A Professor of African Cultures (Hausa)

Monday, October 14, 2019

Ruwa Na Ƙasa Sai Ga Wanda Bai Tona Ba (Hisabin Waƙar Malam Babba na Ƙofar Gabas Azare)




Tun fil azal karambanin leƙo abin da ya faku Bahaushe na kiransa duba. A wata fassara idan ta shafi amfanin da wuri ana ce masa “arwa”. Bayyanar Musulunci da wasu malamai suka durmuya ciki, a zauna, a harɗe, a share ƙasa, a goge, ya sa ake yi masa suna da “Bugun ƙasa”. A waƙar da muke nazari Alhaji Shata ya yi amfani da “duba”. Ta kowace fuska aka yi karambanin gano gobe, ta carbi ce, ko ta taurari, ko ta bugun ƙasa, ko ta hisabi ko ta duban motsin wasu tsuntsaye da dabbobi, sunansa “duba”.

Ruwa Na Ƙasa Sai Ga Wanda Bai Tona Ba
(Hisabin Waƙar Malam Babba na Ƙofar Gabas Azare)

Daga
Aliyu Muhammadu Buna
 
Gabatarwa
          A watan Ogusta 1998 na gabatar da wata takarda a kan wannan waƙa na yi mata take: Malam ko Wani Babban Dodo: (Siddabarun Shiga da Fitar Mara Waƙar Malam Babba na Ƙofar Gabas). A wannan karo zan sake bitar karatun in kakkaɓe wa buzun karatun ƙura tare da faɗaɗa bayani fa ƙyallaro wasu sababbin abubuwa da ke muhimmanci ga mawaƙan da wanda aka yi waƙar da jigon waƙar. Binciken wannan takarda zai tattara hankalinsa ɗungurungun kan ƙunshiyar waƙar ciki da waje.

Dabarun Bincike
          Gabanin assasa wannan binciken na saurari waƙar daga bakin maƙaginta. Bayan da na saurara na juya ta zuwa Hausar Boko. Na sake tuntuɓar matanonin wasu waƙoƙin Shata da Sa’idu Muhammad Gusau ya tattaro. Na ɗan jahilci tsakanin matanin da nake da shi da wanda Sa’idu Gusau ya tattaro da waɗanda ke a rediyo da garmaho akwai bambanci. Na yi ɗan ƙoƙarin cike givin tare da amfani abubuwan da na saurara kai tsaye daga Shata. Littattafai da kundayen bincike da muƙalu da aka yi kan Shata sun taimaka sosai ga wannan aiki. Tattaunawa da masu sha’awar Shata da waƙoƙinsa ya ƙara mini kuzari. A iya bincikena ba a taɓa wani aiki a kan wannan waƙa ba ta kowace fuska, don haka akwai damar a sake faɗaɗa shi bias ga wanda na yi a baya.



Ra’in Bincike
          Kasancewar waƙa an gina ta a kan wani ilmi mai cin gashin kansa wato “Hisabi” ba ya buƙatar wani dogon ƙidan baƙi. Ra’o’in al’ada da yawa na daidaita da tunanin wannan waƙa amma na ga ya dace a ce lokaci ya yin a mu kai na hannun gida kamin mu dawo mu kama na dawa. Tunanin Bahaushe da aka gina cikin adabinsa ra’i ne da duniyar tunanin Bahaushe (Hausa World View) ta haƙiƙance zamansa karatu. Bisa wannan zubi, na ɗora bincikena a kan ra’in Bahaushe mai cewa: “Sau nawa ake nema wuta a maƙera a gan ta a maƙera? A tunanin Bahaushe muddin an yi bincike ba a rasa gano wani abu ba.
Fashin Baƙin Matashiya
          A tunanin wannan takarda gundarin waƙar Malam Babba na Ƙofar Gabas shimfiɗaɗɗiyar ƙasa ce da kowa ke samanta. Wanda yake da dabarar haƙar rijiya kaɗai zai san wurin da za a gina a samu ruwa. Gundarin waƙar kamar hamada ne, sai an shiga hisabinta za a tabbatar da cewa ruwa na ƙasa. Binciken zai kalli waƙar a tunanin masu hisabi. Hisabi shi ne, biyar diddigin abu ta fuskar lissafin yadda yake da yadda yake faruwa da yadda yake sassauyawa da yadda maƙurarsa yake da karatun da za a gano cikin lissafinsa. A kan haka, ko Shata da ya waƙar da Malam Babba na Ƙofar Gabas da aka yi wa ita sai sun zo an nuna musu lissafin da waƙar ta ƙunsa. A tunanin wannan bincike, hikimar hisabin da ke ƙunshe a waƙar ya fi waƙar armashi da burgewa.

