Wannan bincike muhimmi ne domin
ya samar da ingantattun bayanai game da Alhaji (Dr) Mamman Shata Katsina, ɗan mutanen Musawa, wanda ya rayu tsawon shekaru
Saba’in da Shida (76) a duniya. Watau daga alif dubu da ɗari Tara da Ashirin daShidda zuwa dubu da ɗari Tara…
Na
Dr. Haruna Umar Bunguɗu
Lambar Waya: (+234) 80-
654-293-69.
Tsakure:
Wannan bincike muhimmi ne domin ya samar da
ingantattun bayanai game da Alhaji (Dr) Mamman Shata Katsina, ɗan mutanen Musawa, wanda ya rayu tsawon shekaru
Saba’in da Shida (76) a duniya. Watau daga alif dubu da ɗari Tara da Ashirin daShidda zuwa dubu da ɗari Tara da Chasa’in da Tara (1923 – 1999). An bi waɗansu muhimman hanyoyi waje tattara bayanan da aka
kalato game da Mashahurin mawaƙin zamaninsa, mai hikima, da kaifin tunani, da
basira, waɗanda suka haɗa da ziyartar ɗakunan karatu daban-daban na manya-manyan
makarantunmu inda ake nazarin Hausa da adabin Hausa don neman wasu
aikace-aikace masu alaƙa da wannan binciken don a sami ƙarin ƙarfi, an kuma yi hirarrraki da wasu mutane masu
masaniya a kan mawaƙin don jin wasu bayanai a kansa. An ɗora wannan aikin a kan ra’in Shehun malami Sa’idu
Muhammad Gusau na nazarin waƙar baka Bahaushiya. A cikin wannan ra’in masanin ya
bayyana yadda za a yi nazarin waƙar baka Bahaushiya tun daga
bayanin salsalar waƙar har zuwa turke da awon
baka da kuma salo da sarrafa harshen waƙar,
kamar dai yadda ya yi ta ba bayyana a ayyukansa a shekarar 2008 da 2011 da
2013. wanda ya samar da sakamako mai kyawo da inganci.
1.0 Gabatarwa
Hausawa
kan ce yabon gwani ya zama dole
kuma idan aka yabi mutum, wani lokaci sai a ce kada Allah ya kawo
ranar yabo. Wannan duk hikimomi ne waɗanda
Bahaushe kan yi amfani da su, domin bayyana tsananin muhimmancin abu, da kuma
nuna alhinin irin yadda amfanin abun ya bayyana bayan gushewarsa a doron ƙasa. Alhaji (Dr) Mamman Shata ya kasance sarkin mawaƙan Najeriya a lokacin da yana raye. Wanda har su
kansu mawaƙan
‘yan uwansa sun yarda, sun kuma amince da akwai rinjayar basira tsakaninsu da
Shata. Shi kansa Mamman Shata bai iya sanin adadin waƙoƙin
da ya rera a zamansa na duniya ba, ballantana har a kawo yawansu. Wannan muƙala ta duba Jirwayen Musulunci a cikin Waƙoƙin Mamman Shata tare
da kawo fashin baƙin
waɗansu daga cikinsu domin bada misalai. Amma kafin ci
gaba da wannan aiki, muƙalar
tana ɗauke da ma’anonin waɗansu
muhimman kalmomi da wannan take na bincike ya ƙunsa. Wato kamar ma’anar waƙa,
da ma’anar waƙar
baka, da Addini, da Addinin
Musulunci, da kuma ma’anar Jiwaye. Duka waɗannan kalmomi wajibi ne a san ma’anoninsu, domin
saninsu shi zai ƙara
haske wajen fahimtar inda darasin wannan muƙala ya dosa. Daga can ƙarshe kuma an kammala wannan saƙo da shawarwari masu jan hankali, don masu niyyar faɗaɗa
wannan bincike.
1.1 Ma’anar Waƙa
Akwai
ra’ayoyin masana masu yawa dangane da ma’anar waƙa, alal misali;
Ƙamusun Hausa,
(CNHN, 2006:466) an bayyana ma’anar waƙa da cewa “wata tsararriyar magana da ake rerawa a
kan kari ko rauji”.
Shi
kuwa Ɗangambo
(2007:5) cewa ya yi
“Waƙa wani saƙo ne da aka gina shi kan tsararriyar ƙa’ida ta baiti, ɗango,
rerawa, kari (bahari), amsa-amo (ƙafiya), da sauran ƙa’idojin da suka shafi daidaita kalmomi, zaɓensu da amfani da su cikin sigigin da ba lalle ne
haka suke a maganar baka ba”
Kamar
yadda marigayi Ibrahim Yaro Yahaya ya ce a cikin ruwaitar Gusau:
“Waƙa magana ce ta fasaha a cure wuri ɗaya a cikin tsari na musamman” (Gusau, 1993).
Yahya
ma ya ba da tasa ma’anar waƙa
cewa:
“Magana ce da ake shisshirya
kalmominta cikin azanci, ta yadda wajen furta su ana iya amfani da kayan kiɗa”
Su kuma Junaidu da ‘Yar aduwa, (2007:123) cewa suka yi “ waƙa magana ce, aunanniya, kuma abin rerawa”
1.0.1.1 Ma’anar Waƙar Baka
Gusau,
(2003 : viii) a cikin gabatarwa a littafinsa mai suna Jagoran Nazarin Waƙar Baka
ya bayyana ma’anar waƙar
baka da cewa:
“Waƙar baka fage ce wadda ake shirya maganganu na hikima,
da ake aiwatarwa a rere cikin rauji tsararre, waɗanda
za su zaburar da al’umma tare da kuma hankaltar da su dangane da dabarun
tafiyar da rayuwa da za su ba da damar a cim ma ganga mai inganci. Waƙa bisa jimla, takan zama fitila wadda take haskaka
rayuwar jama’a kuma take kare rayuwar al’umma daga sallacewa” (Gusau, 2011).
A cikin wani aikinsa Bunguɗu kuwa cewa ya yi:
“Waƙar baka ta ƙunshi jerin wasu hikimomi ne da a kan tsara domin su
daɗaɗa
zukatan masu saurare, inda akan yi amfani da wata zaɓaɓɓiyar
murya don rerawa, ana kuma yin amfani da zaɓaɓɓun kalmomi domin fizgar hankalin jama’a ya dawo gare
su da zimmar bin diddigin ma’anoni da manufofinsu (Bunguɗu, 2015).
A fahimtar wannan bincike kuwa, ma’anar waƙa dai shi ne duk wata magana, wadda aka yi amfani da ƙwarewar harshe, da hikima aka tsara baitoci, aka kuma
rera su cikin wani amo, ko rauji mai jan hankalin mai sauraro. Dole ne a sami
naƙaltar harshe kafin mutum ya ce
zai rera waƙa
har ta yi ma’ana, mutane su saurara. Wannan shi ya sa Hausawa kan yi wata karin
magana cewa “waƙa
zancen hikima, rera ki sai an shirya”.
1.2 Ma’anar Addini
A
cewar Alhassan, a ruwaitar Gusau, (2005)
cewa ya yi:
“Addini shi ne dukkan abin da
mutum ya lizimtawa ƙasa
kuma ya wajabta wa kansa bin sa na daga sane-sane da umurce-umurce tare da
niyyar ƙudurta
cewa sa’adarsa tana a cikinsu ne rabonsa da yalwar arziƙinsa suka rataya” Gusau, (2005).
Haka kuma ya sake bayyana ma’anar addini a cikin wani
aikin nasa da cewa:
“Addini wata hanya ce ta bauta
wadda ake bi don kaiwa ga wani sakamako na musamman, kuma hanya ce wadda ta daɗe a duniya ana amfani da ita (Gusau, 2005:1).
