Kare Mutuncin Kai A Rubutattun Waƙoƙin Hausa: Nazari Cikin Wasu Waƙoƙin Alhaji Ɗahiru Musa Jahun Bauchi (O.F.R)

    Article Citation: Yankara, M. M. (2020). Kare Mutumcin Kai A Rubutattun Waƙoƙin Hausa: Nazari Cikin Wasu Waƙoƙin Alhaji Ɗahiru Musa Jahun Bauchi (OFR). Ɗegel Journal of Faculty of Arts And Islamic Studies, 18(1). Sokoto: Usmanu Ɗanfodio University. P133-146.

    Kare Mutuncin Kai A Rubutattun Waƙoƙin Hausa: Nazari Cikin Wasu Waƙoƙin Alhaji Ɗahiru Musa Jahun Bauchi (O.F.R)

    Muhammad Musa Yankara
    Registry Department
    Federal University Dutsin-Ma.
    +234 806 2367 496, +234 802 6507 300
    esemwaiy12@gmail.com
    mymuhammad@fudutsinma.edu.ng

    Tsakure

    Mutunci ya ƙunshi sanin darajar mutane har ma da dabbobi, sannan kuma bai taƙaita ga manya ko shugabanni ba, kowane cikakken mutum mai hankali yana iya zama mai mutunci a tsakanin mutane. Mutunci ya ƙunshi ladabi da biyayya da girmamawa da darajtawa da tsare mutuncin kai, tare da kare haƙƙin ɗan adam. Haka kuma, dattijantaka da jin kunya da yin abu cikin girma da arziki, a wani lokaci, hatta gaisuwa takan shiga cikin mutunci. Wannan takarda za ta mayar da hankali ne a kan halayen kare mutuncin kai da suka haɗa da; kunya da dogaro da kai da kuma kiyaye harshe waɗanda aka hanga a cikin rubutattun waƙoƙin Hausa, a jerin wasu waƙoƙin Alhaji Ɗahiru Musa Jahun Bauchi (O.F.R). A cikin waƙoƙin, Sha’irin ya yi ƙoƙarin tarbiyyantar da mutane kyawawan halayen da za su kare mutuncin kansu domin tsira da mutunci wanda ya fi tsira da dukiya.

    1.0              Gabatarwa

    Masana adabin Hausa, sun yi ittifaƙin cewa rubutattun waƙoƙi a ƙasar Hausa sun samo asali ne daga Musulunci, domin sakamakon zuwan addinin Musulunci ne aka sami manyan malamai suka fara rubuta waƙoƙin da suka shafi addini (Bugaje, 2011). Ire-iren waɗannan waƙoƙi kuwa, cike suke da saƙonni daban-daban waɗanda suka shafi tarbiyyar jama’a, kodai domin koyar da su ibadu, ko kuma domin faɗakar da su da yi masu wa’azi dangane da abin da ya shafi duniyarsu da lahirarsu. Tsinkayar waɗansu abubuwa da suka shafi tarbiyyantar da mutane kyawawan halaye da kare mutuncin kai a cikin wasu waƙoƙin Alhaji Ɗahiru Musa Jahun Bauchi, ya sa za a nazarce su ta hanyar fito da wuraren da yake kira da su domin samun kariyar mutunci.

    Ta la’akari da tsarin nazari, an kasa wannan takarda zuwa gida huɗu domin haƙa ta cim ma ruwa. Gabatarwa da kammalawa sun zo a kasha na farko da na ƙarshe. Kashi na biyo kuwa an kawo tarihin Alhaji Ɗahiru Musa Jahun Bauchi ne a taƙaice, a ya yin da kashi na uku ke bayani kan kare mutuncin kai tare da fitar da wuraren da aka tsakuro halayen kare mutuncin kai ɗin a cikin waƙoƙin da aka nazarta.

    2.1 Wane ne Alhaji Ɗahiru Musa Jahun Bauchi

    An haifi Alhaji Ɗahiru Musa Jahun a tsakanin shekarar 1941 zuwa 1942, kusan shekaru 75 ke nan da suka gabata, a unguwar Jahun da ke cikin garin Bauchi. Alhaji Ɗahiru Musa Jahun ya fara karatun Muhammadiyya a wata makarantar Islamiyya ta Malam Ladan, a unguwar Kur da ke Bauchi. Daga baya aka mayar da shi makarantar malam Maigari, bayan da ya kai suratul sabbi sai ya aka cire shi aka kai shi makarantar malam Baƙo inda ya kai suratul tabara. Alhaji Ɗahiru ya koma hannun babban yayansa da karatu, inda cikin shekaru biyu ya sauke Alƙur’ani. Bayan ya zama matashi, sai ya tafi yawon buɗe ido a garin Gombe inda ya haɗu da wani malami mai suna malam Murshidi wanda a hannunsa ya ƙara faɗaɗa karatunsa na addini. Dangane da ilimin boko kuwa, an barshi a baya duk da sha’awar da yake da shi. Sai dai ya koyi haɗa haruffa a wajen abokansa wanda hakan ya sa ya iya rubutu da karatun Hausa sosai.

