 Karin Magana

C.N.H.N (2006) ya bayyana ma’anar karin magana da cewa, “Magana ce ta musamman wadda sai an yi tsokaci ake ganewa” (sh. 235).

Karin magana wata dunƙulalliyar magana ce ta hikima wadda take ɗauke da ma’ana mai yawa (Abba da Zulyadaini, 2000, sh. 140).

Ta la’akari da waɗannan ma’anoni da aka kawo, za a iya cewa karin magana gajeriyar jimla ce ta hikima wadda ta ƙunshi magana mai faɗi amma a dunƙule wuri ɗaya.

Mawaƙa suna amfani da hanyoyin guda uku wajen tsarma karin maganar da suka zaɓa (wato cikar karin magana da ƙari ko ragi ga karin magana ko kuma ambato ma’anar karin magana)[2]. Ma’ana suna sarrafa karin maganar ne ta hanyar yin amfani da shi kai tsaye kamar yadda yake, ko kuma su baddala shi, su canza masa fasali ta yadda ma’anarsa ba za ta ɓuya ba.

Haruna Aliyu Ningi yana amfani da wannan salo na karin magana domin nuna gwanintar harshe da yin kwalliya tare kuma da jan hankalin mai sauraro a wurare mabambanta a wasu waƙoƙinsa na sarauta kamar haka:

Misali na 1:

Jagora: In dai Sarki ya fito wuri,

: A daina kiran bayi,

‘Y/Amshi: Iye iye.

Jagora: Wanda ya sa kaza a baki,

: Ba a mar maganar ƙoyi,

‘Y/Amshi: Iye iye.

 Jagora: Ɗan jikan Usmanu ɗan Kabiru,

: Mai nasara ya yi,

‘Y/Amshi: Iye iye.

Jagora: Ya gaji ya ba ku ba wai ku fara,

: Bai sa da tsaki ba.

‘Y/Amshi: Ka ja mu zuwa Zanna Katsina,

: Alhaji Lawan Musa,

: Mahassada ba za su iya ma ba.

 (Muhammad, 2019, sh. 153). Waƙar ‘Zannan Katsina’.

Ta la’akari da abin da aka kawo a wannan ɗan waƙa a misali na 1, an fahimci cewa Haruna Ningi ya yi amfani da tushen karin maganar nan da ke cewa, “Wanda ya sa kaza a bakinsa ba ya kallon ƙwai”. Kaza tana cikin jinsin tsuntsaye da ake kiwo a gida musamman don samun ƙwai da nama don ci ko sayarwa domin biyan buƙatu, tana da yawan tone-tone. Ƙwai kuwa wata mulmulallar halitta ce da tsuntsaye suke fitarwa daga jikinsu.

Hikimar da ke cikin wannan karin magana ita ce tana nuni ne da wanda ya riga ya wuce ka ya fika, kamar yadda Bahaushe ke cewa “Na gaba ya yi gaba, na baya sai labari”. Mawaƙin ya yi amfani da wannan karin magana ne don sanar da waɗanda suke adawa da Zannan Katsina cewa ya riga ya fi su, ba ta su yake ba. A nan makaɗin ya kira Zannan Katsina da Sarki, su kuwa masu adawa da bayi.

Misali na 2:

Jagora: Duniya rawar ‘yan mata,

: Sai na gaba ya koma baya,

 ‘Y/Amshi: Iye,

Jagora: Shi ya sa nake jin ƙyamar,

: Ɗan mutum da ba ya shakkar ƙarya,

 ‘Y/Amshi: Iye,

 Jagora: Duk kuɗinka duk mulkinka,

: Ko kanka ya fi ƙaton ƙwarya,

 ‘Y/Amshi: Iye,

Jagora: Ba ka wuta bare Aljanna,

: Shi ne abin da nai tsinkaya,

‘Y/Amshi: Iye,

Jagora: In ba cikin kuren hali ba,

: Ni dai ba zan yi ma waƙe ba.

‘Y/Amshi: Yakubu Tafidan Soro,

Jagora: Iye,

 ‘Y/Amshi: Mai gida gidan alfarma,

: In da mu ba za a kushe ma ba.

 (Muhammad, 2019, sh. 166). Waƙar ‘Tafidan Soro ta i’.

