Yanayin Halayen Wasu Dabbobi A Zubin Diyan Wakokin Sa’idu Faru

Citation: Inuwa, U.A. (2024). Yanayin Halayen Wasu Dabbobi A Zubin Ɗiyan Waƙoƙin Sa’idu Faru. Four Decades of Hausa Royal Songs: Proceedings from the International Conference on the Life and Songs of Makaɗa Sa'idu Faru, 3(3), 287-291. www.doi.org/10.36349/tjllc.2024.v03i03.038.

Yanayin Halayen Wasu Dabbobi A Zubin Ɗiyan Waƙoƙin Sa’idu Faru

Dr. Umma Aminu Inuwa
uainuwa.hau@buk.edu.ng
08034529897
Sashen Koyar da Harsunan Nijeriya,
Jami’ar Bayero, Kano

Tsakure

Sa’idu Faru, makaɗi ne wanda yake shirya waƙoƙinsa a kan manufofi daban-daban kuma manya da ƙanana. Haka kuma yakan lura da yanayin  mutane da kuma sauran abubuwan da suke kewaye da su, musamman ta yanayin halaye da ɗab’iunsu. Hakan ta sa yake amfani da wannan dama ya ambaci wasu dabbobi a zubin ɗiyan waƙoƙinsa domin fito da danganta ta halaye ko kuma danganta wani da hali ko halaye da wata dabba don habaici ko don yin  hannunka-mai-sanda.  Haka kuma, yakan fito da wasu halayen dabbobin ta hanyar jingina su ga mutane, musamman ta la’akari da mu’amalarsu ta yau da kullum. A wannan takarda an yi amfani da hanyar nazarin waƙar baka Bahaushiya ta Gusau (2014). Haka kuma, hanyoyin tattara bayanai an yi amfani da  Mp3 na wasu waƙoƙin da kuma samo wasu ɗiyan waƙoƙi a Diwanin waƙoƙin baka na Hausa na Gusau (2009). Har ila yau, an fahimci Sa’idu Faru yana lura da  halaye da  ɗabi’u na dabbobi a wajen tsarma su a matsayin  tubali  a wasu waƙoƙinsa. Haka kuma an lura Sa’idu Faru yana amfani da halaye da ɗabi’un wasu dabbobi ya alaƙanta su da wasu mutane a cikin al’umma. Ta hanyar lura da yanayin rayuwar dabbobi da kuma fito da ita a cikin zubin ɗiyan wasu waƙoƙinsu su tare da danganta mutane da ita domin yaba musu ko kushe musu,saboda wasu dabbobin suna da yanayin halaye da mutane sukan aikata yau da kullum a zamantakewarsu. Misali kamar; kwaɗayi ko faɗa ko ɓarna ko haƙuri ko dabara ko haɗari ko ƙarfi ko munafinci da sauransu.