1.2.1 Ma’anar Addinin Musulunci
A cewar Alhassan har wa yau a ruwaitar Gusau
(2005:1) yana cewa:
“Addinin
Musulunci shi ne addini wanda Allah ya yardar wa halittarSa da yin sa, ya kuma
aiko annabi Muhammadu, sallal Lahu alaihim wasallama, ya zo da shi, a kan
tawaatturi da barin shirka da kangara. Shi ne kuma cikakken addini wanda ya
tara kyakkyawan tsarin rayuwar ɗan
Adam baki ɗaya, ya kuma lamunce masa martabarsa da arziƙinsa na duniyarsa da lahirarsa. Musulunci dai shi ne
addinin daga mutum sai shi" (Gusau, 2005:1).
Shi kanshi Gusau (2005:1) ya yi bayani game da
ma’anar addinin musulunci da cewa:
“Shi
ne addinin da Allah mai girma da ɗaukaka
ya aiko annabi Muhammadu, tsira da amincin Allah su tabbata a gare shi, da shi
domin ya shiryar da mutane zuwa kyakkyawar hanyar bauta masa (Gusau,
2005:1)”.
Wannan muƙala ta fahimci addinin musulunci da addinin da Allah
ya aiko annabi Muhammadu (S.A.W) da shi ginanne a bisa tubalai ko shika-shikai
guda biyar. Wato yin imani da Allah, da ManzaninSa, da annabawanSa, da
LitattafanSa, da ranar Lahira, da ƙaddara mai kyau ko marar kyau, da tsaida sallah, da
yin azumin watan Ramalana, da bayar da zakka da zuwa aikin hajji (idan Allah ya
ba mutum iko). Kuma musulunci ya shafi kyautata halayya ta hanyar aikata
alherai, da kuma nisanta miyagun ɗabi’u.
1.3 Ma’anar
Jirwaye
Jirwaye kamar yadda masana da suka gabata suka
tabbatar a cikin wani littafinsu da suka wallafa a Cibiyar Nazarin Harsunan
Najeriya (CNHN), mai suna Ƙamusun
Hausa, (CNHN, 2006:219) cewa:
“Dabbare-dabbaren
da ruwan da ya zubo, ko ya ɗigo
kan yi a jikin mutum (CNHN, 2006:219”
A cikin wannan takarda, jirwaye na nufin kufa, ko ɓurɓushi,
ko alamun wani abu da za a iya lura da shi a jikin wani abu ko cikin wani abu.
Kamar yadda Kalmar take idan aka ce; kwanon nan yana da jirwayen fura a
cikinsa. Wannan yana nufin akwai alamun an sha fura cikin kwanon, ba a
wanke shi ba.
1.4.
Jirwayen Musulunci
A
fahimtar wannan muƙala
jirwayen musulunci shi ne alamomi, ko kufa, ko ɓurɓushin addinin musulunci a cikin al’amarin wani mutum
ko wata ɗabi’a, sana’a ko makamantan waɗannan al’amurran gudanar da rayuwa.
1.5 Taƙaitaccen Tarihin Rayuwar Alhaji (Dr) Mamman Shata
An haifi shata a shekarar 1923 a lokacin
sallah babba, sunan mahaifiyar shata Lariya kuma ‘yar Fulanin Borno ce.
Wajejen shekarar dubu da ɗari takwas da goma (1810), a lokacin da aka yi
jihadin Shehu Ɗanfodiyo
iyayenta suka taso suka zauna a Tofar- Ɗan Adala ta cikin jihar Kano, inda ta zama tana aiki
a gidan sarkin garin. Daga baya sai ta ƙulle kayanta ta koma ingawa ta ƙasar Katsina wajen Dije matar sarkin Ingawa, ta auri
wani mahauci ta haifi ‘ya’ya biyu maza. Da aurensu ya mutu sai ta koma Musawa
wajen matar sarkin, sai soyayya ta haɗa
su da Ibrahim Yaro Raruma, wato mahaifin shata. Raruma ɗan asalin garin sanyinna ne ta jihar Sakkwato, wanda
shi ma Bafulatanin Sakkwato ne, neman makiyaya ta kawo iyayensa aka
haife shi a nan (Musawa). Shata shi ne ɗan
fari ga mahaifinsa, amma dai su uku suke ga mahaifiyarsa, na farko shi ne Ali,
na biyu kuwa shi ne Muhammadu Lawal wato ‘Shata’ kenan, sai autarsu Yelwa
(Amina).
Maroƙin
Shata kan danganta shi da wani sahabin Manzon Allah mai rahama, mai suna Sasana
a cikin kirarinsa. Ana ganin ita waƙa ta samo asali ne daga shi wannan mutum, sannan
wanda shi wani mawaƙi
ne a zamanin jahiliyya a Madina, wanda ya musulunta daga baya. To da ya karɓi Musulunci sai ya zama mawaƙin Annabi Muhammadu, (S.A.W.). to wai zuriyar wannan
sahabi ne suka watsu cikin duniya suna waƙa, har Allah Ya karkato da su ƙasar Hausa inda aka sami Alhaji Mamman Shata.
Shata ya fara waƙar Asauwara tun a wajejen shekarar 1939 – 1940, kuma
ya yi fice sosai. Ya zama cikakken mawaƙi, sananne kuma karɓaɓɓe a ƙasar
Hausa, har ma ya sami nasarar yin waƙoƙi
da yawa da har shi bai san yawansu ba. Allah ya karɓi rayuwar
shata a ranar Juma’a 18 ga watan Yuni, 1999 da misalin ƙarfe 12:30 na dare. Allah ya jiƙansa da rahama, amin.
2.0
Hanyoyin Tattara Bayanai
Aikin bincike irin wannan
yana buƙatar a bi hanyoyin da suka
dace don a sami bayanai ingantattu waɗanda kan wadatar da jama’a
su sami natsuwa a kan abubuwan da binciken ya haifar. Babbar hanyar da aka bi
domin tattara bayanai a wannan aikin ita ce ta sauraren waƙoƙin Shata waɗanda
ya yi wa jama’a daban-daban don zaƙulo wuraren da suke jirwaje ne na addinin Muslunci
waɗanda mawaƙin ya
fito da su, ta hanyar amfani da wasu maganganun da addinin Musluncin ne ya
samara da su ko kuma ya yi horo da su. Bayan wannan hanyar akwai wasu hanyoyin
da aka yi amfani da su waɗanda suka haɗa da: ziyartar wasu ɗakunan
karatu don samun aikace-aikacen da wasu magabata suka yi masu kama da wannan
don gudun a yi maimai, kuma a sami wani ƙarin
haske a kan abin da aka sa a gaba (wato jirwayen addinin Muslunci a cikin wasu
waƙoƙin Shata). Sannan kuma an
tattauna da wasu masana da wasu manazarta da ma wasu ɗalibai
a kan wannan batu, wannan ya bada ƙwari
guiwar tafiyar da aikin kamar yadda ya dace.
3.0
Ra’in Bincike
Ɗora adabin al’umma kan wani ra’ayi ya fara wanzuwa
ne a al’ummu na duniya waɗanda suka jima da sama wa kansu dabarun rubutu da
karatu kamar Girkawa da Turawa da Larabawa da mutanen Sin har da Indiyawa da
sauran irinsu. Nazarin waƙa nazari ne wanda ya ɗauki
wani babban yanki a cikin adabi a fagen ilmi. Masana da yawa sun samar da
ra’o’insu a kan wannan lamari na nazarin waƙa
domin fahimtar wani ɓoyayyen abun da ke cikinta. Wannan aikin an ɗora shi
ne a kan ra’in Gusau na nazarin waƙar
baka Bahaushiya. A cikin wannan ra’in masanin ya bayyana yadda za a yi nazarin
waƙar baka Bahaushiya tun daga bayanin salsalar waƙar har zuwa turke da awon baka da kuma salo da
sarrafa waƙar, kamar dai yadda ya yi
ta ba bayyana a ayyukansa a shekarar 2008 da 2011 da 2013.
4.0 Jirwayen Musulunci A Cikin Waƙoƙin Shata
Wannan takarda ta duba jirwayen musulunci ta fuskar imani, da sallah, da aikin Hajji, da
sauran kyawawan halaye waɗanda addinin musulunci ya aminta da aikata su, da
kuma waɗansu ɗabi’u waɗanda
musulunci ya ƙyamata.