    Alhaji Ɗahiru Musa Jahun ya faɗa da bakinsa cewa, bai gaji waƙa ba domin, shi jinin sarauta ne, kuma iyayensa ba mawaƙa ba ne, malamai ne. Allah ne ya yi masa baiwa ta shirya waƙa da kuma sha’war da yake yi da ita, wanda hakan ya sa ya tsunduma cikin wannan aiki. Ya ce ya zaɓi waƙa fiye da sana’o’in da yake yi, saboda ya fi ba ta muhimmanci a cikin zuciyarsa, kuma muddin yana da rai ba zai bar rubuta waƙa ba.

    A halin yanzu, Alhaji Ɗahiru Musa Jahun yana zaune ne a garin Bauchi a Unguwar Jahun layin Liman Muhammadu Mai Rasuwa, kamar yadda yake faɗa da bakinsa a cikin waƙar ‘Wasu Na Ce Kansu Ya Waye’ a baiti na 77, 79 da 80 da cewa;

    To, mai neman garin da nake,

    Nan BAUCHI a nan gidanmu yake,

    Kuma JAHUN unguwar da nake,

    In na zaga in zo in fake,

    Jama’a ba su san ni sosai ba.

     

    Adireshina ga mai nema,

    JAHUN ƙofar Galadima,

    Nurul-Islami ke da zama,

    Makaranta ce ta Islama,

    Ba don fahari na zanta ba.

     

    Ni ɗan MUSA a nan na tsaya,

    Ni ƊAHIRU ba sani ga niya,

    Nan zan ɗan dakata in tsaya,

    Kafin in wuce in ɗan tafiya,

    In Allah bai taƙaita ba.

    A nan mawaƙin ya fito fili ya bayyanawa duniya sunansa da garinsa da kuma mazauninsa. Haka kuma, a halin yanzu yana da mata huɗu (4) da rayayyun ‘ya’ya arba’in da biyu (42) tare da jikoki masu yawa.

    2.2 Ma’anar Kare Mutuncin Kai

    Masana da manazarta sun yi tsokaci daban-daban dangane da ma’anar mutunci inda wasu suke ganin, Mutunci a nahawu yana da matsayin ɓoyayyen suna, wanda kan tsira daga suna gama-gari ko sifa, waɗanda a kusan kodayaushe suke nuna hali ko sigar suna ko sifarta, sannan wasu ɓoyayyun sunan suna da ɗafa-ƙeya -ci wasu –ta wasu -taka, sai dai masu ɗafa ƙeya -ci maza ne sauran kuma mata. Don haka, mutunci da mutuntaka sun tsira daga mutum, mutuntaka ta ƙunshi mutunci da karrama mutane, mutunci kuma shi ne nagarta ko kamala (Newman, 2000:5&12).

    Har wa yau, tushen mutunci da mutum ɗaya ne, domin mutunci ya haɗa da mutuntaka, wato sanin darajar kowane mutum. kuma a kullum babba ne yake mutunta ƙanana, sannan kuma mutunci ya sha bamban da ladabi, domin shi ladabi ɗabi’a ne na girmama manya (Kirk-Greene, 1973:10-11).

    Babu shakka mutunci ya ƙunshi sanin darajar mutane har ma da dabbobi sannan kuma bai taƙaita ga manya ko shugabanni ba, kowane cikakken mutum mai hankali (yaro ko babba, basarake ko talaka) yana iya zama mai mutunci a tsakanin mutane. Mutunci ya ƙunshi ladabi da biyayya da girmamawa da darajtawa da tsare mutuncin kai, tare kuma da kare haƙƙin wani. Haka kuma, dattijantaka da jin kunya da yin abu cikin girma da arziki, a wani lokaci hatta gaisuwa takan shiga cikin mutunci (Newman, 1997:229).

    Mutunci shi ne mutum ya saba wa kansa da kiyaye halaye mafiya kyau da cika. Wato kada ka aikata wulaƙantaccen abu. Kada ka nuna halin ƙasƙanci wanda zai rage darajarka ka zama ba ka da girma wurin ‘yan uwa (Abubakar 1966:21).