1.0  Gabatarwa

Yanayin halaye da ɗabi’un dabbobi yana tasiri wajen dabarar isar da saƙo ƙarami ko babba a zubin ɗiyan waƙoƙin baka na Hausaa.  Gusau, (2003:28) ya bayyana turke da shi ne abin da waƙa take magana a kansa wanda ya ratsa ta tun daga farkonta har zuwa ƙarshenta. Wato dai turke shi ne ainihin manufar waƙa. Shi kuma tubalin ginin waƙa shi ne ƙaramin saƙo da makaɗi kan jefa a cikin zubin ɗiyan waƙoƙinsu domin fito da babban saƙo na waƙa. Tubalin waƙa baya magana kan babban saƙo, amma ana amfani da shi don ƙara wa waƙa tsawo da gishiri da ƙarin bayani, sannan tubali yana iya ƙara wa waƙar kyau da armashi (Gusau, 2003:30-31).   Tubali yana nufin wani ko wasu saƙonni da akan samu a cikin waƙa da makaɗa da mawaƙa ke tsattsarmawa a mabambantan wurare. Ke nan,  tubalan ginin turke wasu ƙananan saƙonni ne da ake gwamawa don ƙara ƙulla waƙa ta yi tsawo, amma ba su ne babbar manufar waƙa ba (Gusau, 2003:30). Za a iya samun waƙa ɗaya ta ƙunshi tubalai da dama gwargwadon yadda makaɗi ya tsara da kuma yadda yake tunanin zurfafa manufarsa (Ɗangambo, 2007:14 da Gusau, 2002:35 da Gusau, 2008:374-375 da Muhammad, 2012:122). Har ila yau, Gusau (2002:35) ya nuna tubali makami ne da makaɗi yake daɗa ƙulla tunaninsa da shi a waƙa domin ya samu damar ƙara faɗaɗa babbar manufar waƙarsa. Ke nan, dabbobi suna da matuƙar tasiri a cikin zubin ɗiyan waƙoƙin baka na Hausa, musamman yadda makaɗan baka suka lura da yanayin ɗabi’a da halaye na waɗannan dabbobi tare da amfani da ire-iren waɗannan siffofi na halaye da ɗabi’un nasu, sai su danganta su a yanayin rayuwar mutane a cikin zubin ɗiyan waƙoƙinsu, domin hannunka-mai-sanda ko nuna yanayin ƙarfi da kwarjini ko yabo ko zambo ko habaici  ko kirari da sauransu.

CNHN, (2006:82) ya bayyana dabba da dukkan halitta mai ƙafa huɗu. Su kuma, East da Imma (1954:139-142) sun bayyana dabba dukan abu mai rai in aka ɗebe tsirrai, wato, ba dabbobin gida da daji kaɗai ba, waɗanda aka fi saninsu da sunan dabba, amma har da tsuntsaye da macizai da kwaɗi da kifaye har ma da su ƙwari da tsutsotsi. Haka kuma ta fuskar azuzuwan dabbobi za a iya cewa akwai dabbobi masu ƙashin baya da kuma dabbobi marasa ƙashin baya. Sannan kuma akwai dabbobi masu zafin jini da kuma masu sanyin jini.

Halaye ko hali wani abu ne da Bahaushe yake danganta wa da sababben abu. Bahaushe ya lura da cewa, hali cikin jini yake har faufau ba a raba mai shi da shi, don haka yake hangen hali da wasu fuskoki da yawa cikin zantunkansa na yau da kullum irin su:

a.      Hali zanen dutse

b.      -Mai hali ba ya barin halinsa

c.       Rai da hali ba a raba su

d.     Halin uwa ɗiya kan ɗauka

e.      Hali abokin tafiya[1] (Bunza, 2006:xxvi-xxvii). 

Ita kuma, ɗabi’a wata aba ce wadda ta shafi mutum ko dabba ko wata halitta ta saba yi ko aikatawa. 

Taƙaitaccen Tarihin Sa’idu Faru 

An haifi makaɗa Sa’idu Faru a shekarar 1932 a garin Faru na cikin ƙasar Maradun a Ƙaramar Hukumar Maradun. Ana kuma yi masa laƙabi da ‘Ɗan’umma’, musamman a gidansu. Makaɗa Alu mai ƙurya shi ne mahaifin  Makaɗa Abubakar Kusu Ɗan Abdu, shi kuma shi ne ya haifi makaɗa Sa’idu Faru. Ashe ke nan, Makaɗa Sa’idu Faru ya gaji kiɗa da waƙa a wajen nasabar mahaifinsa.  Asalinsu Gobirwa ne na Sabon Birnin Gobir. Haka kuma, mahaifiyar Sa’idu Faru ‘yar asalin Banga ce ta cikin Ƙasar Ƙaura Namoda. Makaɗa Sa’idu Faru ya koyi kiɗa da waƙa ne a wajen mahaifinsa, wato yana bin mahaifinsa tun yana ƙarami har lokacin da mahaifinsa ya rasu a shekarar 1952.  Allah ya yi wa Makaɗa Sa’idu Faru rasuwa a shekarar 1987. Bayan rasuwarsa ya samu magada a fagen kiɗa da waƙa, wato ƙanensa Mu’azu, amma  bayan rasuwar Mu’azu sai Ibrahim ɗan Sa’idu Faru ya ci gaba da jagorantar wannan ƙungiya har zuwa yau  (Gusau, 2011:117-121 da Labaran 2024:9-16 ).

