Salon Sakade a Wakokin Baka na Hausa: Duba Cikin Wasu Shahararrun Wakokin Mashahuran Mawakan Baka

Article Citation: Bunza, A.M. (2025). Salon sakaɗe a waƙoƙin baka na Hausa: Duba cikin wasu shahararrun waƙoƙin mashahuran mawaƙan baka. Zauren Waƙa, 4(2), 1-9. www.doi.org/10.36349/zwjohps.2025.v04i02.001.

SALON SAKAƊE A WAƘOƘIN BAKA NA HAUSA: DUBA CIKIN WASU SHAHARARRUN WAƘOƘIN MASHAHURAN MAWAƘAN BAKA

Daga
Aliyu Muhammadu Bunza
Sashen Koyar da Harsunan Nijeriya
Jami’ar Usmanu Ɗanfodiyo, Sakkwato

Tsakure

Burin wannan bincike lalubo wani salo daga cikin salailai da mawaƙan baka ke amfani da su wajen isar da saƙonsu ga masu sauraron su. An yi wa binciken take “Salon Sakaɗe: an ƙago sunan ne bisa ga tunanin magabatanmu masana ilmin waƙa. An ɗora aikin a kan mazhabar Farfesa Abdulƙadir Ɗangambo na cikin Gadon Feɗe Waƙa da Ɗaurayar Gadon Feɗe Waƙa. An yi bitar karatun fitaccen aikin salo na Farfesa Abdullahi Bayero Yahaya mai taken: Salo Asirin Waƙa. An lalubi ayyukan masana da manazarta waƙa kimani talatin (30), an saurari waƙoƙin baka da dama don tantance bagiren bincike. An fasalta aikin cikin fasaloli goma sha bakwai (17) haɗa da gabatarwa da naɗewa. Bincike ya gano babu wani masani da ya sa kai kan “Salon Sakaɗe”; kuma babu wani aiki da aka gabatar a kan kowane mataki kan “sakaɗe”. Ganin dukkanin fitattun masana adabin waƙa, ba su ambace shi ba, ba kasawa ba ce, domin ba ya daga cikin fitattun salailai da aka ambata a waƙoƙin Ingilishi da na Larabci. Don haka, na gayyato ɗiyan waƙoƙi ashirin (20) cikin shahararrun waƙoƙin shahararrun makaɗa goma (10) na Hausa. Ga bincikena na tattaro misalai fiye da hamsin (50) amma na ga suna hawa matakai shida (6) na nazarin “Sakaɗe”. An yi yunƙurin fayyace kalmar “Sakaɗe” a luga da ilmin adabi. An kakkawo dalilan bayyanarsa a waƙa da muhalinsa da amfanoninsa da masu yin sa da yadda ake sarrafa shi. Binciken ya gano cikin kowane rukunin mawaƙa ana samun bayyanar salon in ban da mawaƙan da ke waƙa su kaɗai babu ‘yan amshi waɗanda binciken ya yi wa suna kai-kaɗai-gayya. Babu wai, “Sakaɗe” salo ne mai cin gashin kansa, wanda ya cancanci a saka shi cikin salailan da za a nazari a waƙoƙin baka. Dalili kuwa shi ne, yana da rassa biyar (5) masu ma’ana a nazarin salo.

Gabatarwa

Fasahar waƙa na daga cikin fasahohin da suka mamaye duniya. Abu ne mai wuya a ce ga wata al’umma da ba ta da fasahar waƙa[1]. In ko an same ta, to dole harshenta na daga cikin harsunan da ke cikin haɗari na rayuwa[2]. Mutanen duniya a koyaushe cikin waƙa suke, kuma kowane zamani ana samun sababbin mawaƙa da sababbin waƙoƙinsu daidai buƙatocin lokacinsu. Wannan tagomashi na waƙa ya sa, a koyaushe cikin samun sababbin dabarun waƙa ake wanda masana waƙa ke ce wa “Salo”. Ina jinjina wa masana da manazarta da ɗaliban waƙa, musamman waƙoƙin baka na Hausa; da a koyaushe cikin fito da hikimomin makaɗa suke. Wannan takarda wani ɗan yunƙurin bincike ne na zaƙulo wani tsohon salo na waƙa da ba damu da shi ba/ ba a damu da shi ba/ da ba a mayar da hankali gare shi ba/ da ba a hango ba, har abu ya soma ɗan nisa. Wannan salon shi na laƙaba wa suna “sakaɗe”, bisa ga yadda yake, da yadda yake bijirowa a waƙoƙin baka na Hausa. Ga yadda na tsara share bagiren bincikena.

Fashin Baƙin Fitilun Kalmomin Matashiya

Hausawa na cewa, abin da duk ya yi kora shi ke gwajin hanya; don haka na zaɓi fashin baƙin kalmomin da suka jagoranci taken takardata domin warware bakin zaren matsala. A matashiyarmu, fitattun kalmomi su ne: Salo, Sakaɗe, Waƙar Baka da Shahara. Masana adabi sun ba wa “salo” babban bagire wajen nazarce-nazarcen ayyukan adabi musamman ‘zube’ da ‘waƙa’ A fassarorin masana daban-daban, salo shi ne dabara, zaɓi, tunani, ƙaƙale, tsari, ko hanyoyin gudanar da wani abu ta yadda za a ga sha’awarsa, ko burgewarsa ga isar da saƙon da ake tafe da shi[3]. Idan salo ya yi salo saƙo zai samuwa a fahince shi sosai. Idan salo ya kasa, saƙo zai yi kasala zuwa wurin da ake son a kai shi. In aka ga, ko aka ji, saƙo ya isa da ƙyar, to salon ne bai gamsar ba, in ya gamsar dole kanun masu karɓar saƙon su dinga yin na ƙadangare[4]. Sakaɗe za mu keɓe masa ɗan fasali domin shi ne zakaran gwajin dafi. Bahaushiyar waƙa ta kasu kashi biyu: Waƙar baka da rubutacciya. Waƙar baka da muke zance a kai, ita ce waƙar da maƙagin ta ya tsara saƙonsa cikin murya ta musamman mai reruwa gare shi, da wani ba shi ba. Waƙar baka wasu kan zo da kiɗa, wasu da amshi, wasu da rawa ko tafi, ga su nan dai. A fagen “shahara” zan ce, na farko ararriyar kalma ce daga kalmar “shahar” ta Larabci[5]. A Hausa kalmomin da suka fi fice ga fassararta su ne: Fice, kere, suna, ɗaukaka, da sauransu. Burina shi ne:

Fito da salon “Sakaɗe” daga cikin salailan da mawaƙan baka ke amfani da su. Za a tabbatar da samuwarsa daga bakin shahararrun mawaƙa cikin shahararun waƙoƙinsu da suka bazu a rediyo, ko garmaho, ko rediyo mai hoto, ko majigi. Idan haka ta tabbata, mun samu ƙari daga cikin salailan da masana adabin waƙa suka tantance[6].

Dabarun Bincike

Bayan da na saurari mawaƙan baka da dama na rukunoni daban-daban; sarauta, maza, sha’awa, jama’a, da makaɗan ban dariya da makamantansu. Na kalato ayyukan da masana waƙa suka yi musamman Malamin Malamman Hausa Farfesa Ɗalhatu da Farfesa Ɗangambo da Farfesa Abdulalhi Bayero Yahya da Sa’idu Muhammadu Gusau da sauran almajiransu. Gaskiya ban sami wurin da ɗayansu da ya ambaci “Sakaɗe” daga cikin salailan waƙoƙin baka ba. Haka kuma, ban ga wani bincike da suka yi ko ɗalibansu suka yi a kan wani abu makusanci da salon sakaɗe ba. Ayyukan da suka keɓanta a kan salon waƙa musamman Salo Asirin Waƙa da Jagorar Nazarin Waƙar Baka da Style in Fiction da makamantansu. Na leƙa fitattun kundayen digirin PhD huɗu da aka yi kan waƙoƙin baka na Ibrahim Garba Satatima da Atiku Ahmed Dunfawa da Hajara Mairukubta da Sa’idu Muhammadu Gusau[7]. Hannuna bai kai ga wurin da suka ambaci “Sakaɗe” ba. Ayyukansu da suka biyo baya na takardunsu ba su ambace su ba. Bayan tattaunawa da abokan aiki na ga ya dace a ɗan gabatar da wani ɗan abu da zai kasancewa matashiya.

Hanyar Ɗora Bincike

Magabata da suka nazarci salo, sun kalli farkonsa da ƙarshensa da tsakiyarsa. A farko suka sa salon buɗewa. A ƙarshe suka sa salon rufewa. A tsakiyar waƙa suka sa zubi da tsari, salo da sarrafa harshe. A nan ne suka nazarci dabarun salailai daban-daban. Daga cikin dabarun akwai salon jan hankali, wanda mawaƙin baka ke fito da wani abu muhimmi cikin salo mai jan hankalin masu karɓar saƙonninsa. A ganina, “Sakaɗe” jan hankali ne, don haka na ɗora binciken bisa tsarin nazarin waƙa ta Mazhabar Farfesa Abdulƙadir Ɗangambo wadda ta aminta da ware kowane salo mai cin gashin kansa daban a nazarce shi. Ina ganin “Sakaɗe” daban yake domin ba ya daga cikin rassan manyan salailai da za a jingina shi cikin ‘ya’yan wasu salailai. Salon “Sakaɗe” shi kaɗai yake gwauron salo ne[8].

Sakaɗe

Kalmar “sakaɗe” akwai ta a Hausa, ba ni na ƙago ta ba. Fitaccen ƙamusun Hausa G.P. na Bargery ya fassara ta da: Sakaɗa: Push through or into a small opening (Hausa) sakaɗawa. Idan haka ne kuwa, a fagen waƙa “sakaɗe” wata magana ce baƙuwa mai bijirowa cikin waƙa da za a iya gane ta kai tsaye. A fassarar “bijira” Bargery ya ce:get out of hand, out of control, wholly out of hand, beyond, get beyond control. Ya sake kawo wata kalma takwararta wadda ya ce: “bijiro” Occur to P. (idea, solution of problem) e.g basira ta bijiro masa, he had a brilliant idea. A nan, za mu ga cewa, kalmar sakaɗe tana nufin cusa wani abu baƙo ko ba baƙo ba, cikin wani abu wanda da gani ko da ji an san cusa shi aka yi da baya, tun asali ba a nan yake ba[9]; ko kuma a nan yake amma ba a yi shiri da shi ba, da baya aka sakaɗa shi. Kalmar “sakaɗe” takan kumbura daga “sakaɗa” zuwa sakaɗawa, sakaɗeɗeniya, sakaɗe-sakaɗe, da sakaɗantacce. To, duk waɗannan a kan iya aron su wajen bayanin “Salon sakaɗe”, cikin waƙoƙin baka.

Salon Sakaɗe

Bisa ga ma’anar da ta shahara na kalmar “sakaɗe” idan muka are ta zuwa fagen nazarin waƙa za mu ga cewa, kowanne daga cikin kalmomin da aka gina ga kalmar “sakaɗe” ana iya saka ta a nazairn “salon sakaɗe”. Mukan iya ce wa, wani zance na mawaƙi; ko ‘yan amshinsa “Sakaɗe” ne; ko ɗiyan waƙa kaza sakaɗaɗɗu ne; ko zance kaza; sakaɗo shi aka yi; ko abu kaza da kaza, sakaɗeɗeniya ce; ko cikin salon akwai sakaɗe-sakaɗe. Bisa ga mazabar Farfesa Abdulƙadir Ɗangambo ta nazarin salon waƙa za mu iya cewa:

Salon sakaɗe shi ne, wata magana ko wasu maganganu da za su fito a bakin uban waƙa (Jagora), ko ‘yan amshinsa, wadda aka sakaɗo, da ba ta hau salon karin muryar waƙar ba, ko da ta hau da baya aka sakaɗa ta, ba ta buƙatar kulawar ‘yan amshi ko uban waƙa amma an san da ita. Bijirarren zance ba ya zama sakaɗe sai ya fito daga uban waƙa ko ‘yan amshinsa amma ba daga ɗan mu’abba ba[10].

Ginin Waƙar Baka

Gabanin a fito da “salon sakaɗe”, ya kamata a ba da ɗan haske kan yadda mawaƙan baka ke gina waƙoƙinsu, domin sai an san yadda ginin yake za a gane “sakaɗe”. A ginin waƙar baka za a kalli mawaƙan baka da sifofi kamar haka:

a.      Waƙa mai ‘yan amshi.[11]

b.      Waƙa maras amshi.[12]

c.       Waƙa mai sanƙira (ɗan maba/mu’abba).[13]

d.     Waƙa maras sanƙira.[14]

e.      Waƙa mai kiɗa.[15]

f.        Waƙa maras kiɗa.[16]

g.      Mawaƙi kai-kaɗai-gayya.[17]

Cikin waɗannan rabe-raben waƙoƙi, a cikin kowannensu ana iya cin karo da salon sakaɗe face a rukuni na (vii) kawai kai-kaɗai-gayya shi kaɗai ne ba a samun “Sakaɗe” a salon gudanar da waƙarsa ko waƙoƙinsa. Mawaƙi shi kaɗai ba za a samu salon sakaɗe a aiwatar da waƙoƙinsa ba, domin shi kaɗai ke magana abin da za a iya samu a waƙarsa shi ne “salon gaza”[18].

Wa Ke Yin Sakaɗe?

Ga abin da na ɗan kalato a wannan bincike a fagen aiwatar da waƙar baka ana samun salon daga jagoran waƙa ko daga ‘yan amshinsa. Dalili kuwa shi ne, da jagoran waƙa da ‘yan amshinsa su ke ƙulla waƙa da rera ta da gyara ta idan ta so ta ba su ruwa[19]. Sauran ‘yan ƙungiyar waƙa, wato makaɗa, da ‘yan rawa, da sanƙira, ba cikin rera waƙa suke ba, suna nan a zamansu na ‘yan kore, ko ‘yan korar fage, matuƙar ba gayyato su aka yi ba, suka sa bakinsu cikin rera waƙa. Wanda ke da ruwa da tsaki wajen rera waƙa, shi zai bijiro da magana cikin waƙa ta zama “Sakaɗe” ga masu nazarin salo.

Dalilan Sakaɗe A Waƙar Baka:

Waƙar baka ba ta da takamammen muhallin kalmomi da ɗiyan waƙa na din-din-din. Yau ana samun kalma a wani muhalli gobe a taras makaɗa ya sake mata muhallinta shi ya sa ake kiranta “waƙar baka” ba rubuce take ba, da a rubuce take ai ba za a sauya muhallin kalmomi ko ɗayan waƙar ba. Don haka, daga cikin dalilan sakaɗe akwai:

a.      Samun wani giɓi da ba a cika ba tun lokacin tsara waƙa.[20]

b.      Fashe fushi[21]

c.       Gyaran jigo[22]

d.     Raha[23]

e.      Cikon magana[24]

f.        Ba da gudunmuwa[25]

g.      Daidaita tafiya da ‘yan amshi[26]

Muhallin Sakaɗe

Salon sakaɗe idan daga mawaƙi watau jagoran waƙa ya fito, an fi tarar da shi cikin gwagwarmayar rera waƙa ko dai a:

1.   Farkon buɗe waƙa

2.   Bayan dogon ɗan waƙa

3.   Tsakiyar waƙa don ƙarfafa ‘yan amshi

4.   Gaɓar wata babbar magana

5.   Taƙadarin ɗan waƙa

6.   Cikin gindin waƙa

 

Amfanonin Salon Sakaɗe

Babu wani salo da ba ya da wata fa’ida wajen isar da saƙon da mawaƙi ke son ya isar. Salon sakaɗe bijirowa yake yi ba a cika samun sa kaca-kaca cikin gundarin waƙa ba. Cikin aiwatar da waƙa yake, kuma masu aiwatar da waƙa ke sarrafa shi. Daga cikin amfanoninsa akwai:

a-   Isar da saƙo yadda yake

b-  Hana muryar waƙa karewa

c-   Raba gardama tsakanin jagoran waƙa da yaransa.

d-  Ba da tazarar hutawa cikin waƙa

e-   Jawo hankalin masu sauraro

f-    Ƙawata waƙa

g-  Fashin baƙin muhimmin ɗan waƙa

Misalan Salon Sakaɗe A Waƙoƙin Baka

Bayanan da suka gabata za su ishe mu da nazarin salon sakaɗe cikin fuskoki daban-daban, idan aka yi amfani da shi cikin rera waƙa. Ga wani misali daga makaɗan fada, a waƙar Alƙali Abu Narambaɗa na cewa:

Jagora: An wani Alkalin ƙasa

Yara    : Da babu sani taw walwale

Jagora: Bai san Sabbi ba bai san Amma ba,

Yara    : Shi sai shi tsare min, nun guda,

J/Yara: Can gaba ko raa baagujee.

Sakaɗe: Iyakar sanin an nan in yay yi shari’a

             : Daga bana sai baɗi

Gindi : Ya ɗau girma ya san yabo

            : Mu je mu ga Alƙali Abu.

Nazari

Idan aka dubi ɗan waƙar sosai, za a ga abubuwan da aka ambata na salon sakaɗe sun bayyana kamar haka:

a.      An yi sakaɗen bayan an gama rera ɗan waƙar duka

b.      Ɗan waƙar ba ya da wata doguwar gangara iyakansa an nan

c.       Sakaɗen ga yadda aka furta shi:

Sakaɗe: Iyakas sanin an nan, in yay yi shari’a

            : Daga bana sai baɗi.

·         Wannan zance da baya aka bijiro da shi

·         Uban waƙa ya bijiro da shi, shi kaɗai

·         Zancen ba ya hawa ma’aunin rera waƙar

·         Sai bayan da ya yi “sakaɗe” amshi ya biyo baya, ke nan ya shiga cikin ɗiyan waƙa

·         An cika wani giɓi na jigo na tabbata lallai Alƙalin jahili ne.

·         Fashe hushi ake son a yi ga jahilin Alƙali

A cikin waƙar Malam Babba na Ƙofar Gabas ta Alhaji Mamman Shata Katsina, ya ba da tazara ga wani yaronsa ya cike giɓin waƙa da sakaɗe kamar haka:

Jagora: Yai wani hakan ga, sai yai haka

             : Yac ce kai makaɗi mai kiɗi

             : Sha shagalinka cikin duniya

             : Gidan tara kake

Sakaɗe: Gidan tara kake ashe mun rufa yee!

Gindi : Malam Babba na Ƙofar Gabas

A rerawar da na saurara yaron shi kaɗai ya ja ko ya furta sakaɗen. Idan aka saurari rerawar za a ji:

·   Ba ɗan amshin da ya taya shi

·   Uban waƙa bai ce uffan ba

·   Zancen an yi shi cikin rera waƙar

·   Yana iya hawa karin waƙar amma yadda aka zo da shi tsawonsa ba zai hau ba.

·   Ɗan waƙan da aka yi wa sakaɗe muhimmi ne a jigon

·   Bayan da aka yi sakaɗe amshi ya biyo

·   A tuna ‘yan amshin Shata ba su sa bakinsu cikin aiwatar da waƙa don haka tsoma bakin yaron ya zama sakaɗe

·   Sai da yaron ya ɗaga murya ta kere ta takwarorinsa yayin da ya furta.

A waƙar fada ta Dr. Ibrahim Narambaɗa Tubali a waƙar Sarki Aminu na Zazzau ya ce:

Jagora: Ba zuƙewa ga moɗa

            : Jaki ya ci karan kura

J/Yara: Koda tat taho daji sai

Yara:   Zub da karan yay yi

Sakaɗe: Wa ita nan!

            : Ba ta iyawa(?)

Gindi: Tura haushi ɗan Amadu

            : Ɗan sanda na Alƙali

            : Aminu mai gida Zariya ya kwan da shirin daga.

·      Makaɗa uban kiɗi Narambaɗa shi kaɗai ya yi sakaɗe

·      Sakaɗen ƙarfafawa ne ga ɗan waƙar.

·      Da babu sakaɗen saƙon ɗan waƙar bai yi cif-da-cif ba.

·      Sakaɗen ya ƙara tabbatar da dabbantarwa da aka yi.

·      Sai bayan sakaɗe amshi ya biyo

·      Sakaɗen babu ruwansa da karin waƙa don bai hau karin ba.

Alhaji Muhammadu Gawo Filinge a waƙarsa ta yabon ƙasar Nijar yana mayar da martani ga masu zarginsa da cewa, ‘yan mata ke yi masa amshi, wanda bai dace ga baligi kuma malami ba, sai ya mayar da bayani na kore zargi da cewa:

Jagora : Kura cikin gargen rago

 : Ko sau ɗaya ba ta fasa gargen ba,

 : In ta taɓa ku hwaɗi ga ku,

 Yara : A’a malam ba ka kutsa ba

 Sakaɗe: Haka nika tammaha kan[27]

 Gindi : Ya Allah gyara

             : Wahabu ka taimaki ‘yan Nijar

·      Wannan sakaɗe a zuciyar jigon ya fito

·      Ya fito bayan muhimmin ɗan waƙa

·      An ambato shi gabanin gindin waƙa

·      Ya zo a matsayin fashin baƙin kurman ɗan waƙa

·      Yana ƙara jaddada ɗan waƙar gabansa.

·      Shi kaɗai ya furta abinsa

·      Ba ya hawa karin waƙar

·      Ya jawo hankalin masu sauraro.

A cikin waƙar fada ta Mijin Nana Yalwa Ɗansanda Dr Narambaɗa ya yi wani sakaɗe cewa:

Jagora: Sardaunan Kaduna ya yi jawabi,

            : Duk ga Zagezagi zaune,

            : Yac ce ku bar hushi da danginku,

            : Sarauta tana ga Allah

J/Yara: Kun ga gidan Alu gidan sarauta na,

Yara : Gidan Yaro gidan sarauta na.

            : Shi wannan da kun ka so a naɗa,

            : Allah bai yi mai sarauta ba.

Sakaɗe: Allah bai yi shi sarki ba[28]

             : Allah bai nufai da sarauta ba.

Gindi : Mijin Nana Yalwa Dansanda,

             : Gulbi ka wuce kwalhewa.

 

A cikin waƙar Tura haushi ɗan Amadu ɗan Sanda da na Alƙali ya ce:

 

Jagora: In da kun kuren Muhammadu

Yara    : Da an naɗa wawan sarki

Sakaɗe: Da kun naɗa haugen banza

Gindi: Tura haushi ɗan Amadu ɗan Sanda na Alkali.

            : Aminu mai gida Zariya ya kwan da shirin daga.

 

·         Sakaɗen uban waƙa ya furta da kansa

·         Ya saɓa wa karin waƙar

·         A muhimmin wuri ya zo

·         Na waƙar “Mijin Nana” ya zo kan gundarin jigo

·         Na waƙar “Tura Haushi” sakaɗen fashe fushi ne

·         Kowannensu ya zo gabanin amshi

Dukkanin waɗannan misalai ba su shafi ‘yan amshi ba jagora kawai ta shafa. Don haka nake ganin su ne sakaɗen gudanar da waƙa ko sakaɗen jaddadawa.

Sakaɗen Zaburar da Abokan Waƙa:

Idan an lura misalai shida (6) da suka gabata ana nuna salon sakaɗe uban waƙa na yi, yaransa na yi. A sakaɗen zaburar da abokan waƙa jagoran waƙa (wato uban waƙa) kawai ke yi, kuma da ‘yaransa ne yake ba da kowa ba[29]. Ke nan wannan sakaɗe ba ya da alaƙa da gundarin jigo ko waƙar, yana da alaƙa da masu aiwatar da ita. Dr Narambaɗa ya ambace shi a wata waƙar yaƙi ta Sarkin Kware

Jagora: Hawo da shirin yaƙi amali ma sha kaura

Yara : Taho da shirin yaƙi amali marinjayi

Jagora: Sarkin Rafi mai gida Kurya

Yara : Ya kwan da shirin gaba

Sakaɗe:To mana! Kacau! Kacau!

Yara : Hawo da shirin yaƙi amali marinjayi.

Asalin dai wannan kiɗin yaƙi ne ake yi wa Sarkin Rahin Kurya, kuma tun a buɗe waƙar ne “Sakaɗe” ya bayyana. Ga tsarin kalmomin:

i)       To mana!:Ƙaimi ne ga ‘yan amshi su kama jikinsu ba kasala.

ii)     Kacau! Kacau!: Sautin ƙarfen mari ne da ke ɗaure ga ƙafa

Da hannayen hursunonin yaƙi ne da aka kamo

yadda ake son su hanzarta ko a kashe su, haka ake so ‘yan amshi ɗaga sauti sama waƙar yaƙi ce, ba ta lemewa ga gadon sarauta ba ce.

Sakaɗen Tabbatar da Gindi ko Ɗan Waƙa

Da yawa taƙaddama na shiga tsakanin uban waƙa da yaransa yayin da ake gudanar da waƙa. Za a ga uban waƙa ya yi amfani da sakaɗe ya gyara taƙaddamar a wuce mai sauraro bai san me ke faruwa ba. A waƙar “Ginshimin Haliru Uban Zagi”. Abin da Narambaɗa ya gaya wa yaransa a gida daban. Abin da ya faɗa da aka je fagen waƙa daban, sai aka yi bambarakwai da juna. Ga abin da aka daddale a gida:

 

: Ginshin Haliru Uban Zagi na Malam Isa

: Gagarau jikan Shehu Iro taron giwa

 

: Ginshimin Haliru Uban Zagi na Malam Isa

: Gagarau jikan Shehu Iro mai Shanawa.

Wannan gindin na biyu da Uban waƙa sauya ya fi dacewa, da ba da cikakkiyar ma’ana domin sarautar “Shanawa” ce. Da yake ba shi aka shirya tun gida ba, suka bar shi da kayansa. Ya sa sun maimaita har sau biyu, amma suka ƙi su bi shi dole ya yi sakaɗe da faɗar:

Sakaɗe: To! Ku riƙa muna da kyau

             : Mu tahi ya yi

Sakaɗen Sabon Ɗan Waƙa

Saboda ƙwarewa da sabo, wani lokaci ƙwararren mawaƙi kan ƙirƙiro sabo ɗan waƙa da ‘yan amshi ba su san da shi ba, ko ba a yi shi da su ba. Makaɗa Dr. Ibrahim Narambaɗa ya kawo shi a waƙar Ibrahim Naguraguri:

Jagora: Kai dai kwaɗɗo haye bisa ruwa

            : Kai ko ƙadangare tsaya bisa faƙo

A kowace rerawa da nake da ita, shi ke fara rera su ɗai bayan ɗai, su biyo baya su maimaita cikin shakka za a ji muryarsu babu sakewa domin ba a tsara ta da su ba a gida.

Rabe-Reben Sakaɗe

‘Yan misalan da muka tattauna sun ba da haske kan samuwar salon sakaɗe a waƙoƙin bakan Hausa. Bisa ga matakan da muka nazarce su, muna iya karkasa salon sakaɗe zuwa:

1-   Sakaɗen tabbatar da ɗan waƙa

2-   Sakaɗen sabon ɗan waƙa

3-   Sakaɗen zaburar da ‘yan amshi (abokan waƙa)

4-   Sakaɗen ƙarfafa jigo.

Sakamakon Bincike

1)   Bincike ya yi nasarar gano wani daɗaɗɗen salon aiwatar da waƙoƙin baka da magabata ba su ambata ba, hujjojin mawaƙan baka sun tabbatar da shi.

2)   Bisa kirdadon ƙunshiyarsa an ci nasarar raɗa masa suna “Sakaɗe”. Ke nan ya zama “Salon Sakaɗe”.

3)   Binciken wannan takarda ya gano akwai buƙatar a yi taron ƙara wa juna sani na musamman a kan nazarin waƙa domin akwai abubuwa ƙasa da yawa.

Naɗewa

Ba ƙaramar rawa waƙoƙin baka ke takawa wajen tafiyar da al’umma da daidaita ta ga nagartaccen tafarki ba. Nazarce-nazarcen da aka yi na waƙoƙin baka na buƙatar a sa ɗamarar faɗaɗa su. Nazarin jigo da zubi da tsarin waƙoƙin baka ɗan taƙaitacce ne ƙwarai da gaske. Magabata sun ƙure tafiyar sun bar mu muna ‘yan waiwaye-waiwaye. A cikin sha’anin salo, akwai tazara mai yawa da ya kyauta a ce an yi wa taron dangi har sai an ga abin da hali ya yi. A gaskiya, farfajiya salo cikin waƙoƙin baka mai faɗi ce da yalwa sosai. Yadda za a ci moriyar wannan shi ne a yi ƙoƙari sosai, na ganin an taskace tsofaffin waƙoƙin baka da ke kusan salwanta wasu waƙoƙin da ba su kai gare su amfaninmu ba su ɓatar da su, a yi ɓatan ɓakatantan. Me zai hana a kira taron masana na musamman mai taken: “Sake bitar salo a waƙoƙin baka na ƙarni na ashirin da ɗaya”.

Manazarta

Abbas, U.A. Adon Harshe a Waƙoƙin Finafinan Hausa, Kano: Bayero University Press.

Bakura, A.R. & Sani, A-U.  (2023). Tsattsafin fanɗare wa addinin Musulunci: Wata yasasshiyar gona a gandun waƙoƙin baka na Hausa. East African Scholars Journal of Education, Humanities and Literature, (6)10, 482-489. https://doi.org/10.36349/easjehl.2023.v06i10.002.

Bargery, G.P. (1934). A Hausa-English Dictionary and English-Hausa Vocabulary Reprint, 1933, Zaria: Ahmadu Bello University Press.

Booth, W.C, et.al. (1995) The Craft of Research, Chicago: University of Chicago Press.

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

Bunza, A.M. (2018). “Ruwa na Ƙasa sai ga Wanda bai Tona ba: (Hisabin Waƙar Malam Babba na Ƙofar Gabas Azare)” Takardar da aka gabatar a bukin tuna wa da Alhaji Mamman Shata Katsina, Kano CSNLF.

Bunza, A.M. (2021) “Saƙon Waƙa” Takardar da aka miƙa ga Sashen Koyar da Harsunan Nijeriya, Sokoto: Jami’ar Usmanu Ɗanfodiyo domin Gasar Rubutattun Waƙoƙin Tsaro a Arewacin Nijeriya.

Bunza, A.M. (2021). ‘Yan Sarauta a Tafashen Makaɗa Musa Ɗanƙwairo”, Takarda Taron Ƙasa-da-Ƙasa Kan Rayuwar Alhaji Musa Ɗanƙwairo, Kano: Department of Nigerian Languages and CSNLFL.

Bunza, A.M., (2013), In Ba Ka San Gari Ba Saurari Daka: Muryar Nazari Cikin Tafashen Gambo, Cairo: Elkods Printing House.

Daba, H.B. (2006). Ɗanmaraya Jos in folkloric perspective, Kano: Benchmark Publishers Limited.

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

Ɗangambo, A. da Yahaya I.Y. (1986) Jagoran Nazarin Waƙa, Zaria: Northern Nigeria Publishing Company Limited.

Dunfawa, A. (2003) “Waƙa a Tunanin Yara”, Kundin PhD, Sakkwato: Jami’ar Ɗanfodiyo.

Garba, M. (1998). “Azancin Magana a Waƙoƙin Makaɗan Baka”, Kundin M.A., Kano: Jami’ar Bayero.

Gobir, Y.A da Sani, A-U. (2021). Waƙoƙin Hausa na Gargajiya. Kaduna: Amal Printing Press.

Gusau, S.M. (1999). Makaɗa da Mawaƙan Hausa, Kano: Benchmark Publishers Limited.

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

Gwammaja, K.D. (2018) “Nazarin Turke a Waƙoƙin Mamman Gawo Filinge”, Kundin MA, Kano: Jami’ar Bayero.

Lawal, N. (2016). “Nazarin Waƙoƙin Makaɗan Bege”, Kundin MA, Kano: Jami’ar Bayero.

Muhammad, D. (1971) “Hausa Oral Poetry” in King(ed) Introduction to Nigerian Literature Lagos: Evans Publishers.

Muhammad, D. (1978) “Waƙa Bahaushiya” Cikin Studies in Hausa    Language Literature and Culture. Yahaya, I.Y da Rufa’i, A. (ed)           Kano: Cibiyar Nazarin Harsunan Nijeriya.

Resmussen, D. (1974) Poetry and Truth, Paris: Manton.

Salii, D.M. (1982) “Rabe-Raben Waƙoƙin Hausa da Tasirinsu ga Rayuwar Ƙasar Hausa”, Kundin MA, Kano: Jami’ar Bayero.

Sani, A-U.; Hamma, A.; Aliyu, I. & Aliyu, K. A. (2022). Mawaƙa a idon Hausawa: Ƙorafi a cikin waƙar ranar mawaƙa ta Fati Da Kasim. Scholars International Journal of Linguistics and Literature, 5(7), 209-216.  www.doi.org/:10.36348/sijll.2022.v05i07.002.

Satatima, I. G., (2009). “Waƙoƙin Ɗarsashin Zuciya na Makaɗan Hausa”, Kundin PhD, Kano: Jami’ar Bayero.

Sheme, J. da wasu, (2006). Shata Ikon Allah, Kano: Informal Publisher.

Umar, M.B. (1985) Danmaraya Jos, Ibadan: University Press.

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Yahya, A.B. (2001). Salo Asirin Waƙa, Kaduna: Fisbas Media Services.

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[1] . Ga wata hira da na yi da Dr. Musa Yawuri, ya ce: bai taɓa jin waƙar “Gungawa” ba. Ga alama harshen Gungawa na ƙasar Yawuri ya kusa mutuwa. Idan za a lura da Zarma (Zabarmawa) da Lelna (Dakarkari) da Fula (Fulani) da Ƙyanga (Ƙyangawa) mawaƙansu na baka sun ƙare Hausa ta cinye su.

[2] . Domin ƙara tattance harsuna da ke cikin haɗari a dubi Bunza, A.M. Linguistics Balanced Sheet of Kyanga: Between Endangerment Status and Extinction in Kano: Festchrift in honour of and memory of Professor MKM, Galadanci.

[3] . Yana zama “dabara” wajen jawo hankali. Yana kasancewa “zaɓi" na kalmomi da jimloli. Yana kuma zama “tunani” na marubucin. Yakan kasance ƙaƙale a kambamawa musamman “zulaƙe”. Kowane irin tsari na shirya magana a furcinta ko rubuce salo ne. Kowace dabara aka bi wajen isar da saƙo Farfesa Abdulƙadir Ɗangambo da ɗalibansa Farfesa Isa Mukhtar sun ce, salo ne.

[4] . Idan gaskiya ta shiga zuciyar Bahaushe ga abin da ya sani ya tabbatar zai riƙa ɗaga kansa sama da ƙasa kamar yadda ƙadangare ke yi, wai ya yarda, ba ya da jayayya.

[5] . Idan wata na jinjiri sunansu hilal da Larabci. Idan ya kai kwanaki goma zuwa sha biyar ya zama badar, idan ya wuce haka ya zama ƙamar, idan ya cike kwanakinsa sunansa “shahar”. Daga nan ne Hausawa suka aro kalmar “shahara”

[6] . Wannan shi ne burin wannan bincike, a samu ƙari daga cikin nazarce-nazarcen salo.

[7] . Waɗannan su ne suka rubuta babban digirin PhD a kan waƙoƙin baka. Gare su ya kamata a fara jin zarmoɗan “Salon sakaɗe”. Rashin jin sa a ayyukansu ya tababtar da kasancewa wannan bincike sabo.

[8] . Ba ya ƙarƙashin kowane salo, shi ke cin gashin kansa tare da ressansa huɗu (4) da wannan bincike ya gano.

[9] . Kamar soka zangarniyar dawa cikin damin gero ko a cusa zangarniyar gero cikin damen dawa. Faɗar: “ƙwaran waka ɗaya ka sa buhun dawa ƙauri”, ya tabbata sakaɗen waken aka yi.

[10] . Wannan shi ne ma’anar “Salon Sakaɗe” da na rairayo daga binciken wannan takarda

[11] . Kamar Dr Narambaɗa, da Aliyu Ɗandawo, da Kurna, da Salihu Jankiɗi, da Garba Ɗanwasa, da Ɗan’anace,

da Salihu Ɗankama Jega, duk suna da ‘yan amshi

[12] . Maras ‘yan amshi irin su Sani Sabulu Kanoma, Sani Ɗanbolɗo Warama, Ɗanmaraya Jos da Gambo Mijin

Kulu

[13] . Aliyu Ɗandawo na da, Alhaji Mamman Shata Katsina na da, Gambo Mijin Kulu na da

[14] . Makaɗa Dr. Narambaɗa ba ya da Sanƙira, Kassu Zurmi ba ya da, Ɗanmotti Wababe ba ya da

[15] . Komai makaɗi ke sarrafawa don ya ba da amo ko rauji a waƙarsa za a ce, waƙa mai kiɗi (ɗa) ce. Kashi tis’in

da biyar (95%) na makaɗanmu na Hausa ana ce da su “makaɗa” domin da kiɗi suke tafiyar da waƙoƙinsu

[16] . Kamar waƙoƙin ‘yan ushaƙu da waƙoƙin bege na aron hannu da suke sauya waƙar baka zuwa bege, da

amshi da rawa da rangaji, amma ba kiɗa. Na samu wani makaɗi a ƙasar Koko sunansa Ɗanyaro Ƙaramar Ɗamba da baki yake kiɗa yana faɗar:

: Ga mai kiɗi da baki ba ko da kalangu ba,

: In da akwai kalangu da an tattausa min

: Kunga kun, regidi regekai, kuu ga kuu!

[17] . Duk mai waƙa shi kaɗai kai-kaɗai-gayya ne, irin su Ɗanmaraya Jos, Sani Ɗanbolɗo Waramu, Gambo Mijin

Kulu da Haruna Oji Haɗeja

[18] . A cikin waƙar zaura ta Sani Ɗanbolɗo Waramu don ɗinke zaren tunani tsakanin ɗan waƙa da wani yakan

yawaita faɗar “yaaka!” wannan “gaza” ne.

[19] . Alhaji Musa Ɗanƙwairo Maradun na cewa:

Jagora: Mu huɗu duk azanci gare mu

Yara : Ta yaya mutum guda za shi ribɗe mu?

Gindin: Gyara kayan faɗa mai gida Tcahe

 : Ali ɗan Iro bai ɗauki raini ba.

Wannan hujja ce da ke tabbatar da kai-kaɗai-gayya ba ya “sakaɗe”.

[20] . Idan ka saurari makaɗa Dr. Narambaɗa a waƙar Ibrahim Naguraguri ya kawo baƙon ɗan waƙa, dole sai ya

faɗa su biyo su maimaita don ba a yi shi gida ba, sakaɗo shi ya yi:

sakaɗen ɗan waƙa: Kai dai kwaɗɗo haye bisa ruwa

    : Kai ko ƙadangare tsaya bisa faƙo

Sakaɗe : To mana!

Yan amshin Dr. Narambaɗa ‘yan amshin faɗi-mu-faɗi ne, amma nan dole suka ja birki ganin an wuce karatunsu. Dole suka sa wa uban kiɗi ido da kayansa.

[21] . A waƙar Mijin Nana Yalwa ɗan Sanda ta Narambaɗa, ya yi sakaɗe da faɗar: “Da an naɗa haugen banza”.

Wannan fashe hushi ne.

[22] . A waƙar yabon Diori Hamani shugaban ƙasar Nijar, Mamman Gawo yana cewa: “Diuori da tasbaha ya bi da

duniya”. Gyaran jigo ne ba a sa shi cikin waƙa ba amma yana da muhimmanci saboda wazifar da Diori ke yi.

[23] . Danƙwairo ya yi wa wani ɗan Sarkin Kano ƙage cewa yana tallar gwangwaye a kasuwar Sabon Gari ya yi

sakaɗe da faɗar: “Gwangaye! Gwangaye! Gwangaye! wannan don samar da raha ne kawai.

[24] . Takan kasance magana ce aka rago a dawo a cika ta da “sakaɗe”. A waƙar Garba Ɗanwasa Gummi ta: “Ya

sa ‘yan maza gudu ba da tsayawa ba. Ya yi irin wannan sakaɗe in da yake cewa:

Jagora: In ishe Dikko na gudu

Yara : Kaɗo kana baya

J/Y : Rannan ko wak kira shi ba za ya tsayawa ba.

Sakaɗe: Kawo rai ɗan burar uba Bahillace! Ina kay yi?

[25] . Irin yadda yaron Alhaji Mamman Shata ya yi a waƙar Malam Babba na Ƙofar Gabas za a gan shi gaba

[26] . A kowane hali aka ji uban kiɗi (jagoran waƙa) yana yaba wa yara da faɗar: “A gaishe ku”, “ku riƙa dai!” “A

tai sannu!” “ku dubi abin da nikai” Duk daidaita tafiya da su ake so

[27] . Da shi da ‘yan amshi ke magana. Sun yi waƙa, ya yi “sakaɗe” don jaddada zancensu. Sakaɗen jaddada zance

kamar na ƙarfafa jigo ne.

[28] . A wata rerawa ya ce: “Allah bai nufe shi da sarauta ba”.

[29] . Da yawa za a ji Dr. Narambaɗa na cewa: “Ku dubi abin da nikai kai!” To! Mene ne yake? Ba komai yake ba,

illa yana tsaye yana zuba waƙa, yana son ‘yan amshi su mayar da hankalinsu.