Tikidi A Zubin Wakokin Baka Na Hausa: Nazari A Cikin Wasu Diyan Wakokin Makada Sa’idu Faru

Abstract

The Hausa oral poet usually uses some strategies to have a good idea that suits the information they are willing to pass to the society and to emphasize certain ideals, calling the attention of the community to the specific phenomenon and or to whom it may concern. The main aim of this paper is to analyze the different types of iteration such as iteration of the monostich, iteration of the single stanza, iteration of the single line, iteration of a part of a line, iteration of the beginning of a stanza, iteration of the end of a stanza, iteration of a chorus and iteration of exchangeable chorus from Sa’idu Faru’s songs. The theory of Hausa oral songs analysis (Gusau 1979, 1993, 2003, 2014, and 2023) was adopted in this research. The qualitative research method was used for a critical analysis of some of Sa’idu Faru’s songs. Also, the research identified that the iteration of one stanza and the iteration of a single line are both categorized into two. Using these categories of iteration by Sa’idu Faru makes his songs motivated.

KEYWORDS: Iterate, Song, Structure

TIKIDI A ZUBIN WAƘOƘIN BAKA NA HAUSA: NAZARI A CIKIN WASU ƊIYAN WAƘOƘIN MAKAƊA SA’IDU FARU

Musa Muhammad Labaran
Sashen Koyar da Harsunan Nijeriya
Jami’ar Bayero, Kano.
Lambar Waya: 08161747863
Imel: muhammadmusalabaran@gmail.com

Tsakure

Makaɗan baka na Hausa kan yi amfani da wasu dabaru wajen kyautatawa da inganta tunaninsu domin dacewa da abin da suke son isarwa ga al’umma ko/da kuma ƙarfafa wata ma’ana ta musamma domin janyo hankulan al’umma bisa wani abu ko kuma waɗanda (wanda) aka yi domin sa. Dabarar takidi na ɗaya daga abubuwan da makaɗa suke amfani da su don kyautata tunani ko janyo hankali. Babbar manufar wannan takarda ita ce, yin nazarin wasu waƙoƙin Makaɗa Sa’idu Faru domin fayyace nau’o’in takidi na rabin saɗara da saɗara ɗaya da ɗan waƙa guda da karɓeɓeniya da bayayyeniya da farkon ɗan waƙa da kuma ƙarshen ɗa, waɗanda makaɗa Sa’idu Faru yake yi a cikin waƙoƙin. Ra’in Waƙar Baka Bahaushiya (WBB) na Gusau (1979, 1993, 2003, 2014 da 2023), ra’i ne wanda ya shimfiɗa wasu matakan nazarin takidi a waƙoƙin baka na Hausa. wannan dalili ya sa aka zaɓi ra’in a matsayin ra’in da aka ɗora wannan takarda a kansa. An yi amfani da hanyar bincike ta bi-bayani wajen yin sharhi da ƙalailaice ɗiyan waƙoƙin masu ɗauke da wannan dabara ta takidi. Daga ƙarshe, takardar ta gano cewa, takidi na saɗara gudu da takidi na ɗan waƙa guda, ana samun su ne ta fuskoki biyu a waƙoƙin Sa’idu Faru.

Fitilun Kalmomi: Takidi, Waƙa, Zubi

1.0              Gabatarwa

Makaɗan baka na Hausa suna da hikima da fasaha da zalaƙar zance wajen sarrafa tunani da shiri da kuma ƙulla waƙoƙinsu. Wannan ya sa masana da manazarta, na gida da baƙi, suka dukufa wajen yin nazarce-nazarce a cikin waƙoƙin baka na Hausa domin fito da ire-ire waɗannan hikimomi da fasahohi daga cikin waƙoƙin nasu.

Makaɗan baka na Hausa sun biyo zanguna aƙalla guda huɗu, wato lokacin zaman farko da bayan zuwan addinin Musulunci da lokacin zuwan Turawa da lokacin siyasa da na sojoji. Wannan dalili ya sa, makaɗab suke samun tasiri daga wasu abubuwa da suke kewaye da su yayin da suke shirya waƙa ko sadar da ita. irin waɗannan tasirance-tasirance na ɗaya daga cikin abubuwan da suke haifarwa da makaɗan baka na Hausa amfani da dabarar takidi a cikin waƙoƙinsu.

Wannan takarda ta ƙunshi sassa guda uku, wato taƙaitaccen tarihin makaɗa Sa’idu Faru da taƙairaccen bayani a kan kalmar takidi da kuma muhallan da aka samu takidi a cikin ɗiyan waƙoin makaɗa Sa’idu Faru. Wato an yi nazarin ɗiyan waƙoƙin inda aka fito da takidi na ɗan waƙa guda da na saɗara ɗaya da rabin saɗara da na ƙarshe da farkon ɗan waƙa da na karɓeɓeniya da kuma bayayyeniya.

2.0 Taƙaitaccen Tarihin Makaɗa Sa’idu Faru

An haifi Makaɗa Sa’idu Faru a cikin shekara ta (1916) a cikin garin Faru na cikin ƙasar Maradun, a Ƙaramar Hukumar Maradun, Jihar Zamfara. Makaɗa Alu mai kurya[1] shi ne ya haifi Makaɗa Abubakar Kusu ɗan Abdu, shi kuma shi ne ya haifi Makaɗa Sa’idu Faru. Asalinsu Gobirawa ne na cikin Sabon Birnin Gobir. Dukkanin waɗannan Makaɗa, Makaɗan iko (sarauta) ne, kuma an yi su ne a garin Faru. Amma mahaifiyar Sa’idu Faru mutuniyar Banga ce ta cikin Ƙasar Ƙaura-Namoda[2]

Alu Maikurya waɗanda wasu suke yi masa laƙabi da Alu Maikotso, shi ne ya haifi mahaifin Makaɗa Sa’idu Faru, wato Makaɗa Abubakar ɗan Abdu. Shi kuma Abubakar ɗan Abdu ya haifi ‘ya’ya guda shida, cikinsu har da Makaɗa Sa’idu Faru. Shi kuma Makaɗa Sa’idu Faru ya haifi ‘ya’ya maza guda shida, wato Ibrahim Abamu da Ibrahim Dage da Lawali da Haruna da Bello da kuma Salihu. Baya ga ‘ya’ya maza kuma, yana da ‘yaya mata kamar haka, Hadija da Rabi’atu da Lubabatu da Hadizatu da Rabi’atu ta biyu da kuma Faɗimatu.

Makaɗa Sa’idu Faru yana da matan aure guda biyu: Zahra’u da Aminatu. Kuma yana da ‘ya’ya maza da mata guda goma sha biyu (12). Mazan su ne ; Ibrahim Abamu da Ibrahim Dage da Lawali da Haruna da Bello da Salihu. Matan kuma su ne: Hadija da Rabi’atu da Lubabatu da Hadazatu da Rabi’atu ta biyu da Faɗimatu. Zuwa yau, Makaɗa Sa’idu Faru yana da jikoki guda arba’in da biyu (42).

Makaɗa Sa’idu Faru Makaɗin shiri ne. Wato, yana zama da shi da yaransa su shirya waƙa kafin su sadar da ita (Furniss 1996:177). Haka nan idan waƙa ta samu, yana yin ta a ko’ina ba tare da ya zauna ya shirya ta ba ( hira da Ibrahim Sa’idu Faru, 2020).

Ashe kenan, Makaɗa Sa’idu Faru Makaɗin shiri ne kuma na ƙire[3]. Daga cikin yaran Makaɗa Sa’idu Faru akwai Mu’azu da Muhammad Ɗandodo da Kwaɗo da Aliyu da Ɗandada da Bawa da kuma ‘ya’yansa guda biyu, Ibrahim Abamu da Ibrahim Dage.

Makaɗa Sa’idu Faru ya koyi waƙa ne a wurin mahaifinsa Makaɗa Abubakar Kusu. Tun Sa’idu Faru na da shekara goma (10), aka fara zuwa yawon kiɗa da shi gari-gari. Bayan da ya cim ma shekara goma sha shida (16) ya fara soma tarɓi[4]. Sa’idu Faru da ƙanensa Mu’azu da Muhammad sun dubi tsufan mahaifinsu, wannan ya sa suka dakatar da shi a fagen kiɗa, sai Sa’idu ya ci gaba da jan ragamar gidan a fagen kiɗa da waƙa yana shekara ɗan shekara ashirin da uku (23). Bayan mahaifinsu ya rasu a shekara ta 1952, sai Sa’idu Faru ya ci gaba da jagorantar gidansu a fagen kiɗa da waƙa. Sa’idu Faru yana amfani da kotso wajen kiɗa. Sa’idu Faru ya fara cin gashin kansa ne a lokacin da ya shirya wata waƙa wadda take ƙunshe da tarin hikimomi[5].

2.1 Iyayen Gidan Makaɗa Sa’idu Faru

Ɗanmadami (2018) yana cewa,

Makaɗan fada su ne waɗanda ke aiwatar da waƙoƙinsu ga wani Basarake guda a matsayin uban gidansu ba tare da sun haɗa shi da wani ba, in kuwa sun haɗa ɗin to sai da izininsa ko wani amininsa kuma da sharaɗinsa. A duk lokacin da wani Basarake ya riƙi wani makaɗi a matsayin mawaƙinsa na fada to fa cin wannan makaɗi da shansa da suturarsa da muhallinsa da ɗawainiyarsa duk sun rataya ne kan wannan uban gida nasa.

A fagen kiɗa da waƙa, Makaɗa Sa’idu Faru yana da iyayen gida aƙalla guda huɗu, tun daga fara waƙarsa zuwa rasuwarsa. Ga dai jerin sunayen iyayen gidan Makaɗa Sa’idu Faru daga na farko zuwa na ƙarshe, kamar haka:

1. Dagacin Banga, Sarkin yaƙin Banga, Alhaji Sale Abubakar. Ya yi Sarauta daga 1934-1960).

2. Sarkin Kiyawan Ƙaura-Namoda, Alhaji Abubakar Garba. Ya yi Sarauta daga 1952-1960.

3. Sarkin Zamfarar Zurmi, Alhaji Suleiman Muhammadu Sambo. Ya yi Sarauta daga 1961-1971/2

4. Sarkin Kudun Sakkwato, Alhaji Muhammadu Macciɗo. Ya yi Hakimta daga 1956-1958. Daga baya aka yi masa sarautar Sarkin Musulmi.

Makaɗa Sa’idu Faru ya ci gaba da riƙar Sarkin Musulmi Muhammadu Macciɗo a matsayin uban gidansa har rasuwarsa. Makaɗa Sa’idu Faru ya yi wa Muhammadu Macciɗo waƙoƙi masu tarin yawa kuma masu ma’ana.

Bayan waɗannan iyayen gida na Makaɗa Sa’idu Faru, ya tsallaka wasu masarautu kamar Kano da Wurno da Kwantagora da Dutsin-Ma da sauran ƙasashe ya yi musu kiɗa (Hira da Ibrahim Ɗanmadami, 2019).

2.2 Rasuwar Makaɗa Sa’idu Faru

Makaɗa Sa’idu Faru ya rasu a shekara ta (1987). Idan aka yi la’akari da shekarar haihuwarsa, wanda shi Sa’idu Faru ya ayyana da kansa a (1976), wato an haife shi ne a (1937). Ya rasu ke nan yana da shekara 50. Idan kuma aka yi la’akari da cewa an haife shi ne shekarar 1932, kamar yadda Dutsin-Ma (1981) da Gusau (1988 da 2011) da Furniss (1996) suka kawo, to Makaɗa Sa’idu Faru ya rasu yana da shekara 55 ke nan a duniya. Idan kuma aka yi la’akari da abin da Ibrahim Ɗanmadami ya faɗa a (2019) da Ibrahim Sa’idu Faru a (2020) da Jaridar Leadership Hausa 2020 cewa an haifi Sa’idu Faru ne a shekara ta 1915/16, ya rasu ke nan yana da shekera 71/72 a duniya. Allah shi ne Masani.