Bitar Ayyuka

Masana da manazarta daban-daban sun gudanar da bincike a kan dabbobi da turke da kuma tubali ta ɓangare daban-daban kamar; Gusau (2002 da 2003 da 2008 da 2011) da Muhammad (2012) da Futunwa (2015) da Lawal (2016) da Ayuba (2019). Haka kuma Labaran (2024) ya nazarci awon baka a waƙoƙin Sa’idu Faru. Har ila  yau, wasu masanan da manazarta sun yi nazari a kan abin da ya shafi dabbobi daga cikinsu akwai;  Adamu (2023) da Mu’azu da Imam (2017)  da Mu’azu (2015) da Funtua (1981) da Dogarai (1992) da Ɗanbaba (1989) da Mahe (2008) da suransu. Waɗannan masana da manazarta duk sun yi nazarce-nazarce a kan turke da tubalansa da kuma dabbobi, amma, babu wanda ya nazarci halaye da ɗabi’un dabbobi, musamman a waƙoƙin Makaɗa Sa’idu Faru, musamman a matsayin tubali ginin turke a waƙar baka Bahaushiya. Wannan dalili ne ya bayar da dammar gudanar da wannan nazari.

Hanyoyin Gudanar da Bincike

A wannan nazari an yi amfani da hanyoyin gudanar da bincke da suka haɗa da;  bibiyar wasu ayyuka magabata kamar kundayen bincike da bugaggun littattafai. Domin samun wasu bayanai da ƙarin haske a kan yadda za a gudanar da wannan nazari da kuma tsamo wasu matanonin na ɗiyan waƙoƙin baka na Hausa domin yi misali. Haka kuma an yi amfani da hanyar bincike ta bi-sharhi (Qualitative Research).

Yanayin Ɗabi’a da Halayen  Dabbobi a zubin Ɗiyan Wasu Waƙoƙin Sa’idu Faru

Sa’idu Faru yakan ambaci wasu dabbobi a cikin zubin ɗiyan waƙoƙinsa, a matsayin tubali, musamman ta hanayar bayyana halayensu ko ɗabi’unsu ko yanayin rayuwarsu. Wani lokaci kuma yakan danganta mutane da ɗaya ko dukkannin wanɗannan halaye da ɗabi’u na dabbobi da ya mabata ga mutane, domin  ya ƙara waƙarsa armashi. Ga misala kamar haka:

Jagora: Jan Zakara ya yi ƙiƙiriƙi,

: Ya tare garkag gidan Ubannai

‘Y/Amshi: Ya bak kwaɗɗo shina cikin rame,

: Ya lanƙwaashe tsara,

Jagora: Ni,

‘Y/Amshi: Bana sai na yi lalaben kwaɗɗo,

: Na kai gaban wuta.

Jagora:  Kai ni bana

‘Y/Amshi: Sai na yi lalaben kwaɗɗo na kai gaban wuta.

(Gusau, 2009:144).    