    Sanin darajar kai da tsare kai da kuma tsare mutuncin sauran mutane yana daga cikin mutunci, musamman idan aka daraja su saboda shekarunsu ko iliminsu ko kuma saboda kasancewar su mutane. Mutunci shi ne mutum ya ji kunyar aikata duk wani abin da zai zubar masa da darajarsa, sannan kuma kowane mutum ya kare haƙƙoƙin abokin zamansa ko mu’amalarsa, ya tausaya a lokacin da ya kamata ya tausaya, kuma ya taimaka wa mutane gwargwadon hali a kan abin da ya kamata ya taimaka, kasancewar mutunci ya ƙunshi bai wa mutane haƙƙinsu, wato shugaba ya mutunta talakawansa, talakawa su mutunta shugabansu ta hanyar biyayya da yi musa ɗa’a a rayuwa. Saboda martabar mutunci a rayuwa ce Hausawa suke cewa:

    Mutunci ya fi kuɗi.

    Mutunci riga.

    Mutunci madara (ne).

     

    Ta la’akari da abin da ya gabata, an fahimci cewa mutunci abu ne mai kyau da kusan kowane mutum yake maraba da shi domin, yana taimaka wa zaman lafiya ya tabbata, tare da ɗaukaka darajar al’umma kamar yadda tufafi kan suturta mutum, abinci kan kyautata lafiyar jiki a sami kuzari. Mutunci yakan ƙarfafi darajar mutum da kuma al’umma baki ɗaya. Mai mutunci mutum ne mai kunya da ƙwazo da himma wajen dogaro da kai da kauce wa zaman banza ga kishin kai da na al’ummarsa. Kusan kodayaushe mai mutunci yana kasancewa mai iya bakinsa da kamewa a tsakaninsa da mutane kamar yadda misalin haka ya zo a waƙar Alhaji Ɗahiru Musa Jahun ta Tarbiyya II inda a baiti na 103 da 113 yake cewa:

    103. Dama mutunci ne mutun,

    In ba mutunci ba mutun,

    Mai hankali ka riƙe batun,

     Ladabi da ɗa’a tarbiya.

     

    113. Bari nuna kai ɗan wane ne,

    Ko don a ce kai wane ne,

    Kowanmu ai ɗan wane ne,

     Don kar ka ja mana tankiya.

    (Jahun: Waƙar Tarbiyya II)

     

    3.0 Halayen Kare Mutuncin Kai Daga Bakin Alhaji Ɗahiru Musa Jahun Bauchi

    Kamar yadda ya gabata tun daga farko cewa, kare mutuncin kai abu ne wanda ya shafi kunya da dogaro da kai da kuma kiyaye harshe. Saboda haka, a nan za a bayyana yadda Alhaji Ɗahiru Musa Jahun ya sarrafa waɗannan halaye a cikin waƙoƙinsa domin inganta tarbiyyar al’umma da samar mata da rayuwa mai inganci.

    3.1 Kunya

    Kunya kamar yadda Yahya da wasu (1992:82) suka bayyana “ta ƙunshi hana harshe yin munanan maganganu da ƙiya wa gaɓoɓin jikin mutum aikata miyagun ayyuka.

    A wata ma’anar kuma, Ibrahim (2009:62) cewa ta yi, “Kunya na nufin jin nauyi da girmamawa ko karamcin da ake yi wa wani na gaba da mutum ko masoyi ko ‘ya’ya ko surukai ko baƙo.

    Kunya na nufin halin ɗa’a da kawaici ko a aikace ko a magance. Kunya ɗabi’a ce kyakkyawa da kan jawo wa mai ita daraja da girmamawa a cikin mutane (Garba 2010:20).

    Kunya tana matuƙar taka rawa wajen nuna zurfin kiyaye mutuncin kai da cikar kamala da halayen ƙwarai na mutum domin, siffa ce daga cikin siffofin da ake gane mutum mai tarbiyya da ita. Musulunci addini ne da ya wajabta yin kunya, domin kuwa hadisin Annabi (S.A.W) yana nuni da muhimmancin kunya cikin addini inda yake cewa, “Kunya tana daga cikin imani”.

    A game da abin da ya yi kama da bayanin da ya gabata, Alhaji Ɗahiru Musa Jahun Bauchi ya kawo wani baiti yana mai yin kira da jin kunya ga mutane da cewa:

     

    49. ‘Yan acaɓa ku inganta halinku,

    Mai biɗar arziki bai rashin kunya.

