Kirari a Wasu Wakokin Makadan Maza

Citation: Buhari, A.T. and Usman, H.A. (2024). Kirari a wasu Waƙoƙin Makaɗan Maza. Ginshiƙin Nazarin Salon Waƙoƙin Hausa, 218-223. www.doi.org/10.36349/djhs.2024.v03i01.026.

KIRARI A WASU WAƘOƘIN MAKAƊAN MAZA

Aishatu Tukur Buhari

Habiba Abdulmuminu Usman

Sashen Koyar da Hausa, Kwalejin Ilimi ta Sa’adatu Rimi, Kumbotso Kano

Tsakure:

Wannan takarda mai suna “kirari a wasu waƙoƙin makaɗan maza” ta ƙunshi ma’anar kirari daga masana daban-daban, da rabe-raben kirari tare da fito da yanayinsa da sigoginsa da kuma yadda yake yin naso a cikin wasu waƙoƙin makaɗan maza. A yayin rubuta takardar an bi waɗannan watau bibiyar wasu daga cikin bugaggun littattafai waɗanda masana suka rubuta domin fito da misalai. Haka kuma a takardar an kawo wasu sigogin kirari guda biyar (5) da makaɗan maza kan yi amfani da su wajen gina waƙoƙinsu na kirari, waɗanda suka haɗa da kirari da sigar yin zuga da kirari ta sigar nuna jarumta, da kirari ta sigar nuna bajinta da kirari ta sigar siffantawa da kuma kirari ta sigar yin yabo. Daga ƙarshe an kawo kammalawa da manazarta.

Fitilun Kalmomi: Kirari, Waƙoƙi, Makaɗan Maza

Gabatarwa

Kirari na ɗaya daga cikin muhimman tubalan gina turke a waƙoƙin makaɗan maza, wanda kan taka muhimmiyar rawa wajen kambamawa ko wasawa tare da cicciɓa darajar musamman a lokacin da wani ya nuna mata bainta ko ƙwazo yayin da ake aikin ƙarfi ko jarumtaka, misali kamar lokacin farauta ko dambe ko kokawa da sauransu. A dangane da haka, kirari ya danganci adabin baka ne, wanda yake furucin baka ne, kuma yake a matsayin zancen azanci ko a waƙoƙi ko a maganar zube ta yau da kullum. a dangane da haka takardar an kawo ma’anar kirari da rabe-rabensa duba da ra’ayoyin masana da kuma waƙoƙin maza. Ahr ila yau, takardar ta waiwayi yanayi da kuma sigogin kirari da makaɗan maza kan yi amfani da su a cikin waƙoƙinsu. Irin waɗannan sigogin sun haɗa da kirari ta sigar yin zuga da nuna jarumta da nuna bajinta da siffantawa da kirari ta sigar yin yabo. Daga ƙarshe an yi misalai da wasu daga cikin ɗiyan waƙoƙin maza domin fito da misalai

Ma’anar Kirari

Manazarta da dama sun bayayna ma’anar kirari kamar haka:

A CNHN (2006:246) an bayyana kirari da cewa, zaɓaɓɓun kalmomi ne da ake furtawa a tsare don zuga ko kambamawa.

Alhasan da Zarruk (1982) suna da ra’ayin a kan ma’anar kirari da cewa; “nau’i ne na fasahar shirya taƙaitaccen kwatance, wanda ya ƙunshi bayanan abubuwa ko halaye ko al’amura, kirari yana cikin rukunin nan na zantuttukan hausa masu hikima da zurfin ma’ana da nasiha. Misali su karin magana, habaici, take, zambo da sauran irinsu”.

Haka kuma Gusau (2002:38) ya bayyana kirari da cewa; “faɗin wasu kalmomi ne ga kai ko wani waɗanda za su sa a ji daɗi ko a cim ma wani girma a idon jama’a. Wajen gina kirari a kan yi amfani da nasabar mutum ta sama ko ƙasa tun daga iyayensa har zuwa ‘ya’yansa da matansa da sauran danginsa, ko a yi amfani da kalmomin bunƙasawa ko sunayen manyan dabbbobi da na sauran abubuwa”.

