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KAMBAMAR ZULAƘE A CIKIN WAƘOƘIN

HAUSA: BINCIKE KAN WASU WAƘOƘIN BAKA

NA HAUSA

DAGA

JAMILU ABDULLAHI

BAUCHI STATE UNIVERSITY, GADAU

08023531464

Jamilu2011@gmail.com

GADAU JOURNAL OF ARTS AND EDUCATION

Vol. 1 no. 1

SEPTEMBER, 2014

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TSAKURE

Wannan takarda za a yi magana ne a kan “kambamar zulaƙe” daga cikin wasu

waƙoƙin baka na Hausa. Kasancewar ita kambamar zulaƙe ta faɗo ne daga cikin

manyan ginshiƙan abubuwa guda uku da manazarcin waƙar baka kan yi la’akari da

su wajen nazari. Manufar wannan takarda ita ce a zaƙulo ma’anar kambamar

zulaƙe, sannan da kuma irin saƙon da mawaƙan suke isarwa wajen yin amfani da

ita, tare da kawo gunduwowi daga cikin wasu waƙoƙin baka na Hausa waɗanda

suke ɗauke da ita.

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1.0 Kambamar Zukaƙe a Cikin Waƙoƙin Baka

Kambamar zulaƙe tana nufin hikima ce ta jawo hankali da mawaƙan baka

kan yi amfani da ita. A wannan hanya mawaƙan kan nuna aukuwar wani

abu a cikin waƙoƙinsu wanda a zahiri idan aka duba abin da suka faɗa ɗin

sai a ga cewa a haƙiƙa, ba zai faru ba (Abba da Zulyadaini, 2000).

1.1 Kambamar Zulaƙe daga Shata

Alhaji Dakta Mamman Shata yana ɗaya dagacikin mawaƙan baka na Hausa.

Ya kasance yana amfani da wannan hikima ta jawo hankali da mawaƙa suke

yi. In muka duba za mu ga cewa a cikin waƙarsa ta marigayi Ciroman

Gombe, yadda yake cewa:

- Rannan duniya tai motsi,

Ran rasuwar Ciroman Gombe.

- Na dai ga mutan gabas su jingim.

- Baba ka ga na yamma su jingim.

- Malam na arewa su jingim.

- Na nan na kudu su jingim.

- Ba mai Hausa ba har marar Hausa,

Har dangin namu Filani,

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Kowa yai zagwam ya ruɗe,

Ya ji rashin Ciroman Gombe.

Sai kuma waƙar da ya yi wa wani Ɗan kamasho mai suna Magaji Mai Ido

ɗaya, yadda yake cewa:

Da ‘yan kamashon jirgin sama,

Da ‘yan kamashon jirgin ƙasa,

Da ‘yan kamashon jirgin ruwa,

Duk sun san da Mai Ido Ɗaya.

(Shata: Magaji Mai Ido Ɗaya)

Idan aka duba waɗannan gunduwoyi, za a ga cewa abin da Mamman Shata

ya faɗi ba gaskiya ba ne. kamar yadda yake cewa, “Ran nan duniya tai motsi”.

Yana nufin duka duniya ta ji rasuwar Ciroman Gombe. Sai kuma a sauran

gunduwoyin yadda yake cewa, mutan gabas, mutan yamma, mutan arewa, da

mutan kudu. Yana nufin gabar da yamma, kudu da arewa, duk sun ji rasuwar

Ciroman Gombe. A zahirin gaskiya in aka duba za a ga duk abin da mawaƙin yake

faɗi, za a ga cewa duk ba abu mai yiwuwa ba ne.

Haka kuma a waƙar Magaji Mai Ido Ɗaya, in muka duba za mu ga cewa abin da

Shata ya faɗa game da shi Magaji Mai Ido Daya, to ba abu ne mai yiwu ba. Shi dai

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ɗan kamasho ne na mota, amma Shata ya kambama shi ta hanyar danganta shi da

kamashon jirgin sama, jirgin ƙasa da kuma jirgin ruwa.

1.2 Kambamar Zulaƙe daga Ƙwairo

Haka shi ma Alhaji Musa Danƙwairo a cikin waƙarsa ta Shehun Borno ya yi amfani

da wannan hikima ta jawo hankali, yadda yake cewa:

Iran da Iraqi sun turo,

Sun ce mai kiɗi ƙwairo,

Wai halan ba ka san muna nan ba,

Sarki Husaini na can Jordan,

Sarki Hassan na Morocco,

Kowanne ya aiko takardatai,

Wajjen mai kiɗi ƙwairo,

Sun ce Waƙa suke nema,

Allah shi yay yi ma hazaƙa,

Duk da fasaha da arziki,

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Ko Bayarrabe ko Inyamuri,

Ko Babarbare ko ma Bature,

Kas shirya kat tsara,

In kai mai waƙa tana daɗi,

Shehu mai ƙasa da yawa,

A gabas can Maliya at iyakatai.

Idan aka duba wannan gunduwa za mu ga cewa Danƙwairo yana nuna wa masu

sauraronsa da kuma waɗanda yake yi wa waƙa kan cewa ba fa a ƙasar Hausa ce

kaɗai shahararsa ta tsaya ba, har ma da ƙasashen Larabawa. Domin kuwa Iran da

Iraq da Sarki Hussaini na Jordan da Sarki Hassan na Morocco duk sun nemi ya zo

ya yi musu waƙa.

In muka duba a zahirance za mu ga cewa shi da Danƙwairo da Hausa yake waƙa,

su kuma waɗannan sarakuna day a ambata Larabawa ne. wai amma suna buƙata

ya zo ya yi musu waƙar Hausa. Idan muka duba sai mu ga cewa a haƙiƙa wannan

ba abu ne mai yiwu wa ba (Abba da Zulyadaini, 2000).

1.3 Kambamar Zulaƙe daga Sabo Saya-saya

Sabo Saya-saya a cikin tasa waƙarsa cewa yake yi:

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Kallo ya koma sama,

Samari kallo ya koma sama,

Tun da shaho ya ɗau giwa.

Idan aka duba wannan gunduwa, sai a ga cewa abu ne wanda ba zai taɓa faruwa

ba a ce wai shaho ya ɗau giwa (Abba da Zulyadaini, 2000).

1.4 Kambamar Zulaƙe daga Sani Aliyu Ɗandawo

Shi ma Sani Aliyu Dandawo ba a bar shi a baya ba, don kuwa a cikin waƙarsa ta

Shehu Kangiwa yana cewa:

Sakkwato duk gwamnatin da an kai,

An yi ta ne kawai ,

Ba a yi irin ta Kangiwa ba,

Da lokacinsa kowa ya sami arziki,

Har wani ba ya ƙyashin wani.

Sai kuma ya ci gaba da cewa:

Giwa ya je cikin Kano,

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Duk wanda ke faɗi a ji yankin Kano ya fito,

‘Yan birnin Kano gaba ɗai,

Sun tarbi Alhaji,

Giwa ta shigo cikin gari,

Kowa na faɗin ku zo ku ga gwamnan jihar Sakkwato,

Bijimi na sarkin Ƙudus.

(Sani Akiyu Ɗandawo: Shehu Kangiwa)

Idan aka duba wannan gunduwa, sai a ga cewa abu ne wanda ba zai taɓa faruwa

ba a ce wai a lokacin Shehu Kangiwa kowa ya sami arziki. Waɗanda suka samu dai

sun samu, amma ban da kowa. Haka kuma a gunduwa ta gaba za mu ga cewa,

yadda mawaƙin ya ce, “’Yan birnin Kano gaba ɗaya sun tarbi Alhaji.” A zahirin

gaskiya wannan magana kambamawa ce kawai. Ba zai yiwu a ce duka jama’ar

cikin Kano sun tarbi mutum guda ba, kasancewar gari ne mai girma da ɗumbin

jama’a.

1.5 Kambamar Zulaƙe daga Ɗan’anace

Haka shi ma Ɗan’anace a cikin wata waƙarsa da ya yi wa Shago, ya yi amfani da

wannan kambama ta zulaƙe:

‘Yan maza kun ji kiɗin kututturo na Bakura,

Duna mahaukaci na yamma da Rimi,

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Rigima Aradu mai ɗume kurma,

Mutuwa ina ruwanki da tsoho,

Kai shi lahira gidan ɗan gangu,

Burundumi abin zuba shara,

Samji irin hakin da ka ramno,

Lahira a kai miki gawa,

Yaro gafara ga sababi nan,

Kada Aradu ta farma,

Halan ba ka san halin ƙanin ajali ba,

Sannu da ɗibar sheɗa,

Mutuwa kin daɗe kina kasha bayi.

…in da lahira ana buga dambe,

Da Walakiri ya ji ƙwal ga gaba nai.

(Ɗan’anace: Waƙar Shago, cikin Abba da Zulyadaini 2000)

A zahirin gaskiya in aka duba wannan gunduwa, za a ga cewa abin da Ɗan’anace

ya faɗa a kan Shago ba mai yiwuwa ba ne, yadda ya haɗa shi da Walakiri.

Walakiri ba mutum ba ne, mala’ika ne. Ƙarfin mutum ba zai taɓa zama daidai da

na mala’ika ba.

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KAMMALAWA

Mun ga irin rawar da mawaƙan baka suka taka wajen miƙa saƙon ta’aziyyarsu a

waƙe. Sun jawo hankalin mai sauraro matuƙa. Kuma sun kambama waɗanda suka

yi musu waƙar, kuma su ma mawaƙan sun kambama kan su. Waɗannan guduwoyi

da aka tsakuro daga cikin waƙoƙin baka na Hausa, sun fayyace komai game da

kambamar zulaƙe. A zahirance in aka duba abubuwan da suka faɗa, za a ga cewa

haƙiƙa ba zai taɓa faruwa ba. Babban saƙon da mawaƙan baka suke isarwa game

da kambamar zulaƙe shi ne koɗa kai, da kuma koɗa waɗanda suke waƙewa,

sannan da kambama su don duniya ta san su, kuma duniya ta shaida cewar sun yi

fice a kan a bin da aka zuga su da shi.

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MADOGARA

Abba da Zulyadaini, (2000): Nazari Kan Waƙar Baka Ta Hausa. Zaria. Gaskiya

Corporation, Ltd, Zaria.

Abdullahi J. (2006): Nazari Kan Waƙar Ciroman Gombe Ta Alhaji Dakta Mamman

Shata. Kundin Bincike na Karɓar Digirin Farko, Sashen Nazarin Harsuna, Jami’ar

Maiduguri.

Ɗangambo A. (1981): Ɗaurayar Gadon Feɗe Waƙa: Takarda da aka Gabatar a

Taron Ƙara wa Juna Sani, Sashen Nazarin Harsunan Nijeriya, Jami’ar Bayero, Kano.

Gusau S. M. (1993): Jagorar Nazarin Waƙar Baka, Fisbas Media Services, Kaduna.