Mamman shata yana ganin waƙoƙinsa
tamkar wa’azi ne ko tafsiri ko alburda, a cikin waƙarsa da ya yi wa Kilishi Jikar Dikko, yana cewa:
Turken Waƙa: Ranar Kilishi jikar Dikko,
‘Yan Amshi: Ranar kilishi jikar Dikko.
Jagora: Zuba waƙa nikai,
Ni sai zuba waƙa nakai kama da ta al fazazi,
Kamar
ana tamsiri,
‘Yan Amshi: Ranar kilishi jikar Dikko.
Jagora: Zuba waƙa nikai,
Ni sai zuba waƙa nakai kama da ta al fazazi,
Kamar
ana alburda,
‘Yan Amshi: Ranar kilishi jikar Dikko.
Akwai jirwayen Muslunci a cikin waɗannan ɗiyan
waƙar, dubi yadda ya ambaci Alfa
Zaji wanda wani sanannen mawaƙin
addinin Muslunci ne, wanda ya yi waƙar yabon Annabi sananna wato Ishriniya, daga baya kuma
ya ambaci Tafsiri wato fassara littafin Allah (alƙur’ani) da kuma wani babban littafin Muslunci
alburda, wanda kowa ya san shi a addinin Muslunci ya san shi.
5.1.1 Imani a cikin waƙoƙin Shata
Jirwayen
Imani a cikin waƙoƙin mamman shata yawa gare shi, kamar yadda waƙoƙin
suke da yawa. Amma dai ga waɗansu
da wannan muƙala
ta fito da su don kafa hujja.
5.1.1.1
Imani
da Annabi Muhammadu:
Ya
bayyana imaninsa da tsufa da mutuwa, da kuma ranar lahira cikin waƙoƙinsa.
Alal misali: cikin waƙar
da Shata ya yi wa Annabi Muhammadu mai suna “Na tsaya ga Annabi Muhammadu”,
kawai ta isa mutum ya gamsu da wa’azin da shata ya yi inda yake cewa:
Jagora: Roƙon da nike, a wurin Allah,
Allah sa mu ga annabi Muhammadu.
‘Yan
Amshi: Na tsaya ga annabi
Muhammadu.
(Shata:
Na Tsaya Ga Annabi Muhammadu)
A nan
mawaƙin ya nuna imaninsa da
annabi Muhammadu ne kasancewar dogaronsa baki-ɗaya a lokacin da yake faɗa a
wannan waƙar har yana roƙon Allah ya sa ya ga annabi Muhammadu don ya sami
babban rabo.
5.1.1.2
Imani da lahira:
Haka
kuma ya ci gaba da nuna muhimmancin imani har ya kai ga tabbatar da imanin daga
Allah yake, don haka a wani baiti a cikin waƙar ya roƙi Allah ya tsayar masa da imaninsa ga annabi
Muhammadu. Inda yake cewa:
Jagora: Na
tsaya ga Annabi Muhammadu,
‘Yan Amshi:
Na tsaya ga Annabi Muhammadu.
Jagora: kowats tsaya, ga Annabi Muhammadu,
Bai taɓewa,
nan a duniya,
Bai taɓewa, ko a lahira,
Mu dai
tsaya ga Annabi Muhammadu.
(Shata:
Na Tsaya Ga Annabi Muhammadu)
Alhaji
Mamman Shata a nan, ya nuna ya san da lahira kuma ya yi imani da ita, ya nuna
cewa kowa ya tsaya ga annabi Muhammadu bai taɓewa
ko a lahira, domin taɓewa a lahira ba karamar asara ba ce.
5.1.1.3
Sallah A Cikin Waƙoƙin Shata
Alhaji
Mamman Shata ya san sallah kuma ya yi imani da ita, har yana ganin muhimmancinta,
ya kai na a haɗa mutum da ita idan ana nemansa day a yi wani abu.