Duba a Ƙasar Hausa
          Kowace al’umma da irin nata salon duba da ta gada kaka da kannin. A ƙasar Hausa bugun duba Mahdi ne mai dogon zamani. Tun gabanin saukakkin addinai a ƙasar Hausa, Bahaushe na lisafin abubuwa da ke tare da shi ya ɗora camfe-camfensa na duba a kansu. Daga cikinsu akwai:
1.     A laɓaɓa gindin bishiya a daka ihu ko a doke ta tsuntsayen da ke kanta kowane waje suka dosa nan ne sa’a take.
2.     A buɗe akurkin kaji a je gefensa a tsaye a lura da wane wuri mafi yawansu za su bi. Wurin da suke rinjaya nan ne sa’a take.
3.     Idan an ga yara na wasar gudane-gudane da harbe-harbe akwai zaton yaƙi ya faru a shekarar.
4.     Idan an fito kasuwa aka ci karo da makaho babu kanta a ranar wahalar banza za a yi. Idan kuturu da kurma aka haɗu da su nasara ta samu.
Waɗannan da makamantansu duk hanyoyi duba ne na camfe-camfe, amma hannyoyin duba na ahƙiƙa waɗanda suka yi canjaras da hisabi sun haɗa da:
1.     Lissafin kasa fasulan shekara zuwa gida huɗu Rani, Damina, Bazara da Hunturu.
2.     Lissafin gano kwanakin fari da Malka ga manoma.
3.     Ƙididdigar gano kwanakin shuka da kwanakin dashe da kwanakin shuka, da hatsi da mabunƙura ƙasa.
4.     Gano watannin ciki da ƙirdadon ranar haife shi.
5.     Rarrabe sawun ƙafar mutane da wurin da suka dosa da rarrabe mai kaya, da wanda ke aguje, da mai tafiya, da na ƙato da matsakaici.
Waɗannan abubuwa su suka haifar da bokanci da duba da siddabaru da sihiri a ƙasar Hausa. An yi ayyuka da dama a kansu da yadda ake aiwatar da su Lewis, (1988) Last, (1998), Bunza, (1988) Adamu, (1990) Handloff Safana (1982).
Duba a Adabin Hausa
          Tun fil azal karambanin leƙo abin da ya faku Bahaushe na kiransa duba. A wata fassara idan ta shafi amfanin da wuri ana ce masa “arwa”. Bayyanar Musulunci da wasu malamai suka durmuya ciki, a zauna, a harɗe, a share ƙasa, a goge, ya sa ake yi masa suna da “Bugun ƙasa”. A waƙar da muke nazari Alhaji Shata ya yi amfani da “duba”. Ta kowace fuska aka yi karambanin gano gobe, ta carbi ce, ko ta taurari, ko ta bugun ƙasa, ko ta hisabi ko ta duban motsin wasu tsuntsaye da dabbobi, sunansa “duba”. Duk mai wannan safarar sunansa ɗan Duba/Ɗanduba ko Malamin Duba (idan har ya laɓe ga addini).
          Adabin Bahaushe ya tabbatar da samuwar duba da irin kallon da Bahaushe ke yi wa masu shi jiya da yau. A karin magana muna da:
ü Ƙarya ƙasa malamin duba ya gano ranar mutuwarsa.
ü Sai Allah da Malaman gari.
A ƙagaggun labarai muna da wani labari haka:
Wata mata ce ragonta ya ɓata ta je wurin mai duba, ya duba mata. A dinga zane yana sharewa. Yanzu ya ce: cikin wata biyu, ya sake ya ce: “Ba za ta ci nasara a kanki ba (wato kishiya)”. Ya sake ya buga ya ce: “Ba zai sake mugun abu da kika ce ba (wato maji)”. Ya ƙare ‘yan buge-bugensa duk bai ji matsar ta ƙara masa ƙarfi ko ta nisa ba. Ya sake dabara ya ce: “Boyar Allah me ke tafe da ke haka mai rikitarwa”? Matar ta ce: “Ragona ne ya ɓace ko aka sace”. Ya ce: “Haba! Gaske dai nake ganin ƙaho, da farin buzu da baƙi, an gamu, a gano shi”.

          A mahangar waƙoƙin baka “duba” bai ci karo da kyakkyawan masauki ba. Makaɗa Narambaɗa na kashe wani ɗan adawa wanda yake yi wa waƙa da cewa:
Jagora:        Dub bayin Isa sun sake
Yara:           Saura mai bugun ƙasa
Jagora:        Bayin Isa sun sake
Yara:           Saura mai bugun ƙasa
Gindi:           Riƙa aiki da gaskiya
          :         Komai naka ya yi kyau
          :         Gardaye na Garkuwa.

          Marubuta waƙoƙin Hausa da addinin Musulunci ya assasa ba su kalli duba da idon soyayya ba domin suna ganin wata tsohuwar hanyar ɓat ace. Ga yadda Wazirin Gwandu Malam Umaru ya ambace su cikin Waƙar Yabon Sarkin Gwandu Yahya:
                   Malamman Tsibbu mu kukai?
                   Wane wankin alluna kukai?
                   Mai share ƙasa ya swad da kai
                   Ko kai yada ba ka son ya kai, shi ya kai
                             (Sa maza gudu).

          Ɗan bugun ƙasa shi ne: “mai share ƙasa ya swad da kai” Waziri ya ambace su da lafazin ƙyama zuwa ga aikinsu. Takwaransa Alhaji Muhammadu Sambo Wali Giɗaɗawa ya ambaci ‘yan bugun ƙasa cikin ƙattan gari a faɗarsa:
                   Da ɗan Daudu da ‘yar Daudu sa’an nan ‘yan bori
                   Sa’an nan ƙattan ga masu dubin taurari
                   Da mai arwa shi bayyanar da jaki da makori
                   Da bokaye masu tanadin kamun ƙwari
                             (Zaman Banza: bt.65).

          Masu duba da taurari Shata ya ambace su a waƙarsa don ya nemi a bayyana masa ina suka dosa? Masu “arwa” su ne ‘yan bugun ƙasa. Kaftin Umaru Ɗa Suru a “Waƙar Masu Tsafi da ‘Yan Bori” ya waiwaye duba na bugun ƙasa da hisabi wanda ba haramtacce ba kamar haka:
                   To yanzu zan bahasi da mai iske bokaye,
                             Mai ba da goro a ƙwaƙwalo mai abin ɓoye.
                   Ƙwanƙwanto ba shi da ƙa’ida duk ku zan lura,
                             Boka da wanda ka iske boka ku saurara.
                   Mai fid da alƙalami idan za ka fiddawa,
                             Na so ka san daga Jumu’a ba a furcewa.
                   Don fid da alƙalamin hisabi abi yin a,
                             Amma a zarta da bincike ya zamo ɓanna.
                   Komi Tabaraka Ya rufe ba a buɗi nai,
                             Mai tone-tone daɗai kwamarci ka cizo nai
                                      (Masu Tsafi da ‘Yan Bori bt. 45-49).

          A ganin Kaftin neman sanin abubuwan da Allah Ya ɓoye ga mutum shisshigi ne kuma tone-tone ne. bugun ƙasa kamar tone-tonen ƙasa ne domin gao me ke cikinta. Duk mai tone-tonen ramu sai sun yi arangama da kumarci.

Shata da Malam Babba Na Ƙofar Gabas
          Waƙa ce Alhaji Muhammad Lawal Shata Katsina ya tsara domin yabo da kiran kasuwa ga Malam Babba Na Ƙofar Gabas Azare. An haifi Shata Unguwar Sanyinna cikin garin Musawa shekarar 1923 a shekarar mutuwar Shanu Sheme, (2006:43) sunan mahaifinsa Alhaji Ibrahim Yaro, sunan mahaifiyarsa Lariya. Tushensa daga ƙasar Sanyinna ta Sakkwato, tsakanin garin Goshe da Buwaɗe. Ya rasu a ranar Jumu’a 18/6/1999 an rufe shi a garin Daura. Haɗuwarsu da Malam Babba Na Ƙofar Gabas a waƙa Shata cewa ya yi shi ya tarar da Malam kan buƙatocinsa. A nawa tunani Malam ne ya nemi waƙar ko ta hanyar yi wa Shata babbar kyauta ko saƙo ko ta hanyar kore. Malam Babba Na Ƙofar Gabas Azare, sunansa Muhammadu Beji, ya rasu ranar 19th July, 2018 yana da shekara 88. Asalinsa daga Katsina yake, sunan mahaifinsa Waziri Abba. Wazirin Katagum.

Waƙar Malam Babba Na Ƙofar Gabas
          A tunaninmu na ɗaliban al’ada wannan waƙa tana cikin fsalin da muke cewa: “Adabin Magani” manya da ƙananan jigogin waƙar duka adabin magani suka tunkara. An tsara waƙar kan abubuwa kamar haka:
i.                   Yabon shahararren malamin bugun ƙasa.
ii.                 Tabbatar da gogewarsa da ƙwarewarsa.
iii.              Yi masa kore ko talla ga sana’arsa.

Zubi da Tsarin Waƙar
          Shata ya samu wani matsayi a dniyar adabin waƙa Bahaushiya saboda ficensa da tsarin yadda yake gudanar da bayarwa da amshin waƙoƙinsa aka samu wani karin magana wai shi: “Yan amshin Shata”. An fahimci ‘yan amshinsa ba ‘yan amshi iya ba ne, ba ‘yan faɗi-mu-faɗa ba ne, ba ‘yan karɓa-karɓa ba ne, su ‘yan luguden gindin waƙa ne da tsayi a kansa ba ragi ba ƙari ƙuƙe-na-ƙuƙe. Waƙar da muke a kai gindinta shi ne:
          : Malam Babba na Ƙofar Gabas
Jigo a taƙaice
-         Gabatar da gindin waƙa
-         Zuwan Shata ga Malam Babba
-         Siffar Malam Babba
-         Mabuƙata Wajen Malam Babba
-         Tattaunawar Shata da Malam Babba
-         Yadda Malam Babba ya yi haɗin ƙasa
-         Yadda Malam haife ɗiyan ƙasa
-         Faɗar sakamakon haife ɗiyan ƙasa
-         Haɗuwar matar Shata da Malam Babba
-         Aikin haɗin ƙasa da aka yi mata
-         Sakamakon da aka ba ta
-         Kira zuwa ga jama’a su je ga Malam

Waƙar Malam Babba a Sikelin Hisabi
          Aikin da zan yi wa wannan waƙar shi ne, in Harare ta a kan sikelin hisabi ba na bugun ƙasa ba. Malam Babba masanni ramli ne, don haka ɗan bugun ƙasa ne. Ni kuwa zan kalli shiga da titan adadin gidan ɗaya (wato 1-10) cikin waƙar gaba ɗaya. Ga yadda tsari adadin gidan ɗaya yake a hisabin Hausa, Boko, da Larabci.
ü Yawan Adadi: 1 2 3 4 5 6 7 8 9 10
ü Gidan Cika: 2 4 6 8 10
ü Gidan Mara: 1 3 5 7 9
ü Ƙarancin Cika: 2
ü Maƙurar Cika: 10
ü Ƙarancin Mara: 1
ü Ƙarancin Mara 9
ü Kimiyyar da ke ƙunshe a adadin gidan ɗaya
i.                   Gidan cika adadi biyar ne
ii.                 Gidan mara adadi biyar ne
iii.              Jimillar adadin gidan cika (26)
iv.              Jimillar adadin mara (25)
v.                 Kulkin bugun kulaken gidan ɗaya (2)
Kimiyyar Hisabi
(i)               Dukkanin adadin gidan cika aka doke shi da ɗan uwansa cika za a samu.
(ii)             Dukkanin adadin gidan mara aka doke shi da ɗan uwansa mara za a samu.
(iii)          Kowane adadi na gidan cika ko mara aka doke su cika za a samu kai tsaye.
(iv)           Idan aka haɗa adadin adadin gidajen cika da mara gaba ɗaya mara za a samu 26 + 25 = 51
(v)             Idan aka lissafa adadin ƙarancin cika da maƙurarta da mara za a samu cika 2 + 10 + 1 + 9 = 22
Waɗannan adadai su ake kai da kawo da su a hisabi da bugun ƙasa. Adadin cika adadin nasara ne, adadin mara adadin kuɓuta da fice ne da buwaya. A tunanin Bahaushe mutum duk ɗan tara ne bai cika goma ba. Abin nufi a nan shi ne, tun da, da cikin wata tara ake haihuwa ko bakwai to kowane ɗan Adam na duniya mara ne bai cika har ya batse ba. Na yarda da faɗar Alhaji Aƙilu Aliyu Birnin Ƙaurar Lallai Jega da ya je gasar waƙoƙi a Argungu ya buɗe da cewa:
                   Jama’a taro ku saurara
                   In na yi da kyau ku ce: “ƙara”
                   In na yi kure ku ce: “Gyara”
                   Tilas ga mutum a sam mara
                             Ba zai cika har ya batse ba.

Ƙididdigar Sunan Maƙagi Waƙa da Wanda aka yi wa
          Ina son mu kalli cikakken sunayensu da suka shahara da su, mu lissafa gaɓovin kalmomin sunayen tare da fayyace baƙi da wasula da suka cuɗanya da juna wajen haɗa sunayen. Sai mun hisabance sunayen zakarun waƙar gabanin mu shiga waƙar ita kanta. A nan za mu yi hisabin duba da kanka buga da kanka bisa yadda ake rubuta su a rubutun Boko. To, bismilla an haɗa malamai faɗa:


 

          Ta kowace fuska za a kira sunan Shata da sunan ƙuruciya ko sunan mahaifinsa ko da mahaifiyarsa ko da unguwarsu ko da garinsu na zama dukkaninsu: gaɓovin kalmomi tara (9) za a samu.
(i)               Gaɓovin kalmomin tara (9) ne ba saɓawa
(ii)             Wasulan kalmomin sunan tara (9) ba saɓawa
(iii)          Harafin kawai ke saɓawa tsakanin 11-13
Saɓanin da aka samu a lamba ta (iii) ba matsala ba ce, na (ii) zai rufe shi domin tsakanin baƙi da wasali idan an yi gaggaƙa wasali zai rinjaya domin shi ke jan baƙi ba baƙi ke jansa ba, don haka ne masana ke cewa: “Baƙi sai da wasali” ba su: Wasali sai da baƙi baƙi, idan haka ne kuwa zancen Malam Babba a kan Shata da ke cewa:
Jagora :        Ya ce mini: Kai makaɗi mai kiɗi
           :        Sha shagalinka cikin duniya
           :        Duk ba abin da zai tammaka
           :        Gidan tara kake”
Gindi:          Malam Babba na Ƙofar Gabas

          Gidan tara (9) ita ce maƙurar mara babu ɗan Adam da zai wuce ta don haka Shata yana matakin ƙoli sai dai a sa ido kawai.
 
          Ga alama cikin wannan ɗirkaniya mota cikin randa Malam Babba na Ƙofar Gabas ya fi Shata yin canjaras da gidan tara. A wajen masu bugun ƙasa za su ce: Lallai malamin ya cancanci zama Shehin bugun ƙasa kuma Shata ya yi daidai a faɗarsa da ke cewa:
Jagora:        Wannan malami da dubi shike
          :         Ni ko baba da waƙa nike
Hisabin Waƙar Malam Babba na Ƙofar Gabas
        A ƙididdigar hisabin ƙunshiyar waƙa muna iya kasa ta gida tara a warwarar jigo idan aka haɗa da rufe waƙa ta kai goma. A ƙididdigar Zubin waƙar za a kasafa ta kamar haka:
(i)               Ziyarar Shata ga Malam
(ii)             Kayan aikin Malam
(iii)           Malam da mabuƙata a azure
(iv)           Tattaunawar Shata da Malam
(v)             Yadda Malam ya yi haɗin ƙasa
(vi)           Haife ɗiyan ƙasa da aka haɗa
(vii)        Faɗar sakamakon bugun ƙasar da aka yi
(viii)      Matar Shata da Malam
(ix)           Aikin bugun ƙasa da aka yi mata
(x)             Kammala waƙa da yi wa Malam talla
i.                   A gabatarwar waƙa gindin waƙa Shata ya fara furtawa bisa al’adar rera waƙa. Gindin waƙar na da kalmomi biyar (5). Adadin biyar adadine na mara ta tsakiya don haka gindin matsakaici ne ita ma waƙar matsakaiciya ce, ba ta cikin na baya. Gaɓovin kalmomin tara (9) ne tuƙewar adadin mara. Wannan ya ba mawaƙin damar zaɓen ƙwangaggun kalmomi da suka da ce da karin waƙarsa har aka kamala babu gaza da salwantar kari bale saɓanin ɗauka da aje ɗiyan waƙa.
ii.                 Ziyarar da Shata ya kai wa Malam ɗiyan waƙa uku (3) ya furt amashi biyu aka yi musu. Idan aka haɗa su an samu marar biyar (5) wadda ita ce matsakaiciyar mara.
iii.              Kiyasin aikin Malam diwanin baraza ne na ‘yan duba. Ya harɗe a kan buzu, ga yashin kanka jeli gabansa, ya sha naɗi irin na a ji Malam a ga Malam ga ƙatuwar carbi ta biɗan tuwa. Kayan aikin uku (3) ne aka sarrafa cikin ɗiyan waƙa huɗu (4) amshi huɗu (4) idan aka tara su an samu goma sha uku (13) a hisabanci ana cikin marar mari gidan uku (3) domin da abin da ya hau kan goma ake aikin Malam Maikaturu Sakkwato na cewa:
“Naɗi da sanda da riƙon kambili,
                             Ba sharaɗi ne ba biɗan tuwo na.

