Kyauta Jaruntar Saraki: Nazari Daga Wasu Waƙoƙin Baka

Cite this article as: Kabir, H.D. (2023). Kyauta Jaruntar Saraki: Nazari Daga Wasu Waƙoƙin Baka. Tasambo Journal of Language, Literature, and Culture, (2)1, 145-153. www.doi.org/10.36349/tjllc.2023.v02i01.018.

Daga 

Halima Daura Kabir, PhD

Sashen Harsuna da Al’adun Afirka, Jami’ar Ahmadu Bello, Zariya, Nijeriya

hkdaura@gmail.com

Abstract

Court music refers to various music styles associated with courts. In Hausa land, court music is performed at various palaces as an everyday feature for the purpose of entertainment and eulogizing. Genealogical pedigree, bravery, excellent administrative qualities, ability to protect the religion of the community and generosity are the major themes of Hausa court music. However, before the Sokoto Jihad, when leaders were at war with each other for either acquisition of land, slaves and other material needs, defeating enemies at war field was recorded as a measure of success, just as wrestling was a variable for the selection of a new leader; especially in Katsina emirate, therefore bravery was seen as the most significant of the five themes. The paper examines how generosity of leaders gradually replaced bravery as a cold war using some selected Hausa court music (1870-1970) for illustration. Results reveal how generosity is now the norm for making a leader’s name in Hausa land, pave way for the crown prince to manipulate the choice of an emir and also distract the opponents.

Keywords: Hausa Classical Music, Themes, Generosity, Leaders

Gabatarwa

Sarakuna a Ƙasar Hausa sun kasance jigo kuma iyayen ƙasa a masarautunsu. Sarki shi ne bangon gari kamar yadda maigida ya kasance bango a gidansa. Sarki shi ne jagora kuma garkuwa domin shi ne mai ba da tsaro a masarautarsa baki ɗaya da kare su daga duk wata cutarwa, musamman lokacin da ake yaƙi. Wannan ya sa kafin Musulunci ya kafu a Ƙasar Hausa, ɗaya daga cikin sharuɗan zaɓen shugaba shi ne bajinta ta fuskar jaruntaka. La’akari da wannan batu ya sa sarakunan suka yaƙi junansu domin faɗaɗa ƙasa da samun ganimar yaƙi (dukiya da bayi). Yanzu kuwa da babu yaƙi, a iya cewa suna yaƙar junansu ne da ire-iren kyautar da suke yi wa makaɗa da mawaƙa, waɗanda suke tallata su ta hanyar yabonsu, su fito da su duniya ta san su tamkar yadda a da suke yabon su kan jarunta. Wannan maƙala mai suna, ‘Kyauta Jaruntar Saraki: Nazari Daga Wasu Waƙoƙin Baka’, ta ƙudiri aniyar yin tsokaci a kan wannan babban turke da ya mamaye waƙoƙin fada saboda yanayin zamanin da ake ciki. An kuma zaɓi wasu waƙoƙin baka (1870-1970) na fada domin su zama madogara. Babu shakka binciken ya tabbatar da cewa a yanzu da babu yaƙi, kyauta ita ce jaruntar saraki, da ita yake nuna bajinta a cikin tsaransa. Ire-iren wannan yabo na kyauta a yanzu shi ke ƙara wa saraki kwarjini da muhibba da amsuwa a idanun talakawansu da sauran ‘yan uwansu saraki. Shi kuma ke fito da su duniya ta san su, ta san da zamansu; baya ga razana abokan hamayya domin su ƙara nesa.

Bitar Fitilun Kalmomin Taken Maƙala

Kalmomin da suka gina wannan bincike su ne: kyauta da jarunta da saraki da kuma waƙar baka.

Kyauta

Yabo da zuga su ne muhimmin turakunn da makaɗan sarauta ke ɗora waƙoƙinsu a kansu. Bello (1976) ya ce galibi makaɗa da mawaƙan fada suna ɗora yabo a kan shika-shikan cim ma yabo guda biyar. Waɗannan shika-shikai kuwa su ne: jaruntaka da riƙon addini da tarihin asali ko ambaton zuriya da iya mulki da kuma kyauta. Masanin ya bayyana cewa waɗannan turaku su ne sinadaran da ke ƙara dangantakar makaɗi da ubangidansa, su kuma razana abokan hamayyarsu. Suna kuma ƙara wa Sarakuna ƙarfin guiwa da faranta masu rai, su shaƙata su yi abin da suke so. Idan aka kwatanta waƙoƙin fada tsakanin na da da na wannan zamani, za a lura cewa tun da yanzu ba lokacin yaƙi ba ne, kyauta ita ta mamaye sauran shika-shikan cim ma yabo ta yi zarra. Kamar yadda masu iya magana suka ce, “Yaba kyauta tukuici”, tukuicin da mawaƙa ke yi wa waɗanda suka ba su abin hannunsu shi ne ambaton halayensu na gari; musamman kyauta.

A iya cewa makaɗa da mawaƙan fada ba su yi butulci ba saboda suna yabon saraki da kyautar da aka yi musu ta hanyar zayyano nau’o’in kyautar. Wani lokaci ma har da ƙari domin saraki ya ji daɗi, ya ƙara wata kyautar. Masoyansa da ahalinsa (‘yan’uwa da abokan arziki) su ma su bayar a madadinsa.