Akwai kuma wurare da dama inda yake maganar sallah. Misali a cikin waƙar da ya yi ta Don Allah mata ku yi aure, inda
yake cewa:
Jagora: Don
sallah da salatil fatih
Don
darajar kakan Tujjani,
‘Yan Amshi: Don
sallah da salatil fatihi,
Don
Allah mata ku yi aure.
(Shata:
Mata ku yi aure)
A
cikin wannan waƙar
roƙon mata Shata yake yi da saboda
darajar sallah su daina shahanci su yi aure. A ganinsa kamar a haɗa mutum da Allah ne, saboda Allah shi ya ce a yi
sallah.
Haka
kuma shata ya jaddada maganar sallah a cikin Bakandamiyarsa ta farko, inda yake
cewa:
Jagora: Ai duk wani mai yin
sallah,
Duk
wani mai yin addini,
Kun
san babu ya Manzon Allah,
Duk
wani wanda yake kafurci,
Duk
mai yin saɓon Allah,
Kun
san babu ya Fir’auna,
A’a
to ashe haka duk wanda ke yin waƙa,
Yara
bai yi kamar Shata ba.
‘Yan Amshi: Alo alo mai ganga ya gode, yaran
mai ganga sun gode.
(Bunguɗu,
2016: Bakandamiyar Shata)
A wata waƙar da Shata ya yi ya ambaci sallah a ciki wadda wata
babbar alamar Musulunci ce inda yake cewa:
Jagora: Komi
naɗin mutum,
Da
Goshi yake sallah ko ya sha giya,
‘Yan Amshi: Na
gode Goshi ta Ɗan
Gude,
Jagora: Abin
sallah,
‘Yan Amshi: Goshi
ta Ɗan Gude,
Jagora: Duk
martabar mutum,
Da
Goshi yake sallah yada duk yai naɗi,
‘Yan Amshi: Na
gode Goshi ta Ɗan
Gude,
Jagora: Duk
girman mutum,
Da
Goshi yake sallah ta yada duk yai naɗi,
‘Yan Amshi: Na
gode Goshi ta Ɗan
Gude,
(Shata:
Goshi ta Ɗan
Gude)
Alhaji Mamman Shata ya yaba wadda
yake yiwa waƙar
ne ta hanyar dangata ta da sallah. Wato ya baiwa sallah wani babban muhimmanci
ne wanda babu wanda bai yin ta komai darajarsa komai gimansa. Kuma ko a ina
yake a faɗin duniyar nan. Sallah ginshiƙin addini.
5.1.1.4 Aikin Hajji a cikin waƙoƙin Shata
Idan
muka duba batun aikin Hajji ma, Mamman Shata ya yi magarsa a cikin waƙoƙi
daban-daban da yake yi a rayuwarsa ta waƙa. a cikin waƙar Na tsaya ga annabi Muhammadu, inda yake
cewa:
Jagora: Kowa Allah, yai wa dukiya
Ga
Makka ya je ya gano Manzo
Ga
Madina nan, birnin Manzo,
Mu dai tsaya ga annabi Muhammadu.
‘Yan Amshi: Na tsaya ga annabi Muhammadu.
(Mamman Shata: Na tsaya ga annabi Muhammadu)
Zuwa Makka don yin ibadar aikin
hajji Musulmi ne suke yi, wannan ya fito ƙarara a wani aikin Muslunci wanda shi ma wani ginshiƙi ne, wanda babu wani addinin da ake yin tattaki zuwa
Makka da Madina don a ziyarci manzo.
5.1.1.5
Kyawawan
Ɗabi’u
A Cikin Waƙoƙin Shata
Alhaji
(Dr.) Mamman Shata katsina, sau da yawa a cikin waƙoƙinsa
yakan yi horo da aikata alheri, wanda kuma ya yi daidai da karantarwar addinin
musulunci. Alal misali, a cikin waƙar “kuɗi
a kashe su ta hanya mai kyau”, inda yake cewa:
Jagora: Amma
ba bisa shashanci ba,
Kana
ba bisa sakarci ba,
Kuɗi a kashe su ta hanya mai kyau.