A wannan ɗan waƙa na misali na 2 da ya gabata, Haruna Ningi ya yi amfani da karin maganar daidai yadda ake amfani da shi yau da kullum ba tare da samun wani sauyi ba ta fuskar ƙari ko ragi, watau, “Duniya rawar ‘yan mata sai na gaba ya koma baya”. Duniya wuri ne da ɗan’adam da sauran halittu ke rayuwa. Haka kuma za a iya bayyana rawa da kaɗa jiki da girgiza shi da rausaya don nishaɗi musamman in akwai kiɗa. Rawar ‘yan mata kuwa suna yin ta ne ta hanyar kaɗa jiki da girgiza da rausaya a cikin da’ira ko kuma su jeru a layi guda ɗaya. Ta farko idan ta zo sai ta yi rawa daga nan sai ta juya ta zagaya ta koma bayan ‘yar’uwarta.

Idan aka dubi hikimar da ke cikin wannan karin magana za a ga cewa duniya ba ta rawa, amma sai aka siffanta ta da yanayin yadda ‘yan mata suke rawa. A nan ana magana ne a kan yadda ɗabi’ar duniya take yau gare ka gobe ga ɗan’uwanka, shi ya sa ta zama rawar ‘yan mata wanda yake gaba zai iya dawowa baya. Ana amfani da wannan karin magana ne domin a nuna wa mutane cewa rayuwar duniya ba ta da tabbas, tana juyawa ne kamar yadda ‘yan mata suke juyawa idan suna rawa. Tana iya sauyawa a kowane lokaci, wanda yake sama ya dawo ƙasa. Idan dama a hanunka take za ta iya kuɓucewa ta koma hanun wani daban.

Mawaƙin ya yi amfani da wannan karin magana ne domin yin habaici ga wani da suka samu takun saƙa a tsakaninsu a inda yake nuna masa cewa duk damar da yake da ita mai iya gushewa ce ta koma hannun wani.

Misali na 3:

Jagora: Dakata ki ji zancen,

: Ubansu Auwalu gamzaki,

: Baba sai an yi gayya,

: Tukun a ɗau jinkar ɗaki,

: Sannu Baban Umar,

: Abin kwatancen mai mulki,

: Ga uban Fauziya,

: Farida mai babbar mota,

‘Y/Amshi: Sarkin Gandun Zazzau,

Jagora: Sai Sama’ila ɗan Musa,

‘Y/Amshi: Baba sarkin dattaku,

: Gaskiya ta yi halinta.

 (Muhammad, 2019, sh. 172). Waƙar ‘Sarkin Gandun Zazzau’.

A wannan ɗan waƙa na misali na 3 da ya gabata, Ningi ya yi amfani da hikima wajen isar da saƙonsa a inda ya yi amfani da karin maganar nan na Hausawa da ke cewa, “Hannu ɗaya ba ya ɗaukar jinka”. A nan makaɗin ya yi amfani ma’anar da karin maganar ne ya baddala shi ta siga daban, ya mayar da shi “Sai an gayya tukun ɗau jinkar ɗaki”.

Jinka na nufin hayin ɗakin ciyawa. Ɗaki kuwa ana iya bayyana shi da ginin da aka yi da ƙofa don kwanciya ko ajiya ko yin wani abu. Jinkar ɗaki kuwa ita ce rufin da ake yi da ciyawa a ɗora a kan ɗaki domin yin maganin rana ko ruwan sama. Ita jinka duba da girma da nauyi da take da shi, ba zai yiwu mutum guda ya iya ɗora ta a kan ɗaki ba, sai an yi mata taron dangi, kamar yadda Bahaushe ke cewa, “Hannu da yawa magani ƙazamar miya”.

A nan mawaƙin yana sanar da mutane cewa, Sarkin Gandun Zazzau ya fi ƙarfin mutum ɗaya ne, wato sai dai taro.

2.2 Kirari

A ra’ayin Gusau (2002) ya bayyana cewa:

Kirari shi ne faɗin wasu kalmomi ga kai ko wani waɗanda za su sa a ji daɗi ko a cim ma wani girma a idon jama’a. A wajen gina kirari akan yi amfani da nasabar mutum tun daga iyayensa har zuwa ‘ya’yansa da matansa da sauran danginsa, ko a yi amfani da kalmomin bunƙasawa ko sunayen manyan dabbobi da na sauran abubuwa. (sh. 38).

Dangane da wannan ma’ana da aka kawo a sama, za a iya bayyana kirari da cewa salo ne da ake amfani da wasu kalmomin kambamawa ko cicciɓawa, domin a fito da darajar mutum ko wani abu. A wajen fito da darajar akan ambaci nasabar mutum ko wani abu da yake da alaƙa da shi.