Shi kuwa Ɗangambo (2008:72) cewa ya yi “kirari ya ƙunshi yabo da zuga kuma yana iya zama yabon kai, kamar aydda ‘yan tauri ko ‘yandambe ke yi, ko kuma yabon wani kamar yadda maroƙa ke yi, da sauransu”.

A dangane da haka, ta la’akari da waɗanann ma’anoni da aka kawo a sama, za iya cewa kirari dabara ce da ake amfani da da kalmomin kambamawa da zuzutawa tare da cicciɓa darajar wanda ake yi wa ko kuma adabin da ake yi wa domin bayyana ƙololuwar daraja da ƙima.

Rabe-raben Kirari

Babu shakka kamar yadda aka bayyana ma’anar kirari a baya, to haka ma Gusau (2003:37) ya karkasa kirari zuwa kashi biyu kamar haka:

Kirarin Kai

Kirarin kai kirari ne da mutum da kansa zai tashi a bainar jama’a a fage wasa, bayan ya sha kiɗa sosai ya yi wa kansa yabo da faɗar wasu kalmomi na fifitawa ko gajiyarwar wasu a kansa. misali ko manoma a yayin kiɗan noma, watau ‘yantama ko ‘yantauri, a lokacin kiɗan ganga, ko ‘yandambe ko ‘yan kokawa ko lokacin kiɗan noma.

Kirarin Wani

Kirarin wani shi ne inda wani mutum zai yabi wani mutum ta amfani da kalmomin kambamawa ko cicciɓawa don ya zuga shi ko ya tsina shi ko ya ɗaukaka darajarsa. Sai da yawa irin wannnn kirarin yakan sa wanda aka yi wa shi ya tashi ya yi wani abin bajinta ko ƙayatarwa, kuma wannan kirari yakan fito da amfanin abu ko rashin amfaninsa, yakan kuma fifita ko ya nuna kasawa. Kirarin wani yakan ƙunshi sffanta ko kamanta wani mutum ko wata dabba ko wani wuri ko wani abu da wani. A wajen irin wanann kwatance akan danganta daraja ko ɗaukaka ko bajinta ko burgewa ta wani zuwa ga wani ko fito da wadda mtum ya taɓa yi ko aka yi a cikin danginsa.

Waƙoƙin Maza

Kamar yadda Satatima (2009:47) ya rawaito a cikin Gusau (2003:21) an bayyana waƙoƙin maza da cewa waƙoƙi ne da ake yi wa wasu rukunonin al’ummar hausawa da suke gudanar da wasu ayyuka na ƙaarfi ko nuna jarumta, waƙoƙi ne da ake yi wa ‘yantauri da ‘yankokawa da ‘yan dambe, da sauransu. Shahararrun makaɗa na wannan kaso sun haɗa da kassu zurmi da muhamamd bawa ɗan’anace da illon kalgo da isa maidangi da muhamamd gumbau fuguda da sauransu.

Shi kuwa Balarabe (2000) cewa ya yi “mawaƙan maza su ne mawaƙan da aka yi wa masu nuna jarumta ko bajinta wajen neman suna”.

Yanayin Kirari a Waƙoƙin Maza

Yanayin kirari a waƙoƙin makaɗan maza, ya haɗa a kuɗa ne da mashi da ake yi wa waɗanda ake yi wa kirarin, kasancewar a lokacin da makaɗan ke yi wa wani waƙa sai ya dinga tsarma wasu kalmomin kambamawa ko wasawa da nufin yi wa mutum kirari. kirari na ɗaya daga cikin tubalan da makaɗan maza ke amfani da su don daɗa tsawaita manyan turakun waƙoƙinsu. makaɗan su kan yi wa waɗanda suke yi wa waƙa kirari a lokacin da suka fahimci bajintarsu ko ƙwazonsu ko kuma yadda suke tafiyar da rayuwar insa ban al’ajabi. Ashe kenan makaɗan maza sukan jefa ɗiyan kirari a waƙoƙinsu don amincewa da wata bajinta ko himma. alal misali kiɗan tauri ko na farauta ko na kokawa, wanda suke da barazana da kuri da cika-baki da sifitawa da kuma kumburawa.

