Tarken Yabo da Zuga a cikin wasu Wakokin Sa’idu Faru

Citation: Hussaini, Y., Shuaibu, Y. & Abdullahi, H. (2024). Tarken Yabo da Zuga a cikin wasu Waƙoƙin 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), 343-348. www.doi.org/10.36349/tjllc.2024.v03i03.048.

Tarken Yabo da Zuga a cikin wasu Waƙoƙin Sa’idu Faru

Daga

Yasira Hussaini
Department of Hausa Language,
Federal College of Education (Technical), Gusau
yasirahussaini3@gmail.com
(+234) 07067961378

Da

Yasir Shuaibu

Department of Hausa Language.
Federal College of Education (Technical), Gusau
yasirshuaibugus@gmail.com
(+234) 08061546679 

Da

Hussaini Abdullahi

Department of Hausa Language.
Federal College of Education (Technical), Gusau
Abdullahihussaini371@gmail.com
(+234) 08034998720

Tsakure

Yabo a fagen waƙa wasu kalamai ne da ake yi domin faranta ran wanda ake yi wa waƙa. Zuga kuma ita ce ingiza ko kwarzanta wanda ake yabawa a cikin waƙa. Makaɗa Sa'idu Faru fitaccen mawaƙin baka ne a ƙasar Hausa wanda ya ƙware sosai wajen kiɗan fada. Manufar wannan maƙala ita ce; Fito da yabo da zuga a wasu waƙoƙin makaɗa Sa’idu Faru da kuna kalmomin yabo da zuga da makaɗa Sa’idu Faru ya yi amfani da su a kan mizanin fahimtar masu sauraronsa. Sai kuma, nazartar kalmomin yabo da zuga a cikin wasu waƙoƙin Makaɗa Sa’idu Faru. An yi amfani da hanyar hira da ma’abota ilimi musamman abin da ya ƙunshi waƙar baka. Haka kuma an yi amfani da hanyar sauraron wasu daga cikin waƙoƙin Makaɗa Sa’idu Faru domin samun hujjojin gina wannan maƙala. Ba wannan kaɗai ba, maƙalar ta yi amfani da hanyar karance-karancen bugaggun littattafai da kundaye da mujallu da maƙalun da aka gabatar domin ƙara wa juna sani wajen samun hujjojin da suka gina wannan maƙala. Hanyar dora aikin da aka yi amfani da ita kuwa, ita ce mazhabar waƙar baka Bahaushiya. Sakamakon wannan bincike ya gano cewa, mafi yawan waƙoƙin makaɗa Sa’idu Faru suna ƙunshe da yabo da zuga ga sarakuna. Sannan kuma, nauyin wannan yabo ko zuga suna yin tasiri matuƙa ga zukatan masu sauraro. A ɓangaren mizanin al’ada kuwa, ana danganta wannan yabo da zuga asali da jarumtakar sarakuna. Har ila yau, yin wannan yabo ko zuga yana nuna nauyin yadda makaɗin yake ɗaukar masu gidansa.

1.0 Gabatarwa

Yabo shi ne ambaton kalmomin san-barka da nufin nuna amincewa da hali ko wani abin da mutum ya aikata nagari ko kuma a iya cewa, yabo wani lafazi ne da ake yi ga wani mutum domin a nuna halayensa da siffofinsa kyawawa da cewa abin so ne kuma abin ƙauna. Yabo a cikin waƙoƙi yana nufin wasu lafuzza da mawaƙi yakan yi amfani da su a cikin waƙa da nufin kambama wanda ya ke yi wa waƙa ko kuma zuga shi a kan wani hali wanda yake nasa ko kuma a ka san shi da shi da nufin ɗora shi a kai. Bayan haka, Yabo da Zuga ɗanjuma ne da ɗanjummai domin kuwa a tare suke tafiya. Har ila yau, maƙalar ta yi tsokaci ne a kan yadda makaɗa kuma Sa’idu Faru ya ke gudanar da yabo da zuga acikin waƙoƙin sa. A nan, an duba yadda mawaƙa suke yin amfani da salo daban-daban na yabon mutane a cikin waƙoƙin su.

1.1 Hanyoyin Gudanar da Bincike

Wannan maƙala ta yi amfani da hanyar karance-karance na bugaggun littafai da kundayen bincike da maƙalu da aka gabatar a taruka daban-daban na ilimi. Haka kuma, an yi amfani da hanyar hira da ma’abota ilimi musamman abin da ya ƙunshi waƙar baka. Bugu da ƙari, an yi amfani da hanyar sauraron wasu daga cikin waƙoƙin Makaɗa Sa’idu Faru domin samun hujjojin gina wannan bayani dangane da makaɗa.

1.2  Ra’i ko Hanyoyin Ɗora Aiki

Kalmar Ra’i tana nufin wata tsarariyar hanya ta Ilimi wadda wani masani ko manazarci ya tsara da nufin gudanar da wani bincike na ilimi, sannan kuma, aka yi la’akari da ita ta fuskar cigaban da ke tattare da ita. Ra’in da aka ɗora wannan aiki a kansa shi ne, sannanen Ra’in nan na mazhabar Gusau (1993, 2003 da 2011 da 2014 da 2015), watau ta Nazarin Waƙar Baka Bahaushiya (WBB) musamman wadda ta yi bayani a kan turke da ƙunshinsa. Ita wannan mazhabar ta faro ne tun daga Shekarar 1993, sannan aka ci gaba da Faɗaɗa ta a cikin shekarar 2003 da 2008 da 2011 da 2014 da 2015 (Gusau, 1993, 2003, 2008, 2014, da kuma 2015).

Bayanin mazhabar waƙar baka Bahaushiya ta fi raja’a ne da bayar da ƙarfi wajen bayyana tarihi da asali da salsalar waƙar baka ta Hausa da zurfafa bayani a kan turke da ayyana tubalin ginin turke da yanayin sassarƙuwar adabi da al’ada waƙar baka da nazarin awon baka da adon harshe da kuma aiwatar da harshe.

1.3 Taƙaitaccen Tarihin Sa’idu Faru

An haifi Sa’idu Faru a garin Faru ta cikin ƙasar Maradun, Ƙaramar Hukumar Talata Mafara a wajen shekara ta 1932. Sunan mahaifin Sa’idu Faru shi ne Makaɗa Abubakar ɗan Abdu, shi kuwa Makaɗa Abdu, Alu mai kurya ne ya haife shi. Ita kuwa nahaifiyar Sa’idu Faru mutuniyar Banga ce ta cikin ƙasar Ƙaura Namoda. Marigayi makaɗa Sa’idu Faru ya yi yawancin kurciyarsa ne a garin Banga ta Ƙaura Namoda inda aka haifi uwarsa amma kafin ya girma sai ya koma wurin tsohonsa Sa’idu Faru inda kuma a nan ne ya yi karatun Al’ƙurani mai Tsarki. Bayan haka, yaa koyi waƙa a wurin mahaifinsa, watau Makaɗa Abubakar kuma tun Sa’idu Faru yana da Shekara goma (10) aka fara zuwa yawon kiɗa da shi gari-gari, kuma ana yin wannan sana’a ta waƙa tare da shi. Daga bisani, Sa’idu Faru ya samu cin gashin kansa, inda ya fara da wata waƙa mai daɗi gaske ƙunshe da tarin hikimomi. Marigayi Makaɗa Sa’idu Faru yana da yara masu taya shi wannan sana’a ta kiɗa da waƙa waɗanda suka haɗa da Mu’azu Daudun kiɗa (Ɗangaladima) da Ɗan daudu Ali da sauransu. Sannan a ɓngaren iyali kuwa, Makaɗa Sa’idu Faru yana da mata uku da ‘ya’ya da yawa da jikoki. Allah Ya jiƙansa da rahama, amin. Ga kaɗan daga cikin waƙar marihgayi Sa’idu Faru ta farko kamar haka:

Jagora: Bi da maza ɗan Jodi na Iro,

Iro magajin Shehu da Bello.

‘Yan Amshi: Haske hitila ba dai ɗa wata ba,

Tauraro hasken subahin.

1.4 Turke da Nau’o’insa a Waƙoƙin Baka na Hausa

Bayanan da suka gabata sun kasance ne a kan Ƙasar Hausa da ire-iren kaɗe-kaɗe waɗanda Hausawa suke aiwatarwa a lokuta mabambanta a rayuwarsu ta yau da kullum. Ta haka ne aka kawo tarihin kiɗa da kuma kayyayakin da ake yin kiɗa da su, sannan aka duba asali da wanzuwar makaɗan baka na Hausa da rabe-rabensu da ayyukan da kowane rukuni na makaɗan yake gudanarwa. Daga nan kuma, aka yi tsokaci a kan yadda aka fara waƙar baka a ƙasar Hausa da abubuwan da sukan sa mutum ya faɗa cikin shiryawa tare da rera waƙoƙin baka da yanayi da tsarin harshe na waƙar baka da halayyar waƙoƙin da kuma yadda waƙoƙin na baka suka rarraba zuwa nau’o’i daban-daban.

Kamar yadda Gusau ya bayyana, Turke shi ne ainihin saƙon da yake ƙunshe a cikin waƙar baka. Wato dai manufar da aka shirya waƙa domin ta shi ne turkenta, wato manufa ke nan a taƙaice. A rubutacciyar waƙa kuwa, ana kiransa da jigo wato saƙon da ke ƙunshe a cikin waƙa. A waƙar baka dai an fi ambaton wannan saƙo ko manufa da turke kamar yadda Gusau (2008) ya ruwaito. Nau’o’insa kuma sun bambanta daga manufar da ta sa aka shirya waƙa. Nau’in turke a adabin Hausa, ya danganta daga manufar da aka tsara waƙa domin ta.

1.4.1 Ma’anar Kalmar Turke

Kalmar turke bisa ga al’adar harshe tana iya ɗaukar manyan ma’anoni guda biyu, wato ma’ana ta lugga da kuma ta ƙa’ida, wato ma’ana ta wani fannin Ilimi wadda da Larabci ake kira “Isɗilah”. Ma’anar Kalmar turke a lugga na iya kasancewa ɗayan waɗannan:

-          Itace ko wani ƙarfe (a zamanance) mai ɗan tsawo wanda ake haƙa rami don a kafa a ƙasa a dinga ɗaure dabba da shi.

-          Tauye mutum ko wani abu a waje ɗaya ta yadda ba zai ɗaga ya tafi wani wuri ba.

-          Ɗaure wani abu.

-          Riƙe mutum ko kafe shi har sai ya faɗi wata maganar da ya shirya, ko tona masa asiri kan wata ƙarya da ya yi, ko kuma a riƙe shi sai ya yi wani aiki da ake buƙata.

(Bargary, 1934:1062; CNHN, 1977:128; CNHN, 2006:446).

Turke a ƙa’idar masu nazarin waƙar baka yana nufin saƙon da waƙa take ɗauke da shi. Idan an ce saƙo kuma ana magana ne a kan manufar da aka tsara waƙa tun daga farkonta har zuwa ƙarshenta, ba tare da karkacewa daga ainihin abin da ake zance a kansa ba. Ashe ke nan saƙon da makaɗi yakan zaɓa ya gina waƙarsa, shi ake kira turke. Domin kuwa, ta haka ne masu nazarin adabin baka suka amince su riƙa yin amfani da wannan kalma ta turke a wajen nuna saƙon da waƙar baka take ƙunshe da shi a maimakon aiki da kalmar jigo wadda akan yi amfani da ita a nazarin rubutattun waƙoƙi. wani babban abin ban sha’awa a nan shi ne, idan makaɗi ya shirya waƙa mai ma’ana to, dole ne za’a tarar tana da wata manufa wadda aka tsara ta domin ta yi tasiri zuwa ga wanda aka yi nufi da ita da sauran al’umma baki ɗaya.

King (1980:29) shi ma yana ganin turke shi ne wanda ake harhaɗe ɗiya gwargwadon buƙata ana yi ana gwama dangantaka a tsakaninsu, ta kusa ko ta nesa, har su bayar da ma’ana bisa manufar da ake son isarwa.

1.4.2 Yanayin Turke a Waƙar Baka

Yawancin waƙoƙin baka suna da manyan manufofi (tilo: babbar manufa), wato a kowace waƙa za a sami turke guda wanda aka gina ta a sanadiyyarsa. Sannan kuma, akwai ƙananan manufofi inda akan kawo wasu maganganu.

1.5 Yabo

Yabo yana daga cikin manyan turakun da makaɗan baka suka fi yawaita yin waƙoƙinsu a kansu. Domin kuwa, kusan shi ne ma ya kasance fitaccen tarken waƙoƙin baka na Hausa domin mafi yawan waƙoƙin da sukan shirya, manufofinsu sukan zamanto yabon waɗanda ake yi wa su ne. Yabo dai shi ne ambaton kalmomin sam-barka da nufin nuna amincewa da hali ko wani abin da mutum ya yi nagari. Ko kuma a iya cewa, yabo wani lafazi ne da ake yi ga wani mutum domin a nuna halayensa da siffofinsa kyawawa da cewa abin so ne kuma abin ƙauna ne. Akan gina tarken yabo ne ta hanyar yin amfani da tubalai waɗanda suka haɗa da addini da asali ko nasaba da kyauta ko karamci, ko baiwa da iya mulki ga sarakuna da jarumtakar yaƙi da hali nagari da kyakkyawar ɗabi’a da kirari da roƙo da yin habaici na kai-tsaye ko na kaikaice da yin zambo ga wani da sauransu.

1.5.1 Nau’o’in Yabo a Waƙokin Baka na Hausa

Waƙoƙin yabon baka nau’i biyu ne, akwai waƙoƙin yabo ba-duniye wanda ya danganci sha’anin duniya kamar yabon sarakuna da sauran masu riƙe da sarautun gargajiya da attajirai da ma’aikatan gwamnati da sojoji da sauran waɗanda suka yi wani aikin bajinta, sannan akwai yabon waɗanda suka shafi sha’anin addini kamar waƙoƙin da aka yi waɗanda suka danganci yabon Ubangiiji ko Annabawa ko sahabbai ko waliyyai ko sauran malamai. Ga misalan wasu ɗiyan waƙoƙi masu ɗauke da yabo kamar haka:

G/Waƙa –  : Gwabron giwa na shamaki Babu,

: Uban Gwandu, Abu gogarman,

: Magaji mai kamsakalin daga.

 

Haka kuma, a cikin wani ɗa daga cikinta yana cewa;

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

: Ba ni son kana zaunawa banza, Ɗ2

: Ka ɗauki takobi da bindiga,

: Da bakunkuna, ka sa sirdi,

: Ba mu sansani sai bakin Tsabre,

: Kano da Katsina, Kontagora hak,

: Kazaure, riƙon Namoda na,

: Shi, ac can, Garba ka ‘amshe’

: riƙon duk da Umaru,

: Umaru yab bam ma.

: Garba ka…

: Kwace riƙon duk Umaru,

: Umaru yab bam ma.

 

G/Waƙa: Gwabron giwa uban galadima,

: Ɗan Sambo gimshimi,

: Gimshiƙan Amadu na Maigandi,

: Kai au uban zagi,

: Gogarman Namoda,

: Bai magana ya walwalad Ɗ2.

: Ban da gudu ban da razana,

: Ka san sarki, ba shi wai waya, Ɗ2

: Ko da jan D.O. yag gani.

: Ka san sarki ba shi waiwaya,

: Ko da jan Gwamna yag gani,

Jagora: Na Bubakar

Y/Amshi: Aljannad duniya uban Abdulkadir.

Haka abin yake a waƙar Sa’idu Faru ta Sarkin Fulanin Bungudu, kamar haka:

Jagora: zaure mijin gida,

Y/Amshi: Ɗan Amadu koway yi gum da kai bai cin riba...

A nan, Sa’idu Faru ya kira Shehu da zaure, wanda a Hausa yake karɓa kirari (zaure mai jimirin salamu alaikum). Zaure wani bagire ne da ake ginawa a farkon gida, domin kariya a gidan ko kuma sauke baƙo da nufin tattaunawa kafin a ba shi masauki. Har ila yau, zaure wani wuri ne da ake zama domin hutawa ko kuma ƙulla wasu ayyukan alheri misali; Ɗaurin aure, zanen Suna, ƙulla aure, cinikayya, ƙulla kasuwanci, shawarar maslaha, Wurin cin abinci da ƙulla danƙon maƙwabtaka da dai sauran wasu alherai da ake yi a cikinsa. A nan, Sa’idu ya kira Shehu da ‘zaure mijin gida ko way yi gum da kai bai cin riba’, tabbas zaure mijin gida ne domin komai na gidan a nan ake ƙulla shi. Sannan ya ce; ‘Ko way yi gum da kai bai cin riba’, domin duk wanda bai yi shawara a cikin shi ba shi ne bai ƙaru da shi ba domin zaure ba abin da zai ragu da shi da kuma kasancewarsa wuri ne na sirri a tsarin gidan Bahaushe.

Mu’azu: Kowag ga,

‘Y/Amshi: Hawan sarkin Bungudu,

Ya ga abin bam mamaki.

Mu’azu: Ga dawaki layi-layi,

: Ga motoci dantsi-dantsi,

: Ga barandinne sun daza,

: Ga zagage layi-layi,

: Sai ka ga sarki ya darzazo,

: Bisa farin dokinai.

A nan, Sa’idu Faru ya na nuna irin kyawun gidan shi Shehu da irin kyaun shigar shi idan ya fito bisa doki, wato a nan har da kyau farin dokin sai da ya fayyace. Inda mai sauraron waƙar zai iya zayyano irin tsarin gidan da kuma kyawun kwalliyar Shehu idan ya fito. Sannan kuma da irin kalar tsaron da ke cikin gidansa da kayan yaƙin da yake da su. A nan Sa’idu ya nuna wanda ya yi mu’amala da Shehu shi ne mai riba wanda kuma bai yi da shi ba ba zai rage shi da komai ba, Ya nuna shi ɗin uba ne. Misali;

Jagora: Gwabron giwa uban Galadima

: Ɗan Sambo gamshimi,

: Gamshiƙan Amadu na Maigandi kai a uban zagi.

(Sa’idu Faru; Sale Sarkin Yaƙin Banga)

A wannan baiti mawaƙi yana zuga Sarkin Yauri a kan cewa duk faɗin Ƙasar Hausa babu wanda ya samu ɗaukakar da Allah ya yi masa a wannan lokacin misali iya mulki, nagarta, asali. Aljanna wani wuri ne da Allah (S.W.A) Ya keɓance wa nagartattun mutane waɗanda yake nufi da rahama. Amin. Aljanna wani dausayin rahama ga bayi wanda kowane ɗan Adam yana farin cikin shiga ciki saboda ni’imarsa. Kamar yadda mawaƙi Sa’idu Faru ya yi amfani da Kalmar Aljanna wurin yaba Bubakar saboda nuna yadda yake da karamci da ɗaukar ɗawainiyar al’umma da kuma saka masu da abubuwan jindaɗi. Wato a nan ya kira Shehu da Aljanna saboda yawan ni’imar sa, da nufin hakan yake.

Jagora: Ga furatai mai nono,

: Ga Tuwonai mai nama,

: Ga Gidanai ga matai.

A nan, Sa’idu yana yabon irin hidimar da aka yi mai ta kowane fanni, kamar a ɓangaren abincinsa, abin shansa, wurin zamansa da ma iyalansa, duka ya samu yalwatar arziki ta sanadiyyarsa. a inda ya nuna yadda ya yi masa komai na rayuwa.

1.6 Tarken Zuga

Zuga tana ɗauke da wasu kalmomi ne da ake yin amfani da su don a koɗa wani mutum ko a cicciɓa shi tare da nufin a nuna fifikonsa a kan wasu. Haka kuma, zuga takan tsuma mutum ta sa masa kuzari ko karsashi da ƙwarin guiwa. A wajen zuga mutum a kan yi amfani da kalmomi wasawa ko kumburawa ko ban tsoro ko cicciɓawa ko ragargazawa ko fiftawa ko ƙasƙantawa da tauye zangon daraja da sauransu misalin waƙar zuga

Jagora: Gwabron giwa uban Galadima

: Ɗan Sambo gimshimi,

: Gimshiƙin Ahmadu na Maigandi,

: Kai au uban zagi.

(Sa’idu Faru: Sale Sarkin Yaƙin Banga)

1.6.1 Tarken Yabo da Zuga

A wasu waƙoƙin bakan kuwa za a tarar da wani ɓangare nasu an ƙawata shi da kalmomi kyawawa na yabo. A lokacin da ake wannan yabo akan haɗa da zuga ta hanyar nuna ɗaukaka da kai mutum matsayin da ma bai kai can ba. Yawanci an fi yi wa sarakuna da masu ayyukan jarumta irin waɗannan waƙoƙi. Ga wasu misalan zuga a waƙar Sarkin Fulanin Bungudu Alhaji Shehu kamar haka:

Jagora: Koma shirin yaƙi,

Jan damishe gidan kure Shehu,

Jagora: Zamana kiɗi ga Alhaji Shehu,

Y/Amshi: Allah ya sa muna maimaitawa....

A nan, Sa’idu ya kira Shehu da jan damishe gidan kure, ya yabe shi ne ta hanyar yawan kyautarsa har yake fatan yana maimaitawa, yana fatan ya ci gaba da yi masa waƙa ko yaushe.

Jagora: Na zaka inyi ziyara,

: Ganin Muhammadu ni daɗi yake yiman,

Jagora: Inda duk giwa ta tashi ta yi girgiza.

‘Y/Amshi: Ta yi mika ta rufe wuri,

: Sai ka ga yan namu suna gudu,

: Suna kwanto wasu na kare wasu.

A cikin waɗannan ɗiyan waƙa, Sa’idu yana zuga ne ta hanyar koɗawa yana nuna cewa a duk inda Muhammadu yake, ya miƙe ya fara alheri to lallai duk wanda bai kai shi iya kyauta ba zai watse. Wato dai a duk inda yake shugaba ne a cikin mutane, kamar dai yadda ya nuna irin shugabancin giwa da sauran namun daji ba su raina ta kuma ba su zama kusa da ita.

Jagora: Kai aka saurare kuma,

: Kai aka wa ɗa’a,

: Kai anka ce Musulmi su yi ma sujjada Garba,

Y/Amshi: Don ba ka gaida kowa,

: Sai Halikul Adati

Jagora: Naman daji suna da dama

: Ga Giwa ga Zaki

: Ga Ɓauna ga Mushe

: Da kuma irin sauran su.

Y/Amshi: Ban ga wanda yak kai ga mu’izzak giwa ba

: Ban ga wanda yak kai ga mu’izzak giwa ba

Daga waƙar Margayi Mai Alfarma Sarkin Musulmi Abubakar III mai amshi da “Shugaban Musulmin Nijeriya Usmanu, koma shirin yaƙi mai Martaba ɗan Bello” ta Makaɗa Sa’idu Faru, daga cikin Waƙar Sarkin Kudun Sakkwato Muhammadu Macciɗo Abubakar III mai Turke da “Ya yi dai-dai wada mai yanzu yar riƙa Alhaji Macciɗo Jikan Mamman Mai Dubun Bara”.

1.7 Sakamakon Bincike

Wannan bincike ya gano taƙaitaccen tarihin Sa’idu Faru da tarken zuga da yabo cikin waƙoƙinsa da ma wasu waƙoƙin yadda yabo yake tasiri cikin waƙoƙin baka na Hausa da kuma yadda zuga take tasiri wurin sarakunan gargajiya a taƙaice. Har ila yau, binciken ya gano hanyoyin da makaɗa Sa’idu Faru yakan bi wajen yin zuga da yabo a cikin waƙokinsa waɗanda yakan yi wa sarakuna a nan ƙasar Hausa. Maƙalar ta yi ƙoƙarin nuna yadda makaɗan Hausa sukan yi amfani da siffanta mutum da halayen wasu dabbobi masu nuna jarumtaka a tsakanin junansu, kamar yadda shi ma Sa’idu yake yi musamman a cikin waƙoƙin da ya yi wa mai gidansa, wato Mai Alfarma Sarkin Musulmi Marigayi Alhaji Muhammadu Macciɗo Abubakar na III, wanda kuma Marigayi Sa’idu ya yi masa irin waɗannan waƙoƙi ne a lokacin yana riƙe da sarautar Sarkin Kudun Sakkwato. Allah Ya jaddada rahamarSa a gare su baki ɗaya.

1.8 Kammalawa

Yabo da zuga wasu tubalai ne a cikin tubalin waