Hoton Mata a Bakin Makada Sa’idu Faru

Citation: Isah, Z. (2024). Hoton Mata a Bakin Makaɗa 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), 214-219. www.doi.org/10.36349/tjllc.2024.v03i03.027.

HOTON MATA A BAKIN MAKAƊA SA’IDU FARU

Daga

Zainab Isah
Sashen Koyar da Harsunan Nijeriya,
Jami’ar Umaru Musa Yar’adua, Katsina
xyyynab@gmail.com
08035872583, 08029322226

Tsakure

Makaɗa Sa’idu Faru yana ɗaya daga cikin shahararrun makaɗan fada na ƙasar Hausa. Yawancin waƙoƙin makaɗan fada na ƙasar Hausa sun fi karkata kan turken zambo, yabo, zuga, koɗa kai, ban-dariya da addini, musamman ga maza. Sannan kuma, makaɗan ba su cika yi wa mata waƙa ba, ballantana su faɗi wata daraja da baiwa da Allah Ya yi wa mata. Ta haka ne wannan takarda ta duba yadda Sa’idu Faru ya nuna muhimmancin mata da irin gudunmawar suke bayarwa a cikin waƙar “Mai Babban Ɗakin Ƙasar Kano.” Wannan waƙa ta taimaka wajen nuna cewa su ma makaɗan fada ba a bar su a baya ba wajen nuna matsayin mata a cikin al’umma. Manufar takardar, ta yi nazarin wannan waƙa ta fito da irin muhimmancin da makaɗin ya ba mata. Hanyoyin tara bayanai sun haɗa da: wallafe-wallafe da faifai na CD da aka yi a kan waƙoƙinsa. Wannan bincike zai taimaka wajen fahimtar irin gudunmawar da mata suke bayar wa a cikin al’umma, musamman don jin haka daga bakin makaɗi irin Sa’idu Faru. Haka kuma, binciken zai kuma buɗe ƙofar nazarin fannonin adabi daban-daban.

1.0 Gabatarwa

Makaɗan baka na ƙasar Hausa suna ɗaya daga cikin rukunin jama’a da suke taimakawa wajen bunƙasa harshe da fahimtar da al’umma muhimman al’amuran rayuwa. Kuma suna ƙoƙarin gargaɗi da wayar da kan jama’a sha’anonin rayuwa daban-daban. Makaɗan sukan shirya zantuka na hikima da suke zaburar da jama’a dangane da dabarun tafiyar da rayuwa. Gusau (2003) ya nuna al’adu da ɗabi’un Hausawa zalla su ne suka yi tasiri wajen samuwar waƙoƙin baka na Hausa. Harshe da adabin Hausawa sun daɗa faɗaɗa fagage a waƙoƙin baka. Saboda haka, a iya cewa makaɗan baka suna cikin sahun gaba wajen raya al’adu da harshe da adabin Bahaushe. Idan kuwa haka ne, sun zama wata madogara ta gyara ɗabi’u da al’adun jama’a. Duk da wannan gudunmawa da makaɗan fada suke bayarwa, musamman na dauri, sun fi ƙoƙarin tallata maza da gwarzanta su da koɗa su da yabon su. Ba a cika jin ɗuruyar mata sosai a bakunansu ba, sun fi tsarma su cikin yabon wani, ba su cika ɗaukar su kacokam su waƙe ba. Sai a aka samu wannan shararren makaɗa ya yi wannan jan aiki. Ya waƙe mace, ya bayyana ayyukan da take iya yi, da gudunmawarta ga al’umma. Don haka, manufar wannan takarda ta yi nazarin waƙar ‘Mai Babban Ɗakin Kano’ da bayyana irin yabo da makaɗa Sa’idu Faru ya yi mata. Cikin yabon ya nuna muhimmancin mata da irin gudunmawar da za su iya ba da wa cikin al’umma, har ma ya nuna irin ayyukan da suke yi daidai da maza. A wani wajen ma ya nuna fifikon mata kan maza.

2.0 Makaɗa Sa’idu Faru

An haifi makaɗa Sa’idu Faru a garin Faru ta cikin ƙasar Maradun, ƙaramar hukumar Talatar Mafara a wajejen shekara ta 1932. Sunan mahaifinsa makaɗa Abubakar ɗan Audu, shi kuwa makaɗa Abdu, Alu mai kurya ya haife shi. Kenan Sa’idu Faru shi ne ɗan Abdu da Alu mai kurya. Amma mahaifiyarsa mutuniyar Banga ta cikin ƙasar Ƙauran-Namoda ce. An kuma yi masa laƙabi da ‘Ɗan’umma’ wanda matar ƙanen ubansa ta sanya masa, saboda ba ya faɗin sunanta, sai dai yana kiran ta da Umma. Sai dai wannan laƙabi bai yi fice a cikin al’umma ba, ballantana ya shafe sunansa na yanka. Shi kansa yakan yi wa kansa kira da wannan suna ‘Ɗan’umma. Sa’idu Faru kamar sauran makaɗan fada, ya gaji kiɗa daga wajen mahaifinsa. Domin kakansa makaɗa Alu, makaɗin kurya ne. Makaɗa Sa’idu Faru ya yi yawancin ƙuruciyarsa a garin Banga ta Ƙauran-Namoda inda aka haifi mahaifiyarsa, amma daga bisani ya koma wajen mahaifinsa makaɗa Abubakar a Faru. Sai dai bai samu ilmin Muhammadiya da yawa ba. Ba a kuma saka shi a makarantar boko ba. Duk da haka, an saka shi a makarantar allo, inda ya samu karatun Alƙur’ani mai tsarki. Duk da sha’anin kiɗa da waƙa sun rinjaye karatun. Sannan ya koyi waƙa a wajen mahaifinsa, tun yana ɗan shekara goma aka fara yawon kiɗa da waƙa da shi gari-gari. Da ya kai wasu shekaru ya fara karɓi, tare da ƙanensa Mu’azu, wanda shi ne Ɗangaladimansa a halin yanzu. Bai koyi kiɗa da waƙa daga wajen kowa ba, da mahaifinsa ya rasu, shi ne ya ɗauki gabatar waƙa. Waƙar farko da ya fara ita ce wadda ya yi wa sarkin Yamman Faru Ibrahim. Daga nan ya ci gaba da yi wa sarakuna da ‘ya’yan sarakuna waƙoƙi har zuwa lokacin da ya haɗu da sarkin Kudu Muhammadu Macciɗo (Gusau, 1996).

2.1 Makaɗan Baka na Hausa

An jima ana yi wa makaɗa da waƙoƙinsu hidima a ƙasar Hausa. An yi ta wannan ƙoƙari a jami’o’i a, a matakan digiri daban-daban. Har ta kai ana shirya manyan taruka na ƙasa da ƙasa kan wasu shahararrun makaɗa da waƙoƙinsu. An yi irin waɗannan taruka a jami’ar Bayero ta Kano. Alal misali, irin wannan taro da aka gabatar a taron ƙasa-da-ƙasa kan Ibrahim Naramabaɗa. Wanda Sashen Koyar da Harsunan Nijeriya da Nazarin Ilmin Harsuna na Jami’ar Bayero suka shirya daga ranar 15 -17 ga Satumba, 2019. An kuma yi irin wannan taro don tunawa da gudunmawar Alhaji Musa Ɗanƙwairo ga Waƙoƙin Hausa. Wanda Sashen Ilmin Kimiyyar Harshe da Harsuna Ƙetare Haɗin Gwiwa da Cibiyar Nazarin Harsunan Nijeriya suka gabatar ranar 12 zuwa 15 Ga watan Satumba, 2021. An kuma yi irin wannan taro kan gudunmawar Alhaji Mammam Shata Katsina har Amin (2011:120) ya nuna ayyana cewa (Furniss, 1996:132) ya jaddada cewa Alhaji Mamman Shata Katsina ba ɓoyayye ba ne kusan duk wani Bahaushe ko ma-ji Hausa, a ƙasar Hausa ko wajenta duk an san shi ko ma a ce ba a yi fitaccen mawaƙi a ƙasar Hausa kamar Shata ba.

An daɗe ana yi wa waƙoƙin baka na Hausa hidima, tun daga kundaye da takardu da bugaggun litattafai. Madalla da ayyuka irin na su Gusau (1988) da Gusau (2003) da Ɗangambo (2008) da Gusau (2008) da Gusau (2008) da Bunza (2009) da Satatima (2009) da Gusau (2010) da Gusau (2010) da Gusau (2011) da Gusau (2013) da Gusau (2013) da Funtua (2015) da Gusau (2019) da sauransu. Sun duba abin da ya shafi asalin waƙar baka da tarihin kiɗa a ƙasar Hausa. An nuna yanayin makaɗan baka na Hausa da halayya da nau’o’in waƙoƙin tare da bayyana yanayin turke da hanyar nazarin waƙar baka. Saboda haka, waƙoƙin baka sun sha hidima daga hannun malamai da manazarta Hausa, har da ma masu sha’awar harshen Hausa.

3.1 Mata

Mata sun daɗe suna rubuce-rubuce da suka shafi mata ‘yan uwansu a waƙoƙi da finafinai har da sana’o’i da tallace-tallace da sauran batutuwa da suka shafi harshe da al’ada da adabi. A ciki irin waɗannan ayyuka sukan bayyana matsalolin mata da nufin shawo kansu kamar yadda ya zo a ayyuka irin na su Yaro (2008) da Bugaje (2011) da Muhammad (2011) da suka yi bincike a kan mata marubuta waƙoƙi da gudunmawarsu da duba ɗabi’un mata a bakin mawaƙan baka na Hausa. Yaro (2008) ta yi nazarin rubutattun waƙoƙin mata a Kano daga 1954-2004. Bugaje (2011) ta yi bincike a kan rubutattun waƙoƙi na wa’azi na mata na ƙarni na ashirin. Daga farko ta yi bayanin mata a ƙasar Hausa, ta yi waiwayen yadda rayuwar mata ta kasance a cikin al’ummar Hausawa, tun daga lokacin maguzanci da Jihadi da bayan zuwan Turawa, domin fito da gudunmuwarsu wajen bunƙasa adabi da kyautata tarbiyya. Ita kuwa Muhammad (2011) ta yi bincike a kan ɗabi’un mata a bakin mawaƙan baka na Hausa. Daga farko ta duba mata a ƙarƙashin inuwar al’ada, ta nuna cewa kafin zuwan musulunci ba a yi wasu ayyuka masu yawa a kan mace ba, inda aka samu an yi za a ga cewa a kan al’adar bori ne.

Ammani (2008) da Bagudo (2010) da Sanda (2011) da Bibi Faruk (2011) da Hausawa (2012) da Ingawa (2012) sun yi bincike a kan sana’o’i da tallace-tallacen mata. Muhammad (2002) da Hassan (2012) sun duba matsayin mata a cikin fina-finan Hausa. Dunfawa (2004) ya yi magana a kan matsayin mata a idon ‘yan boko da gargajiyar Bahaushe. Ya yi ƙoƙarin dubin matsayin mata a wajen Bahaushe a gargajiyance da kuma yadda Hausawa ‘yan boko suke dubinsu. Ya yi bayani yadda Bahaushe ke dubar mace kafin zuwan addini musulunci da kuma bayan zuwansa kafin zuwan boko. Ya kuma duba mata a lokacin samuwar ilmin boko, musamman ga mata wanɗanda suka samu ilmin. Haka mata suka ci gaba da hidimta wa mata a cikin ayyukan adabi. Ana cikin haka maza suka fara yunƙurowa wajen taya mata koken matsalolinsu a cikin ayyukan adabi na ƙagaggun labarai. An samu Muhammed Umar da ya rubuta littafin Amina (2009).