A wannan ɗa na sama, Sa’idu Faru ya fito yanayin halaye da ɗabi’un zakara da kwaɗo. Wato zakara sarkin kuka ne ko cara. Haka kuma, shi jan kazara a cikin ‘yan’uwansa yana da kwarjini da nuna isa da cika wuri da kuma nuna ƙarfi. Ma’ana duk wanda ya zama sarki, wato ya gaji gidansu, to dole sai ya sami ‘yan adawa waɗanda za su riƙa yin suka da kuma ƙalubalantar sarki da kuma masu hali da ɗabi’a kwaɗo, wata masu tsale-tsale kuma su dawo su shige cikin gida A iya cewa, an fi samun masu waɗannan halayya daga cikin ‘yan’uwan sarki ko fadawa waɗanda sarki yake tare da su ko waɗanda da sarki ya aminta da su. A nan Sa’idu Faru yake yi wa sarakuna hannunka-mai-sada a kan mutane masu irin wannan halayya ko ɗabi’a,   wato, sarki ya fita batun irin waɗannan mutane ya ci gaba da tsare mulkinsa ta yadda zai tsare daraja da martabar gidan gado, wato sarauta.  Kamar yadda Sa’idu Faru ya nuna a wani layi cewa: Sai na yi lalaben kwaɗɗo na kai gaban wuta, ma’ana zai fallasa ta hanyar bayyana masu irin wannan halayya ko ɗabi’a domin su girbi abin da suka shuka.

Ga wani misalin:

Jagora: Zama giwa ta fito kiwo,

: Tai miƙa ta zo ta sha ruwa,

 ‘Y/Amshi: Ku ji wai zomo na faɗi,

:Faɗa ma su tsari, tsara mu tai gida,

: Daji ya ɓaci ka atake mutum,

: Baƙi a akwai ciki

Jagora: Ai, daji,

‘Y/Amshi: Ya ɓaci ka a take mutum,

: Baƙi a akwai ciki

Jagora: Gurnanin damisa ka sa mafarauta,

‘Y/Amshi: Ga wani yai kokuwa da wan ƙarfinai.

: Ya faɗi yak kare,

: Tun ba a tantance ba,

: Shina nishi sun kai shi sun baro.

(Gusau, 2009:146).   

A wannan ɗa da ya gabata Sa’idu Faru ya nuna yanayi wani hali ko ɗabi’a ta giwa da damisa da kuma zomo. A wannan ɗa hali ko ɗabi’a da Sa’idu Faru ya nuna ana son Sarki ya kasance yana da su. Misali, ya kasance Sarki yana da kwarji ga abokan gaba ko maƙiya kamar yadda giwa take da kwarji wajen sauran dabbobi, musamman zomo. Haka kuma, Sarki ya kasance kamar damisa yadda da ta yi gurnani yake fargita mafarauta, to, haka shi ma Sarki da ya yi magana  ko ya ba da umarni duk abokan gaba ko maƙiya za su tsorata su nutsu.  Ashe ke nan, sarki dole sai ya riƙa yin adalci da kyautatawa tare da tausaya wa talakawansa ta haka ne zai samu karɓuwa tare da yi kwarji ga kowa.  

Ga wani Misalin Kamar haka:

 

Jagora: Sarakunan ga na yamma ga Sakkwato,

‘Y/Amshi: Sun sake Shehu ab babbansu,

: Koma shirin yaƙi,

: Jan damishe gidan kure shehu,

Jagora: Sai ka yi man mota, ɗ²

‘Y/Amshi: Duk lardin ƙasag ga mu an ba mota, x²

Jagora: Ramag ga giwa kunyad daji,

‘Y/Amshi: Abin da aka yi man,

: Duk na dogara wajen ikon Allah.

Jagora: Ramag ga giwa kunyad daji,

‘Y/Amshi: Abin da sunka yi man,

: Duk na dogara wajen ikon Allah.

(Gusau, 2009:160).   

A ɗan da ya gabata Sa’idu Faru ya nuna yadda sarki yakamata ya shirya, musamman shiri iri na yaƙi, ta yadda kowa zai ji tsoronsa  ya zama tamkar jan damishe kuma gidan sa kasance kamar gidan kure, musamman ga maƙiya da abokan gaba. Domin sarauta ta yi yiwu haka ne dole sai da shiri ko an shirya. Hakan yakan sa sarakuna amfani da hnayoyi da dabaru daban-daban wajen samar da irin wannan shiri domin kare ƙima da darajar sarauta da kuma gidajensu na sarauta, musamman ta ɓangaren abokan gaba da maƙiya.

