Takarda Wadda Aka Gabatar A Taron Ƙara Wa Juna Sani Na Ƙasa Da Ƙasa, A Kan Ibrahim Narambaɗa Tubali Domin Girmama Ibrahim Badamasi Babangida, Wanda Cibiyar Nazarin Harsunan Nijeriya, Fassara da Hikimomin Al’umma Tare da Haɗin Guiwar Sashen Nazarin Harsunan Nijeriya da na Kimiyyar Harshe da Harsunan Ƙetare, Jami’ar Bayero, Kano. 15th zuwa 17th ga watan Satumba, 2019.
Nazarin Salon Zuga A Wasu Waƙoƙin Ibrahim Narambaɗa Tubali
Ibrahim Baba (Nayaya[1])
Postgraduate Students, Bauchi State Uniɓersity, Gaɗau, Bauchi
(Masters in View)
07066366586, 08125351694
Da
Laraba Manga Misau
A.D. Rufa’i College of Legal and Islamic Studies,
P.M.B. 004 Misau, Bauchi State
08065404313
Da
Amina Musa
Demonstration Primary School, Aminu Saleh College
of Education Azare
07030390949
Tsakure
Zuga hanya ce ta kambamawa da gwarzanta mutum, a wani lokaci ta amfani
da kalmomin da suka dace da shi, wato ta amfani da zahirin halayya ko ɗabi’arsa, a wani lokacin kuma akasin haka, wato a zuga shi ta abin da ba
ya tare da shi. Mawaƙa na cikin sahun farko a jerin masu yin zuga, ko dai su zuga wani ko
kuma su zuga kawunansu. Cikin wannan takarda, an yi nazarci salon zuga a cikin
waƙoƙin Ibrahim Narambaɗa Tubali.
An yi wannan aiki kuwa ta hanyar nazartar waƙoƙi goma cikin ɗimbin waƙoƙinsa, inda a ciki aka kalato wannan zugar da ya yi wa wasu rukunai na
mutane mabambanta. Wannan aiki, ya wakana ne ta hanyar sauraron waƙoƙinsa, da kuma
karanta rubuce-rubucen da aka yi a kansa, ko kuma da suka shafi waƙa da zuga, da kuma ziyartar masana domin ƙarin bincike.
1.0 Gabatarwa
Mawaƙan baka sun jima suna
zuga mutane a cikin waƙoƙinsu, wanda hakan yakan sanya waɗanda ake yi wa zugar
jin daɗi har ma su aikata
abin da ba su yi niyya ba, shin wannan abin mai kyau ne ko kishiyarsa. A yayin
gabatar da wannan zugar, sukan ambaci kalamai na gaskiya da ƙarya kan wanda suke
yi wa zugar; ta hanyar amfani da kayan kaɗe-kaɗe, bushe-bushe ko kaɗawa ko kuma jijjigawa
da gogawa.
Idan muka waiwayi ma’anar waƙar baka, za mu ga
masana sun tofa albarkacin bakinsu wajen bayyana ma'anar waƙar baka. Misali,
Sa’id (1981:235) ya bayyana ma’anar waƙa da cewa, “Waƙar baka ita ce wadda
ake rerawa don jin daɗi, a ajiye ta a ka, a
kuma yaɗa ta a baka”. Gusau
(2003:ƊIII) kuwa, yana ganin “Waƙar baka wani zance ne shiryayye cikin hikima da azanci da yake zuwa gaɓa-gaɓa bisa ƙa’idojin tsari da
daidaitawa, a rere cikin sautin murya da amsa-amo na kari da kiɗa, sau da yawa kuma a tare da amshi”. Ɗangambo (2011:6) ya
bayyana waƙa da cewa, “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 sigogin da ba lalle ne haka
suke a maganar baka ba”.
1.1 Ma’anar Zuga
Masana sun bayyana ta da cewa,
kalmomi ne masu tunzura mutum don ya aikata wani abu na bajinta ko na assha,
wanda a haka salin-alin ba zai yi su ba in ba an zuga shi ba. Akan zuga mutum
ta hanyar buga masa take ko yi masa waƙa domin a ƙara masa ƙarfin guiwa a kan
aikin da yake yi yau da gobe.
Bisa waɗannan bayanai da suka
gabata, za mu fahimci zuga wasu ‘yan kalmomi ne da ake ambata su ga mutane
domin a tsuma su, a tunzura su, hakan sai ya sanya su aikata abin dab a su yi
niyyar aikatawa ba walau mai kyau ko maras kyau.
Mawaƙa suna cikin sahun
farko cikin jerin mazuga a Ƙasar Hausa, wanda suna yi wannan zuga
tasu a cikin waƙoƙinsu, inda suke zuga gwanayensu ko waɗanda suke yi wa waƙa. Cikin waɗannan mawaƙa waɗanda suka kasance
kuma tushe ko mafari na mawaƙan baka a Ƙasar Hausa akwai
Ibrahim Narambaɗa Tubali, wanda a
wannan takarda aka nazarci salon zuga a cikin wasu waƙoƙinsa.
2.0 Taƙaitaccen Tarihin Ibrahim Narambaɗa Tubali
An samu maganganu mabambanta dangane
da shekarar da aka haifi Ibrahim Narambaɗa, sai dai Bunza (2009:8) bayan ya kawo
ra’ayoyin magabata, misali Karatu (1995), wanda ya nuna an haifi Narambaɗa a shekarar 1894,
Rabi’u Hassan Shinkafi (2003), Sule Isma’il Shinkafi (1998), Bello Alhassan
Sodangi (1979), Gusau (1987), sai ya bayyana na shi ra’ayin da kuma shekarun da
ake hasashe ya yi a duniya.
Bunza (2009:13) ya bayyana cewa, an
haifi Narambaɗa a wajajen shekarar
1890, a garin Tubali cikin unguwar Dembo, sai dai ban samu tantance ranar
haihuwarsa da watan haihuwarsa ba. Mahaifinsa Buhari da aka fi sani da
Maidangwale1 ya sa masa suna Ibrahimu. Da wannan suna aka san shi
har ya yi ƙuruciyarsa da sunan.
Da samartaka ta fara kama shi aka yi
masa laƙabi da sunan mahaifiyarsa ‘Iro Na Riba’, wato Iro ɗan Riba. An ce an yi
masa wannan laƙabi ne saboda irin shaƙuwar da ya yi da
mahaifiyarsa. Ga al’ada, idan yaro ya shaƙu da mahaifiya ko
mahaifi, akan yi masa laƙabi das hi ko akasin haka. To! Ibrahim na farko ya samu,
wato Iro na Riba (Iro Nariba). Taƙaita sunan Ibrahimu
zuwa ‘Iro’ wata daɗaɗɗiyar al’ada ce a
sunayen Hausawan Ƙasar Hausa. Wataƙila saboda baƙin sunaye ne sai aka
sarrafa su yadda Bahaushe bai jin nauyinsu a harshensa don haka ake samun irin
su:
Idrisu - Idi
Muhammadu -
Mamman
Abdullahi -
Audu
Maimunatu -
Muna
A’ishatu -
A'i (Bunza,
2009:13).
Laƙabin Narambaɗa kuwa, ya samu ne a
dalilin sunan karyarsa2 wadda yake kira da Rambaɗa. An ce har wata
ganga gare shi ta yi wa karyarsa kiɗa da kirari. Idan za a fita farauta da kirari
ake fita da Rambaɗa, idan aka koro
dabba kirarin ya fi amo sosai. Dalili da wannan kusanci da birgewa aka yi masa
laƙabi
da ‘Narambaɗa’, wato ubangijin
karya Rambaɗa. (Bunza, 2009:14).
Baya ga farauta da aka shaidi Narambaɗa da tashi da ita, ya
kasance noma da kokawa da tauri da karatun allo ya buɗe ido a kan su, kuma
duk ya yi su, har ma ya hardace Alƙur'ani a hannun Malam
Shu'aibu, ya kuma ratsa cikin ilimin Furu'a, har ma ya cancanci a kira shi
Malam, domin yana da hazaƙa da riƙon harda, da fahimtar nassi sosai
(Bunza, 2009: 15-16).
Narambaɗa mutum ne wanda ya ƙi zinace-zinace da
sauran munanan ayyuka, ga shi da tsare mutuncinsa da dattako. Bunza (2009:18)
ya juyi hira da aka yi da yaron Narambaɗa; Maisa'a inda ya tabbatar da cewa Narambaɗa ya ƙi jinin zina da
mazinata. Don haka duk garin da ya je wasa da yaransa a ɗaki ɗaya ake kwantawa
gudun kada wani ya je hirar banza ya yo ɓarna ya kwaso musu zunubi. Yaransa sukan ce a
koyaushe yana cewa, "Ku bar mu da zunubin kiɗi kar ku kwaso mini zunubin
zina". Da ya tuhumi yaro da ɓanna kai tsaye yake rabuwa da shi tun ba a
dawo gida ba.
Narambaɗa ya yi aurensa na farko a Tubali, inda ya
auri Hana ɗiyar Ila Kanti a ƙofar Yamma. Sai
matarsa ta biyu Yaƙƙaya ɗiyar Karohi a garin Zamangira. Haka kuma an
ce ya auri wata mata Kande. Allah ya azurta Narambaɗa da 'ya'ya da yawa
maza da mata, waɗanda suka makara aka
san da su akwai: Namoriki, Kurma (Sada), 'Yakkwaraka (Inno), Hajo da Shu'aibu
(Bunza, 2009:16).
A fagen waƙa kuwa, Narambaɗa gadon ta ya yi,
amma ba a wurin Uba ba, ya sha a nonon Mamansa ne, (ma’ana ya gado ne a wurin
Kakansa ta hanyar Mahaifiyarsa). Kakan Narambaɗa, wato mahaifin mahaifiyarsa Sarkin
makaɗan Badarawa ne, da ya
rasu mahaifiyar Narambaɗa Riba aka bai wa
kayan kiɗansa da kotso da
sauransu. Da kayan ta shigo gidan mahaifin Narambaɗa har Allah ya ba ta
Ibrahim ya taras da kayan jibge a ɗakin mahaifiyarsa. Sha'awar da suka ba
Ibrahimu shi ya sa ya ƙirƙiro koyon waƙa yana ɗan jarraba su, sannu
a hankali har ya zaƙe a ciki. (Bunza, 2009:23).
Ibrahim Narambaɗa kasancewarsa mawaƙi, Allah ya azurta
shi da yara waɗanda ke aiki a ƙarƙashinsa, ko dai su yi
masa waƙa, ko kuma kiɗa ko amshi, ko wanin waɗannan Fitattu daga
cikin yaransa akwai: Auta Audu, Bawa Anne, Bakwai Durumbu, Barmo Barade, Mamman
Daudu, Zaki da Maisa'a. Narambaɗa ya yi tafiye-tafiye a ciki da wajen Ƙasarsa, kuma ya yi wa
sarakuna, hakimai, fadawa da sauran mutane waƙoƙi da dama.
A ranar Juma'a 31 ga watan Disamba
na shekarar 1963 Allah ya yi wa Ibrahim Narambaɗa rasuwa, duk da ya kasance wata
riwaya ta nuna ya rasu a ranar 30 ga watan Disamba 1963. An danganta rasuwar
Narambaɗa da abubuwa da dama,
wasu sun ce rashin lafiya ce, wasu kuma sun ce haɗarin mota suka yi, yayin da wasu suka
ce gamo ya yi, wasu kuma suka ce sammu aka yi masa. Amma magana sahihiyagame da
wannan rasuwa ita ce, bayan dawowarsa daga Shinkafi wajen yi w Sarkin Kudu
hira, ruwan da ya ƙetara ya yi subba zuwa Tubali, duk abin da ya same shi;
daga nan ya same shi, ya maraita gida cikin jin jiki mai nauyi, har zuwa ranar
da Allah ya asa rasuwa, wato ranar Juma'a bayan La'asar. (Bunza, 2009:34).
3.0 Salon Zuga A Waƙoƙin
Narambaɗa
Kamar yadda masana suka bayyana
ma'anar salo da cewa, "Hanyar gudanar da abu, wato furuci ko rubutu.