Haruna Ningi yana amfani wannan salo na kirari a wasu waƙoƙinsa na sarauta domin isar da saƙo ga masu sauraro, kamar haka:

Misali na 4:

Jagora: Taso garzaƙu noman wuya,

: A nai ka ana kuka,

‘Y/Amshi: Iye iye,

Jagora: Duk wani mai kwaɗayin gudu,

: Ku ce da shi ya guje laka,

‘Y/Amshi: Iye iye,

Jagora: To sai iskar rani,

: Mai sa mutum ya sake shirin jinka,

‘Y/amshi: Iye iye,

Jagora: Ruwa da kada kai ne,

: Lawal mutum ba zai matsi baƙi ba,

‘Y/Amshi: Ka ja mu zuwa Zanna Katsina,

: Alhaji Lawan Musa,

: Mahassada ba za su iya ma ba.

 (Muhammad, 2019, sh. 149). Waƙar ‘Zannan Katsina’

Ta la’akari da abin da aka nazarta a wannan ɗan waƙa da aka kawo a misali na 4, mawaƙin ya yi wa Zannan Katsina kirari a inda ya yi amfani ɗa kalmomin cicciɓa daraja irin su, ‘garzaƙu’ da ‘iskar rani’ da kuma ‘ruwa da kada’, duk domin ya fito da darajarsa ta hanyar kirari. Garzaƙu noma ne da ake yin sa cikin wahala, saboda ana yin sa ne cikin yunwa, gida ba abin da da za a ci, ga kuma ƙasa a bushe saboda rashin ruwa. To shi noma ne na dole, domin in ba a yi ba, halin da za a shiga, sai ya fi wanda ake ciki. Iskar rani ita ce iskar da ake yi da rani wadda ba ruwa za ta kawo ba, zafi gare ta. Mawaƙin ya siffanta Zannan Katsina da waɗannan abubuwa ne duk don kambama Zannan Katsina ta amfani da salon kirari

Misali na 5:

Jagora: Baba toron giwa ne,

: Bai tsoron karkanda,

: Bindiga mai harsashi,

: Maganin ‘ya’yan gunda,

: Ga uban Ummu da Zainab,

: Mai tsawon rayi leda,

: Ga uba gun su Aliyu,

: Wanda bai son lalata,

 ‘Y/Amshi: Sarkin Gandun Zazzau,

Jagora: Sai ama’ila ɗan Musa,

 ‘Y/Amshi: Baba sarkin dattaku,

: Gaskiya ta yi halinta.

(Muhammad, 2019, sh. 176). Waƙar ‘Sarkin Gandun Zazzau’

Shi ma wannan ɗan waƙar na misali na 5 da ya gabata, yana bayyana hikimar Haruna Ningi wajen yin amfani da salon adon harshe na kirari, a inda ya kururuta Sarkin Gandun Zazzau da kalmomin zugugutawa irin su, ‘toron giwa’ da ‘bindiga’ da ‘leda’. Toron giwa shi ne gawurtaccen ko riƙaƙƙen namijin giwa. Bindiga kuwa wani irin makami ne da ake sa wa harsashi, domin harbawa wajen yaƙi ko farauta. Ita kuma leda wani mazubi ne na zamani da ake amfani da ita wajen zuba abin masarufi.

Saboda haka Haruna Ningi ya kwatanta Sarkin Gandun Zazzau da toron giwa wanda ba ya jin tsoron karkanda. Karkanda wata dabbar daji ce mai girma da ɗan ƙaramin ƙaho a hanci. Ya yi wannan kwatance ne don ya fito da jarumtar Sarkin Gandu a idon masu sauraro. Sannan kuma ya kira shi da bindiga da leda ne duk don ya kuranta shi ya fito da darajarsa. Haka kuma ya ambaci sunayen ‘ya’yansa, domin ya fayyace iyalansa ta hanyar kirari.

Misali na 6:

Jagora: Ga ruwana da kada,

: Ku cewa mai su na shirya,

: Ga kutungu ɓauna,

: Ina da mai ƙaryar laya,

: Ga gari mai nisa,

: Zuwanka sai am ma niya,

: Mai kare kama karenka,

: Masu kura sun sau ta,

‘Y/Amshi: Sarkin Gandun Zazzau,

Jagora: Sai Sama’ila ɗan Musa,

 ‘Y/Amshi: Baba sarkin dattaku,

: Gaskiya ta yi halinta.

 (Muhammad, 2019, sh. 179). Waƙar ‘Sarkin Gandun Zazzau’

A wannan ɗan waƙa na misali na 6, Haruna Ningi ya yi amfani da salon kirari ta hanyar kwarzanta Sarkin Gandun Zazzau a inda ya kira shi da, ‘kutungun ɓauna’ da ‘gari mai nisa’ duk domin ya fito da darajarsa.

Misali na 7:

  

Jagora: Mai al’umma masoyin kowa,

‘Y/Amshi: mai mutane,

Jagora: Ɗanyen kara mahorin wawa,

‘Y/Amshi: Mai mutane,

Jagora: Mai sa maza gudu sai tsawa,

‘Y/Amshi: Mai mutane,

Jagora: Jikan Nagwaggo mai kama ruwan,

: Masu gaba,

‘Y/Amshi: Mai martaba Lawal Ɗan Musa,

Jagora: Ɗan Nagwaggo,

‘Y/Amshi: Allah tsare ka Sarkin Wamba,

: Sannu Baba.

 (Muhammad, 2019, sh. 204). Waƙar ‘Murnar Naɗin Sarkin Wamba’

.

Idan aka dubi wannan ɗan waƙa na misali na 7 da ya gabata, Haruna Ningi ya yi amfani da salon kirari, ya yabi Sarkin Wamba, Alhaji Lawal Musa, a inda ya nuna cewa shi mutum ne mai son jama’a, sannan kuma ya yi amfani da kalmomi kambamawa irin su ‘danyen kara’ da ‘tsawa’. Ɗanyen kara shi ne karan dawa ko gero ko takanɗa da makamantansu wanda bai bushe ba mai wahalar karyuwa. Tsawa kuwa ita ce wata ƙara haɗe da walƙiya da ke bayyana a yayin da ake ruwan sama. Duk a yanayin da mutum yake ciki sai gabansa ya faɗi a yayin da aka yi tsawa. Sannan tana da illa idan ta faɗa a kan mutum ko bishiya.

Mawaƙin ya kira Sarkin Wamba da waɗannan sunaye ne, duk don ya kambama shi ya fito da daraja da ƙimarsa da illarsa in ka takale shi a idon masu sauraro. Sannan kuma ya faɗi nasabarsa ta hanyar ambato sunan kakansa, domin bayyana asalinsa ta hanyar kirari.

2.3 Habaici

Gusau (2002) yana da ra’ayin cewa:

Habaici wasu kalmomi ne da ake faɗa a fakaice don a ɓata wa wani mutum rai, ba tare da an bayyana mutumin da ake nufi ƙuru-ƙuru ba. Habaici ya fi zambo sauƙi. Domin akwai sakaya zance a cikinsa, wato ba a fitowa fili ƙarara a yi wa mutum shi, kuma ba a faɗin wata fitacciyar siffar mutum ko wani fitaccen halinsa. Kalmomin sakayawa da ake amfani da su a habaici sun haɗa da ‘wane ko ‘wanga’ ko waɗanga’ da sauransu. Domin haka ake cewa; habaici riga ce duk wanda ya sa za ta shige shi. (sh. 37)

Ta kallon wannan ma’ana, ana iya cewa habaici kalmomi ne da ake amfani da su don a muzantawa wani ya ji haushi, zuciyarsa ta sosu. A wajen yin habaici ba a fitowa ƙarara a bayyana da wanda ake da shi, sai dai akan yi amfani da waɗansu kalmomi kamar wani ko wasu ko wane ko wanga da makamantansu.

Haruna Aliyu Ningi yana amfani da wannan salo na habaici a waƙoƙinsa na sarauta. Ga abin da yake cewa:

Misali na 8:

Jagora: Ke waccan matar,

: Ki san da ke nake maganar Zanna,

‘Y/Amshi: Iye iye,

Jagora: Abin da yake inuwa,

: In ba wuya ba ba ya zuwa rana,

‘Y/Amshi: Iye iye,

Jagora: Da ke fa da shi sai dai,

: Ubangijinmu ɗai a bayanaina,

‘Y/Amshi: Iye iye,

Jagora: Don shi yaka yin ikon da mu,

: Ba za mu fasa iyewa ba,

‘Y/Amshi: Ka ja mu zuwa Zanna Katsina,

: Alhaji Lawan Musa,

: Mahassada ba za su iya ma ba.