     

    51. Don waɗansunku kan sa a zarge ku,

    Ga rashin hankali ga rashin kunya.

     

    53. Masu tuƙi na mota waɗansun su,

    Kan gwada ba mutunci bare kunya.

     

    85. Gyara kaya tuni ne ga matanmu,

    Kar a faɗa tafarkin rashin kunya.

    (Jahun: Waƙar Gyara kayanka Bakandamiya).

     

    A nan Sha’irin yana gargaɗin ‘yan kasuwa da su kula da muhimmancin kunya, domin rashin kunya yake kawo rashin hankali har jama’a su ƙyamaci mutum. Daman an ce da wuya a yi ɓarin gari a kwashe duka. Wannan ya sa Hausawa suke ganin duk wanda ya bari mutumcinsa ya salwanta, to ƙimarsa za ta ragu a idon jama’a. Har ila yau marubucin ya sake bayyana cewa rashin kunya ba ya haifar da ɗa’a mai idanu a cikin al’umma domin shi ke jawo dukkan fitinu inda yake cewa:

    Raya ɗa’a mu inganta tarbiyya,

    Sai mutunci da yarda da soyayya,

    Ba rashin tausayi ba rashin kunya,

    Ai shirin farfaɗowa da tarbiya.

     

    71. Tunda an gane cewa rashin kunya,

    Shi ka jawo ababen shiga kunya,

    ‘Yan tsirari masoya rashin kunya,

    Ba su ƙaunar a maido da tarbiya.

    (Jahun: Waƙar Yaƙi da Munanan Ɗabi’u).

     

    Kamar yadda baitocin suka nuna, kunya ita ce mabuɗin alheri saɓanin rashin kunya da ke jawo tsiya da sharri. Sha’irin ya hori al’umma da su zama masu kunya saboda, matuƙar ana son wanzuwar zaman lafiya a cikin al’umma sai an kiyaye aikata abubuwan rashin kunya, domin kunya ƙofa ce da ke jawo soyayyar mutane da kare mutuncin kai da yin jagoranci ga dukan alheri. Alhaji Ɗahiru Musa Jahun Bauchi ya kawo wasu baituka masu kira da kyautata sutura, kasancewar kunya ta haɗa da rufe tsiraici da cewa:

    108. Suturar jikinki ta yalwata,

    Surar jikinmu ya ɗan ɓata,

    Da wuya a ce an kunyata,

     In an bi hanyar gaskiya.

     

    109. Suturar jiki ko ko ado,

    Mu bi dai shari’a gwargwado,

    In ba mu jin kunyar ido,

     Ai a ji kunyar tarbiya.

    (Jahun: Waƙar Tarbiyya II)

     

    Lulluɓi na ɗaya daga cikin kyawawan ɗabi’un da Musulunci ya kawo wanda yake kare jama’a daga cin zarafi da matsalolin da sukan shiga a sakamakon bayyana tsiraicinsu. Wannan kyakkyawar ɗabi’a ta fara rauni tsakanin al’umma musamman mata, domin sun fara watsi da kariyar da Allah maɗaukakin sarki da ya tanadar musu. Domin wasu mata sun zaɓi su riƙa yawo tamkar tsirara da sunan gayu ko wayewa, wanda mafi yawan abubuwan da suke jawo ɓarna a wannan zamani ya haɗa da bayyanar da tsiraici. Bayyanar da tsiraici da rashin kunya suna taka muhimmiyar rawa sosai wajen lalacewar al’umma musammam matasa. Don haka ne Sha’irin yake gargaɗin jama’a da su riƙa suturce jikinsu da sutura mai kyau, su ɓoye adonsu don kar a kunyata. Ba wai a cikin addinin Musulunci kaɗai ba, har a gargajiyar Bahaushe an yi imani da cewa ba mai bayyanar da tsiraicinsa sai marar tarbiyya. Saboda haka ne ma tun kafin bayyanar Musulunci Hausawa suke suturce jikinsu da abubuwa daban-daban domin kare mutuncin kansu da na iyalinsu. Haka kuma, a cikin waqar Gyara Kayanka yana cewa;

    23. Lakcaran Jami’a ko mu ce tica,

     Mun yi fatan a inganta tarbiyya.

     

    24. Don sifofi ɗabi’un waɗansun ku,

     Kan gwada ba su daidai da tarbiyya.

     

    25. Tun da yara sukan ɗau sifar malam,

     Bar fitowa da siffar rashin kunya.

    (Jahun: Waƙar Gyara kayanka Bakandamiya)

     

    Sha’irin yana kira ga malaman Islamiyya da na boko a kan su gyara halayensu domin kada yara su kwaikwayi miyagun halaye da ɗabi’u daga gare su kasantuwar cewa halayen Turawa sun yi tasiri a wurin al’ummar Hausawa ta yadda suke kwaikwayon dukan ɗabi’u da ma’amalolinsu. Wannan ya sa har a fannin ilimi malamai masu koyarwa kan so nuna wayewa ta zamani ga ɗalibansu, wanda hakan kuwa zubar da mutumci ne. Don haka ma damar mutum yana son kowa ya ga ƙimarsa da darajarsa a cikin al’umma dole ne sai ya tsare mutuncinsa ta hanyar kyautata suturarsa.

    3.2 Dogaro da Kai

    Dogaro da kai jari, inji masu iya magana. Wannan na nufin himma ko ƙwazo cikin al’amura don kai wa ƙolin cim ma buri da buƙata, da kuma tashi daga ragwanci da karayar zuciya da danƙwafewa a wuri ɗaya. Tarbiyyantar da jama’a dangane da dogaro da kai abu ne muhimmi da ke nuna ƙololuwar kare mutuncin kai, domin yana rage zaman banza da sace-sace ga matasa da shaye-shaye wanda hakan ya sa Alhaji Ɗahiru Musa Jahun a cikin waqoqinsa yake cewa:

    103. Komai kake nema kuwa,

    Yi ta ƙoƙari zai samuwa,

    Mai gaskiya bai damuwa,

     Kai dai ka zam mai tarbiya.

     

    104. Hanyan abinci a sunkuya,

    Ka biɗe ta ko ta cikin ƙaya,

    Ko da anai maka dariya,

     Kai dai ka nemi halaliya.

    (Jahun: Waƙar Tarbiyya III)

     

    Zance na haqiqa shi ne, Wannan Sha’irin yana qoqarin tarbiyyantar da mutane kare mutuncin kai ne ta hanyar nuna muhimmancin neman na kai da yin hani ga zama cima-zaune. Shi kuwa neman na kai yana tare da wahalhalun da dole sai an jure shanye su, don duk wanda aka ga ya zage damtse wajen neman na shi, to mutane na yi masa hukunci da mutum mai tarbiyya da kamun kai, wanda ba ya qwallafa rai ga na wani. Haka kuma ba zai takura wa sauran jama’a ba, domin na wani bai rufe masa idanu ba. Dubi wani misalin da Sha’irin yake cewa;

    5. Ya kamata da kanmu mu dogara,

    Duk wuya mu ɗamartu mu zabura,

    Mui shiri sosai mu yi ɗammara,

    Nuna kishi sai mun dogara,

    Mu da kanmu mutan Najeriya.

    (Jahun: Waƙar Yaƙi da Rashin Ɗa’a MAMSER)

    Sha’irin yana nuni da cewa kishin ƙasa bai taɓa yiwuwa sai al’umma ta dogara da kanta. Dogara da kai ɗin nan kuwa ya haɗa da muhimmantar da sana’o’i da inganta su da kuma kyautata su. Muhimmantar da sana’a da yin gaskiya abin alfahari ne ga duk wani mutumin kirki a Hausa, domin ko ba komai yakan yi mutunci a idon abokan mu’amalarsa kuma, nuna halin kirki ga ɗaiɗaikun mutanen gari yana taimaka wa zaman gaskiya da amana. Haka kuma, adalci yakan ɗore a kowane al’amari, sannan ƙasa takan ginu ta ɗore a kan gaskiya.

    Kowace sana’a ta neman halas tana da ƙima da daraja, kuma ana son a kyautata ta. Bahaushe bai yarda da zaman banza ba, rago, kasalalle ba shi da muhalli a cikin rayuwar Hausawa. A kullum kiran da suke yi wa junansu a tashi tsaye, a sami abin yi, a dogara da kai, ba sai an jira wani ya yi wa mutum hidima ba (Yahaya da wasu, 2006). Don muhimmantar da neman halas da dogaro da kai, Alhaji Ɗahiru ya nuna hatta Musulunci ya yi umurni da hakan inda yake cewa:

    15. Tuni addini ma na kira,

    Cewa mai rai ya yi ɗammara,

    Ya ga kansa da kansa ya dogara,

    Abu ne daga Allah ƙaddara,

    Shan daɗi ko kuma shan wuya.