Kyauta kalma ce da ke da ma’anar bai wa wani abu domin ra’ayi ba tare da ya yi wani aiki ba. Kalmar na kuma da wasu ma’anoni kamar haka: ii. laƙabin da ake yi wa ɗan wabi. iii. sunan ɗan fari da tsohuwar mace ta haifa. iv. yin abun kirki ga wani. v. ba da gyara a ciniki, Ƙamusun Hausa (2006:271). Ma’ana ta farko ita ke da dangantaka da wannan nazari, wato ba wani mutum wani abu, duk kuwa da cewa kyauta a tsakanin maroƙa da masu ba su abin hannunsu akwai aiki a tsakani. Idan aka yi la’akari da haka, za a ga cewa yawancin kyautar da maroƙa suke samu daga jama’a akwai sanadi, sun yabe su ne ko kuma su jama’ar ke ba da kyautar domin suna so a yabe su, a faɗi duniya ta ji. Ma’ana ta huɗu ma za ta iya shiga, domin ‘kyauta’ abin kirki ce, da ke haifar da abin kirki ta hanyar kyautata zaman tare a tsakanin al’umma.

Bello (1976:28) ya bayyana cewa, a rayuwa babu mai son marowaci, ballantana maroƙi. Wannan ya sa ‘kyauta’, ita ce babban abin da maigida zai yi wa maroƙi, domin haka ya zama dole shi kuma maroƙi ya yabi ubangidansa. Bunza (2009:123-4) ya bayyana cewa, sunan kowane makaɗi ‘maroƙi’, domin idan maroƙi bai yi roƙo ba me zai ci? Wannan ya sa cikin hikima da dabara suke saƙala roƙo, ko dai kai tsaye ko nuni ga abin da ake so godiya gabanin kyauta ko kuma zugar roƙo. Aikin Hassan (2013) ya yi nuni da cewa duk da yake makaɗan fada ba su fito da maitarsu a fili ta fuskar roƙo, makaɗa Salihu Jankiɗi a zamaninsa yana amfani da hikima a wayance ya saƙala lafuzan roƙo a cikin waƙoƙinsa na fada. Sannan kuma yakan yabi duk wanda ya yi masa kyauta, komi ƙanƙantar kyautar kuwa.

Ko babu komai, kyauta tana ƙara darajar mai bayar da ita (musamman a idon wanda aka ba). Tana kuma mayar da maƙiyi ya zama masoyi domin tana kawar da ƙiyayya, ta haifar da so da ƙauna a tsakanin al’umma. Ko a zaman tare, kyauta ɗabi’a ce da ake so mai hali ya yi wa mabuƙata da duk wanda ke kusa da shi domin tana cikin kyawawan ɗabi’u da ke kyautata zamantakewar al’umma, alal misali; a tsakanin babba da yaro ko ma’aurata da ‘yan’uwa. Ire-iren kyautar da Saraki ke yi wa makaɗa shi ke ƙara musu kwarjini a tsakaninsu da mabiyansu da sa masu hamayya su ƙara nesa da su. Kyauta tana kuma tallata masu jiran gado su yi zarra a tsakanin ‘yan’uwansu, kamar yadda muƙalar Ƙanƙara da Abubakar (2019) ta tabbatar da haka. Makaɗa Musa Ɗanƙwairo a waƙar ‘Ciroman Katsina’, ya bayyana cewa duk ɗan sarkin da ba ya alheri shi ne baya ga dangi, kamar yadda ya faɗi:

Jagora: Ɗan sarkin da ba shi alheri,

 ‘Y/Amshi: Allah ya maishe shi utel,

 : Ya koma baya ga dangi,

 : Sai dangi sun ci su ba shi…

(Gusau, 2019:186).

 

Makaɗa Muhammadu Dodo Maitabshi a waƙar Sarki Musulmi Hassan ɗan Mu’azu ya yi nuni da cewa ba a son girma da rowa, kamar yadda yake cewa:

Jagora: Ai biyu ba ta samuwa,

 ‘Y / Amshi: A so girma a yi rowa...

(Gusau, 2009:16).

Shi ma Makaɗa Sa’idu Faru a waƙar Sarkin Musulmi Muhammadu Macciɗo ya ce wani abu mai kama da haka:

Mu’azu: Laifin yaro shi yi ƙuiya,

 : Laifin Babba shi yi rowa…

(Gusau, 2009:157).

Har ila yau kuma, yawan kyautar saraki na sa ya yi zarra / fice a tsakanin ‘yan’uwansa saraki, kamar yadda makaɗa Sai’idu Faru yake cewa:

Mu’azu: Da kyauta da ilimi da neman dalili…

 : Da su Bello ɗan Shehu yat tsar ma kowa…

 (Gusau, 2009:158).

Idi Ɗangiwa Zuru a waƙar Iyan Zazzau Aminu ya faɗi makamancin haka:

‘Y/Amshi: Ɗan sarki yau ko na ina ne,

: Bai yi kamar Iyan Zazzau ba,

: Alhaji masu abin bayarwa.x2

(Gusau, 2009:57).

 

2.1.2 Jarunta

Jarunta ko jaruntaka kalma ce da ke nuni da bajinta da ƙwazo. Gusau (2008:387) ya bayyana cewa kalmar na nufin juriya ko ƙarfin hali ko wata bajinta a lokacin aiwatar da wani abu. Kamar yadda Bargery (1993) da Ƙamusun Hausa (2006) suka bayyana ‘jarunta / jaruntaka’ da halayya ta jar zuciya ko ƙarfin zuciya. Gusau (2008) ya ci gaba da cewa, idan an ce mutum mai jaruntaka ne, to ana nufin gwarzon namiji, mai taurin hali ko naciya ko maras tsoro wanda ba ya firgita ballantana ya samu faɗuwar gaba. Ya ƙara bayani da cewa, mai jarunta yakan sa gabansa inda ya nufa ba tare da ya ja da baya ba, ba ya kuma waiwaye, har sai ya kai inda ya dosa. Mai wannan hali ana kiran sa jarumi (nj), jaruma (mc), jarumai (jm). A taƙaice a iya cewa jarunta hanya ce ta nuna bajinta da fuskantr ƙalubale da nuna ƙwazo ko jajircewa a duk lamarin da aka sa gaba ba tare da gajiyawa ba har sai an cim ma gaci. Duk mai wannan halayya ana kiransa ‘gwarzo’.

Kalmomin da ke da alaƙa ta ƙut da ƙut da ‘gwarzo’ su ne ‘jajirtacce’ da ‘gwani’ da kuma’ himma’. Wannan ya sa masu iya magana suka, “Himma ba ta ga raggo”. Ta iya kasancewa wani ya zama jarumi a fagen yaƙi ko karatu ko sana’a da makamantansu, kamar yadda a al’adar Fulani sharo (soro) ke nuna jaruntar namiji, tamkar yadda aikin Shede (2019) ya tabbatar da haka. Kyauta ma a iya cewa nau’i ne na jaruntaka. Wannan dalili ya sa akan ce, “Faɗa wa mai zuciya biki ba mai kuɗi ba”. Dalili kuwa shi ne, zuciyar bayarwa daban, mai abin bayarwa shi ma daban yake.

2.1.3 Saraki

An samu daidaito a ma’anar saraki, kamar yadda Alhassan da Wasu (1982) da Ƙamusun Hausa (2006) suka bayyana kalmar ‘saraki’ da ‘basarake’. Wato saraki ko basarake shi ne duk wanda yake riƙe da sarauta ko yake da jinin sarauta (sarauta ta haife shi). Alhassan da Wasu (1982) sun ci gaba da bayani cewa, ‘saraki’, mutum ne wanda shugabanci da mulki da iko suke hannunsa, domin waɗannan sinadarai uku , su suka tattaru suka yi sarauta, ko kuma a ce suka haifar da ita. To haka kuma, Malumfashi (1990) ya ce ‘saraki’ suna ne na ɗaya daga masu zartar da hukunci a harkar bori. Wannan bayani babu shakka ya ƙara tabbatar da ma’ana ta farko.

A taƙaice a iya cewa, ‘saraki’ kalma ce da ta yi tsiro daga ‘sarauta. Ke nan, duk wanda yake da alaƙa da sarauta, ko dai ta haife shi ko yake riƙe da wani muƙami shi ne ‘saraki’. Saraki a Ƙasar Hausa mutum ne mai farin jini / kwarjini a idon al’umma. Ana girmama saraki a yi masa biyayya saboda girman sarauta, kamar kuma yadda ake son saraki da ƙaunarsa saboda halayensa na ƙwarai, misali son jama’a da haƙuri da kyauta. Wannan ya sa ake da makaɗan fada da a wasu lokuta na musamman suke yi wa saraki kiɗa da waƙa domin nishaɗantarwa da tunatar da su nauyin da ke wuyansu da razana abokan hamayya da kuma tallata su (sarakin) ga duniya. Wannan dalili ya sa Kafin Hausa (1995) ya ce Sarakuna a Ƙasar Hausa sun fi kowane rukunin jama’a morewa da kirari. Kirarin, kamar waƙa yana koɗa saraki, ya cicciɓa su ya kai su ƙolin ƙoluwa a cikin al’umma.

2.1.4 Waƙar Baka

Waƙa ɗaya ce daga cikin manyan sassan adabin Hausa guda uku da ake da su. Sauran biyun su ne wasan kwaikwayo da kuma zube. Masana irin su Yahaya (1996 da 2016) da Gusau (2003 da 2009) da Mukhtar (2006) da Ɗangambo (2008) Bunza (2009) da saura da dama sun tofa albarkacin bakinsu a kan waƙa ta fuskoki da dama. Wasu sun dubi jigo, wasu salo, wasu kuma tsarin aiwatar da ita da kuma ma’anarta. A yayin da Yahaya (1996 da 2016) ya ce waƙa tsararriyar magana ce ta hikima da ta ƙunshi saƙo cikin zaɓaɓɓun kalmomi, Gusau (2003) ya bayyana ta ne da zance na hikima. Mukhtar (2006) kuwa cewa ya yi waƙa saƙo ne cikin furuci da lafazi cikin daidaitattun kalmoni da ake rerawa cikin tsari da sauran dabaru masu jawo hankali. Ɗangambo (2007) ya yi ƙarin bayani da ya tabbatar da cewa waƙa saƙo ne mai farin jini da ɗaukar hankali domin yana saurin shiga zuciya. A taƙaice a iya cewa waƙa hanya ce ta isar da saƙo cikin nishaɗi / raha da ake rerawa domin ƙara wa saƙo armashi.

Waƙa ta ƙunshi babban rukuni na adabin al’umma domin hanya ce ta jawo hankalin jama’a, maza da mata, babba da yaro; a kan kari cikin ruwan sanyi. Wannan dalili ya sa waƙa ta kasance babban adabin fada a Ƙasar Hausa, domin tana daga cikin sinadaran da ke fito da saraki da masarauta duniya ta san da zaman su. Waƙar baka kamar yadda Gusau (2003) ya ce, 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-amon kari da kiɗa da amshi. Waƙa a ra’ayin Funtua (2010) takobi ce ta raya al’ada da adana tarihin al’umma. Waƙar baka ita ce wadda ake rerawa da fatar baki kai tsaye, da kiɗa ko haka kawai. Waƙar baka tana faɗakarwa, ta ilmantar, sannan kuma ta nishaɗantar da al’umma. Makaɗan Fada suna amfani da waƙa su yabi iyayen gidansu, musamman ire-iren kyautar da aka yi masu. A iya cewa a yanzu turken kyauta ne ya mamaye waƙoƙin fada. Turkenn kyauta a yau shi ke tallata saraki a tsakaninsu da jam’arsu da ma duniya baki ɗaya. Shi ke kuma fito da masu jiran gado su samu karɓuwa, domin karimci na ɗaya daga cikin kyawawan ɗabi’un saraki.

3.1 Jaruntar Saraki

 Idan aka kwatanta waƙoƙin fada na da da waɗanda suka biyo bayansu zuwa wannan zamani (1870-1970), za a yi la’akari da cewa turken jaruntaka ya taka muhimmiyar rawa. A ire-iren waƙoƙin, makaɗan fada sun yabi iyayen gidansu a fagen jarunta matuƙa saboda yanayin zamanin da ake ciki na yaƙe-yaƙe saɓanin yadda bayan jihadi; da Ƙasar Hausa ta dunƙule a matsayin ƙasa ɗaya, aka samu haɗin kai da zumunci da har a masarautu da dama ya haifar da auratayya.

3.1.1 Jaruntar Saraki a Da

 Gusau (2008:158-159) ya bayyana cewa makaɗan fada ma jarumai ne, domin a zamanin yaƙe-yaƙe sukan shiga fagen daga su yi shiga irin ta dakaru. Sukan sanya sulke da kwalkwali su riƙe garkuwa, sannan su rataya abin kiɗa a kafaɗa, su shiga fage a yi da su amma idan rana ta ɓaci sai su yi sauri su kaɗa abin kiɗansu domin kada a tafi da su; su zama ganima. A da can baya, bajintar saraki a fagen fama, wato taushe abokan hamayya ko samun nasara a kansu shi ne jaruntaka. Wannan ya sa a irin wannan yanayi, yabo da ya jiɓanci jarunta ya taka rawa matuƙa (domin turkensa ya mamaye waƙoƙin). Za a ganin haka daga daɗaɗɗun waƙoƙin baka na Hausa, misali waƙoƙin Sarkin Gobir Yakubu da Sarkin Gobir Muhammadu Bunu Nafata sun tabbatar da haka:

: Sakin Gobir Yakubu ɗan Babari,

 : Damo maƙi gudu,

: Akwai wada Babari yay yi Gobir,

 : Ɗan Bawa mai rabo da yawa,

 : Gamdaren yaƙi.

 

 : Na mai gugara dodon maza,

 : Na Zangi sa guraje zama lafiya,

 : Ba shan ƙarhi ba gudu,

 : Ba ka kai na gida,

: Na mai gugara tattala kai yamma,

 : Ka kai mu birnin Katsina.

 (Gusau, 2008:200-201).

 

Gobir wata daɗaɗɗiyar masarauta ce da ta yi suna a fagen yaƙe-yaƙe a baya. Gobir ta kara da Katsina da Zamfara da Kabbi da saura da dama kuma ta sami galaba a lokuta da dama. Sarki Yakubu (1789-1796 ko 1794-1800) da Sarki Nafata (1796-1802 ko 1800-1802), kamar yadda Gusau (2008:21) ya bayyana suna daga cikin Sarakunan Gobir a Alƙalawa da suka yi suna. Lura da waɗannan ɗiyan waƙoƙi za a tabbatar da cewa Sarakunan jarumai ne matuƙa. Makaɗin ya kira Sarki Yakubu ‘maƙi gudu’, saboda jaruntarsa. Wato basaraken komin ɓaci a fagen fama; bay a sani har sai ya kai ga nasara, kamar kuma yadda ya kira shi ‘gamdaren yaƙi’, wato jigo, kuma jarumin gaske. Sannan kuma ya kira Sarki Muhammadu Nafata ‘dodon maza’, wato wanda ake tsoron sa matuƙa, musamman a fagen yaƙi. Ya kuma zuga shi ta hanyar yi masa kira su, domin ya shirya su tafi Katsina su yaƙi Katsinawa. A baya can, Gobir ta taɓa cin Katsina da yaƙi. Wannan shi ya haifar da barkwanci tsakanin Katsinawa da Gobirawa, har gobe suna tsokanar junansu domin a yi raha.

 Da lokaci ya fara tafiya, makaɗan fada sun ci gaba da yabon saraki da jaruntar gidansu. Za a ƙara tabbatar da haka daga waƙar Sarkin Sudan Sai’idu Namaska da makaɗa Idi Ɗangiwa Zuru ya yi masa, turkenta na jaruntakar iyaye da kakanni ya fito tun daga sunan waƙar, har zuwa ƙarshenta, kamar haka:

Jagora: …Har dai in yi mai kiɗan yaƙi,

 ‘Y / Amshi: Ban gane shi da tsoro ba,

 : Tun da gadon faɗa yay yi.

 

 Jagora: Nagwamatse da yai sarautatai,

 ‘Y/ Amshi: Bai yi tsahi da kaza ba,

 Jagora: Sai dai ya naɗe ƙullinai,

 ‘Y / Amshi: Haɓe sunka ji tsoronai…

 

 Jagora: Iro ya yi sarautatai,

 ‘Y / Amshi: Bai yi tsahi da kaza ba,

 : Annan da nah haye dutsi,

 : Da waɗannan da a gaton dutsi,

 : Sai da ya naɗe ƙullinai,

: Haɓe sunka ji tsoronai…

(Gusau, 2009:52-53)

 

Daga wannan misali za mu ga cewa Makaɗa Idi Ɗangiwa bai yi ƙasa a guiwa ba wajen yabon Sarkin Sudan kan jaruntar gidansu da ya gada kaka da kakanni. Tun daga gindin waƙar, ‘Tanƙwafau namijin zaki’, waƙar ta amsa sunanta, ta jarunta ce, duk kuwa da cewa a tsakiyar ya saƙalo roƙo, inda ya roƙi Sarkin ya ba shi mota, motar ma Honda. Ya kuma yi wa abokan hamayya zambo, wanda za a iya cewa ba a raba shi da waƙoƙin fada kamar raba jini ne da hanta. A ɗiyan waƙoƙin makaɗin ya nuna cewa ko kaɗan gwaninsa ba matsoraci ba ne, domin ko da ya kaɗa masa kiɗan yaƙi, babu shakka ya ga haka a zahiri. Har ila yau kuma, ya jaddada jaruntar iyayensa da suka ci nasara kan Haɓe (Hausawa) da arnan da ke kewaye da Kontagora a zamaninsu.

A waƙar Makaɗa Aliyu Ɗandawo ma ya yabi Sarkin Kabin Argungu Muhammadu Sama da jaruntar gidansu kamar haka:

 Jagora: Kai maza suka shakka,

 : Ba da kai suka wargi ba,

 : Sun sani Kanta uban Baraya,

 : Kai as Sarkin Sarakuna tun ga Nabame,

 ‘Y / Amshi: Tun da kai an na yabo namu shiri na kyawo.

(Gusau, 2009:30).

 

Kabawa kamar yadda tarihi ya nuna sun yi gwagwarmaya da ƙasar Songhai da al’ummomin Fulani kafin Kanta ya ceto su. Sarki Muhammadu Kanta (1516-1554), uban Kabawa shi ne Sarki na farko a jerin Sarakunan Lekawa a Surame da Birnin Kabi da Augi. Kanta ya yi yaƙe-yaƙe da dama inda ya nuna jaruntakarsa matuƙa, domin haka kowane Sarkin Kabin Argungu yabonsa a waƙe ne ko a kirari ba ya cika sai an ambato Kanta. Wannan dalili ne ya sa makaɗi Aliyu Ɗandawo ya ce maza na shakkar Sarki Muhammadu Sama domin ba za su manta da abin da kakansa Kanta ya yi musu ba. Makaɗin ya kuma ambato Sarki Yakubu Nabame (1849-1854) wanda shi ne Sarki na farko a Sarakunan Lekawa a Argungu, kuma kamar Sarki Kanta, shi ma jarumin gaske ne. Ya nuna bajinta wajen samun nasara a kan Fulani da ke kewaye da su. Ƙasar Kabin Argungu ta shahara sosai a fagen yaƙi kama daga lokacin da Kanta ya yi wa Songhai tawaye zuwa yaƙin Kabawa da Fulani da ƙasashen Nufawa da Zabarmawa.

3.1.2 Jaruntar Saraki a Yau

A yau da aka daina yaƙi a Ƙasar Hausa, a iya cewa saraki suna yaƙar junansu da kyauta cikin ruwan sanyi. Ke nan, kyauta ce ta zama makami domin ceton kai da kare muhibba ko tsare kai daga abokan hamayya (su tsorata), su ba da wuri ko da a zuci ba su so haka ba. Saraki suna kyautar sutura da abinci da gida da doki da motoci saboda tasirin zamani. Suna kuma bayar da kujerar Hajji da Umara da makamantansu. Makaɗan suna kuma kira cikin dabara ga sauran saraki su kasance masu buɗaɗɗen hannu, kamar yadda makaɗa Ɗanƙwairo yake cewa a waƙar Sarkin Muri:

Daudu: To ku Sarakuna kaf na zamani, x2

 ‘Y / Amshi: Ku ɗauki irin halin Umarun Abba,

 : Kuma wajen kyauta bai ji tsoro ba.

(Gusau, 2009:123).

 

Abu Ɗankurma Maru a waƙar Banagan Maru ya ƙara tabbatar da haka, cewa bajintar saraki ita ce kyautarsa:

Jagora: Yai mani doki na Abdu aras shure tsiya,

‘Y/Amshi: Godiya kullum gare ka…

: Na yaba mashi yai man bajinta.

(Gusau, 2009:212-213).

 

Wannan ɗiyan waƙa ya nuna kyautar doki da Banagan Maru ya ba makaɗin. Sannan bajintar da Ɗankurman Maru yake nufi ita ce kyauta ba jaruntakar yaƙi da takobi ba, jarunta ce ta ruwan sanyi da saraki suke yaƙar junansu a wannan zamani.

Haka kuma, Sarkin Taushin Katsina Muhammadu a wata waƙa ya bayyana cewa marigayi Sarkin Zazzau Shehu Idris tun yana ɗan sarkinsa aka san shi da kyauta. Duk kuwa da cewa makaɗin ya sakaya; bai fito fili ba amma ‘ƙwazon’, da ya ce yana nufin ‘kyauta’. Wato bajintar kyauta ba ta ƙwazo a fagen fama ba. Kyautar kuma ta yi masa rana, ta sa ya yi fice cikin ‘yan uwansa saraki (ya samu sarauta domin duk wani ɗan Sarki burinsa ya zama Sarki), kamar dai yadda ya ce:

Tunau: Jikan Sambo tun kana ɗan sarkinka, x2

 : Kafin ya zam kai Sarki, x2

 ‘Y/Amshi: Muhammadu ka nemi duniya ka same ta,

 : Ƙwazonka shi yaj ja ma,

 Jagora: Ka nemi duniya,

 ‘Y/Amshi: Ka same ta, ƙwazonka shi yaj ja ma.

(Gusau, 2009:77).

 

Makaɗa (Dr) Mamman Shata a dunƙule ya bayyana ire-iren abubuwan da saraki ke kyauta da su:

 Jagora: Kyautar doki sai mai mulki,

 : Babbar riga sai mai mulki,

 :Manyan kurɗi sai mai mulki.

(Gusau, 2009:281).

Kyautar Sutura

Saraki sun kasance suna kyautar suturar alfarma, musamman ga manyan baƙi da makaɗan fada. Babban misali shi ne kwanakin baya da Sarkin Kano ya ba Shugaban Ƙasa Muhammadu Buhari kyautar rigar alfarma ta bullan wadda ke cikin ƙaho. Sarakuna suna kyautar riguna (babbar riga da ‘yar ciki da wando) da kuftoci da rawunna da doki da kuɗi da sauran makamantansu, kamar yadda makaɗa Musa Ɗanƙwairo ya faɗa a waƙar Sarkin Kano Ado Bayero ta ‘Ba Takura Kaurin Gaba’:

Jagora: Sarki mai kyautar riguna,

 : Sarki mai kyautar wanduna,

 : Sarki mai kyautar kuftoci,

 : Sarki mai kyautar alkyabba,

 : Sarki mai kyautar rawunna...

(Gusau, 2009:90).

A waƙar Sarkin Muri Alhaji Umaru Abba, makaɗa Ɗanƙwairo ya yabi basaraken da kyautar sutura kamar yadda yake cewa:

 Sani: Sarki yai man kyauta,

 ‘Y / Amshi: Kyauta ta mamaki,

 Sani: Alhaji Musa Ɗanƙwairo,

 : Ga babbar riga ya ba ka,

 : Ga kubta kuma ga alkyabba,

 : Ga rawani kuma ga jar hulla,

 : Har da agogo da takalmansu…

(Gusau, 2009:125).

 

Alkyabba da rawani da jar hula (dara) da makamantansu suturu ne na iko amma saraki suna ba makaɗan fada, wanda ke nuni da cewa a matsayinsu na makaɗan sarauta, su ma sarakuna ne na makaɗa ‘yan uwansu saboda haka suke shiga irin ta saraki.

A waƙar Sarkin Gobir Sabon Birni Alhaji Muhammadu Bawa, makaɗa Sa’idu Rambaɗawa ya yi godiyar irin wannan kyauta ta kayan iko:

Jagora: Na gode maka Sarkin Gobir,

 ‘Y/Amshi: Alhaji Makaɗa ya gode,

 Jagora: Ya gama mu da,

 ‘Y/Amshi: Kaya, ko yanzu ya gama mu da kayan iko,

 Jagora: Ga wata riga,

 ‘Y/Amshi: Sarki ya ba ni ta zube ƙasa hat tai oba.

 

Shi ma makaɗa Sa’idu Faru a waƙar Sarkin Musulmi Muhammadu Macciɗo ya yi godiyar suturar da aka ba shi da ta haɗa da bandur na yadi da huluna. Saboda farin ciki, har ya kamanta kyautar basaraken da ta Larabawan Masar masu girma, wanda ke nuni da cewa kyauta ɗabi’a ce ta manya. Manya a nan na nufin saraki ba shekaru ba, kamar yadda aikin Garba (2020), ya tabbatar da karimcin sarauta (duk kuwa da cewa ya kawo misalai daga labaran gasa ta farko). Makaɗin yana cewa:

 Jagora: Baba ya ba mu bandur guda duk na lailai,

 : Ya ba mu bandur guda na yadi..

 : Kyauta irin taka jikan Mu’azu..,

 : Sai Larabawan Masar masu girma.

(Gusau, 2009:158).

 

Makaɗa Musa Ɗandada Sabon Birni a waƙar Sarkin Gobir Salihu Sabon Birni bai yi ƙasa a guiwa ba, domin ya yi godiya kan kyautar da aka yi masa ta riga, kamar yadda yake cewa:

 Jagora: Sarkin ya hi kyautar riga,

 : Sarki ya hi kyautaw wando.

(Gusau, 2009:195).

Kyautar Abun Hawa

Kyautar saraki ba ta tsaya a sutura ba, saraki suna kyautar abun hawa irin wanda suke amfani da shi, wato doki da kayan ƙawarsa, kamar yadda makaɗa Narambaɗa ya faɗi a waƙar Sarkin Gobir na Isa Amadu:

‘Y/ Amshi: Wata kyauta tana ba ni sha’awa…,

 Jagora: Dokin nan da kab ba ni kyauta jiya,

 ‘Y/ Amshi: Ko uban mutum as sarki,

 : Irinai yakan hau sai.

(Gusau, 2009:40).

Makaɗa Ɗanƙwairo a waƙar marigayi Sarkin Kano Ado Bayero ya yi godiyar kyautar mota da aka ba shi, kamar yadda yake cewa:

Daudu: Kun ba ni kuɗi da motoci.

 ‘Y/ Amshi: Kanawan na Dabo na gode,

 : Ga ilimi ga kyauta.

(Gusau, 2009:95).

Har ila yau, Ɗanƙwairo a waƙar marigayi Sarkin Daura Muhammadu Bashar ma ya yi godiyar dawakin da aka ba shi:

Marafa: Ya ba mu riguna da yawa,

 ‘Y/ Amshi: Da dawaki gami da kuɗɗi.

(Gusau, 2009: 99).

Makaɗa Sa’idu Faru a waƙar Sarkin Musulmi Muhahammadu Macciɗo ya yi roƙon dawaki cikin hikima domin ya san doki na cikin kayan da saraki ke kyauta da su, kamar yadda shi ma Muhammadu Sanƙira Ɗangiwa Zuru ya yi irin wannan roƙo na mota a waƙar Dabai Alhaji Aliyu:

Mu’azu: …In kai niyyab ba mu dawakuna…

(Gusau, 2009:157).

 

Jagora: Alu na yi ma koken Makka,

 ‘Y/Amshi: Hanƙure Muhamman Sanƙira,

 : Alu har mota zai ba ka..

 : Bai zama daƙiƙin banza ba.

(Gusau, 2009:226).

 

A waƙar Turakin Kano Makaɗa Sa’idu Faru ya yi godiyar kyautar mota haɗi da bawa. Ke nan, kyautar bawa ma nau’i ne daga cikin nau’o’in kyautar saraki, kamar yadda yake cewa:

Mu’azu: Ɗan sarkin da ka kyautab bawa,

 ‘Y/Amshi: Ɗan Hashim Kano ɗai ah haka,

 Mu’azu: Ɗan sarkin da ka kyautam mota…

(Gusau, 2009:163).

Makaɗa Musa Ɗandada Sabon Birni ma ya yaba da kyautar Sarkin Gobir Salihu Sabon Birni ta doki da kayan ƙawarsa, wato sirdin Masar:

’Y/Amshi: Sarki ya hi kyautad doki…,

 : Ga sirdin Masar ya bayar,

 : Jikka anka ce ya sai shi.

(Gusau, 2009:195).

Shi ma Idi Ɗangiwa Zuru ya yabi kyautar Iyan Zazzau ta tufafi da kuɗi da kuma doki da kayan ƙawarsa, har ma da abincin da za a ciyar da shi:

 ’Y/Amshi: In ka roƙi doki ya kawo ma,

 : In ka ce tuhwahi ya kwaso ma,

 : In ka roƙi kuɗɗi ya kawo ma…

 Jagora: Iya mai kyauta, x2

 ‘Y/Amshi: Da doki da kayanai,

 : Har ya sam ma abinci na cice shi.x2

(Gusau, 2009:57).

A wata ɗiyan waƙa, wato waƙar Sarkin Zazzau marigayi Shehu Idris makaɗin ya bayyana cewa, babu kyautar da ta kai mota da riguna a duniya:

Jagora: Ai duk iyakak kyautar duniya,

: A ba ka mota, x2

: Tare da riguna…

(Gusau, 2009:59).

Kyautar Kuɗi

Baya ga sutura da dawaki, saraki na kyautar kuɗi. Makaɗa Sa’idu Maidaji Rambaɗawa a waƙar Sarkin Gobir Alhaji Muhammadu Bawa ya yi irin wannan godiya, har ma ya ambato yawan kuɗin da Sarki ya ba shi. Ya kuwa ambato har sau biyu domin murna da jinjina ga Sarki, har ma ya ce kuɗin saboda yawansu sun wuce sayen naman miya sai dai rago ko kuma ƙaramin sa, kamar yadda yake cewa:

Jagora: Fam talatin, x2

 ‘Y/Amshi: Sarki yab ba ni, in yi jajibirin ras salla, x2

 Jagora: Ai kuɗin sun,

 ‘Y/Amshi: Wuce kwasar nama,

 : Rago za mu saye ko ɗan sa.

 (Gusau, 2009: 201).

 

Dr. Mamman Shata a waƙarsa ta Sarkin Kano marigayi Alhaji Ado Bayero ya yaba da kuɗin da aka ba shi matuƙa:

Jagora: Babban doki manyan kaya,

 : Ga jikkuna nan an ba Mamman…

 : Alhaji zo ga Naira Metan,

 : Ga Naira dubu a ba ka..

(Gusau, 2009:280).

 

Makaɗa Musa Ɗanƙwairo a waƙar Hassan Ciroman Katsina ya yi godiya, ya kuma ƙara neman iri, kamar yadda ya ce:

Jagora: Ka kama halinka da kas saba, x2

‘Y/Amshi: Hassan ita ba mu Naira, x2…

(Gusau, 2009:283).

Shi ma Makaɗa Sa’idu Faru ya yaba da kyautar Turakin Kano Alhaji Tijjani Hashim ta jakar kuɗi:

Mu’azu: Ɗan sarkin da ka kyautaj jikka,

 ‘Y/Amshi: Hashin Kano ɗai ah haka…

(Gusau, 2009:163).

Dr. Mamman Shata ma ya yi godiya ga kyautar kuɗin da Sarkin Kano Ado Bayero ya ba shi, wurin da yake cewa:

Jagora: Ga jikkuna nan an ba Mamman..

 : Alhaji zo ga Naira Metan,

 : Ga Naira dubu a ba ka,

 : Domin San Kano ɗan Abdu.

(Gusau, 2009: 280).

Kyautar Abinci da Bawa

Har ila yau, saraki suna kyautar abinci ga makaɗansu da sauran jama’a. Haka zalikka; saraki suna kyautar bawa ko bayi. Babban misali shi ne a waƙar Turakin Kano Tijjani Hashim (ta Sa’idu Faru) da ta Iyan Zazzau da Idi Ɗangiwa Zuru ya yi masa, kamar yadda suke cewa:

Jagora: Ai duk iyakar kyauta duniya,

 : Babu yinwa babu ƙishirwa,

 : Buhuhuwan dawa ya kai muna,

 : Buhuhuwan gero ya kai muna,

 : Had da na shinkahwa ya kai muna,

 : Na Garba saura in zo hajji.x2

(Gusau, 2009:59).

Mu’azu: Ɗan sarki da ka kyautab bawa,

‘Y/Amshi: Ɗan Hashim Kano ɗai a haka…

(Gusau, 2009:163).

Bayanin makaɗa Idi Ɗangiwa Zuru ya nuna cewa baya ga sutura da kuɗi da abin hawa, saraki suna kyautar bayi ga wanda suka so. Kamar yadda kuma waƙar Idi Ɗangiwa Zuru ta tabbatar da nau’in kyautar hatsi irin su gero da dawa da shinkafa da Iyan Zazzau Aminu ya ba shi.

4.1 Kammalawa

Maƙalar ta yi ƙoƙarin fito da jaruntar saraki daga wasu waƙoƙin baka na Hausa. Wato jaruntar saraki ta nuna bajinta a fagen fama ya zuwa kyauta da a yau ita ce jaruntar da saraki ke tunƙaho da yaƙar junansu da ita; cikin ruwan sanyi. Kamar kuma yadda masu jiran gado kyauta ke buɗe musu hanya, waɗanda kuma ke gadon sarauta kyauta ke ƙara masu farin jini da muhibba a tsakanin saraki ‘yan uwansu da waɗanda ke ƙarƙashinsu, uwa-uba maroƙa. Kyauta na kuma razana abokan hamayya, ta tsoratar da su; su ƙara ja baya. Babu shakka makaɗan fada har yau suna yabon saraki da shika-shikan cim ma yabo da suka haɗa da: iya mulki da riƙo da addini da salsalar asali da jaruntaka da kuma kyauta. To, amma kyauta a yau ita ta mamaye sauran, musamman jarunta tun da yanzu ba a yaƙi. An kawo misalai wadatattu da suka zama madogara. An kuma bayyana ire-iren abubuwan da saraki ke kyauta da su da suka haɗa da sutura da abin hawa da kuɗi da abinci da bawa. Wannan kuwa ba abun mamaki ba ne domin an san saraki da karimci, karamci tamkar a jininsa yake. Kamar yadda ba a raba hanta da jini, to haka ma ba a raba basarake da kyauta. Ai da ma ko a al’adance a kullum ana so hannu babba ya kasance a sama. Masu iya magana suna cewa, “Laifin yaro kuiya, laifin babba rowa”.

Manazarta

Abdulmumini, S. A (2019) Alhaji Dr. Mamman Shata a Matsayin Makaɗin Sarauta. Conference

Proceedings of Alhaji (Dr.) Mamman Shata In Honour of Dr. Modibbo Umar. Kano: Centre for Research in Nigerian Languages, Translation and Folklore, Bayero Uniniversity, Kano.

Ayuba, A (2013) Kyautayin Bahaushe a Wasu Waƙoƙin Baka. Kundin Digiri na Tsakiya. Sashen

 Harsuna da Al’adun Afirka, Zariya: Jami’ar Ahmadu Bello.

Bunza, A. M (2009) Narambaɗa. Lagos: Ibrash Islamic Publications Centre Limited.

Dikko, U da Macciɗo, U (1991) Ƙamus Na Adon Maganar Hausa. Zariya: NNPC Limited.

Funtua, A. I (2010) “Al’adun Hausawa a Taƙaicce” cikin Gusau, S. M da Funtua, A. I (ed).

Al’adu da Ɗabi’un Hausawa da Fulani. Kaduna: El-Abbas Printers and Media Concepts.

Garba, S (2020) Karimci da Zaluncin Sarauta a Al’adar Bahaushe: Nazari Daga Wasu Labaran

Gasa ta Farko. Kundin Digiri na Tsakiya. Sashen Harsuna da Al’adun Afirka, Zariya: Jami’ar Ahmadu Bello.

Gusau, S. M (2009a) Waƙoƙin Baka a Ƙasar Hausa. Kano: Benchmark Publishing Company

 Limited.

Gusau, S. M (2009b) Diwanin Waƙoƙin Baka: Zaɓaɓɓun Matanoni na Waƙoƙin Baka na

 Hausa. Kano: Century Research and Publishing Limited.

 Gusau, S. M (2019) Diwanin Waƙoƙin Baka: Juzu’i na Huɗu. Kano: Century Research and

 Publishing Limited.

Ɗangambo, A (2007) Ɗaurayar Gadan Feɗe Waƙa. Zaria: Amana Publishers Limited.

Hassan, S (2013) Hikimar Yaba Kyauta a Waƙoƙin Sarkin Taushi Salihu Jankiɗi. Zauren Waƙa

Journal of Hausa Poetry Studies VOL1 NO1. Department of Nigerian Languages Sokoto: Usmanu Ɗanfodiyo University.

Ƙanƙara, I. S and Abubakar, A (2019) The Role of Shata in the Making of Sarki Muhammadu

 Bashar of Daura. Conference Proceedings of Alhaji (Dr.) Mamman Shata In Honour of

Dr. Modibbo Umar. Kano: Centre for Research in Nigerian Languages, Translation and Folklore, Bayero Uniniversity, Kano.

Ibrahim, Aminu (2019) Sharhi a Kan Waƙar Mai Daura Bashar Ɗan Sanda ta Muhammadu

Mamman Shata. Conference Proceedings of Alhaji (Dr.) Mamman Shata In Honour of Dr. Modibbo Umar. Kano: Centre for Research in Nigerian Languages, Translation and Folklore, Bayero Uniniversity, Kano.

Malumfashi, A. I (1990) “Bori Addini ne ko Wasa?”. Maƙalar da aka Gabatar a Taron Ƙara wa

Juna Sani. Sashen Harsunan Nijeriya da Afirka. Zariya: Jami’ar Ahmadu Bello.

Shede, A (2019) The Reflection of Bravery in Soro Praise Songs, in Algaita Journal of Current Research in Hausa Studies. Vol.12, No.1. Department of Nigerian Languages. Kano: Bayero University.

Yahya, A. B (1996) Jigon Nazarin Waƙa. Kaduna: Fisbas Media Service.

Yahya, A. B (2016) Salo Asirin Waƙa (ed). Sokoto: Guaranty Printers.

Get the full PDF here: