Zuga Gishirin Waka: Nazarin Tubalan Zuga a Wasu Wakokin Makada Sa’idu Faru

Citation: Baba, I., Waziri, I.A., Mukhtar, K.B. & Abubakar, M.I. (2024). Zuga Gishirin Waƙa: Nazarin Tubalan Zuga a Wasu Waƙoƙin 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), 109-116. www.doi.org/10.36349/tjllc.2024.v03i03.015.

ZUGA GISHIRIN WAƘA: NAZARIN TUBALAN ZUGA A WASU WAƘOƘIN MAKAƊA SA’IDU FARU

Daga 

Ibrahim Baba
National Teachers Institute, Kaduna.
+2347066366586/ +2348125351694
ibrahimba182@gmail.com

 Da
 

Isma’il Aliyu Waziri

Sashen Koyar da Harshen Hausa

Kwalejin Addinin Musulunci da Koyon Ayyukan Shari’a ta Aminu Kano

08069144170

ismailaliyu@gmail.com 

Da 

Kamilu Bashir Mukhtar, Ph.D
Sashen Nazarin Harshen Hausa
Kwalejin Koyon Aikin Shari’a da Addinin Musulunci ta Aminu Kano
08039641126

 Da

Musa Isah Abubakar
Department of Hausa
School of Languages, Jigawa State College of Education, Gumel
+2347064833646
musaisahabubakar@yahoo.com 

Tsakure

Kusan an gina waƙoƙin baka a kan zuga da yabo da kambamawa da kirari da habaici da ba’a da sauran dangogin waɗannan zantuka na hikima. Akan zuga mutum ta hanyar abin da ya sani ko yake da shi, ko kuma akasin haka, sannan akan yi zuga domin munana wa wani ko ɓata masa, musamman ta hanyar ambatar abin da wani kininsa yake da shi, ko ya shahara da shi.. Wannan bincike, ya yi ƙoƙarin fito da tubalan zuga a wasu waƙoƙin Makaɗa Sa’idu Faru, inda binciken ya keɓanci waƙoƙi guda bakwai kacal, wanda a cikinsu ne aka ciro waɗannan tubalai na zuga. A binciken, an gano yadda Makaɗin ke ƙulla tubalan zuga ta hanyar amfani da yabo, kirari da sauran dangogin zantukan hikima yayin aiwatar da zuga ga wanda yake yi wa waƙa, da kuma yadda zuga take sanya armashi a cikin waƙoƙinsa ga masu sauraro da kuma waɗanda ya yi wa. An bibiyi ayyuka makamantan wannan aiki a yayin wannan bincike, sannan aka ɗora shi a kan ra’in Gusau na Waƙar Baka Bahaushiya (2015). A ƙarshe, an ƙarƙare binciken da fito da sakamako tare da rufewa da bayanan kammalawa.

Muhimman Kalmomi: Zuga, Gishirin Waƙa, Tubala, Makaɗa Sa’idu Faru

1.0 Gabatarwa

Makaɗan baka na Hausa shahararru ne wajen aiwatar da zuga a cikin waƙoƙinsu, inda sukan yi wannan zuga ta hanyar yabo ko kirari duk don su ingiza wanda suke zugawa ya fito ya aikata abin da ya saɓa da hankalinsa, wanda in ba domin wannan zugar ba, da ba zai aikata ba. Babbar manufar zuga a cikin waƙoƙi kuwa ita ce tunzura ko harzuƙa wanda aka yi wa, shi ya sa idan aka kalli waƙoƙin makaɗan baka na Hausa, za a iske cike suke da zuga; musamman ta hanyoyin yabo ko kambame ko kirari da sauransu.

Ganin yadda wannan al’amari na yin zuga a waƙoƙin baka na Hausa ya zama gaskiya, sannan ya zame wa makaɗan hantsi leƙa gidan kowa, ya sanya wannan bincike zai yi ƙoƙarin fito da turakun da Makaɗa Sa’idu Faru ya yi zuga, tare da yin tarkensu a taƙaice. Yin wannan aikin, zai taimaka wa masu bincike samun wasu abubuwan karatu a wannan fage, ilimi kuma zai ƙaru, abin karatu za su daɗu, sannan za a sake gano wasu hikimomi na yin wannan zugar.

1.1 Ma’anar Waƙar Baka

Idan ana batun ma’anar waƙar baka, akan bibiyi ayyukan masana da manazarta. Don haka a nan, ga abin da wasu daga cikinsu suka ce: Sa’id (1981:235) ya bayyana ma’anar waƙar baka da cewa, “Waƙar baka ita ce wadda ake rerawa don jin daɗi, a ajiye ta a ka, a kuma yaɗa ta a baka”. Shi kuwa Umar (1987:28) cewa ya yi, “Waƙar baka ita ce nau’in sarrafafen harshe da ake gabatarwa da sigar gunduwoyin zantuka da ake kira baitoci ko ɗiyoyi (ɗiya), waɗanda ake ginawa a kan kari ƙayyadajje, kuma ake rerawa da wani irin sautin murya na musamman.” Gusau (2003:XIII) kuwa, yana ganin “Waƙar baka wani 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-amo na kari da kiɗa, sau da yawa kuma a tare da amshi”. Junaidu da ‘Yar’aduwa (2007:131) sun ce, “Waƙa magana ce aunanniya, kuma abin rerawa”.

1.2 Taƙaitaccen Tarihin Samuwar Waƙar Baka ta Hausa

Masana sun yi ƙoƙarin bayyana asalin samuwar waƙar baka a ƙasar Hausa, daga ciki akwai ra’ayin Satatima (1999:30) inda ya bayyana cewa, “Al'ummar ƙasar Hausa sun sami basirar kiɗa da waƙa daga tsofaffin daulolin Ghana da Mali da Songhai wanda wasu sassa na ƙasar Hausa suka kasance ƙarƙashin mulkinsu kafin ƙarni na sha tara. Masu wannan ra'ayi har sun kai ga cewa daga waɗannan tsofaffin dauloli Hausawa suka samu kayan kiɗa irinsu kakaki wanda aka samu daga Songhai cikin ƙarni na sha shida. Algaita kuwa an samo ta ne daga Songhai da Mali”.

A wurin Gusau (2003:5-6) kuwa, ya kawo hasashe guda uku waɗanda yake ganin su ne asalin waƙar baka, waɗannan hasashe kuwa su ne: Ra’ayi na farko, suna ganin ana jin ɗan’adam ya ƙagi waƙa ne tun lokacin da ya fara neman abinci ta hanyar farauta, daga nan ya gano noma sai waƙa ta ƙara haɓaka. Ra’ayi na biyu kuwa, an nuna cewa, ana ganin waƙa ta samo asali ne daga wani maroƙi ‘Sasana[1]’ domin haka a wannan ra’ayi ana jin makaɗan Hausa jikokin wannan mutum ne. A ra’ayi na uku kuwa, ana ganin waƙa ta samo asali ne daga bautar iskokai.

1.3 Wane Ne Makaɗa Sa’idu Faru?

An haifi Sa'idu Faru a garin Faru ta cikin ƙasar Maradun, Ƙaramar Hukumar Talatar Mafara a wajajen shekara ta 1932. Sunan mahaifin Sa'idu Faru shi ne Makaɗa Abubakar dan Abdu, shi kuwa Makaɗa Abdu, Alu mai Kurya ne ya haife shi, yayin da ita kuwa mahaifiyar Sa'idu Faru mutuniyar Banga ta cikin ƙasar Ƙaura-Namoda ce, wanda duk a yanzu suke cikin Jihar Zamfara.

Sa'idu Faru ya yi yawancin ƙuruciyarsa ce a garin Banga ta Ƙaura-Namoda, wato inda aka haifi Mahaifiyarsa, amma kafin ya girma sai ya koma wurin Mahaifinsa Makaɗa Abubakar a Faru.Makaɗa Sa'idu bai samu ilimin Muhammadiya da yawa ba, sai dai an sa shi makarantar allo inda ya yi zurfi ga Alƙur'ani mai tsarki.

Makaɗa Sa'idu Faru ya koyi waƙa wurin mahaifinsa Makaɗa Abubakar, domin tun Sa'idu yana da shekara goma aka fara zuwa yawon kiɗa da shi gari-gari. Bayan da ya cimma shekaru goma sha shida, ya soma karɓi, a wannan lokaci ne kuma aka haɗa su tare da ƙanensa Mu'azu wanda shi ne Ɗangaladimansa. Baya ga Mahaifinsa Makaɗa Abubakar, Sa'idu Faru bai koyi kiɗa ga kowane makaɗi ba, dukkan salo iri-iri da yake sakawa a waƙoƙinsa tushensu mahaifinsa da baiwar da Allah ya ba shi ta gane fasalin waƙa ne. Da Sa'idu Faru ya samu cin gashin kansa, ya fara da wata waƙa wadda ya yi wa tsohon sarkin Yamma Faru Ibrahim. Ga kaɗan daga cikinta:

Jagora: Bi da maza Dan Jodi na Iro, Iro magajin Shehu da Bello,

: Hasken hitila ba dai da wata ba,

: Tauraro haskenka subahin,

: Dawaya kora ɗimau na wakili,

: Uban Sarkin Zagi Bello na Yari,

: Ruwa da kada ɗibgau na Magaji

: Sai tsohon wawa ka shigarsu.

Dangane da yawan waƙoƙinsa da ya yi, shi kansa ba zai iya ƙididdige yawansu ba. Ta fuskar yara kuwa, Sa’idu Faru na da yara uku, wato Mu'azu Daudun Kiɗa (Ɗangaladima) da kuma Ali.

Makaɗa Sa'idu Faru yana da matan aure guda uku da 'ya'ya ashirin da shida (26) maza da mata, inda a cikinsu guda goma sha ɗaya sun rasu, saura sha biyar (15), sannan yana da jikoki kimamin guda ashirin (20) (Gusau, 1996:117-125).

1.4 Dabaru da Hanyoyin Bincike

Kasancewar kowane bincike dole sai an bi wasu hanyoyi kafin aiwatar da shi, wannan ya sanya a yayin gudanar da wannan bincike an duƙufa wajen lalubo wasu waƙoƙin Makaɗa Sa’idu Faru, sannan aka saurara tare da fito da turakun da aka yi zuga a ciki, sannan suka rubuce su. Har wa yau, an yi ƙoƙarin bibiyar wasu ayyuka na masana masu kamanceceniya ko kusanci da wannan aiki, sannan aka tuntuɓi wasu cikin masana da masu bincike ‘yan’uwansu.

1.6 Ra’in Bincike

Wannann binciken an ɗora shi a kan ra’in Mazahabar Waƙar Baka Bahaushiya (WBB), wanda ra’i ne da Farfesa Sa’idu Muhammad Gusau ya ƙirƙire shi domin auna waƙar baka, kuma ra’in ya sami ɗimbin mabiya musamman masu nazarin Waƙar Baka Bahaushiya. Daga cikin manyan mabiya wannan Mazhaba akwai: Abdullahi Buba da Ibrahim Baba da sauransu.

2.0 Ma’anar Kalmar Zuga da Asalinta

Masana da dama sun tofa albarkacin bakinsu wajen bayyana ma’anar zuga, misai Bargery (1934) da Oxford Dictionary (9^th edition) da Bunza (2009) sun yi ittafaƙi wajen bayyana ma’anar wannan kalma da cewa, zuga wata magana ce da ake furtawa domin a harzuƙa ko a kambama wani mutum ya aikata wani abu da ba zai iya aikatawa ba idan yana cikin hayyacinsa.

Bunza (2009) ya ƙara da cewa, zuga da kirari tamkar ɗanjuma ne da ɗanjummai wajen taka muhimmiyar rawa a fagen isar da saƙo. Ya ƙara da cewa, idan zuga ya amshi sunansa, dole ne a ji amon kalmomin yabo a cikinsa, domin zuga wata dabara ce da mawaƙa suke amfani da ita ta hanyar ambaton kyawawan ɗabi’u da ayyukan bajinta da iyaye da kakanni suka aikata domin su isar da saƙo ga masu sauraren waƙoƙinsu.

Ita wannan kalma ta zuga, ta samo asali ne daga zuga-zugi da maƙeran gargajiya suke amfani da su wajen hura wuta a maƙera, domin su gasa ƙarfe ya yi ja da laushi kafin a sarrafa shi zuwa wani abin amfani. Yadda ake amfani da zuga-zugi wajen hura huta a maƙera har ta ruru ta gasa ƙarfe ya yi ja, haka zuga da ake yi wa mutum kan harzuƙa wanda aka yi wa, ya kumbura ya aikata wani abin bajinta ko akasin haka.

2.1 Zuga a Waƙoƙin Baka

Kamar yadda ma’anarta ta nuna, zuga wata magana ce wadda mawaƙan Hausa na baka ko rubutacciya suke amfani da shi domin su ingiza ko harzuƙa wani mutum ya aikata wani abu wanda ba zai iya yin sa ba idan yana cikin hankalinsa. Wani lokacin kuma, kambama wani mutum ya ji cewa ba wani mutum da ya kai shi ƙarfi ko hazaƙa ko dukiya ko daraja ko kyauta a duniya.

Ana amfani da zuga da nufin sa wanda ake wa ya aikata wani abin mamaki, wanda ya wuce abin da aka san ya saba aikatawa, irin wannan abu kuwa na iya zama na alheri ko na ɓarna (Yakawada, 2013).

2.2 Ma’anar Tubali

Yahaya (1979) a cikin Gusau (1995) ya bayyana tubalan ginin waƙa a matsayin ɗaya daga cikin matakan da ake la’akari da su wajen feɗe adabin baka; har ila yau, ya bayyana tubala da wasu muhimman abubuwa kamar haka: mutane da dabbobi da tsuntsaye da aljannu da ƙwari da Annabawa da mala’iku da rauhanai da sauransu. Har ila yau, Abba da Zulyadaini (2000), sun bayyana cewa mawaƙa kan yi amfani da tubala daban-daban domin gina waƙa ko jigo. Masanan sun sake bayyana cewa akwai jigon kishin ƙasa wanda shi ma yana da tubalan gina shi wasu daga cikin ire-iren waɗannan tubala sun haɗa da: gargaɗi da faɗakarwa da tunatarwa da kuma wayar da kai da dai sauransu.

Bisa ga la’akari da abin da Yahaya (1979), ya kawo a cikin Gusau (1993) da Abba da Zulyadain (2000), zamu iya cewa/tubala na nufin dukkanin abubuwa da mawaƙiya yi amfani da su a matsayin matallafa ko ‘yan rakiya wajen isar da muhimman saƙonnin da ake son isar wa waɗanda kan iya zama: mutane ko aljannu ko dabbobi ko duwatsu ko ababen tsoro. Har ila yau, faɗakarwa da tunatarwa da ilmintarwa da jajircewa da wayar da kai da dai sauransu duk sukan iya zama tubala sai dai sukan bambanta da juna gwargwadon irin saƙon da ake son isarwa.

2.3 Matsayin Tubalai a Waƙar Baka

Yawancin waƙoƙin baka da ma rubutattu idan mai nazari ya duba zai tarar an jajjefa wasu muhimman abubuwa na daban a cikinsu baya ga ainihin sakonnin da suke magana a kai,waɗannan abubuwa da makaɗa/mawaƙa ke sanyawa ƙari ne ga babbar manufar (turken) waƙar su, su ake kira “tubalan ginin jigo/turke”. Tubala ke nan suna nufin wasu maganganu da aka bi aka ƙuƙƙulla waƙa da su don ta ƙara tsawo tare da armashi amma ba lallai su ne babbar manufar waƙar ba. Misali: idan jigon waƙar na “yabo” ne, a cikin waƙar za a iya kawo wasu abubuwa na daban waɗanda ba lallai sai akan yabo za su yi magana ba, amma za su iya ƙarawa waƙar kyau da armashi. Kowane ’turke’ da irin tubalan gina shi da suka fi dacewa da shi, misali a turken ‘Kishin ƙasa’ an fi amfani da abubuwa da suka danganci ko suke da nasaba da gargaɗi ko faɗakarwa ko tunatarwa ko jajircewa ko wayar da kai da dai sauransu.

3.0 Nazarin Tubalan Zuga a Wasu Waƙoƙin Makaɗa Sa’idu Faru

Kamar yadda wannan bincike ya nuna tun a farkonsa, za a yi ƙoƙarin fito da tubalan zuga ne daga cikin wasu waƙoƙin Makaɗa Sa’idu Faru, sannan a yi ƙoƙarin fayyace kalmomin da aka yi amfani da su wajen ƙulla zaren wannan zuga da ya yi a wannan ɗiya. Don haka a nan, za a kawo su tare da bayani daidai gwargwado, inda za a bayyana wannan tubali na zuga ko dai ta hanyar yabo ne ko kuma ta hanyar kambame ko zambo.

3.1 Tubalin Zuga a Waƙar Sarkin Kiyawa Abubakar Ƙaura-Namoda

Jagora: Gwabron giwa na shamaki Baba Uban Gandu,

: Abu gogarman magaji mai kamsakalin daga.

Har wa yau, a wani ɗa, ga abin da ya ce:

Jagora: Ni kiɗin yaƙi na yi wa Abu na Isau,

: Ba ni son kana zaunawa banza,

: Ka ɗauki takobi da bindigogi da bakunkuna,

: Ka sa sirdi,

: Ba mu sansani sai bakin Tsabre,

: Kano da Katsina, Kwantagora hak Kazaure,

: Riƙon Namoda na, shi na ac can,

: Garba ka amshe riƙon duk da Umaru,

: Umaru yab bam ma

A wannan ɗa, ya yi ƙoƙarin zuga ta hanyar da amfani da kalmomin ‘gwabon giwa’ da kuma ‘gogarma’. Kalmar ‘gwabro’ a daidaitacciyar Hausa na nufin ‘gwauro’ wanda yake da ma’anoni guda uku, wato ko dai ‘mutum da ba shi da aure bayan ya taɓa yi’ ko ‘turken da masaƙa ke tariyar zare daga gare shi’ ko ‘fitaccen abu’ (C.N.H.N, 2006:184). To a nan za a iya kallon wannan zugar ta fuskar ma’anoni guda biyu, ko turken, sai ya ba da ma’anar ya zuga shi ta fuskar tsayawar sa kan duk wani abu da ya sa a gaba, ta yadda ba za a cim masa ba, tunda ya kafu, makamanciyar kafuwar da turken can na masaƙa ya yi, ko a kalli zugar ta fuskar fice da ya yi, ta yadda kowa ya san shi a fagen iya mulki da sarauta da jarunta da sauran abubuwan da ake son a san duk wani jarumin shugaba da su.

Game da zuga da kalmar ‘gogarma’ kuwa, wannan na nufin ‘mutum jarumi mai ƙarfi zuciya’. Ke nan a nan, ya zuga shi ta fuskar jarunta da ƙarfin zuciya. Don haka wannan zuga, an yi ta ne ta fuskar yabo da kuma kambamawa.

3.2 Tubalin Zuga a Waƙar Sarkin Yamman Faru Ibrahim

Jagora: Bi da maza Ɗan Joɗi na Iro,

: Iro magajin Shehu na Bello.

 

Jagora: Hasken hitila ba ɗai da wata ba,

: Tauraro haskenka subahi,

: Dawaya kora ɗimau na Wakili,

: Uban Sarkin Zagi Bello na Yari.

 

Jagora: Ruwa da kada ɗibgau na Magaji,

: Sai tsohon wawa ka shigarsu.

A wannan ɗa, ya yi zuga da kalmomin ‘hasken hitila’ da kuma ‘tauraro’, waɗanda suke da kusan ma’anoni guda, domin ‘tauraro’ yana ba da haske ne, kamar yadda ‘fitila’ ma take ba da haske, duk da dai hasken ya bambanta. Shi ‘tauraro’ in dai har ya fito, to dole a gan shi, yayin da shi kuma hasken fitila yake haskaka wurin da aka kunna ta. Don haka dai a nan, ya yi masa zuga da waɗannan kalmomi domin ya fito da buwayarsa sarari.

A ci gaba da zugar kuwa, sai ya kawo wani ɗa, wanda a dunƙule jumlar na nuni da yadda ake samun tsoron shiga ruwan da a cikinsa akwai kada[2] wanda ba mai shigar wannan ruwa face wawa, domin duk wanda ya shiga, mutuwarsa ce ta zo. To a nan, sai ya yi wannan zuga ta hanyar mutuntawa, wato ya ɗauko siffar wancan ruwan mai ɗauke da kada a ciki, ya siffanta Sarkin Yamman Faru; da ma’anar babu wanda ya isa ya ja da shi, sai wawa wanda bai san abin da yake yi ba.

3.3 Tubalin Zuga a Waƙar Sarkin Kiyawa Abubakar Ƙaura-Namoda

Jagora: Gwabron giwa uban Galadima,

: Ɗan Sambo gimshimi,

: Gamshiƙan Amadu na mai Gandi,

: Kai a uban zagi,

: Gogarman,

: Namoda bai magana wani ya walwalad.

Jagora: Ban da gudu ban da razana,

: Ka san sarki ba shi waiwaya,

: Ko da jan D.O yag gani,

: Ka san sarki,

: Ba shi waiwaya, ko da jan Gwamna yag gani.

Idan aka lura a wannan ɗiya da suka gabata, za a ga ya yi zuga ta amfani da wasu kalmomi da kuma jumloli, misali ya ambace shi da kalmar ‘gamshiƙan’ wadda a daidaitacciyar Hausa ake cewa, ‘ginshiƙi’, ma’ana ‘wani abu da ake ginawa don ɗaukar ɗaki ko soro ko rumfa’ (C.N.H.N, 2006: 166). To shi ma a nan, ya yi wannan zuga ne ta hanyar nuna yadda Sarkin Kiyawa yake ɗaukar nauyin al’umma ba tare da gajiyawa ba. Sannan ya masa zuga ta hanyar kore masa baki biyu, ko sauya magana bayan ya yi, ma’ana idan yace ‘e’, to ba zai dawo yace ‘a’a’ ba, a ƙarshe kuma ya kore masa tsoro, har ya nuna cewar sarki ba ya waiwaye, ma’ana ko dai idan ya sa gabansa, to ba zai waigo baya ba, ko kuma idan ya wuce abu da ƙarfin mulki, ko da jarumta, to fa ya wuce ba zai dawo ta kansa ba.

3.4 Tubalin Zuga a Waƙar Marigayi Mai Alfarma Sarkin Musulmi Abubakar III

Jagora: Kai aka saurare kuma

: Kai a ka wa ɗa'a

: Kai an kace Musulmi su yi ma sujada Garba,

 

‘Y/Amshi: Don ba ka gaida kowa,

: Sai Halikul Adati,

: Don ba ka gaida kowa,

: Sai Halikul Adati.

 

Jagora: Namun daji suna da dama,

: Ga Giwa ga Zaki,

: Ga Ɓauna ga Musshe,

: Da kuma irin sauransu,

 

‘Y/Amshi: Ban ga wanda yak kai,

: Ga mu'ijjizag Giwa ba,

: Ban ga wanda yak kai ga,

: Mu'ijjizag Giwa ba.

A waɗannan ɗiya kuwa, za a ga ya bi wani salo ta hanyar amfani kururutawa, da kaɗaita Mai Alfarma Sarkin Musulmai wajen ɗa’a, da jin maganarsa ga kowa. Salon da ya yi amfani da shi a nan, shi ne abin da aka umarta na yi wa shugaba biyayya a addinin Musulunci, don haka sai ya yi amfani da wannan salon wajen zuga shi, domin shi ba zai yi gaisuwa ga kowa ba, sai dai shi za a gaishe kasancewarsa Sarki, shi kam sai dai ya gai da Allah, wato ya yi sallah. Sannan sai ya sake amfani da dabbantarwa wajen yi masa zuga; ta yadda ya jero sunayen namun daji manya irinsu giwa da zaki da ɓauna, sannan sai ya kawo musshe[3], wanda shi dabbar gida ce, amma yana da faɗa da rigima, musamman idan ya riƙa, yakan cinye kajin mutane da sauransu, to yadda waɗannan nau’o’in namun dawa suke da ƙarfi da rashin tsoro da rikici, haka musshe ma yake da su.

Bayan ya zayyano su duka, sai ya keɓe giwa wajen mu’ujiza, wato bayyanuwar wata ɗabi’a wadda ta saɓa wa ɗabi’a ta abin ko jinsinsa. To a nan, sai ya siffanta shi da giwa, domin yanayin ƙarfinta, da ɗabi’ar da ta sha bamban da sauran dabbobin dawa, da kuma buwayar ƙarfinta.

3.5 Tubalin Zuga a Waƙar Sarkin Kudu Muhammad Macciɗo Abubakar III

G/Waqa: Kana shire Baban ‘yan ruwa,

: Na Bello jikan Ɗanfodiyo.

 

Jagora: Mamman haraka sai yaj jiya,

: Yac ce kai ko ƙarya kakai,

: Ƙaura da Gusau da Kwatarkwashi,

: Ɗangulbi da Bunguɗu ham Maru,

: Dud ɗai na ga Mamman Sarkin Kudu,

: Ɗan Dikko yana can yaj jiya,

: Wannan magana ta tabbata,

: Da inda rana ka fita gabas,

: Har inda rana taka faɗuwa,

: Dud ɗai na ga jikan Ɗanhodiyo,

: Babu wurin da mulki nai yatc tcaya,

 

‘Y/Amshi: Dud ɗai na ga jikan Ɗanhodiyo,

: Babu wurin da mulki nai yatc tcaya,

: Kana shire Baban Yan Ruwa,

: Na Bello jikan Ɗanfodiyo,

 

Jagora: Maganag ga da zani hwaɗa maka,

‘Y/Amshi: Gagarauɗan Alu kai min gahwara,

Jagora: Maganag ga da zani hwaɗa maka,

 

‘Y/Amshi: Gagarau ɗan Alu kai man gahwara,

: Wada dud aka gado ɗaukaka,

: Wada dud aka gado ƙasura,

: Wada dud aka gadon ci gaba,

: Mamman ka gadi Abubakar,

: Ko da sayen halin nan akai,

: Baba halin da kakai kuɗɗi shi kai,

Idan aka lura da tubala na waɗannan ɗiya, za a ga yadda Makaɗa Sa’idu Faru ya yi amfani da zubin kalmomi wajen zuga ta hanyar kambame da kirari ga Sarkin Kudu Muhammad Macciɗo. A ɗa na farko, bayan na zayyano wasu garuruwan da ke yankunansu, sai ya nuna har ma duk inda rana ke fitowa da faɗuwa, wato mafita da mafaɗar rana, to fa mulkin Sarkin Kudu Muhammad Macciɗo ya kai, wato mulkinsa ya shahara, kuma ya buwaya, an san shi a ko’ina.

A bayanin ‘yan amshi kuwa, sai suka ambace shi da kalmar ‘gagarau’, wadda ke da ma’anar ‘laƙabin da ake yi wa mai suna Abubakar ko wani jarumi ko wani abu mawuyaci’. To a nan, domin sununa jaruntar Sarkin Kudu, sai suka ambace shi da wannan kalma ta ‘gagarau’ da nufin jarumi.

3.6 Tubalin Zuga a Waƙar Marigayi Mai Girma Dagacin Banga; Sarkin Yaƙi Sale Abubakar

Jagora: Gurnanin Damisa ka sa mahwarauta sun ɗora ɗemuwa,

 

‘Y/Amshi: Ga wani ya yi kokuwa da wan ƙarfi nai,

: Ya hwaɗi ya kare,

: Tun ba a tantance ba shi na nishi ya lanƙwanshe tsara.

Kalmar ‘gurnani’ na nufin ‘wani irin sauti da kare ko zaki ko damisa ke yi lokacin da yake shirin faɗa’ (C.N.H.N, 2006). Irin wannan sauti, yana da ban tsoro da sanya firgici da sanya fargaba, wanda idan damisa ce ta yi a dawa, to sanin faɗanta kan sanya mafarauta shiga ruɗani da firgici. Domin ya sake fito da buwayarsa, da ƙarfinsa, sai ya yi masa zuga ta hanyar dabbantawa, wato ya ba shi siffar dabba.

3.7 Tubalin Zuga a Waƙar Sarkin Kudun Sakkwato Muhammadu Macciɗo Abubakar III

Jagora: Bajinin gidan Bello Mamman na Yari,

: Sarkin Kudu Macciɗo ci maraya.

Y/Amshi: Bajinin gidan Bello Mamman na Yari,

: Sarkin Kudu Macciɗo ci maraya,

Jagora /Y/Amshi: Na Marafa D/babamai tura haushi,

: Na Safun Gabas duniya hori wawa.

Jagora /Y/Amshi: Toron Giwa Uban Bello Mato,

: Duh Hausa ba mai irin hanƙuri nai,

: Bajinin gidan Bello Mamman Na Yari,

: Sarkin Kudu Macciɗo ci maraya.

 

Jagora: Babban dutci a hange ka nesa,

Y/Amshi: A ishe ka tsoronka ya tcarma kowa,

Jagora: Babban dutci a hange ka nesa,

Y/Amshi: A ishe ka tsoronka ya tcarma kowa,

Y/Amshi: Ka gadi Moyi,

: Saura ka kai inda mai Hausa yak kai.

Idan aka duba waɗannan ɗiya, za a ga ya yi zuga ta fuskoki biyu, fuska ta farko ya yi amfani da kalmar ‘Bajini’ wadda ke da ma’ana guda da ‘Bajimi’ a daidaitacciyar Hausa. Kalmar, na da ma’anoni guda uku kamar haka: ‘riƙaƙƙen sa’ ko ‘ƙasaitaccen mutum’ ko kuma ‘mutum mai sunan sarkin da ke kan gadon sarauta’ (C.N.H.N, 2006).

To a nan, da yake a lokacin Sarkin Kudu ne, sai ya zuga sarauta inda ya kambama ta sosai, ta yadda za ta iya bayar da ma’anar ƙasaitaccen sarki, kuma riƙaƙƙe wanda ke kan gadon mulki. Har wa yau, ya sake ambatar sa da ‘ci maraya’, wato sarki ne wanda jarumtakarsa ta sanya ya cinye wata maraya wadda ko dai daidai suke da tasa, ko kuma ta tsere wa tasa, amma ya cinye su a yaƙi.

Bayan nan, sai ya yi masa zuga ta hanyar kirari har guda uku, ‘Na Safun Gabas duniya hori wawa’, wato ita duniya tana yi wa wawa horo, wawa shi ne wanda bai san abin da yake yi ba, kuma bai ma san inda ke masa ciwo ba, don haka rayuwarsa a wauta take; ta yadda duniya ce za ta masa wa’azi. To a nan, sai ya abuntar da shi, inda ya nuna cewa Sarkin Kudu daidai yake da duniya wajen horas da wawa. Sannan ya sake yi masa kirari da haƙuri, inda ya nuna ya kai matuqa wajen haƙuri, sannan ya masa kirari da ‘babban dutsi’ wanda shi dutse na da ma’anoni da yawa, sai dai mun ɗauki wadda ta fi dacewa da a yi kirari da ita, wato tsauni. To a nan, shi tsauni akan iya hango shi daga nesa, sai ya yi ƙoƙarin abuntar da shi ta hanyar amfani da kalmar ‘babban dutse’ ta yadda za a iya hango shi daga nesa, imma don ƙasaitar sa ce, ko don iya kyalliya da ado, ko domin ƙarfi da jaruntarsa.

4.0 Sakamakon Bincike

Idan mai bibiyar wannan maƙala ya nutsu, zai iske cewa an yi ƙoƙarin tattauna wasu muhimman gaɓoɓi tare da fito da wasu ginshiƙan batutuwa game da batun da aka yi magana a kai, waɗannan muhimman abubuwan da aka fito da su kuwa, su ne tubalan zuga a cikin wasu waƙoƙin Makaɗa Sa’idu Faru, wannan ya sanya a binciken aka sami sakamakon kamar haka:

a.      Ƙara fito da hikimar makaɗa, ta yadda suke sarƙa zuga a cikin waƙoƙinsu.

b.      Gano cewa ana yin zuga ta hanyoyin kirari da yabo da kambame.

c.       Yadda ake ɗaukar zantukan azancin magana domin ƙulla tubalin zuga a waƙoƙin baka na Hausa, misali dabbantawa, mutuntawa da siffantawa da abuntarwa da sauransu.

d.     Fahimtar kyakkyawar alaƙa tsakanin makaɗi da wanda yake yi wa kiɗi, domin akan fahimci haka a yayin zugarsa.

e.      An fahimci tasirin zuga a waƙoƙin baka na Hausa, da yadda za a iske kusan duk wata waƙar sarauta ko ta jarumta ko ma sana’a, za a sami kalmomin zuga a ciki.

f.        Fahimtar yadda makaɗa ke hura wa wanda suke yi wa kiɗi da waƙa kai, har ya ji ya zarce inda yake.

4.1 Kammalawa

Kamar yadda wannan bincike ya amsa sunansa, wato Zuga Gishirin Waƙa: Nazarin Tubalan Zuga a Wasu Waƙoƙin Makaɗa Sa’idu Faru an yi ƙoƙarin yi masa matashiya da kan bayyana zuga ta zama muhimmin abu a waƙar baka, sannan aka je ga ma’anar waƙar baka, da kuma taƙaitaccen tarihinta, sannan da tarihin Makaɗa Sa’idu Faru, sai aka je kan dabaru da hanyoyin bincike, da kuma ra’i. Binciken ya zo da ma’anar zuga da asalin kalmar, sannan da taƙaitaccen bayani kan zuga a waƙoƙin baka, sannan aka zo da bayani a kan ma’anar tubali, da kuma matsayinsa a waƙar baka. An ci gaba da batu a gava ta gaba a kan nazarin wasu waƙoƙi, inda aka nan aka ciro tubalan zuga ɗin, an taƙaita a kan waƙoƙi guda bakwai kacal, tare da kawo ɗiya da bayanin abin da ya sauwaƙa. Bayan nan, sai aka fito da sakamakon bincike, sai aka kammalawa.

Manazarta

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Bargery, G. P. (1934). Hausa-English Dictionary and English-Hausa Vocabulary. London: Oxford University Press.

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

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

Gusau, S.M. (2014). Waƙar Baka Bahaushiya. Kano: Bayero University.

Junaidu, I da ‘Yar’adua, T. M. (2007). Harshe da Adabin Hausa a Kammale Don Makarantun Sakandare. Ibadan: Spectrum Books Ltd.

Sa’id, B. (1981). “Bambancin Waƙar Baka Da Rubutacciya”. A Cikin Yahaya, I.Y. Rufa’i, A. & Abu-Manga, A. (ed) Studies in Hausa Language, Literature and Culture: The Second Hausa International Conference. Kano: Centre for Study of Nigerian Languages, Bayero University.  

Satatima, I.G. (1999). Tarsashin Adabin Baka a Cikin Rubutattun Waƙoƙin Hausa. Kundin digiri na biyu. Kano: Sashen Nazarin Harsunan Nijeirya, Jami’ar Bayero.

Umar, M.B. (1987). Dangantakar Adabin Baka da Al’adun Gargajiya. Kano: Triumph Publishers.

Yahaya, I. Y. da ‘Yar Aduwa, T. M. da Gusau, S. M. (1992). Darussan Hausa Don Makarantun Sakandare. Ibadan: University Press PLC.

Yahaya, A. B. (1995) “Ƙawancen Jigo Tsakanin Waƙoƙin Sarauta na Baka daRubutattu” In Harsunan Nijeriya. Kano: Jami’ar Bayero.

Yahaya, I. Y. (1983/85) “Tsarin Kayan Kiɗa da Muhallan Kaɗa su” InHarsunan Nijeriya. Kano: Jami’ar Bayero.

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[1]Tarihi bai bayyana takamaiman garin da Sasana ya fito ba, sai dai ana da'awar cewa ya fito daga nahiyar Asiya ne. Masu wannan da'awa suna ambata Sasana shi ne makaɗi wanda ya fara kiɗa da waƙa a duniya" (Gusau (2008:III).

[2]Wata halitta ce dangin ƙadangare ƙatuwar da ke zaune a cikin ruwa, yana da ɓawo-ɓawo mai ƙarfi a bayansa (C.N.H.N, 2006:222).

[3] Namijin kyanwa, wato daidai yake da muzuru (C.N.H.N, 2006: 353).