‘Yan Amshi: Kuɗi
a kashe su ga hanya mai kyau
(Mamman Shata: Kuɗi
A Kashe Su Ta Hanya Mai Kyau)
Haka
kuma ya yi horo da a yi kyauta a cikin bakandamiyarsa ta biyu inda yake cewa:
Jagora: Kuma kai mai niyyak ka
yi alheri,
Allah ba ka abin alherin,
Ka
yi alherin mu ji daɗi,
Kuma
mai son yai mana rowa,
Allah
ba shi abin yin rowat,
In
yai rowar mu ji zafi,
Iyakat
ta dai mutum ya yi rowat
Amma
ba ya hana ni shiga aljannah.
‘Yan Amshi: Alo alo mai ganga ya gode, yaran
mai ganga sun gode.
(Mamman Shata:
Bakandamiyar Shata)
Waɗannan
duk halayen kirki ne waɗanda ko a addinin Musulunci su ake horo da kowane
Musulmi ya riƙa yinsu. Don haka shi ma
Shata ya hori al’umma da su riƙa yinsu don su ci ribar
rayuwarsu.
5.1.1.5 Gujewa Ɗabi’u Waɗanda
Musulunci Ya Ƙyamata
A Cikin Waƙoƙin Shata
Gina
ramen mugunta wata mummunar ɗabi’a
ce da mutane ke yi wadda musulunci ya yi hani gareta. Haka shi kanshi Mamman
Shata ya tofa albarkacin bakinsa, kamar haka;
A
cikin waƙar
“A gargaɗi mai gina ramin mugunta”. Inda yake cewa:
Jagora: Kai
‘yan uwa mu sa alheri,
Zuciyar mu ta yi mana daɗi,
Amma
fa mu bar gina ramin mugunta.
‘Yan Amshi: Mu gargaɗi mai gina ramen mugunta.
Jagora: Gama shii mai gina ramen
mugunta,
Ya taɓe
nan sararin nan,
Ko
a ƙiyamar
ma ya taɓe,
Muddin
yana gina ramen mugunta.
‘Yan Amshi: Mu gargaɗi mai gina ranen mugunta.
(Mamman
Shata: Gargaɗi Mai gina ramen mugunta)
Haka
kuma, waɗansu halayen da addini ya yi hani da su, Shata ya
gargaɗi mutane da cewa su guje su don su sami yardar Allah
maɗaukakin sarki, kamar gina ramin mugunta wanda ya nuna
cewa duk mai yinsa zai taɓe duniya da lahira.
Kammalawa
Wannan muƙala ta gutsuro wasu daga cikin ɗimbin waƙoƙin
Mamman Shata ne domin bayar da misalai kawai, ba ana nufin iyakacin yawan waƙoƙinsa
kenan ba waɗanda suka bijiro da karantarwar addinin musulunci ba.
Amma dai an sami misalai da suka shafi imani, da sallah, da aikin hajji da
umurni da aikata alheri da hani ga mummunan aiki, wanda kuma duka suna cikin
al’amurran da addinin musulunci yake karantarwa. Don haka akwai jirwaye in ma
ba a kira waɗannan waƙoƙin wa’azi ba. Dalili kuwa a nan shi ne, Akwai waƙoƙi masu yawan gaske waɗanda Alhaji mamman shata ya fito da karantarwar
musulunci wajen hani daga mummunan aiyuka. Halaye irinsu zina, da caca, da dai
wasu harakokin fajirci, duk Mamman Shata yakan yi nuni da haramcinsu a cikin waƙoƙinsa.
Waɗanda lokaci ba zai ba mu damar kawowa a cikin wannan
‘yar takarda ba. Abin nufi dai a nan an sami jirwayen karantarwar addinin
Musulunci a cikin waƙoƙin Shata, mun ɗan
taɓo wasu waƙoƙin
ne saboda abin da yawa wai “Maye ya shiga kasuwa”, kasancewar lokaci bai barin
mu mu warware zare ga abawa, mu shanya garinmu ga ranar da muka samu, don haka
sai mu hakura da ɗan abin da ya samu, sai mu tari gaba don zaƙulo sauran.
Manazarta
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