iv.               Mabuƙatan da ke zauren Malam wata babbar talla ce da koran fage. Mabuƙatan da Shata ya lissafo uku ne, samari, da dattawa, da mata, gidan uku ne nan aka furta su cikin ɗiyan waƙa huɗu (4) idan aka narka su an shiga adadin gidan bakwai wanda mataki babba ne a gidan mara daga shi sai matakin ƙarshe tara (9).   
v.                 Tattaunawar Shata da Malam ba ta yi tsawo ba, Shata magana uku ya yi, Malam ɗaya. Yawan kalmomi da aka zuba zance (23) masu gaɓovi (51).
vi.               Adadin ɗiyan waƙar haɗin ƙasa (3) ne adadin kalmomin (25) kalmomin haɗin farko su ne:


 
vii.            Wajen faɗar sakamakon bugun ƙasa ɗiyan waƙar (3) ne masu adadin kalmomi (21).
viii.         Da matar Shata ta je ganawa da Malam adadin ɗiyan waƙar biyar (5) ne.
ix.               Aikin da aka yi mata na bugun ƙasa adadin ɗiyan waƙar (3) adadin haɗi (5).
x.                 Kammalawa na da ɗiyan waƙa (3) kalmomi (29).
Hisabin Duban da aka yi wa Shata
          Da Shata ya je gidan Malam ba tsorace ya je ba. Ya kiyaye da abubuwan da suka gudana sosai domin a waƙa ya nuna har yadda Malam ke yi da hannu da abubuwan da ya zana duka. Shata na cewa:
Jagora:        Ya fid da uku ya ɗauko shida
Gindi:          Malam Babba na Ƙofar Gabas
Jagora:        Sannan ya ɗauke huɗu ya ɗauke tara
Gindi:          Malam Babba na Ƙofar Gabas

          Daga cikin adadan da Shata ya ambata a nan za a ga akwai: 3, 6, 4, 9
ü Uku fid da ta aka yi aka ɗauke shida su biyu za su ba da tara (9).
ü Huɗu ɗauko ta aka yi, aka ɗauke tara za su ba da (13).
ü Tara a haɗa da goma sha uku za a samu ashirin da biyu (22).
ü Waɗanda Shata ya ce aka ɗauke su ne 6, 4, da 9 jimillarsu 19.
ü Idan aka cire 19 cikin adadin 22 za a rage 3 kawai.
A wajen masu duba da masana al’da marar uku hatsabibiya ce. A tunanin ɗan Adam Bahaushe ita ce ke da:
(i)               Na shiga uku (shiga hatsari ke nan)duk wani abin hani ko laifi aka kai adadinta babu uzuri. Da Bahaushe ya ce: An yi ba ɗaya ba, ba biyu ba. To! Ba zai ce: “ba uku ba”, don da an yi uku ba za a ƙyale ba. Ashe gaskiyar Makaɗa Narambaɗa da ya ce:
Jagora:        Kai maana an ce maka bari
          :         Ka sake an ce maka tsaya
Yara:           Kai magana ka san ba a son ta
          :         Ka ƙi bari wazzan mahaukaci
Gindi:          Ya ci maza yak wan shin a shiri
          :         Gwamda’aren Sarkin Tudu Alu
          Bayan da Malam Babba ya ga Shata gidan tara (9) aka sake haife ɗiyan ƙasa aka ga (3) dole ne Malam in ji Shata:
Jagora:        Yai gum da ni yana al’ajab
Gindi:          Malam Babba na Ƙofar Gabas

          Idan aka haɗa gida 9 da 3 za a samu 12 cika. Idan adadin uku ya bugi adadin 9 za a samu 27. Idan aka haɗa 27 da 12 za a samu 39. Dole Malam yai al’ajab domin ta kowace fuska aka bugi ƙasa Shata gidan 9 yake. Adadin 39 da adadin gidan ɗaya ake zance. Adadin gidan ɗaya a cikin 39 shi ne 9.
Shirin Malamin Duba a Bakin Aiki
          Duba aikin barazana ne da bugun gaba da wayo. A riwayar Shata ya tarar da Malam cikin manyan kaya da naɗi da carbi da ƙasa gabansa ya harɗe a buzu shirin aiki:
Jagora:        Ya zauna harɗe da buzu nasa
Gindi:          Malam Babba na Ƙofar Gabas
Jagora:        Sannan ga ƙasa gaba nai haka
Gindi:          Malam Babba na Ƙofar Gabas
Jagora:        Ya sha naɗi na Ƙofar Gabas
Gindi:          Malam Babba na Ƙofar Gabas

          Wannan saƙon (jigon) cikin ɗiyan waƙa (3) yara sun yi amshi (3). An gina saƙon cikin kalmomi 18 amshi kalmomi 15 jimilla 33 adadin mara 3 ya fita.
Mabuƙata Wajen Malaman Duba
          Malaman duba kowa nasu ne. Akwai mata da maza da samari da dattawa. Abin da ya bayyana a ƙasar Hausa mata sun fi hulɗa da su. Buƙatun maza mafi yawan ma neman rinjaye ne da sa’a da ɗaukaka. Mata kuwa haihuwa da zama da kishiya da mallake miji ya dame su. Me ya sa a wajen duba wa Shata zugum! Malam ya yi yana al’ajab, amma a wajen matar Shata:
Jagora:        Ya narke ya ƙyalƙyace da dariya
          :         Ya ce mata ɗa na nan namiji
Gindi:          Malam Babba na Ƙofar Gabas


 Sakamakon Bincike
          A wajenmu ɗaliban al’ada waƙar Malam Babba Na Ƙofar Gabas ta yi wa duba/bugun ƙasa adalci/ ta ƙyallaro muhimman abubuwan da bugun ƙasa ya ƙunsa. Shata da kansa ya tabbatar da haɗuran da ke tattare ga bugun ƙasa na shisshigin ƙyallaro gaibi da keɓanta da mata da ba na mutum ba. Daga cikin abubuwan da wannan bincike ya gano akwai:
1.     Adadin mara ya yi fice da yawa a hisabin waƙar.
2.     Idan aka sarrafa sunayen Shata guda bakwai gaɓovinsa tara ne, haka ma wasulansu da harufansu. Ashe Malam ya yi canjaras da cewa Shata gidan tara yake.
3.     Malam Babba shi kansa a ƙididdiga gidan tara yake.
4.     Gindin waƙar ma gaɓovin kalmominsa tara.
5.     Zubin kalmomin kowace waƙa ta baka ko rubutacciya dole su hau hisabin giinin kalmomi gaɓovinsu, baƙaƙensu, da wasulansu domin ta samu rerawa a matsayin waƙa.
6.     Ga ɗan abin da na gano wannan waƙar kore ce da talla Shata ke yi wa Malam. Malam Babba ya yi zama a Kano mutanensa duk su ne mutanen Shata. Babban maigidan Malam Ɗankabo, shi ma Shata haka.
Naɗewa
          Wannan bincike wani wasa ƙwaƙwalwa ne mai nuna wa ɗaliban ilmi kowane allazi da nasa amanu. Ban ce na ce komai ba amma na san an ƙara wa adabin magani wata ‘yar gudunmuwa ta ƙara shi gaba. A bisa gaskiyar babu bambanci tsakanin waƙar sha ruwa da ta Abu ‘Yanmama da Gagara Badau da Malam Babba Na Ƙofar Gabas a kulkin nassoshin shari’a da al’ada. Tattare da raunin Imani da lalacewar zamani Bahaushe bai yarda da cewa duba aiki ne nigari ba. Malamin duba komai shahararsa ba ya cika wa Musulmin kirki ido. Muna nan tare da Alhaji Umaru Nasarawa Wazirin Gwandu a fadarsa:
                   Wanda bai wuce ya yi kwana ba,
                   Bai wuce ya mance abi nai ba,
                   Wanda bai Sana ma rabo nai bai,
                             Yaushe za shi gano min nawa?
                  