 

Ga wani Misalin:

Jagora: Toron giwa ba togewa,x²

‘Y/Amshi: Ɗan Hashim ƙanen Sarkin Kano,

Jagora: Toron giwa ƙi fasawa,

‘Y/Amshi: Ɗan Hashim ƙanen Sarkin Kano

Jagora: Turakin Tama na Abashee,

‘Y/Amshi: Ana shakkah haye ma Amadu,

: Mai daraja na Wambai,

: Ɗan Hashim ƙanen Sarki Kano.

(Gusau, 2009:164).

           

A wannan ɗa na sama  Sa’idu Faru ya nuna yadda saki yakamata ya kasance a waƙar Turakin Kano Alhaji Amadu, inda ya kirara shi, wato Toron giwa ba togewa da Toron giwa ƙi fasawa. Ma’ana ba a son mai sarauta da togewa ga al’amuran al’ummarsa  da kuma abin da ya shafi tafiya da mulki. Haka kuma, duk wani abu da sarki zai aiwatar ko ya yi alƙawarin aiwatarwa, musamman ma na alheri, to kada  ya fasa, waɗannan halaye ko ɗabi’u su ne sarki kuma su ne sarauta.

Kammalawa

A wannan takarda an yi nazarin yanayin halaye da ɗabi’u wasu dabbobi a waƙoƙin Sa’idu Faru. ta haka ne aka kawo taƙaitaccen tarihin Sa’idu Faru  da bitar ayyuka da hanyoyi gudanar da bincike. Haka kuma an kawo misalai dangane da yanayin halaye da ɗabi’u dabbobi a zubin ɗiyan wasu waƙoƙin Sa’idu Faru. Haka kuma an gano Sa’idu Faru a wajen isar da saƙo a zubin ɗiyan waƙoƙinsa, yakan lura da yanayin da halaye da ɗabi’un ta hanyar fayyace su a cikin zubin ɗiyan waƙoƙinsu na yau da kullum domin fito da yanayi halaye da ɗabi’un wasu mutane tare da yin hannunk-mai -sanda. Har ila yau, an fahimci Sa’idu Faru yana lura da  halayen  ɗabi’u na dabbobi a wajen tsarma su a matsayin  tubali  a wasu waƙoƙinsa. Haka kuma an lura Sa’idu Faru yana amfani da halaye da ɗabi’un wasu dabbobi ya alaƙanta su da wasu mutane a cikin al’umma da yanayin ire-iren waɗannan halaye na dabbobi. Ta hanyar lura da yanayin rayuwar dabbobi da kuma fito da ita a cikin zubin ɗiyan wasu waƙoƙinsu tare da danganta mutane da ita domin yaba musu ko kushe musu. Saboda wasu dabbobin suna da yanayin halaye da mutane sukan aikata yau da kullum a zamantakewarsu. Misali kamar; kwarjini da ƙasaita da kwaɗayi ko faɗa ko ɓarna ko haƙuri ko dabara ko haɗari ko ƙarfi ko munafinci da sauransu.

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[1]  Babu wai, waɗannan abubuwan duka suna bayyana mana cewa, “hali” wata al’ada ce ta rayuwa da aka riga aka saba da ita. Al’ada kuma ba komai ba ce face abin da rai ya riga ya saba da shi ya zama jikinsa. Masana al’ada sun kalli ma’anonin ‘hali’ da kyau amma ba su nemo shi ya wakilci kalmar al’ada ba a fagen nazarin al’adun rayuwa saboda wasu dalilai da dama (Bunza, 2006:xxvii).

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