     

    16. In dai ba ya zama dole ba,

    Bai kyautu ka ƙallafa ranka ba,

    Ga mutane don roƙonsu ba,

    Nemi ‘yar sana’arka ka jarraba,

    Ko ta yiwu buƙata ta biya.

     

    17. Kar ka yarda zaman banzan gari,

    Ko ko ɓata garin jama’ar wuri,

    Sai baƙin aiki ba swa fari,

    Sai yawan ce ba su da ko ɗari,

    Don nuna macewar zuciya.

     

    18. Sana’o’i sun wuce ƙirguwa,

    Wanda za ka yi domin ƙaruwa,

    In har ka yi ne ta ƙi samuwa,

    Nan in ka nemi gudummuwa,

    Babu laifi ɗan Najeriya.

    (Jahun: Waƙar Yaƙi da Rashin Ɗa’a MAMSER)

     

    Marubucin wannan waƙa ya bayyana dukan ɗabi’u da halayen masu zaman banza. Ya bayyana su da cewa rashin abin yi na kawo macewar zuciya har mutum ya ya zama maroƙi, ko ya zama lalatacce mai burin lalata wasu. Idan kuwa har al’umma na son tsira da mutumci, to, lallai sai an kawar da lalaci an haɗa kai wuri ɗaya, kowa ya ga ya samu ‘yar sana’a, don kuwa sana’o’i suna da matuƙar yawa. Wato mutum ya tsaya ya nemi na kansa, domin biyan dukan buƙatarsa kar ya zama ci-ma-zaune a cikin al’umma. Kuma ko a wurin neman ma, to dole sai an kiyaye da haram da halal, ko abin da zai zubar da mutumci a idon sauran jama’a. Duk da yake Bahaushe yana sane da fifikon darajar da Allah ya yi wa mutane ta fuskokin rayuwa, kuma kusan kowa yana martaba kansa da sana’arsa, kasancewar ba su gamsu da zaman banza ba. Don haka mutumin da duk yake da ingantacciyar sana’a kuma ya riƙe ta da muhimmanci yakan yi daraja da ƙima daidai gwargwado a idon mutane.

    3.3 Kiyaye Harshe

    Bunza (2013) ya fara da karin maganar da yake cewa, baki abin magana! Duk da irin fa’idar da ke ga bakin mutum, adabin Bahaushe sai da ya yi horo da kame shi. Ba shakka, baki abu ne muhimmi. Da baki ne mutum ke bayyana kansa a san shi a san cinikinsa. Duk mutumin da yake da baki, ya fi sauƙin mu’amala da mutane a fahimce shi. Hasali ma, duk yawancin mu’amalar mutane ta cinikayya da neman ilimi da addini da siyasa da neman abinci da sauransu ta baki ake yin su a sauƙaƙe. Mai baki ake sanyawa gaba domin isar da saƙon al’umma na kyautata tarbiyyar jama’a da kuma kyautata musu. Duk da irin wannan fa’idar ta baki, sai da aka shigo cikin adabi domin jan kunnen jama’a don su san yadda za su yi amfani da bakinsu a wajen maganganunsu na yau da gobe.

    Harshe wani ɓangare ne da yake tabbatar da mutuntakar ɗan’Adam, kuma da shi ne ɗan’Adam kan fahimci manufar abokin zancensa da mutuntakarsa. Har wa yau, harshe ne maƙunsar tunanin ɗan’Adam, kuma rayuwa ba ta kammala idan babu shi. Saboda haka, duk inda mutum biyu ko fiye da haka suka haɗu za a same su suna zantawa da juna (Pinker, 2007:3&419). Domin Allah ya yi wa mutum baiwar harshe saboda ya cin ma muradin rayuwarsa. Kuma nagarta da ƙeta fitattun ɗabi’un ɗan’Adam ne, kuma mutum ya sami gagarumar nasara a rayuwarsa, musamman yadda zamantakewarsa da danginsa da sauran jama’ar gari take gudana (Aristotle, 2002:468).

    Bahaushe ya gamsu da cewa abin da ya taɓa hanci, to, saƙon kan isa zuwa idanuwansa don haka Alhaji Ɗahiru Musa Jahun yake cewa:

    38. Jita-jitan da ba ta da alheri,

    Daina yaɗa ta domin gudun sharri,

    Kame baki a kan ayyukan sirri,

    Don gudun yaɗa ƙarya abin kunya.