Sigogin Kirari a Waƙoƙin Makaɗan Maza

Siga na nufin yanayin wani abu ko siffarsa ko kuma kamanninsa, kasancewar haka waƙoƙin maza cike suke da irin waɗanann sigogin, domin kuwa yawanci makaɗan maza kan sassarƙa su, wajen yin kirari ga gwanayensu ko kuma abin da suke yi wa kirarin domin yin zuga ko kuma kambamawa. Daga cikin ire-iren waɗanann sigogi na kirari sun h haɗa da; kirari ta sigar yin zuga da kirari ta sigar nuna jarumta da kirari ta sigar nuna bajinta da kirari ta sigar siffantawa da kuma kirari ta sigar yin yabo.

Kirari ta Sigar Yin Zuga

A CNHN (2006) an bayyana zuga da cewa “harzuƙa ko tunzura mutum”. shi kuwa bello (1976:29) cewa ya yi “zuga a kan ƙara gishiri a faɗin abu da ba haka nan ba ne, amma ba wanda zai damu tun da dama an san niyyar ta a kumbura kan mutum ne. babban harsashin da aka gina zuga a kai shi ne a nuna wa saraki ya fi kowa, babu kamar shi, kuma yana iya yin abin da duk wani ba zai iya yi ba”.

Har ila yau kuma, a wata ma’anar kuma an bayyana zuga da cewa “ita dai zuga a cikin waƙa shi ne yin amfani da kalmomi da jumloli masu harzuƙa wanda ake yi ma waƙa har yaa ji ya kumbura yai harzuƙa, wani lokaci har ya ji yana iya aikata wani abu dalilin wannan zuga”. (Dunfawa, 2004:224).

Rabe-raben Zuga

Kamar yadda aka bayyana ma’anar zuga a adabin Hausa, zuga ta rabu zuwa iri uku, wato akwai zuga ingizau da zuga kumburau da kuma zuga kariyau.

Zuga Ingizau

Wannan nau’i na zuga, ita ce wadda mawaƙan fada ke amfani da ita, domin su tankaɗe ko su ingiza basarake ya aikata wani abu wanda da ba don zugar ba, da ba zai aikata shi ba. Haka kuma, ta wajen irin wannan zugar ana iya ingiza basarake yaƙi yin wani abu da kafin zugar ya yarda zai aikata shi. ita wannan zugar wani lokaci ana danganta ta da wani abu na tarihi, sai ta zama kamar an yi harami ga wani rauni da ya yi baya ya kusa warkewa”. babu shakka makaɗan maza na amfani da irin wanann zuga domin yin zuga a cikin waƙoƙinsu, misali a cikin waƙar “shago” ta muhammad bawa ɗan’anace inda yake cewa:

Jagora: ʼYan maza kun ji kiɗan kututtura,

 : Duna mahaukaci na yamma da rimi,

 : Rigima, aradu mai ɗuma kurma,

 : Mutuwa ina ruwanki da tsoho,

 : Kai shi lahira gidan ɗangangu,

 : Gurunzumi abin zuba shara,

 : Samji irin hakin da ka ramno,

 : Lahira a kai maki gawa,

 : Yaro gafaraka ga sababi nan,

 : In ka ƙiya aradu ta kam ma,

 : Halan ba ka san halin ƙanen ajali ba,

 : Sannu da ɗibas sheɗa,

 : Mutum kin daɗe kina kashe bayi”.

(Ɗan’anace, Waƙar “Shago).

A wannan ɗan da aka ambata a sama, ɗan’anace ya yi wa shago kirari da yin zuga ta hanyar yin amfani da wasu kalmomi masu nau’in ma’ana, masu kaifafa tunani, masu kambamawa da matuƙar wasawa, a inda waɗanann kalmomi suke ɗauke da mabambantan saƙonni domin a firgita abokan damben shago da kuma ba su tsoro ta hanyar karya musu lago.su irin waɗanann kalmomi da aka yi amfani da su, a cikin wannan ɗan don yin zuga sun haɗa da kututtura wanda ke nufin irin ƙarshen itacen da aka sare a ka bar ragowa a kafe, sai dunna namiji gagara gasa kenan, wanda ƙarfina ya zarce na kowa, ssaboda mutum ne mai siffar ban tsoro. Misali kamar kalmar “guurunzumi” wanda ke nufin babban kududdufi da ake zuba shara. Har ila yau, ya ƙara da cewa “samji” wanda ke nufin nakin da ake kwaɓa ƙasa da shi domin gini ya yi ƙarfi. haka kuma ya ƙara yin amfani da kalmar gangu, a cikin ɗan domin ya ƙara nuna shago ta hanyar yi masa kirari da cewa mutum ne da yanzu ya kai mutum lahira, wato ya kashe mutum, shi ya sa ma a cikin ɗan waƙar inda yake cewa kai shi lahira gidan ɗan gangu, wanda gangu ke nufin wata irin iska ce ta ‘yanbori wacce ke saka kuturta a jikin mutum. Waɗannan kalmomi makaɗin duk ya yi amfani da su ne domin yin kirari ta sigar yin zuga ga shago.

Har ila yau, kuma a dai wani misalin cikin waƙar kassu zurmu wacce ya yi wa “nomau na magarya” shi ma ya yi amfani da irin wannan kirari ta sigar yin zuga misali inda yake cewa:

Jagora : Nomau tushe hwaɗa karen masu gari,

 : Torankawan tciya uban mairogo,

 : Ko hwatara tai yawa takan zam iko,

 : Nomau ko ba ka jin batun masu gari”.

(Kassu Zurmi: Waƙar Nomau na Magarya).

A wannan ɗan da aka ambata a sama kassu zurmi ya yi kirari ne ga wani mutun nomau watau kamar sarkin noma kenan, kasancewarsa duk wata noma shi ne tushenta, shi ne ya zuga shi da cewa tushen faɗa ne, ya kuma kira shi da torankaran itacciya uban mai rogo saboda haka a yi hatsaru da shi, domin ba ya jin kira masu gari irin su dagatai ko hakimai in sanya gabansa shi ma yana iko da kansa, babu mai iya juya shi.

Zuga Kumburau

Ita ce nau’in zugar da makaɗan fada ke amfani da ita domin su kumbura wanda suke yi ma waƙa har ya ji yana cika yana batsewa tamkar dai ana kura shi. Ba shakka, wanda ake yi ma irin wannan zugar zai ji zuciyarsa na kumbura ya ji ya kai wani matsayi. Irin wannan zugar takan sa zuciyar wanda ake yi ma ita ta dinga yi masa wasu saƙe-saƙe. a wanann hali, su masu sauraren waƙar suna sane da cewa ba baka abin yake ba, amma wanda ake zugawar bai ganin haka. Da zarar an daina waƙar kuma aka ɗauki ɗan lokachi, shi ma wanda ake yi wa ƙar zai dawo cikin hankalinsa ya fahimci abin da yake ji ab haka ba ne. makaɗan maza kan yi amfani da irin wanann zuga musamman domin yin zuga ga junansu. Misali a cikin waƙar “shago ta muhamamd bawa ɗan’anace inda yake cewa:

Jagora: ‘Yan maza kun ji kiɗan kututtukara na bakura,

 : Duna mahaukaci na yamma da rimi,

 : Rigima aradu mai ɗume ƙurma,

 : Mutuwa ina ruwanki da tsoho,

 : Rai shi lahira gidan ɗangangu,

 : Gurunzumi abin zuba shara,

 : Samji irin haƙƙin da ka ramno,

 : Lahira a kai maki gawa,

(Bawa Ɗan anace: Waƙar Shago)