Bayan rasuwar Makaɗa Sa’idu Faru, ya samu magada a fagen kiɗa da waƙa guda biyu.An samu ƙanensa Mu’azu, kuma bayan rasuwar Mu’azu, sai Ibrahim ɗan Sa’idu Faru ya ci gaba da jan ragamar gidan a fagen kiɗa da waƙa har zuwa yau.

3.0 Takidi da Na’o’insa

Kalmar ‘takidi’ an samo ta ne daga harshen Larabci wadda kuma take nufin ‘ƙarfafawa’ da Hausa. Ƙamusun Hausa (2006) ya bayyna takidi da cewa “tanadi ko tattali (ko) ƙarfafawa” Takidi shi ne maimaita abu domin ƙara ƙarfafa shi. Makaɗi yakan yi amfani da dabarar takidi inda yake maimaita wani zubin ɗan waƙa domin wata manufa ta musamman. Maimai a magana ta yau da kullum illa ce, amma a zubin waƙoƙin baka dabara ce ta tsari da ke ƙara kyautata shi… (Gusau 2003, sh. 44). Wato takidi shi ne maimaita wani ɓangare na ɗan waƙa, kamar saɗara da ko rabin saɗara ko ɗan waƙa guda a cikin waƙa da nufin numfasawa ko samar da damar yin tunani ko ƙarfafa ma’ana da sauransu. Haka kuma, za a iya bayyana takidi da cewa wata dabara ce ta maimai a cikin waƙa, ko dai a saɗara ɗaya ko ɗan waƙa gaba ɗaya, domin ƙara nauyaya saƙo ko jan hankali ko tsinkaye ko tsinkewar tunani.

Akwai nau’o’in takidi aƙalla guda takwas waɗanda makaɗan baka na Hausa suke yi a cikin waƙoƙinsu bisa mabambantan dalili. Wato akwai:

i-Takidi na rabin saɗara

ii- Takidi na saɗara ɗaya

iii- Takidi da ɗan waƙa guda

iv- Takidi farkon ɗan waƙa

iiv- Takidi ƙarshen ɗan waƙa

iiiv- Takidi na karɓeɓeniya

vi- Takidi na Tsakiyar Ɗan Waƙa

vii-Takidi bayayyeniya

Labaran (2024) yana cewa, “ Makaɗa Sa’idu Faru yana yin takidi a ɗiyan waƙoƙinsa, domin ya

ƙarfafa ma’ana ko tsinkayar ma’ana ko zauƙi[6] ko hutu ko nunfasawa ko daidaita karin murya ko

sauran dalilan da sukan sanya makaɗan baka na Hausa yin takidi a ɗiyan waƙoƙinsu”.

Ga jadawalin nau’o’in takidi waɗanda waɗannan waƙoƙi na Sa’idu Faru suka ƙunsa:

L	Nau’in Takidi	Sunan Waƙa	Wanda aka yi wa Waƙa	Ɗiya	Saɗara
1	Na maimaita Ɗa guda	Kana Shirye Baban ‘Yanruwa	Muhammadu Macciɗo	Ɗa na 1, 20, da 24
2	Na ƙarshen Ɗan waƙa	Kana Shirye Baban ‘Yanruwa	Muhammadu Macciɗo	Ɗa na 21	15-16
3	Na farkon Ɗa	Gwabron Giwa na Shamaki	Sarkin Kiyawa Abubakar	Ɗa na 27	1-4
4	Na karɓeɓɓeniya	Kana Shirye Baban ‘Yanruwa	Muhammadu Macciɗo	Ɗa na 24
		Koma Shirin Yaƙi	Sarkin Fulanin Bunguɗu Shehu	Ɗa na 2,7	2,2
5	Na bayayyeniya	Bajimin Gidan Bello	Muhammadu Macciɗo	Ɗa na 5 da na 7
6	Na saɗara Ɗaya	Gwabron Giwa Uban Galadima	Sarkin yaƙin Banga Alhaji Sale	Ɗa na 14	2-3
7	Na Rabin Saɗara	Kana Shirye Baban ‘Yanruwa	Muhammadu Macciɗo	Ɗa na 15	3-5
		Tsakin Tama na Abashe	Tijjani Hashim	Ɗa na 4	1,,3,12, 14.

 

4.0 Takidi a Ɗiyan Waƙoƙin Makaɗa Sa’idu Faru

Makaɗa Sa’idu Faru yana yin takidi a ɗiyan waƙoƙinsa, domin ya ƙarfafa ma’ana ko tsinkayar ma’ana ko zauƙi[7] ko hutu ko nunfasawa ko daidaita karin murya ko sauran dalilan da sukan sanya makaɗan baka na Hausa yin takidi a ɗiyan waƙoƙinsu. Akwai nau’o’in takidi da Makaɗa Sa’idu Faru yake yi a cikin waƙoƙinsa kamar haka;

4.1 Takidi na ɗan Waƙa Ɗaya (ko Maimaita Ɗa)

Takidi na maimaita ɗan waƙa wata dabara ce da makaɗa ke amfani da ita wajen rera ɗan waƙa sama da sau ɗaya a cikin waƙa guda ɗaya a wurare daban-daban, ba tare da sauya kalmomi ko saɗaru ko kuma sauya ma’ana ba.

Akan samu takidin maimaita ɗan waƙa guda a cikin waƙoƙin Makaɗa Sa’idu Faru a wurare daban-daban, domin cim ma wata manufa ta musamman. Takidin ɗan waƙa guda iri biyu ne, akwai wanda ake ƙara maimaita ɗan waƙa sulun-guda a cikin waƙa a wurare daban-daban. Haka kuma, akwai wanda ake samun takidin ɗaiɗaikun saɗaru tun daga farkon ɗan waƙar har ƙarshensa, takidi ake yi a cikinsa.

Ga misalin wasu ɗiyan waƙa waɗanda ake sake rera ɗan waƙa sulun guda a wurare daban-daban a cikin waƙa ɗaya:

Ƙulli: Gardaye zo ka yi man iso,

: Faɗa ma shi murna niz zaka,

: Ɗan Sardauna jikan Hassan,

Ƙari: Babban ɗa ga Baura Sarkin Kudu,

: Na Alƙali baban zagi,

: Mai ja ma ya bari ɗan Amadu.

(Waƙar ‘Kana Shirye Baban ‘Yanruwa’, ɗa na 1)

Ƙulli: Gardaye zo ka yi man iso,

: Faɗa mashi murna niz zaka,

: Ɗan Sardauna jikan Hassan,

Ƙari: Babban ɗa ga Baura Sarkin Kudu.

(Waƙar ‘Kana Shirye Baban ‘Yanruwa’ ɗa na 20)

Ƙulli: Gardaye zo ka yi man iso,

: Faɗa mashi murna niz zaka,

: Ɗan Sardauna jikan Hassan,

Ƙari: Babban ɗa ga Baura Sarkin Kudu.

(Waƙar ‘Kana Shirye Baban ‘Yanruwa’ ɗa na 24).

A wannan waƙa ta ‘kana shirye baban ‘yanruwa’, Makaɗa Sa’idu Faru ya tsara wannan ɗan waƙa ya zama shi ne ɗan farko na waƙar, kuma hakan ce ta kasance. Amma kuma a dalilin nauyayyen saƙon da ɗan waƙar yake ɗauke da shi, wanda kuma yake so saƙon ya je ga wanda aka yi dominsa, ya sa ya ƙara takidinsa ta hanyar ƙara rera shi a lamba ta 20 da kuma lamba ta 24. Za a ga da ɗan waƙa na 1 da na 20 da na 24 suna da zubi ne da tsarin ma’ana duk iri ɗaya, idan ban da ɗan waƙa na ɗaya inda aka samu ƙarin saɗaru guda biyu a ƙarshensa. Wato, su ne “ na Alƙali baban zagi” da kuma “mai ja ma ya bari ɗan Amadu”.. Makaɗa Sa’idu Faru ya yi wannan takidin ne domin ƙarfafa ma’ana da jan hankalin mai waƙar da kuma masu sauraroGa wani ƙarin misalin a ƙasa:

Ƙulli: Tsaye da kyawo zamne da kyawo,

Ƙari: Amadu kamfaragin Sarkin fada,

: Karsanin Galadiman Kano,

: Kurum kake mai ban tsoro,

: Ɗan Hashim ƙanen Sarkin Kano,

Ƙulli: Baba kware kake,

Ƙari: Ba faɗawa ɗan Hashimi ƙanen Sarkin Kano.

(Waƙar ‘Tsakin Tama na Abashe’ ɗa na 2).

Ƙull i: Tsaye da kyawo zamne da kyawo,

Ƙari: Amadu kamfaragin Sarkin fada,

: Karsanin Galadiman Kano,

: Kurum kake mai ban tsoro,

: Ɗan Hashim ƙanen Sarkin Kano,

Ƙulli: Baba kware kake,

Ƙari: Ba faɗawa ɗan Hashimi ƙanen Sarkin Kano.

(Waƙar ‘Tsakin Tama na Abashe’ ɗa na 8).

Idan aka lura da waɗannan ɗiyan waƙa, za a ga suna da bambancin lamba, a yanayin yadda Makaɗa Sa’idu Faru ya tsara lambobin kowane ɗan waƙa na cikin waƙar. Ɗan farko da aka kawo a sama a matsayin misali, shi ne ɗan waƙa na biyu a jerin ɗiyan waƙar, wato ɗan waƙa na 20 da kuma na 24. Ɗan waƙa na biyu kuma, shi ne na takwas a lamba. Kenan, jagoran ya maimaita rera ɗan waƙa na biyu a gurbin ɗan waƙa na takwas a cikin wannan waƙa. Wato dai, an yi takidin ɗan waƙa na biyu a ɗan waƙa na takwas.

Makaɗa Sa’idu Faru ya yi wannan takidin ne domin jadda ko ƙarfafa wata ma’ana ta musamman, kuma wadda yake son isar ga waɗanda (wanda) abin ya shafa. Wato koda dai wanda aka shirya saƙonnin ɗan waƙar dominsa bai ji tun a farkon waƙar ba, to zai riske shi a tsakiyar waƙar.

4.2 Takidi a Ƙarshen Ɗa

Takidi a ƙarshen ɗan waƙa, shi ne inda makaɗi yake sake maimaita rera wata saɗara ko rabin saɗara a ƙarshen ɗan waƙa, domin jaddada wata manufa ko alamar ƙare waƙa gaba ɗaya.

Ga misalin wani ɗan waƙa a ƙasa daga waƙar ‘kana shirye baban yanruwa’wanda aka samu takidi a ƙarshensa:

Ƙulli: Tafiyag ga da kay yi da ba ni nan,

: Nib bi ka ina gudu ga ni nan,

: Nan nib bi Gusau sai niw wuce,

: Kuma nib bi ta Tcahe ina gudu,

: Can na kusa kai wa Zariya,

: Ɗan nan Daudu ni ko sai nit tsaya,

: Sai Sarkin Zazzau nig gani,

: Yac ce man Muhamman ya tai Haji,

: Sai nis saki hanya niy Gabas,

: Can na taɓa yar tafiya kaɗan,

: Sai na ishe Suda na kiwo,

: Tana waƙar Sarkin Kudu,

: Rainai ya daɗe Sarkin Kudu,

: Ala sabbinani ɗan Amadu,

: Allah shi ƙara mai nasara,

Ƙari: Allah shi ƙara mai nasara.

(Waƙar ‘Kana Shirye Baban ‘Yanruwa,’ ɗa na 21)

Idan aka duba wannan ɗan waƙa, za a ga yana da saɗaru guda goma sha shida (16), amma saɗara ta goma sha biyar (15) da ta goma sha shida (16) iri ɗaya ce ba tare da an sauya ko da kalma ɗaya ba daga ciki . To, wannan ake kira takidi. Wato ya maimaita rera saɗara ta goma sha biyar a gurbi ko muhallin saɗara ta goma sha shida. Ga dukkan alamu ya yi wannan takidi ne a dalilin tsinkewar tunani, wato makaɗin yana ƙoƙarin yin tunani, ya kuma samar da kalmomin da zai haɗa domin ya tayar da ɗan waƙar da ke biye da wannan.

4.3 Takidi a Farkon Ɗa

Takidi a farkon ɗan waƙa, shi ne inda jagora ko ‘yan amshi suke maimaita wata saɗara ko rabin saɗara tun a farkon waƙa da nufin jaddada wata manufa, ko kuma daidaita karin waƙa ko kuma sautin kiɗa.

Ga misalin inda aka samu aukuwar takidi a farkon waƙa:

Ƙulli: Ni kiɗin yaƙi nay yi ma Abu na Isau,

: Ni kiɗin yaƙi nay yi ma Abu na Isau,

Ƙari: Ba ni son kana zaunawa banza,

: Ba ni son kana zaunawa banza,

: Ka ɗauki takobi da bindiga da bukunkuna,

: Ka sa sirdi,

: Ba mu sansani sai baƙin tsabre

: Kano da Katsina, Kwantagora hak Kazaure,

: Riƙon Namoda na shina a can,

: Garba ka amsha riƙon duk da Umaru,

: Umaru yab bam ma,

Ƙulli: Garba,

Ƙari: Kwace riƙon duk da Umaru yab bam…

(Waƙar ‘Gwabron Giwa ma Shamaki’, ɗa na 7)

Wannan ɗan waƙa, yana ɗauke da saɗaru guda goma sha uku. Jagora ne ya fara rera furucin saƙo a saɗara ta ɗaya, sai ‘yan amshi su ma suka rera saɗara ta biyu a matsayin furucin ƙarasa ma’ana. Sannan kuma, sai jagora ya sake maimaita rera saɗara ta ɗaya a gurbin saɗara ta uku, sai su ma ‘yan amshi suka ƙara maimaita rera saɗara ta biyu a gurbin saɗara ta huɗu. Duk wannan maimaicin rerawa ya faru ne a saɗara ta ɗaya zuwa ta huɗu, wato tun a farkon ɗan waƙar ke nan. Sannan daga bisani suka shuɗe da rera sauran saɗarorin daban-daban ba tare da an samu wani maimaici ba har zuwa ƙarshen ɗan waƙar.

4.4 Takidi na Karɓeɓeniya

Takidin karɓeɓeniya shi ne, inda za a samu ‘yan amshi su dinga maimaita rera wasu kalmomi ko saɗaru na ɗan waƙa, ba tare da sauya su ba a matsayim rakiya ga jagora. Ga misalan wasu ɗiya na wannan nau’in takidi a ƙasa:

Ƙulli: Ɗan gamraƙa da bukuƙuwa,

Ƙari: Waɗannan kullum sukai,

Ƙulli: Da tanƙarƙi ko ƙunƙumi,

Ƙari: Waɗannan kullum sukai,

Ƙulli: Da bilbila ko hasbiya,

Ƙari: Waɗannan kullum sukai,

Ƙulli: Ɗan kaza, ‘yan moli da shamuwa,

Ƙari: Waɗannan kullum sukai,

Ƙulli: Jemage ba a zuwa Hajji,

Ƙari: In bilangi ɗauɗa tai mai yawa.

(Waƙar ‘Kana Shirye Baban ‘Yanruwa’, ɗa na 25).

Wannan ɗan waƙa da ke sama, ɗa ne da yake ƙunshe da dabarar takidi na karɓeɓeniya. Ɗan waƙar yana da saɗaru guda goma (10). Saɗara ta 1, da ta 3 da ta 5 da ta 7 da kuma ta 9, furucin jagora ne a bisa mabambantan kalmomi a cikin kowace saɗara. Amma a saɗara ta 2 da ta 4 da kuma ta 8 ‘yan amshi ne suka dinga maimaita rera saɗara ta biyu a bayan kowane furuci da jagora ya yi, ba kuma tare da sun sauya ko da kalma ɗaya ba. Sai a saɗara ta 10, kuma ta ƙarshe, suka sauya zuwa wata ma’anar da zubin saɗarar. Wannan shi ake kira takidi na karɓeɓeniya.

Ga ƙarin wani misalin ɗan waƙa mai takidin karɓeɓeniya a cikinsa:

Ƙulli: Za ni gidan rediyo na Sakkwato,

Ƙari: In yabon Jihab birnin Kano,

Ƙulli: Za ni gidan rediyo na Kaduna,

Ƙari: In yabon Jihab birnin Kano

Ƙulli: Za ni gidan rediyo na Ikko,

Ƙari: In yabon Jihab birnin Kano,

Ƙulli: Za ni gidan rediyo na Niger,

Ƙari: In yabon Jihab birnin Kano,

: Nijeriya ta Arewa babu Jiha irin birnin Kano,

Ƙulli: In,

Ƙari: Nijeriya ta Arewa babu Jiha irin birnin Kano,

Ƙulli: Lallai shina birnin Kano,

Ƙari: Yadi shina birnin Kano,

Ƙulli: Kuɗi shina birnin Kano,

Ƙari: Ilimi shina birnin Kano,

Ƙulli: Kyauta tana birnin Kano,

Ƙari: Mulki shina birnin Kano,

Ƙulli: Injimin yin motoci,

Ƙari: An ce shina birnin Kano,

Ƙulli: Injimin yin jirgin ƙasa, Ƙari: An ce shina birnin Kano,

Ƙulli: Injimin yin mashin hawa,

Ƙari: An ce shina birnin Kano,

Ƙulli: Injimin yin famfan ruwa,

Ƙari: An ce shina birnin Kano,

Ƙulli: Injimin yin motoci,

Ƙari: An ce shina birnin Kano,

Ƙulli: Injimin yin keken hawa,

Ƙari: An ce shina birnin Kano,

Ƙulli: Injimin yin kwaɗon ɗaki,

Ƙari: An ce shina birnin Kano,

Ƙulli: Injimin ƙera makamai,

Ƙari: An ce shina birnin Kano.

Ƙulli: Injimin yin tasoshi,

Ƙari: An ce shina birnin Kano,

Ƙulli: Injimin yin kwanoni,

Ƙari: An ce shina birnin Kano,

Ƙulli: Injimin yin shirya agogo,

Ƙari: An ce shina birnin Kano,

Ƙulli: Babban abincin Arewa,

Ƙari: Gero shina birnin Kano,

Ƙulli: Gero yana birnin Kano,

Ƙari: Dawa tana birnin Kano,

Ƙulli: Gero yana birnin Kano,

Ƙari: Dawo tana birnin Kano.

(Waƙar ‘Tsakin Tama na Abashe’ ɗa na 7).

A wannan ɗan waƙa mai saɗaru arba’in da biyar (45), an samu takidi na karɓeɓeniya a muhallin ma’ana guda uku. Jagora ne ya fara yin furucin ma’ana a muhallai guda uku na ma’ana a saɗara ta 1, 3, 5, 7, 10, 12, 14, 16, 18, 20, 22, 24, 26, 28, 30, 32, 34, 36, 38, 40, 42, 43 da ta 44. Su kuma ‘yan amshi suka yi wa jagora rakiya, ta hanyar ƙara maimaita (takidin) wata saɗara guda ɗaya a bayan kowane furucin saɗara da jagora ya yi ba tare da sauya ko da kalma ɗaya ba. Sun yi wannan takidin ne a saɗara ta 2, 4, 6, 8, 11 da saɗara ta 19, 21, 23, 25, 27, 29, 31, 33, 3 da kuma saɗara ta 45. Dukkansu idan aka duba, za a ga ‘yan amshi ne suka ta maimaita ƙarin da suka yi a matsayin rakiya ga jagora tun daga farko har ƙarshe.

4.5 Takidi na Bayayyeniya

Takidi na Bayayyeniya shi ne, inda ‘yan amshi suke maimaita rera duk abin da jagora ya furta a ɓangarensa na ƙulli, ba tare da sun sauya ko da kalma ko wani lafazi ba.

Akan samu takidi na bayayyeniya a waƙoƙin Makaɗa Sa’idu Faru, amma a mafi yawan lokuta ‘yan amshinsa ba sa yin cikakken takidin bayayyeniya, sai dai na ‘yan wasu saɗaru a cikin ɗan waƙa. Ga misalan wasu ɗiya da suka ƙunshi takidin bayayyeniya:

Ƙulli: Da mutum da dabba da tsuntsu da ƙwaro,

Ƙari: Murum da dabba da tsuntsu da ƙwaro,

: Da ƙasa da abin da duk ag ga bayanta,

: Komai na duniya na Almuɗɗafa na,

: Garai Shehu yas sami girma da yarda,

: Komai na gun Shehu shi ag ga Bello,

: Komai na gun Bello shi ag ga Garba.

(Waƙar ‘Bajimin Gidan Bello’, ɗa na 5).

Ƙulli: Da biskit da minti da taba sigari,

Ƙari: Biskit da minti da taba sigari,

: Da lemu da soda da kwalbat sitawut,

: bai yada aza su ko sau guda ba,

: Ya ɗau wasiccin da Usamanu yac ce,

: Ya ce abincinsu ba namu ne,

: Yawanci abincinsu daɗi gare shi,

: Kowanmu ne yai ta ci ba ruwanai,

: Wancan na ci sai ta ci bai ci can ba.

(Waƙar ‘Bajimin Gidan Bello, ɗa na 7).

Idan aka lura da waɗannan ɗiyan waƙa, za a ga an samu takidin bayayyeniya tun a saɗara ta ɗaya zuwa ta biyu ta kowane ɗan waƙa. Jagora ne ya fara ƙulla saƙo a saɗara ta ɗaya a kowane ɗan waƙa, su kuma ‘yan amshi maimakon su yi masa rakiya a saɗaru ta biyu, sai kawai suka maimaita rera abin da ya faɗa a saɗa ta biyu, daga bisani kuma suka wuce suna ƙullla saƙonni na gaba. Saboda haka, a nan an samu dabarar takidi na bayayyeniya ke nan.

4.6 Takidi na Saɗara Ɗaya

Takidi na saɗara ɗaya shi ne makaɗi ya rera wata saɗara sama da sau ɗaya a ɗan waƙa ɗaya, a wurare daban-daban, musamman bayan tarbe[8]. A takidin saɗara ɗaya, makaɗi kan sake rera wata saɗarar ne ba tare da sauya ko baddala kalma ko tsari ko ma’ana ba ta wannan saɗara. Takidin saɗara ɗaya ya kasu kashi biyu; akwai wanda yake kasancewa a cikin ɗan waƙa ɗaya da kuma wanda yake kasancewa a ɗaiɗaikun ɗiyan waƙa a cikin waƙa guda ɗaya. Ma’ana, makaɗi zai iya sake rera wata saɗara sama da sau ɗaya a cikin ɗiyan waƙa daban-daban a waƙa ɗaya.

Ga misalin wasu ɗiya waɗanda Makaɗa Sa’idu Faru ya yi takidin saɗara a cikinsu:

Ƙulli: Ban da gudu ban da razana,

Ƙari: Ka san Sarki ba shi waiwaye,

Ƙulli: Ban da gudu ban da razana,

Ƙulli: Ka san Sarki ba shi waiwaye,

: Ko da jan Gwamna yag gani.

(Waƙar ‘Gwabron Giwa Uban Galadima’ ɗa na 14).

A wannan ɗan waƙa, akwai takidin saɗara ɗaya iri biyu, akwai na ɓangaren jagora a saɗara ta 1 da kuma saɗara ta 3. Sai kuma na ɓangaren ‘yan amshi a saɗara ta 2 da ta 4 da kuma ta 5. Idan aka duba ɗan waƙar, za a ga a saɗara ta 1 jagora ne ya fara yin furucin ma’ana, sannan ‘yan amshi suka yi furucin iyar da ma’ana. Daga nan sai jagora ya ƙara maimaita furucin ma’anar da ya rera a saɗara ta 1 a matsayin saɗara ta 3, ba tare da ya sauya komai na saɗarar ba. Wato, ya yi takidin saɗara ke nan gaba ɗayanta. Za a ƙara gane hakan, idan aka yi la’akari da ɗan da ke samansa da kuma wanda yake ƙasansa. Wato ɗa na 13 da na 15, za a ga zubinsu da tsarinsu daban da na wannan ɗan waƙa. Dukkaninsu suna ƙunshe ne da ƙarangiya[9] a cikinsu.

Makaɗa Sa’idu Faru ya yi wannan takidi ne saɗara ɗaya domin ya ƙara jaddada jarumtar Sarkin Kiyawa. Wato a wancan lokaci, Gwamnonin da suke mulkar Arewa Turawa ne, kuma kowa tsoronsu yake ji. Babu wani baƙin mutum ko wanda yake zaune a ƙasar Hausa face yana tsoron Turawa, musamman masu riƙe da muƙamin Sarauta. Saboda haka, Makaɗa Sa’idu Faru ya maimaita ‘ban da gudu ban da razana, ko da jan Gwamna ya gani’. Wato Sarkin Kiyawa ba ya jin tsoron Gwamnan wancan lokaci wanda yake Bature. Kuma duk wani hukunci da zai yanke, yana yankewa kansa tsaye ba tare da wani tsoro ko razana ba.

4.7 Takidi na Rabin Saɗara

Takidi na rabin saɗara shi ne, jagora ya rera wasu kalmomi iri ɗaya a farkon saɗaru na ɗan waƙa. A ƙarshen kowace saɗara kuma, ya sauya kalmomin ƙarshe, ko kuma a bambanta kalmomin farko na saɗarun amma a maimaita rera kalmomin ƙarshe na kowace saɗara.

Ga misalan wasu ɗiya masu ɗauke da takidin rabin saɗara a cikinsu:

Ƙulli: Maganag ga da za ni faɗa maka,

Ƙulli: Gagarau ɗan Aliyu kai man gafara,

:Wada duk aka gadon ƙasura,

:Wada duk aka gadon ɗaukaka,

:Wada duk aka gadon ci gaba,

: Mamman ka gaji Abubakar,

: Ko da sayen halin nan akai,

Ƙari:Baba halin da ka kai kuɗɗi shikai.

(Waƙar ‘Kana Shirye Baban ‘Yanruwa,’ ɗa na 15)

Idan aka duba wannan ɗan waƙa, za a ga a saɗara ta 3-5 Makaɗa Sa’idu Faru yana ta maimaita wasu kalmomi iri ɗaya a farkon saɗarun, sannan kuma, a ƙarshensu sai ya sauya ƙarshen kowace saɗara da kalmomi mabambanta ta fuskar zubi da ma’ana. Makaɗa Sa’idu Faru ya yi wannan takidi ne na rabin saɗara domin nuna gwanintar harshe da kuma salon jan hankalin mai sauraro ga zuwa saƙon da yake burin isarwa ga al’umma.

Ga ƙarin wani misalin a ƙasa na wannan nau’in takidi:

Ƙulli: In ban yada zuwa Kano ba, ina shawak Kano,

Ƙari: Amma ciki ɗan Hashimi Kano shi nis sani,

Ƙulli: In ban yada zuwa Kano, ina murnak Kano,

Ƙulli: Amma ciki ɗan Hashimi Kano shi nis sani,

: Cikin mahwalki nig ga shi,

: Ko shi ba sanina yay yi ba,

Ƙulli: Cikin mahwalki nikan ga shi,

Ƙari: Ko shi ba sanina yay yi ba,

Ƙulli: Na so zuwa birnin Kano,

Ƙari: Sai anka ce in za a zuwa waƙa Kano kaiwa akai,

Ƙulli: In ni,

Ƙari: Ban sayen wundaye, in aika su gun Sarkin Kano,

Ƙulli: In kuma,

Ƙari: Ban sayen tabarma, in aika su gun Sarkin Kano,

Ƙulli: In waƙa,

Ƙari: Nikai ita ni iya ita za ni wa kowa Kano,

Ƙulli: In waƙa nikai,

Ƙari: Kakai ita ka iya ita za ka wa Kano.

(Waƙar ‘Tsakin Tama na Abashe,’ ɗa na 4)

Wannan ɗan waƙa yana da saɗaru guda goma sha tara (19). A saɗara ta 1 da ta 3 da ta 12 da kuma ta 14, an samu takidi na rabin saɗara. A saɗara ta ɗayan dai, jagora ne ya yi furucin ma’ana a kalmomin farko na saɗarar, sannan ya ƙarasa cikon saɗarar da wasu kalmomi na daban. Sannan kuma, sai a saɗara ta 3 jagora ya ƙara rera furucin kalmomin farko na saɗara ta 1, sannan kuma, ya ƙarasa cikon saɗara ta ukun ita ma da wata kalma mai zubi da ma’ana ta daban da kalmar da aka ƙarasa ƙarshen saɗara ta 1 da ita. Haka kuma, idan aka duba saɗara ta 12, za a ga jagora ne ya ƙara saƙa sabon zance a cikinsa, sai kuma ya sake maimaita wani sashe na saɗara ta 12 (ɓangaren ƙarshe na kalmar) a kuma ɓangaren ƙarshe na saɗara ta 14.

Idan aka lura sosai, za a ga a misalin da ya gabata, an samu takidin rabin saɗara ne ta ɓangarori biyu: an samu takidin farko ne a ɓangaren farko na saɗara ta 3. Takidi na biyu kuma, an same shi ne a ɓangaren ƙarshe na saɗara ta 14. Dukkan waɗannan misalai na takidi da aka ciro a wannan ɗan waƙa, za a ga bambancin kalmomi ɗaiɗai ne kawai. Amma duk da haka sunansa takidin rabin saɗara saboda kowane ɓangaren saɗara zamansa kansa yake ta fuskar ma’ana.

Salon sarƙa saƙonnin da kowane saɗara ke ɗauke da shi ne ya haifar da wannan takidi na rabin saɗara a cikin wannan ɗan waƙa. haka kuma, an samu tsinkewar tunani a wannan wuri wajen zaɓen kalmomi da za su dace da saƙon da ake son isarwa. Wannan dalili ya sa makaɗin ya dinga yin amfani da kalmomi iri ɗaya a cikin farkon kowace saɗara domin samar damar isar da saƙonsa cikin sauƙi.

5.0 Kammalawa

Takidi wani babban masarrafi ne da makaɗan baka na Hausa suke amfani da shi wajen sarrafa tunaninsu wajen janyo hankalin mai sauraro zuwa ga wata manufa jo wani muhimmin saƙo da suke son isarwa kuma suka ƙunshe shi a cikin ɗiyan waƙoƙinsu.

Wannan takarda ta bayyana muhallai guda bakwai (7) na ɗiyan waƙoƙin makaɗa Sa’idu Faru waɗanda ya yi takidi a cikinsu. Wato an yi nazarin takidi na ɗan waƙa guda a waƙar ‘Kana Shirye Baban ‘Yanruwa’ a ɗan waƙa na 1,20 da kuma 24. Haka kuma, da takidi na ƙarshen ɗa da na farkon ɗa da na bayayyeniya da na karɓeɓeniya da na rabin saɗara da na saɗara ɗaya da sauransu.

Wannan takarda ta gano takidin da Makaɗa Sa’idu Faru yake yi na ɗan waƙa guda ne iri biyu. Wato, akwai wanda ake maimaita rera ɗan waƙa a wurare daban-daban sama da sau ɗaya a waƙa guda, da kuma wanda yake yi a cikin ɗan waƙa guda ɗaya tun daga farkonsa har ƙarshensa. Haka kuma, binciken ya fahimci cewa, takidi na saɗara ɗaya iri biyu ne, akwai na cikin waƙa guda da kuma wanda ake samu a cikin waƙa ɗaya a ɗan waƙa daban-daban. Misali, a waƙar ‘Kana Shirye Baban ‘Yanruwa’ da waƙar ‘Alhaji Macciɗo Jikan Mamman Mai Dubun Bara’ da kuma waƙar ‘Farin Cikin Musulmi Duniya’ da sauransu.

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[1]Alu mai kurya Makaɗin Sarakunan Gobir ne wanda ya yi musu kiɗan yaƙi a lokacin da ake yaƙe-yaƙe. Bayan Turawa sun ci Arewa da yaƙi a shekara ta 1903, sai aka canja yanayin kiɗan yaƙi da na noma, ya koma kiɗan fada. Wannan ya sa kakan Makaɗa Sa’idu Faru da mahaifinsa, Abubakar mai kotso, suka koma kiɗan kotso suna yi wa Sarakunan Maradun da na Faru da sauran Sarakuna na wannan yanki nasu waƙa.

[2] A garin Banga ne aka yi jegon cikin Makaɗa Sa’idu Faru kuma a nan ne aka haife shi

[3] Ƙire shi ne ƙirƙira da ƙulla waƙa a nan take ba tare da an shirya ta a gida ba.

[4] Tarɓi na nufin amshi. Haka kuma, shi ake kira da tarbe. Gusau (2023) ya bayyana tarbe da cewa “wuri ne inda ‘yan amshi suke iyar da ma’ana ƙarama wadda jagora ya faro ta ɓangarensa na ƙullu”.

Wannan waƙa ta Sa’idu Faru ta farko ita ce wadda ya yi wa Sarkin Yamman Faru Alhaji Ibrahim. Gindin waƙar shi ne:

G/Waƙa: Bi da maza Ɗanjoɗi na Iro,

: Iro magajin Shehu Bello.

[6] Tsananin jin ɗain wani abu a cikin zuciya. A nan, zauƙi na nufin wani yanayi da tsananin daɗin waƙa yake ɗibar makaɗi ya ta sake maimaita wani ɓangare na waƙa.

[7] A duba tushen bayani na shafi na 6.

[8] A duba tushen bayani na shafi na 4.

[9] Wannan dabara ce da mawallafi (ko mawaƙi) kan bi domin nuna ƙwarewa da gwanintar sarrafa harshe. A salon ƙarangiya akan yi luguden haruffa ne, ko kalmomi ko kuma wasa da harshe cikin baƙaƙe da kalmomi. A irin wannan salo ne za ka ji wasu sautuka masu kama da juna suna hawa da sauka ( NTI, 2019: 1-27).