    (Jahun: Waƙar Yaƙi da Munanan Ɗabi’u)

     

    Falsafar da take tattare da wannan baiti shi ne, mutum ya zama mai kiyaye harshensa ta hanyar barin abin da bai dame shi ba. Da kuma guje wa yaɗa ƙarya da jita-jita wanda yake zubar da ƙimar mutum da wargaza masa tarbiyya.

    A wani wuri kuma Alhaji Ɗahiru Musa Jahun saƙo yake ba mahajjata dangane da kame baki da cewa:

    16. Daina sharri, surutu yawan musu,

    Ko ƙarairai a nan ko a can Hajji.

     

    17. Bar shiga kantuna ko yawan yawo,

    Don raɗa, jita-jita kuna Hajji.

    (Jahun: Waƙar Bankwana da Alhazan Bauchi)

     

    Halayyar wasu mutane shi ne, ɗaukar maganar wani a kai ta zuwa ga wani. Wannan halayya tana ɓata tarbiyya da rusa zamantakewa, kuma Sha’irin ya tabbatar har a cikin ayyukan ibada ana yin irin wannan hali. Don haka sai ya kwaɓi al’umma da su guje wa ƙarya da raɗa da yaɗa jita-jita a wurin sauke faralin da ya hau kansu na addini. Ƙarshe kuma sai ya naɗe bayanin sa da nuna wa jama’a cewa ɗaukar gulmace-gulmace da yawo da tsegumi na jefa ƙasa cikin halin ruɗani da zullumi. Saboda haka matuƙar ba yaƙar wannan aka yi ba, al’umma ba za ta samu zaman lafiya ba. Ga abin da yake cewa:

    37. Shirin gyara kaya tana gangami,

    A bar ƙulle-ƙulle da ɗaukan ɗumi[1],

    A kan jita-jita da tsaigungumi[2],

    Na jawo ma juna zaman zullumi[3],

    Ta ƙarya da sharri da gardandami[4],

    Mu himmatu don sanya takunkumi[5],

    A kan ‘yan ta’adda da ke shan tsumi[6],

    Suna kashe juna ana tsegumi,

    A ƙarshe su bar mu da sallallami,

    Kamar shugabanni suna rurrumi[7],

    Ku amsa kiran gwamnatin malami,

    Mu sa ma wa kanmu zaman lafiya.

    (Jahun: Waƙar Tarbiya da Zaman Lafiya).

     

    Wannan baiti ya tattaro abubuwa masu yawa dangane da illar rashin kame baki da kiyaye harshe. Sha’irin ya nuna wannan ɗabi’a tana haifar wa da ƙasa zullumi da zaman ɗar-ɗar[8] a tsakanin mutane. Saboda muhimmanci kame baki da kiyaye harshe ya sa a rayuwa ya sa gargajiyar Bahaushe ta tsani ƙarya da tsegumi da gulma da yi da mutane, kasancewar suna kawo tarnaƙi wajen kyautata tarbiyya. Maimakon haka, Bahaushe tun a zaman gargajiya ya yi amanna da tsare mutumcinsa da faɗin abin da in an je an dawo zai ce shi ne kuma ba ya jin tsoro ko kunyar maimaitawa. Wannan shi ya sa Alhaji Ɗahiru Musa Jahun yake tunatar da manya cewa:

    8. Jama’a in za ku yarda da ni,

    Da sai in faɗi a nawa gani,

    Magana mai kyau da mai muni,

    Manya ku ad da ji da gani,

    Ku jiye ku gane wa ‘yan yara.

    (Jahun: Waƙar Ranar Yara)

    Hikimar da take cikin wannan baiti shi ne, kame baki musamman ga manya wajen faɗin miyagun maganganu da suka shafi batsa da rashin kunya a gaban yara, domin zuciyar yaro kamar mayen ƙarfe (kura) ce da take naɗe abu cikin ƙanƙanin lokaci. Hakan ya sa har karin magana masu alaƙa da kame baki suka bayyana a zantukan Hausawa kamar:

    Baki ke yanka wuya

    Shegen mutum, bakinsa

    Ga bakin wawa akan ji magana

    Halshen mutum, zakinsa

    In ka ga baki da tsawo na mai gardama ne

    Maganar duniya iyawa ce, in ka ji ta kama bakinka

    Kurum ta raba ka da kowa.

    4.0 Kammalawa

    Wannan maƙala ta yi ƙoƙari wajen tattaro bayanai masu ba da haske kan hanyoyin kare mutuncin kai domin inganta tarbiyyar al’umma a cikin wasu rubutattun Waƙoƙin Alhaji Ɗahiru Musa Jahun Bauchi. Abubuwan da aka samu sun haɗa da kunya da dogaro da kai da kuma kiyaye harshe ko kame baki. Wannan kuwa wani yunƙuri ne na nuna muhimmancin waƙoƙin Hausa wajen kyautata tarbiyyar al’umma da wanzar da zaman lafiya da kawo ci gaban ƙasa.

    Manazarta

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    Adamu, A. U. (2000). “Tarbiyyar Bahaushe, Mutumin Kirki and Hausa Prose Fiction: Towards an Analytical Framework”. A Seminar Paper Presented in the Department of English and European Languages. Kano: Bayero University.

    Ahmad, I. (2003). Lessons For Every Sensible Person. Madina Munawwara: Alrasheed Printers.

    Ainu, H. A. (2013). ‘Sauye-sauyen Zamani A Cikin Rubutattun Waƙoƙin Hausa: Misali Daga Jigon Madahu’. Cikin: Ɗunɗaye Journal of Hausa studies, Vol. 1, No. 6. Sokoto: Department of Nigerian Languages, Usmanu Ɗanfodiyo University.

    Amfani, A. H. (2011). “Hausa da Hausawa: Jiya da Yau da Gobe”. One Day Symposium. Zaria: Ahmadu Bello University.

    Amin, M. L. (2002). The Hausa Metaphysical worldview: A Paremiological Exposition”. Ph.D Dessertation. Zaria: Department of Nigerian and African Languages, Ahmadu Bello University.

    Bugaje, H.M. (ND). Hankali da Lura: Matsayinsu da Muhimmancinsu a Rayuwar Hausawa. Muƙalar da aka gabatar a taron ƙara wa juna sani. Zariya: Sashen Harsuna da Al’adun Afirka, Jami’ar Ahmadu Bello.

    Bugaje, H. M. (2011). “Wa’azi A Rubutattun Waƙoƙin Mata Na Ƙarni Na Ashirin”. Kundin Digiri Na Biyu. Zaria: Sashen Harsunan Nijeriya da Afrika. Jami’ar Ahmadu Bello.

    Bugaje, H. M. (2013).Tarbiyya da Zamantakewar Hausawa: Jiya da Yau”. In: Excerpts of International Conference On (Taɓarɓarewar Al’adun Hausawa) The Deterioration of Hausa Culture Organized by Katsina State History and Culture Bureau in Collaboration with Umaru Musa ‘Yar’adua University, Katsina.

    Bunza, A.M. (2002). Yaƙi Da Rashin Tarbiya, Lalaci, Cin Hanci Da Karɓar Rashawa Cikin Waƙoƙin Alhaji Muhammadu Sambo Wali Basakkwace. Lagos: Ibrash Islamic Publications Centre Ltd.

    CNHN, (2006). Ƙamusun Hausa. Zaria: Ahmadu Bello University Press.

    Ɗangambo, A. (1974). ‘Nazari Kan Nagari Nakowa’. In: Harsunan Nijeriya, Vol. 1 No. IV. Kano: Department of Nigerian Languages Bayero University.

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    Xangambo, A. (2007). Xaurayar Gadon Fexe Waqa. Kaduna: Amana Publishers Limited.

    Ɗangambo, A. (2008). Rabe-raben Adabin Hausa (Sabon Tsari). Zaria: Amana Publishers.

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    Gusau, S. M. (1999). Tarbiyya a idon Bahaushe. In: Journal Of Hausa Studies Vol. 1 No. 1.

    Ibrahim, S. S. A. (2013). ‘Hani Da Horo a Matsayin Tubalan Ginin Waƙar ‘Baje Kolin Hajar Tunani’. Cikin: Zauren Waƙa Vol. 1, No. 1 p179, Sokoto: Jami’ar Usmanu Ɗanfodiyo.

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    [1] Kalma ce ta Sakkwatanci wadda ke nufin surutu ko magana

    [2] Jam’i ne na tsegumi wato ƙorafe-ƙorafe

    [3] Zaman zullumi na nufin zaman fargaba

    [4] Jam’i ne na kalmar gardama, wato maganganun da ba su da amfani

    [5] Asalinsa abin da ake rufe bakin dabba ne don kar ta yi ɓarna. Yanzu ana amfani da kalmar a matsayin hana walwala ko kuma watayawa

    [6] Tsumi na nufin magani na garkuwa don tsari ko abokan gaba

    [7] Nau’i ne na barci da ake yi idan an yi aiki an gaji, sai a ɗan kwanta zuwa wani lokaci taƙaitacce

    [8] Daidai da ma’anar ɗuri na 36

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