Sannan abubuwan da aka yi amfani da su wajen ƙawata furuci ko rubutu;
salo ne, kuma da su ne ake adanta harshe da aka amfani da shi. Hikimomi da
hanyoyin kaifafa zance ko ma'ana da dabarun sarrafa harshe da sauransu, duk
abubuwa ne masu tallafa ko ayyana salo a furuci da rubutu" (Yahya,
2001:1).
Bisa wannan ma'ana, za mu fahimci
hanya ce da mawaƙi ke bi domin isar da saƙwanninsa a cikin waƙa. Kowane mawaƙi yana da irin na shi
salon wajen isar da saƙon dake cikin waƙarsa, imma ta hanyar
amfani da salo mai armashi ne ko akasinsa. Ibrahim Narambaɗa na da salon zuga a
cikin waƙoƙinsa inda a wasu lokutan yakan yi amfani da kalmomin
dabbantawa wajen zuga mutum, ko siffantawa, ko mutuntawa ko kuma ya yi amfani
da kalmomin kamantawa domin ya zuga wani. A nan, za mu duba wasu cikin zugar da
aka yi ta hanyar amfani da waɗansu cikin waɗannan abubuwa da muka ambata.
3.1 Zuga A Waƙar Mai Gusau
Jagora:
Halayen mayana,
Zaki ɗan Bubakar.
A wannan ɗiya da ya gabata, ya
yi zuga da kalmar Zaki, wanda Zaki dabba ce mai ƙarfi a dawa, wadda ta
gagari sauran dabbobi, kuma ma shi ne shugaban dabbobin dawa. To idan ana so a
zuga mutum ta hanyar gwarzanta ƙarfinsa ko izzar mulkinsa, akan yi
amfani da sunan Zaki, kamar yadda shi ma a nan ya zuga Abubakar Mai Gusau ta
hanyar dabbantawa. Ken an, wannan ɗaya ne daga cikin salon zuga a wurinsa, wato
yin amfani da salon dabbantawa.
A wani ɗiya kuma sai ya ce,
Jagora:
Ba raggo ba na,
Halin Basharu na
Isa ya kai,
Gwarzon Bube.
A nan kuma, ya zuga shi da kalmar
Gwarzo, wadda ke nufin “jarumin mutum” (CNHN, 2006: 183). Duk wanda aka ambace
shi da 'Gwarzo', to kusan an masa zuga da babban suna ta fuskar ƙarfi. Don haka a nan,
sai ya yi amfani da salon bayyana ƙarfi wajen nuna
jarumtar Basharu na Isa.
3.2 Waƙar Abdu
Ƙanen Maidaga
Jagora: Duk
sarkin da kas sani,
Basaraken da kas sani,
Amadu ya hi su ƙane shiryayye.
A nan ma, ya yi zugarsa ce ta hanyar
fifiko, fifikon kuwa ta fuskar kyawun hali da shiryuwa, inda yake zuga ƙanin Amadu da cewa,
ya fi duk ƙanin duk wani sarki shiriya.
3.3 Waƙar Ahmadu Bello, mai taken Bello Mai Tawakkali,
Jagora: Ƙashin bugun ƙashi Ahmadu Bello
Idan aka ce ƙashi, shi ne “wani
farin abu mai ƙarfi gaɓa-gaɓa wanda tsoka ke rufe da shi jikin mutum ko dabba” (CNHN,
2006:278). A ɗabi’a, ƙashi na da tauri ta
yadda ba ma a iya tauna shi, kuma idan aka bugi abu da shi, to wannan abin kan
iya karyewa ko kuma ya fashe. To a nan, domin ƙoƙarin zuga Ahmadu Bello,
sai ya yi amfani da salon gwarzantawa ta hanyar bayyana taurin jikinsa irin
yadda ƙashi ke da tauri, ta yadda ko mene ne ya haɗu da shi sai dai ya
karye.
3.4 Waƙar Hawo na Shirin Yaƙi
Jagora: Manyan maza na Jekada
Yara: Ko
dauri mazan gabas
Jagora: Su ba su cin amanar sarki.
A waɗannan ɗiya kuwa, ya yi amfani da nuna halayya
da siffantawa wajen yin zuga, inda ya nuna ba mai cin amana ba ne, sannan ba ƙaramin mutum ba ne,
babba ba ta fuskar gangar jiki ba, babba a fuskar dattako. Mutumin da ya
kasance ana danganta masa kalmar ‘manya’ a fagen zuga, to ana nufin wanda bay a
ashararanci ko maganar ƙarya ko sauran dangogin munanan halaye.
3.5 Waƙar Sarkin Ƙayan Maradun
Jagora:
Ya buwayi maza,
Ginshiƙin Tama na Amadu,
Garba ƙi gudu ɗan Moyi
Mai halin mazan jiya.
A nan ma, ya yi zuga da kalmomin
halayya, inda ya siffanta shi da halayyar mazan jiya. Halayyar mazan jiya na
nufin gaskiya, riƙon amana, rashin tsoro, rashin rowa, son jama'a, zumunci
da sauran kyawawan ɗabi'u da halaye.
Lafazin ‘ƙi-gudu’, na nufin
wanda ba ya juya baya a fagen yaƙi koda kuwa za a cim
masa. To don haka a nan, bayan waɗancan halaye da ya Garba da su, sannan sai ya
tabbatar da jarumtarsa koda a fagen yaƙi ne.
3.6 Waƙar Mai Daga na Abdu
Jagora: Kowak
kwan Maradun Abu ka ba shi doki,
Gamda'aren Joɗi babban Kada ya
taushe gurbi,
Buwai
maza na Maifada,
Mai
daga na Abdu.
A wannan ɗiya kuwa, ya yi
amfani da salo na bayyana kyauta a matsayin zuga. Idan aka kalli ɗiyan, za a riski
bayanin kyautarsa ga al’umma wadda hart a kai ga an kambama tat a hanyar zuga.
Wato a nan, ya yi amfani da salon kambama kyauta a yayin aiwatar da zuga.
3.7 Waƙar Gagarau Jikan Garba
Jagora:
Ginjimin Halliru uban zagi,
Na Malam Isa,
Gagarau jikan Garba,
Iro mai Shanawa.
Yara: Gagarau jikan Garba,
Iro Toron Giwa.
A waɗannan baituka, ya yi zuga da kalmar
'Gagarau' wato laƙabin da ake yi wa Abubakar ko kuma wani jarumi, ko
mawuyaci (CNHN, 2006:149). Toro kuma na nufin ‘gawurtaccen namijin giwa ko
namijin ɓauna ko na agwawa’.
Amma a nan, sai aka keɓe shi da ‘Toron Giwa.
Ke nan a nan, ya zuga shit a hanyar dabbantawa da kuma ɗaukakawa, misali inda
y ace ‘mai shanawa’. Gagarau, da Toron Giwa kalmomi ne na kambama mutum da zuga
shi wajen nuna iyaka a fagen ƙarfi. Don haka shi ma a nan sai ya yi
amfani da waɗannan sunayen wajen
bayyana matuƙar ƙarfin Iro jikan Garba.
3.8 Waƙar Iyan Zazzau Ɗan Abubakar
Jagora:
Mai Nuhwawa, mai Yarbawa,
Iya rabonka da kyauta kwana.
Yanzun nan na gane halin Iya,
Abin da ad dai-dai duka ya sani,
Abin da ak kyawon ɗan Sarki,
Ya zan ka lura da manyan duniya.
Yara: Iya
na Zariya mai dunhwar maza,
Don kai ni kai ɗan Amadu,
Nuhwawa na nufin Nufawa wadda
al’umma ce da ke zaune a ƙasar Nufe, kuma harshensu shi ne Nufe. Yarabawa kuwa su
ma al’umma ce da ke zaune a ƙasar Yarabawa, wato ƙasashen Edo, Ondo da
sauransu. Zuga ta farko da ya yi a nan, sai ya danganta waɗannan harsuna guda
biyu zuwa ga Iya na Zariya, sannan sai ya kambama shi da kyauta wadda idan har
ka ga ya dakata da yin kyauta; to barci yake yi, to wannan shi ke raba shi da
kyauta. Sannan a ƙoƙarin ci gaba da wannan zugar, sai ya bayyana wasu halaye
na dattako gare shi, wato duk abin da yake daidai ne, to ya sani, haka akasin
daidai.
Idan aka lura dai, za a ga ya yi
zuga ta farko ta hanyar alaƙantawa, wato kamara yadda ya alaƙanta shi da harsunan
dab a nasa ba, kuma y ace nasa ne, hakan kuwa ya biyo bayan kyawawan halayensa
wanda har ya sanya ya janyo mutanen da ba nasa ba sun zama nasa.
3.9 Waƙar Alƙali Abubakar
A cikin waƙar Alƙali Abubakar, akwai
inda ya masa zuga da cewa:
Jagora: An tafiya da Giwa da Zaki,
Su
biyu ɗin ga su ad da daji.
Giwa dabbar dawa da tafi kowace
dabba girma, mai haure biyu dogaye da hanci mai kama da hannu da manya-manyan
kunnuwa (CNHN, 2006:168). Zaki shi ma dabba ne wanda yake bai kai giwa girma
ba, amma yana da matuƙar ƙarfi wanda wannan ya sanya ya zama sarki ga namomin daji
a dawa.
To wajen salon wannan zugar, sai ya
yi amfani da waɗannan dabbobi manya
kuma shugabanni wajen kambama ƙarfin iko da jarumtaka ta Alƙali Abubakar, wato ya
yi salon zuga ta hanyar dabbantawa.
3.10 Waƙar Aliyu Labbo
Cikin wannan waƙar ma ta Sarki Aliyu
Labbo, ya yi masa wata zuga, a inda ya ce:
Jagora: Ba shawagi sa
maza yawon duniya.
Yara: Suna sai da
abin hwaɗi ga ‘yan’uwa.
Jagora: Ko gobe kai
sarauta wada duk akai ka yi,
Wasu
sun shekare goma sarki.
Yara: Ba su yi
irin da kay yi ba.
Har wa yau, a waɗannan ɗiya, ya yi ƙoƙarin yin zuga ta
hanyar kyawawan halayensa da kuma kyauta ga talakawansa da kyawun halinsa ga
al’umma ta yadda sarautarsa ta kwana guda ta fi sarautar wasu ta shekaru goma.
4.0 Kammalawa
Daga cikin abin da ya gabata a
wannan takarda, an bayyana taƙaitaccen tarihin Ibrahim Narambaɗa daga haihuwa, raɗa suna, kasancewarsa
a wasu fagage na jarumta da karatu, da kuma shigarsa harkar waƙa. Har wa yau, an
bayyana aurensa da 'ya'yansa da kuma wasu cikin hashahuran yaransa, da kuma
halayyarsa da rasuwarsa. Cikin takardar, an tsamo wasu wasu waƙoƙi cikin waɗanda ya yi zuga a
cikinsu, sannan aka ciro inda aka yi wannan zugar tare da yin taƙaitaccen bayani.
Takardar ta nuna lalle Narambaɗa ya yi zuga cikin waƙoƙinsa, wannan ne ma ya
bayar da damar ciro wuraren da ya yi zugar a cikin waƙoƙin nasa.
1Dalilin da ya sa ake
masa laƙabi da wannan suna kuwa shi ne, shi ya zo da sana’ar
alewa a Tubali. Idan ya jay a ƙare zai aza wa yara talla sai y ace,
“Kawo in dangwala maka”, ko “Bari in dangwala maka” ko “Na nawa za a dangwala
maka?”. Da dai ire-iren Kalmar da dangwale ke fitowa a cikinsu. Yawaita faɗar Kalmar ‘dangwale’
shi ya sa yara ke kiran sa da ‘Baba Maidangwale’. (Bunza, 2009:10).
2 Ya kasance yana fita
farauta, to a wancan lokaci kowa na da kirarin da yake yi wa karensa, to shi
kirarin karyarsa, shi ne ‘Rambaɗa’.
Manazarta
Tuntuɓi masu takarda.
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HAUSA: Kuna iya rubuto mana tsokaci ko tambayoyi a ƙasa. Tsokacinku game da abubuwan da muke ɗorawa shi zai tabbatar mana cewa mutane suna amfana da wannan ƙoƙari da muke yi na tattaro muku ɗimbin ilimummuka a wannan kafar intanet.