MANAZARTA
Abbas, S.A. (2001) “Ethanomathetics of Hausa Socio-Cultural Environment: In Search of Viable Mathematics” Pedagology” PhD thesis, Zaria: Ahmadu Bello University.
Adakawa, H.B. Hisabi ta Hanya Mai Sauƙi, Kano.
Adamu, A.T. (1990) “Siddabaru a Ƙasar Hausa Yadda Yake da kuma Yadda ake Gudanar da shi”, kundin MA, Kano: ami’ar Bayero.
Adamu, A.T. (2000) Tarihin Bugun Ƙasa a Ƙasar Hausa, kundin PhD, Kano: Jami’ar Bayero.
Adamu, R. (1991) “Malam ko Wani Dodo: Bayanin Rayuwa da Ayyukan Sarkin Bori Sule”, Kundin BA, Kano: Jami’ar Bayero.
Alhassan, H. (1994) “Hisabi da Malamansa a Ƙasar Hausa (1960-1994) takarda”, Sokoto: CLS, Jami’ar Usmanu Ɗanfodiyo.
Alhassan, H. (1994) “Yadda ake Hisabi Ƙasar Hausa” takarda, Sokoto: Jami’ar Usmanu Ɗanfodiyo.
Bunza, A.A. (1988) “Malam ko Wani Dodo? Siddabarun Shiga da Fitan Mara Cikin Hisabin Waƙar Malam Babba na Ƙofar Gabas” takardar da Sashen Nazarin Harsunan Nijeriya, Sokoto: Jami’ar Usmanu Ɗanfodiyo.
Bunza, A.M. (1997) “Ɗankore Sourcerar Apperentice in Sokoto” paper presented at West African Seminar, Department of Anthropology, London: University College London.
Bunza, A.M. (1999) “Ibrahim Yaro Yahaya a Mizanin Hisabi”, takardar da abayar a Sashen Harsunan Nijeriya, Kano: Jami’ar Bayero.
Bunza, A.M. (2003) Hausa Medicine Its Relevance and Development in Hausa Studies, The Second Inaugural Lecture, Usman Ɗanfodiyo Sokoto; Lagos: IBRASH Publishers.
Bunza, A.M. (2018) “Mathematical Heritage in Hausa Number System A proposal for Teaching Mathematics using Nigerian Languages”, paper presented at University Seminar Series, Federal University Gusau.
Gusau, S.M. (2018) Diwanin Waƙoƙin Baka, Juzu’i na Uku Matanonin Wasu Waƙoƙin Mamman Shata Katsina, Kano: Century Research and Publishing Ltd.
Gwandu, M.A. (nd) “Kitabul Hisaab Wal Asaraari”.
Gwandu, M.A. Hisabi A Sauƙaƙe, Zariya.
Handloff, R. (1982) Prayers, Amulates and Charms: Health and Social Control” African Studies Review, 25:185-94.
Lewis, W. (1988) Hausa Medicine: Illnesses and Well-being in a West African Culture, Durham: Duke University Press.
Line, J. (1985) Discoɓer Numerology Understanding and Using the Power of Number. Aƙuarian/Thorsons and Imprint of Harper Collins Publishers, London.
Oyebade, F.O., Francis O.A. Kammelu N.C. (eds.) (2014) The Counting System of Some Dialects of Igbo, Hausa and Yorua, Ibadan: Master Print Publishers.
Ƙanƙara, A.I. (2013) Mahdi Mai Dogon Zamani Shata da Kundin Waƙoƙinsa, Kaduna: Lapson Production.
Sa’id, B. (1977) “Ilmin Taurari a Waƙoƙin Masu Jihadi”, cikin Nigerian Languages Vol. Vviii, CSNL, Kano: Jami’ar Bayero.
Sheme da Wasu (2006) Shata Ikon Allah, Kaduna: Informat Publishers.
Shirley, L. (1977) “Culture and Mathematics: A theme for Mathematics Education”, in ABACUS 24 (1): 81-88.

No comments:

Post a Comment