Zuga Kariyau

Wanann wata irin zuga ce da mawaƙan fada ke amfani da ita, domin kare wanda suke yi wa waƙa daga wanan ƙaramar abokan hamayya. Wani lokaci kuma don kare wanda ake yi wa waƙar daga waɗanda yake wa shugabanci a kan kada su kuskura su yi wata jayayya da shi. a cikin irin wanann zuga sukan riƙa bayar da tsoro game da shi ta hanyar nuna cewa wanda suke yi wa waƙar. Gagarau ne wanda sukan nuna a cikin waƙar ta su cewa duk wanda bai ji bari ba, to zai ji hoho, domin duk wanda ya ja da shi to shi ne a ƙasa. Har wani lokaci sukan ambaci irin nasa rorin da ya taɓa samu a kan wasu abokan hamayya. (Dumfawa, 2004:228). Misalin irin wanann zugar cikin waƙar “shago inda yak cewa:

Jagora: Yaro gafarak ka ga sababi nan,

 : In ka ƙiya aradu ta kan wa,

 : Hala baka san halin ƙancin adali ba,

 : Sannu da ɗibas shaɗa,

 : Mutuwa kin daɗe kina kashe bayi”.

(Bawa Ɗan anace: Waƙar Shago)

Kirari ta Sigar Nuna Jarunta

Kalmar jarunta kamar yadda masana suka bayyana ta misali gusau, (2008:387) cewa ya yi “jarumtaka tana nufin nuna juriya ko ƙarfin hali ko wata bajinta a lokacin aiwatar da wani abu. Idan an ce mutum mai jaruntaka ne, o ana nufin gwarzon namiji ne, mai taurin hali, ko mai naciya ko maras tsoro wanda ba ya firgata ballantana ya samu faɗuwar gaba. Mai jaruntaka yakan sa gabansa inda ya nuna ba tare da ya ja da baya ba, bai kuma yin waiwaye, bai karkacewa, sai ya kai inda ya dosa. A dangane da haka makaɗan maa kan yi amfani da kirari ta sigar nuna jarunta, domin su tababtar gwarzansu mai juriya ne isali a cikin waƙar muhamamd bawa ɗan’anace wadda ya yi wa shago inda yake cewa:

Jagora : A gaida dan duna hana noma,

 : Ɗan audu gazaguru,

 : Goge mai kashe molo,

 : Duna makas maza na rufa’i,

‘Y/Amshi: Ɗan namijin duniya gabanka da ƙarhi

(Bawa Ɗan anace: Waƙar Shago)

A wanann ɗan na sama, makaɗin ya yi kirari ne ga shago amma ta sigar nuna jarunta a inda kai tsaye waƙar tsagwaronta za ta iya tsima shag tare da sanya masa karsashi a fagen fama, domin kua ɗana’ace ya kira shi da duna wanda yake nufin mutum baƙi ainun, kuma sanana namiji gagara gasa kenan wanda ƙarfinsa ya zarce na kowa, kuma ya ƙara kwatantashi da cewa goge ne mai kashe molo wanda dukkaninsu abubuwan kiɗa ne, a inda amon sautin goge yafi na molo ƙarfi. “molo” dai ƙaramin abin kiɗa ne da ake yi da ƙoƙo mai siffar miji da ake rufawa da fata a ɗaura izga ana kaɗawa. wanda shi kuma “goge” ke nufin abin kiɗa da akan rufa ƙoƙo da tantani a giciya icen da aka ɗaura wa izgar, doki, kuma a tamka wata izgar ga wani icen kamar baka, sai a riƙa goga ta a ɗaya izgar, sai su ba da sautin da ake so. A dai cikin wani misalin a waƙar maru maƙera ta kassu zurmi inda a wani ɗa yake cewa:

Jagora: Ba ka da tsoro,

 : Maru na saraki gudu sai mata,

 :Ba ka da tsoro,

 : Maru na saraki gudu sai mata

(Kassu Zurmi: Waƙar Tauri)

Shi ma wanann ɗan da ya gabata, kacokam kirari ne ta sigar jarunta ga maru maƙera, ta hanyar zuzuta irin jaruntakar da ya nuna domin kassu zurmi ya nuna cewa a fagen fama ba shi da tsoro kasancewar ba ya gudu ba ja da baya, domin in ka ga ana gudu to sai dai mata.

Kirari ta Sigar Nuna Bajinta

Kamar yadda Shehu (2013:277) ya bayyana bajinta da cewa “abubuwa da gwarzon da ake yi wa waƙa ya aikata waɗanda da jin su mai saurare ko karatu ya san ba aikin matsoraci bane.misali a cikin waƙar da kassu zurmi wadda ya yi wani ɗan tauri mai suna garugaru inda yake cewa:

Jagora: An ka yi mai bukkat tauri,

 : Bai hwasa tahawa ba,

 : Su ko ba su hwasa kanshi nai ba,

 : Shaggun ba su hwasa kashi nai ba,

 : Shi ko bai hwasa tahowa ba.

(Kassu Zurmi: Waƙar Tauri)

Idan aka kalli wanann ɗan na sama, za a ga yadda garugaru, ya kutsa kansa cikin ‘yan tauri duk da suna kawo masa sara da suka, haka ya shiga cikinsu, domin ya nuna bajintarsa.

Haka kuma cikin waƙar Gambo a cikin waƙarsa wadda ya yi wa wanin ɓarawo mai suna naɓagarawa bunsuru bawa, ya tabbatar da yin kirarin amma ta sigar nuna bajinta.misali inda yake cewa:

Jagora : dubi naɓagarawa bunsuru bawa,

 : wata rana an tasai kasuwag gummi,

 : bawa sa’ad da halani nar ryhe shi,

 : mai zawage takobi mai zuwaro adda,

 : mai here sanda da masu ciro icce na danni,

 : da masu biɗo dutai a jihwai,

 : kai ku kashe kowa ka ce mishi,

 : babu guda mai kawo ceto,

 : ina tsaye sai niɓ ɓata raina,

 : don komai aka yi in babu ceto,

 : ana wahala ko ba a mace ba,

 : bawa ana ta bugu mai tun yananan tsaye,

 : amman kan da a kai mugu ƙasa,

 : ya hwashe kanu sun bi maitan

(Gambu: Waƙar Naɓagarawa)

A wannan ɗan da ya gabata, makaɗin ya nuna irin bajinta ta naɓagarawa a lokacin da kaa biyo shi ya yi sata daga mai zare takobi da da da masu sanduna da masu saro itatuwa, amma wannan bai sa ya gudu ba, duk da gatawan jama’a bai yi wata ranaza ba, ko da kuma rai zai salwanta.

Kirari ta Fuskar Siffantawa

Masana irin su Ɗangambo (2007) da Sarɓi (2007) da Zulyadaini (2000) duk sun bayyana ma’anar siffantawa da cewa; “dabarace da mawaƙa kan yi amfani da ita domin kwatanta abu kai tsaye wato a aza darajar wani abu kan wnai, ko kuma a ce kaza shi ne kaza.

Kasancewar haka, makaɗan maza kan yi amfani da irin wannan dabarar domin yin kirari ga wani ko kuma abin da suke yi wa kirari ɗin misali a cikin waƙar sabo wakilan tauri ta alhaji hamisu mai ganga inda yake cewa:

Jagora: Amma sabo wakiliin tauri,

 : Sabo ko ibilishi ne kai,

 : Sabo ko sheɗani ne kai,

(Hamisu mai Ganga: Waƙar Sabo Wakilin Tauri)

A wannan ɗan da aka ambata a sama alhaji hamisu mai ganga ya siffanta sab wakilin tauri, da cewa ibilishi ne kuma sannan aljani ne. haka kuma a wnai misalin kuma cikin waƙar ango ɗangiya wadda muhamamd bawa ɗan’anace ya yi inda yake cewa:

Jagora : maza ku tattaro ku ga toro massh dahi,

‘Y/Amshi: giwa wadda tahi kora da kara?

A nan makaɗin ya yi kirari ne amma ta sigar siffantawa ne ya yi hakan ta sifffanta shi da manyan dabbobi, wato irin su toro wanda gawurtaccen namijin giwa ne, kuma sanann shi giwa ne wadda ta fi a kora ta da kara.a nan yana nuni ne da cewa ango ɗangiya ya fi ƙarfin mutum ɗaya ya iya cikin masa.

Shi kuwa kassu zurmi a cikin waƙarsa ta “mani maƙera a wani ɗan waƙarsa cewa ya yi:

Jagora : Barkakka da gaba mani,

 : Taho jikan zaki bari tsoron arna,

 : Hwaɗa ma maƙera ina ban kwana,

 : Ban dai rena ma kiran mani ba,

 : Da ni zo wadda akai diy yai man

 : Zaman doki da ƙahiwahu yai mana.

Babu shakka makaɗin ya yi kirari ga mani maƙera ne amma ta hanyar siffanta shi da jikan zaki wanda yake shugaba ne na namun daji a dawa, shi ya sa yake nusar da shi cewa kan ya ji tsoron arna, kuma duk wani abu da mutum zai yi wa makaɗi na alheri to maru zurmi shi ya sa ma ya ce a faɗa ma maƙera farma ban kirana da su, duk dai aan ya siffanta mani maƙera da irin kiwonsa ta hanyar yi masa kirari.

Kirari ta Sigar Yabo

Kalmar yabo kamar yadda Gusau (2003:29) ya bayyana yabo da cewa ya ƙunshi ambaton kalmomi na sambarka da nufin nuna amincewa da hali ko ɗabi’u kyawawa na wani mutum ko dabba ko wani abu”. Kasancewar haka yabo a cikin waƙoƙin maza bai ƙunshi kalmomin da mai saurare zai iya saurin ɗauka a matsayin faɗar abubuwa kirari ga wanda ake yi wa shi ba tamkar a matsayin faɗar abubuwan ƙwarai ga wanda ake yi wa shi ba tamkar yadda a waƙoƙin sarauta ko na jama’a ba. Shehu (2013:278).

A dangane da haka, makaɗin maza kan yi amfani da kirari ta sigar yin yabo. Kamar misali a cikin waƙar “ango dangiye” wadda bawa ɗan’anace yake yi wa nago ɗangiye kirari amma ta sigar yabo ga dai abin da yake cewa:

Jagora : Ango ɗan zaki,

 : Ɗankada kana kama ruwa,

Sannan ya ci gaba da cewa:

Jagora : Mazaku tattaro ku ga toro masha dahi,

‘Y/Amshi: Giwa wadda tahi kora dakara,

A nan makaɗin yana yin kirari ne ga ango ɗangiye ta sigar yabo ta hanyar yin amfani da manyan dabbobi domin ya siffanta shi da su, wato kamar irin su “toro” wanda gawurtaccen namijin giwa ne. A wani misalin kuma cikin waƙar “shago wacce makaɗi ɗan’anace ya yi inda yake cewa:

Jagora: In ka ji an yaba molo,

: Wallahi ba a biɗa goge ba,

: In ka ji an yaba damben, mutum anai masa kuri,

: Mai bugu kamar da azazza,

: Ɗan’audu bawan sarki,

: Na kande buzu mai shen ruwa kiratarnin kura,

: Goga ko kai min dare ka nai min rana,

: Aradu kinfi bindiga zahi,

: Na ɗan’anace shagon mafara.

(Mashi, 1987).

Ɗan’anace a wannan ɗan waƙar ya yi ƙoƙarin yin kirari ne ga shago amma ta sigar yabo, kasancewar gwarzonsa kuma jarumin ɗan dambe, sannan gashi zaƙaƙuri a filin dambe, shi ya sa ma a ɗan waƙar makaɗin ya yi amfani da waɗansu kalmomi domin ya yi yabo kamar molo da goge wanda duk abin kiɗa ne da kuma azazza wanda ke nufin daɗaɗɗiyar gaba.ya kuma ci gaba da cewa goga wanda ke nufin namijin ƙwarai da dai sauransu. Wannan kirari ne na yabo wanda ke ƙara wa shago ƙwarin guiwa.

Kammalawa

Daga ƙarshe kamar aydda bayanai suka gabata, takardar ta yi nazari ne a kan kirari a wasu waƙoƙin makaɗa maza, an kawo ma’aanr kirari daga masana da rabe-rabensa tare da fito da yanaynisa da kuma yadda yake yin na so a cikin waƙoƙin makaɗan maza ɗin, sai kuma sigoginsa wanda daga cikin sigogin akwai kirari da sigar yin zuga da kirari ta sigar nuna jarunta da kirari ta sigar nuna bajinta da kirari ta sigar siffantawa da kuma kirari ta sigar yin yabo. Daga ƙarshe kuma an yi amfani da wasu ɗiyan waƙoƙin maza a matsayin misali, domin tababtar da yanayin kirarin a cikin waƙoƙin makaɗan maza.

Manazarta

Alhassan, H. da Zarruk, R. M. (1982) Kirarin Duniya. Zaria: Institute of Education M.I.S Press.

Abba, M. da Zulyadaini, B. (2000) Nazari kan Waƙar Baka ta Hausa. Zaria: Gaskiya Corporation Limited.

Bello, G. (1976) Yabo da Zuga da Zambo a Waƙoƙin Sarauta: cikin Harsunan Nijeriya na VI. Kano: Cibiyar Nazarin Harsunan Nijeriya, Kano: Jami’ar Bayero.

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

Dunfawa, A. A. (2004). “Zuga a cikin Waƙoƙin Fada”. muƙala a cikin Algaita Journal of Current Research in Hausa Studies Vol. 1 No, 3. Department of Nigerian Languages. Kano: Bayero University.

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

Gusau, S.M. (2000) “Kirari a Waƙoƙin Makaɗan Hausa” cikin Hausa Studies Vol. II No. 2 Sokoto: Department of Nigerian Languages Usmanu Ɗanfodiyo University.

Gusau, S. M. (2002) Sarkin Taushi Salihu Jankiɗi. Kaduna: Baraka Press and Publishers Limited.

Gusau, S. M. (2003) Jagoran Nazarin Waƙar Baka. Kano: Benchmark Publishers Limited.

Gusau, S. M. (2008) Waƙoƙin Baka a Ƙasar Hausa: Yanaye-yanayensu da Sigoginsu. Kano: Benchmark Publishers Limited.

Gusau, S. M. (2009) Diwanin Waƙoƙin Baka Zaɓaɓɓun Matanonin Waƙoƙin Baka na Hausa. Kano: Benchmark Publishers Limited.

 Gandu, I .M. (2013) Matsayin Kirari cikin Waƙoƙin Jarunta na Muhammad Bawa Ɗan’anace da ya yi wa shago”. cikin Ɗunɗaye Journal of Hausa Studies Vol. 1 No 5. Department of Nigerian Languages Usman Ɗanfodiyo University.

Mashi, M .B. (1987) “Waƙoƙin Maza da Sigoginsu, Taƙaitaccen Tsokaci a kan Waƙar Shago ta Marigayi Alhaji Muhammad Bawa Ɗan’anace”. takardar da ya gabtar a Taron Ƙara wa Juna Sani a kan Harshe da Al’adu da Adabin Hausa. Cibiyar Nazarin Harsunan Nijeriya, Kano: Jami’ar Bayero.

Sarɓi, S. A. (2007) Nazarin Waƙen Hausa. Kano: Samarib Publishers Limited.

Satatima, I .G. (2009) Waƙoƙin Ɗarsashin Zuciya na Makaɗa”. Kundin Digiri na Uku. Kano: Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero.

Shehu, M. (2013) Gambo Mawaƙin Maza na ba mai cin Gashin Kasa ba”. cikin Makaɗi a Mahangar Manazarta, takardar da ya gabtar a Taron Ƙara wa Juna Sani kan Turbar Muhammad Gambo Mai Kalangu. Sashen Nazarin Harsunan Nijeriya, Jami’ar Usmanu Ɗanfodiyo. Sokoto.

 Yakawada, M. T. (2010) Jarunta a Waƙoƙin Baka: Nazarin Waƙar Shago ta Muhammadu Ɗan’anace”. muƙala cikin Himma Journal of Contemporary Hausa Studies Vol. 2 no. 2. Katsina: Sashen Koyar Da Harsunan Nijeriya Jami’ar Umaru Musa ‘Yar’aduwa.