 (Muhammad, 2019, sh. 152). Waƙar ‘Zannan Katsina’

A wannan ɗan waƙa da ya gabata a misali na 8, Haruna Ningi ya yi amfani da hikima a inda ya yi habaici ga wata mata da Zannan Katsina ya kashe wa maƙudan kuɗaɗe a lokacin da yake neman aurenta, amma sai ta yaudare shi ta auri wani mai riƙe da sarauta. To cikin ikon Allah sai aka yi masa sarautar da ta fi ta wancan wanda ta aura martaba da daraja.

Misali na 9:

Jagora: Duk wani ɗan sarki,

: Abin da zan faɗe shi ba zai so ba,

‘Y/Amshi: Iye iye.

Jagora: Albarkar Umar Kabiru,

: Ni ba zan muku zambo ba,

‘Y/Amshi: Iye iye.

Jagora: Amma za ku jira shi,

: Shekara ɗari ba ku karɓa ba,

Jagora: Don na yi mafarki ne,

: Jiran gidanku ban ga iyaka ba,

‘Y/Amshi: Ka ja mu zuwa Zanna Katsina,

: Alhaji Lawan Musa,

: Mahassada ba za su iya ma ba.

 (Muhammad, 2019, sh. 153). Waƙar ‘Zannan Katsina’

Idan aka kalli wannan ɗan waƙa da ya gabata a misali na 9, Haruna Ningi ya yi zambo ne ga wani ɗan gidan sarauta waɗanda ya nuna adawarsa a kan Zannan Katsina, a inda yake cewa sai dai ya mutu da baƙin ciki, domin ko zai yi shekara ɗari a duniya ba zai sami sarautar Zanna ba. Saboda sarautar ta gidansu Alhaji Lawal Musa ce su kaɗai kuma ahalin gidan ne za su yi ta gadarta.

Misali na 10:

Jagora: Mai dashen karmami,

: Ku ce meye hujjojinsa,

: Masu shukar dusa kwa,

: To basira ta kasa,

: Tambayoyin da na kai,

: Ba zan ɓace ba ya ban amsa,

: Mai harara a duhu,

: To wanga aikin banza ta,

‘Y/Amshi: Sarkin Gandun Zazzau,

Jagora: Sai Sama’ila ɗan Musa,

 ‘Y/Amshi: Baba sarkin dattaku,

: Gaskiya ta yi halinta.

(Muhammad, 2019, sh. 179). Waƙar ‘Sarkin Gandun Zazzau’

A wannan ɗan waƙa da ya gabata a misali na 10, Haruna Ningi ya fito da balagarsa ta hanyar amfani da kalmomin habaici irin su ‘dashen karmami’ da ‘shukar dusa’ da ‘harara a duhu’. Dashen karmami na nufin sake shukar bushasshen ganyan dawa da makamantansu. Shukar dusa kuwa na nufin binne furkaki da yake fita daga jikin ƙwayar hatsi bayan an sirfa shi. Ita kuwa harara a duhu na nufin kallon mutum da gefen ido domin tsorata shi ko kuma hana shi aikata wani abu a cikin duhu ba tare da yana gani ba. Dashen karmami da shukar dusa dukkanninsu wahalar banza ne, domin ba yadda za a yi a amfana da su. Harara a duhu kuwa daidai take da ɓata lokaci, domin wanda aka harara bai san ana yi ba.

Domin haka makaɗin ya yi habaici ne ga wasu mutune biyu masu riƙe da Sarauta a ƙasar Zazzau da suke ganin Sarautarsu ta fi ta Sarkin Gandun Zazzau martaba, amma kuma ya fi su samun ƙarɓuwa a wajen Sarkin Zazzau da sauran jama’ar gari, sai suke ta nuna hassada da baƙin ciki tare da yada maganganu a bayan fage.

Misali 11:

Jagora: Wani an yi mar naɗi yai girma,

‘Y/Amshi: Mai mutane.

Jagora: Ya kasa yin bikin sai gulma,

‘Y/Amshi: Mai mutane.

Jagora: In ban da masu hangen kurma,

‘Y/Amshi: Mai mutane.

Jagora: Ya kogi ya rinƙa kyashin gulbi,

: To bar shi baba,

‘Y/Amshi: Mai martaba Lawal ɗan Musa,

Jagora: Ɗan Nagwaggo,

‘Y/Amshi: Allah tsare ka sarkin Wamba,

: Sannu Baba.

 (Muhammad, 2019, sh. 201). Waƙar ‘Murnar Sarkin Wamba’

A wannan ɗan waƙa na misali na 11 da aka kawo a baya, mawaƙin ya fito da balagarsa a inda ya yi amfani da kalmmin habaici irin su ‘gulma’ da ‘hangen kurma ‘ da ‘ƙyashi’. Gulma tana nufin ɗaukar zance daga wani zuwa wani ta yadda zai kawo saɓani a tsakani. Hangen kurma kuwa hange ne da yake gano wani a nesa amma ba halin ya yi masa magana. Shi kuwa ƙyashi shi ne kishin da mutum ke nunawa idan wani ya sami wani abu.

Saboda haka mawaƙin ya yi amfani da dabarar adonta harshe ta baubawan burmi wadda ta haifar da mutuntarwa. Kogi da ƙyashi kalmomi ne gamin bauta, ba ta inda suka haɗu da juna. Kogi abu ne marar rai aka danganta shi da ƙyashi wanda yake ɗabi’a ce wadda aka san ta a wajen ɗan’adam. A nan an mutumtar da kogi ta hanyar ba shi ɗabi’ar mutum ta ƙyashi.

Makaɗin ya yi amfani da waɗannan dabaru ne domin yin habaici ga wani da aka yi wa Sarauta, ya nuna cewa Sarautar da aka yi masa ta fi ƙarfinsa, domin ya kasa taɓuka komai sai hassada da gulmace-gulmace.

3.0 Kammalawa

Kamar yadda bayanai suka gabata a wannan maƙala, an yi nazari ne dangane da yadda Haruna Aliyu Ningi yake sarrafa wasu daga cikin maganganun hikima, waɗanda suka haɗa da karin magana da kirari da habaici a wasu waƙoƙinsa na sarauta.

A takardar an fara da kawo tarihin Haruna Aliyu Ningi a taƙaice. Haka kuma an kawo ma’anar maganganun hikima da ma’anar karin magana da kirari da habaici daga masana da manazarta daban-daban. An kuma kawo misalai da bayanan yadda Haruna Ningi yake amfani da waɗannan dabaru na Karin magana da kirari da kuma habaici wajen ƙawata waƙarsa, da yi mata kwalliya tare da jawo hankalin masu sauraro daga ɗiyan wasu waƙoƙinsa na sarauta. Har ila yau, an fito da waɗannan dabaru na karin magana da kirari da habaici daga ɗiyan wasu waƙoƙin sarauta na Haruna Aliyu Ningi, tare da yin nazari da sharhinsu.

Manazarta

Abba, M. da Zulyaidaini, B. (2000). Nazari kan waƙar baka ta Hausa. Gaskiya Corporation Company.

Ahmad, A. M. (2011). Matsayin habaici a zantuttukan hikimar Hausa. [Kundin digiri na biyu]. Jami’ar Amadu Bello.

Ahmad, M.I. (2016). Maganganun azanci a waƙoƙin Malam Aƙilu Aliyu: Tsokaci a kan kirari da zambo [Takadar da aka gabatar domin neman shawarwari da kuma cikasa wata ƙa’ida ta neman digiri na uku]. Jami’ar Bayero.

C.N.H.N, (2006). Ƙamusun Hausa. Ahmadu Bello University Press.

Ɗangambo, A. (2011). Rabe-raben adabin Hausa (sabon tsari). KDG Publishers.

Gusau, S. M. (2002). Sarkin taushi Salihu jankiɗi. Baraka Press and Publishers.

Gusau, S. M. (2003). Jagoran nazarin waƙar baka. Benchmark Publishers.

Gusau, S. M. (2011). Adabin Hausa a sauƙaƙe. Century Research and Publishers.

Gusau, S. M. (2015). Abdu karen Gusau. Century Research and Publishing.

Hussaini, B. (2009). Haruna Aliyu Ningi da wasu waƙoƙinsa. Ramadan Press.

Muhamamd, H. I. (2019). Nazarin adon harshe a waƙoƙin sarauta na Haruna Aliyu Ningi. [Kundin digiri na biyu]. Jami’ar Bayero.

Satatima, I.G. (2013). Salon tsarma karin magana cikin waƙoƙin siyasa: Tsokaci daga wasu fitattun waƙoƙin jamhuriyya ta huɗu zuwa yau. Harsunan Nijeriya, ƊƊIII 271.

---

[1] Hussaini (2009)

[2] Satatima (2013, sh. 271)