4.1 Taƙaitaccen Tarihin Mai Babban Ɗaki Hajiya Hasiya

An haifi Hajiya Hasiya a unguwar Darma, da ke cikin birnin Kano. Mahaifinta Babarbare ne, mai suna Muhammadu Kabir. ‘Ya’yansa suna kiransa da Abba Kabir, wanda suke zuriyar gidan Sallaman Kano ne. Mahaifiyarta kuwa sunanta Ummu Kaltume Shuwa Arab ce, daga wani gari da ake kira Wadai ta Fallomin ƙasar Chadi, gaba da ƙasar Borno. ‘Ya’yanta suna kiranta da Tadiye. Hajiya Hasiya tana daga cikin ‘yaya huɗu da suka rayu ga mahaifanta. Ana kiranta da Asabe, sunan ranar da aka haife ta. Ana kiranta da Maiturare ko ‘yar Tadiye a gidan mai martaba sarki. Daga baya Abba Kabir da iyalensa suka koma unguwar Maraɓa (Durumin Iya), a nan iyayenta suka rasu. Mahaifinta ya rasu a zamanin sarkin Kano Abbas Maje Nasarawa. Mahaifiyarta ta rasu a zamanin sarkin Kano Abdullahi Bayero (Bayero, 2007).

5.1 Hoton Mata a Bakin Makaɗa Sa’idu Faru

Makaɗa Sa’idu Faru yana ɗaya daga cikin shahararrun makaɗan fada na ƙasar Hausa. Ya yi wa sarakuna da hakimai da ‘ya’yan sarki waƙoƙi da dama. Wata fitacciyar al’ada game da waƙoƙin fada na ƙasar Hausa, da wuya a ji wani makaɗin fada ya yi wa mace waƙa, ya bayyana wata daraja da gudunmawar da take bayarwa kamar yadda wasu mazan suke yi. Ba za a ce ba a taɓa yi ba, sai dai a ce kunnuwa ba su kai ga ji ba sai a bakin Ɗan’umma Rungumi, Ɗantumba Rungumi, ɗan Abubakar ɗan Abdu da Alu mai kurya. Sannan kamar yadda tarihinsa ya nuna, yawancin ƙuruciyarsa ya yi ta a Banga, tare da mahaifiyarsa. Ya rayu da uwarsa da farko, kafin ya koma wajen mahaifinsa.

A waƙar ‘Mai Babban Ɗaki, waƙa ce makaɗa Sa’idu Faru ya yi wa Hajiya Hasiya mai babban ɗaki wato mahaifiyar sarkin Kano Ado Bayero. A cikin waƙar, makaɗin ya yabi mai babban ɗaki, ya nuna muhimmancin mata a cikin al’umma da irin gudunmawar da za su iya bayarwa. Duk da makaɗi ne na dauri, hakan bai hana shi ganin kima da darajar mata ba ta hanyar waƙe su da fito matsayinsu ta hanyar nuna irin gudunmawar da za su iya bayarwa a cikin al’umma. A wani ɗan waƙar, makaɗin yana cewa:

Jagora: Kanawan Dabo kuna da kyauta,

: Kanawan Dabo kuna da yaƙi.

A wannan ɗan waƙa makaɗin ya yabi Kanawa da kyauta. Son kyauta ko a ce roƙo ga makaɗan baka, abu ne fitacce wanda da wahala a ce an yi waƙa ba tare da yabon wanda aka yi ma waƙar ba. Yawanci ma yabon yake sa a yi waƙa, har a yi roƙon wata kyauta. Duk da akwai turaku da dama da maƙaɗa suke amfani da su wajen aiwatar da waƙoƙinsu. Kodayake Gusau (2008:376) ya nuna yabo yana ɗaya daga cikin manyan turakun da makaɗan baka suka fi yawan amfani da shi wajen aiwatar da waƙoƙinsu. Ya ayyana fitaccen turke ne a waƙoƙin baka na Hausa don yawancin waƙoƙin sukan kasance yabon wanda aka yi ma waƙar ne. A wannan ɗan waƙar mai zuwa, makaɗa Sa’idu faru ya nuna cewa:

Jagora: Ta ɗara gwamnati kowace iri,

Ta ɗara gwamnati kowace iri,

Ke taimaki talakawa, talakawa sun taimake ki.

 

 

A ƙoƙarin yabon Mai Babban Ɗaki, makaɗin ya kai ta matsayin da ake ganin mata ba za su iya kaiwa ba. Duk da cewa musulunci ya daidaita matsayin mace da na namiji wajen daraja. Aliyu (1980:13) ya ayyana babu shakka, musulunci ya tabbatar da matsayin mace daidai yake da na namiji wajen daraja da kasancewarta cikakkiyar mutum, duk asalinsu ɗaya ne. Makaɗa Sa’idu Faru ya burge, ya nuna mace tana iya yin kwatankwacin abin da namiji zai iya yi. Bayan haka, ya ƙara nuna matsayin mata da irin aikin da suke iya yi, a wannan ɗan waƙa:

Jagora: In rancen galmar shanu kake so,

ka zo mai babban ɗaki ta ba ka,

In kana son galmar shanu,

Ka zo mai babban ɗaki ta ba ka,

In kana son bashi ka yi noma,

Ka zo mai babban ɗaki ta ba ka,

In kana son babbar riga,

Zo babban ɗaki ta ba ka,

In kana son bashin kuɗɗi,

Zo babban ɗaki ta ba ka,

In kana son kyautar mota,

Zo babban ɗaki ta ba ka,

Kowaz zo nan birnin Kano,

Kowaz zo birnin Kano,

In yaz zo babban ɗaki,

Ya iske aikin gabata.

Makaɗa Sa’idu Faru ya ci gaba da nuna amfanin mata da irin gudunmawar da za su ba al’’umma ta hanyar taimako ko kyauta ko bashi. Kyauta a wajen Bahaushe abu ne mai kyau, don yakan ce, “Alheri mai hana mugun suna”. Cin bashi ma yana daga cikin ɗabi’un Hausawa, yakan ce, “Bashi hanji ne yana cikin kowa”. Wannan jan hali da makaɗin ya rattabo, kyawawan halaye ne da aka fi jin maza suna aikatawa, musamman a lokacin da aka aiwatar da waƙar. Duk ba a samu ainihin lokacin ba, ana sa ran waƙar ta jima. Ko daga lokacin da Sa’idu Faru ya rasu a shekarar 1987 a ce a shekarar aka yi waƙar, ai ta girma sosai. A shekaru talatin da bakwai da suka wuce a samu mace da aiki irin na maza, abun burgewa ne. Ko ba ta yi abin da namiji ya yi ba, ai ta kamanta. Musulunci ya ba mace damar kyauta da aikata ayyukan alheri kamar maza. Al’adar Bahaushe ba ta hana mace aikata alheri ba. Ya nuna kamata ta bayyana darajar mata da matsayinsu a cikin al’umma, tunda ɗan waƙar ya nuna yadda makaɗan faɗa ba su cika yi wa mata waƙa ba kamar yadda ya yi, sai dai su ambata su jefi-jefi cikin wasu ɗiyan waƙoƙinsu. Ba a ce ba a taɓa yi ba, watalila kunnuwa ba su ji ba ne. Wannan wata karramawa ce sosai da Sa’idu Faru ya yi wa mata.

Jagora: Na shekara talatin daidai maza su nay yi ma waƙa,

Yau mata nika yi wa waƙa,

Na zo ‘yar malam Muhamman.

Haka makaɗin ya ci gaba da yabon mata da nuna su cikin matsayi mai kima, mai daraja. Bayan haka, bai gaza ba wajen jaddada matsayin mata, ya ce:

Jagora: Matan nan tahi maza duka, don iko gare ta,

Amshi: Matan nan tahi maza duka, don na san hairan gare ta,

Matan nan tahi maza duka, don na san hairan gare ta,

Matan nan tahi maza duka, don na san hairan gare ta.

Ba a gwada maki iko, Asabe tun farko iko gare ki,

Ba a gwada maki yaƙi, tun farko yaƙi gare ki,

Ba a gwada maki ilmi, tun farko ilmi gare ki.

A wannan ɗa, ya nuna fifikon mata a kan maza yayin wannan yabo na Mai Babban Ɗaki. Ko a ƙoƙarin mata na neman ‘yanci ba su cika nuna matan sun fi maza ba, sun fi neman ‘yancin daidai komai tsakaninsu da maza, shi ya sa matan kan ce: “Duk abin da namiji zai yi, mace ta za iya”. Ya nuna ta mai yaƙi, mai ilimi kamar maza. Da ma musulunci bai hana mace neman ilmi kamar maza ba, sai dai sharuɗɗan fitar mace da kuma nuni da wasu ayyukan da sukan fi dacewa da mata. Aliyu (1980) ya nuna a kan ilmi, musulunci bai nuna bambanci tsakanin namiji da mace ba. Musulunci ya yi kira ga mace kamar yadda ya yi bisa ga namiji. A fagen yaƙi da iko ne musulunci ya nuna matsayin kowa. Sannan makaɗin ya dai sha yi wa maza waƙa, yanzu fagen mata ne, ya ce:

Jagora: Na gaji da kiɗi na maza,

Mata nika zuba ma waƙa.

Wannan ɗa ya nuna Sa’idu Faru ya nuna mata suna da rawar da suke takawa da har ya gaji da kiɗin maza, ya fara na mata. Watakila da makaɗin bai ga abin yabo ga matan ba, da bai yaba ba. Hakan ma wani fito da matsayin mata ne a idon al’umma. A wani ɗan kuma cewa ya yi:

Jagora: Tunda maza ma na da iko,

Amshi: Ko mata ma na da iko.

Jagora: Tunda maza duka na sarauta,

Amshi: Ko mata ma na sarauta.

Jagora: Tunda maza dai na da ilmi,

Amshi: Ko mata ma na da ilmi.

Jagora: Tunda maza mulki gare su,

Amshi: Ko mata ma na da mulki.

Jagora: Tunda maza iko gare su,

Amshi: Ko mata ma na da iko.

Jagora: Tunda maza noma sukai Sa’idu,

Amshi: Ko mata aiki gare su.

A wannan ɗa, ya bayyana duk abin da namiji yake iya yi, mata suna iya kwatankwacinsa. Maza na iko mata ma suna yi, maza na noma mata ma suna yi, maza na sarauta, mata ma suna yi. Wannan ɗa ya nuna ba a bar mata a baya ba wajen kawo ci gaba a cikin al’umma. Ci gaba mai kyau tunda ya shafi noma da iko da ilmi da sarauta.

6.0 Kammalawa

Wannan bincike ya nuna ashe makaɗan fada ma ba a bar su a baya ba wajen waƙe mata ta yabon baiwar da Allah Ya yi masu. Abun ya burge da aka ji wannan makaɗi ya wasa mata, ya nuna irin gudunmawar da su ma suke iya badawa. A baya nan da suka gabata, sun nuna lallai wannan waƙa ta zama wata taska ta adana muhimmancin mata a waƙoƙin fada. Makaɗin ya yabi mai babban ɗaki, ya koɗa ta sosai da sosai. Bayan yabo, makaɗin ya kawo maganar tauhidi, a wani ɗan da ya nuna komai Allah ke yi. Kenan a iya cewa, waƙar “Mai Babban Ɗaki” ta makaɗa Sa’idu Faru ta zama wata taska ta nuna muhimmancin mata a waƙoƙin fada. Tunda a iya ɗan bincke, ba a samu wata waƙa da makaɗan faɗa musamman na dauri suka yi wa mata kacokam ba. Hannun mai bincike bai kai gare ta ba. Shi ya sa wannan waƙa ta burge matuƙa.

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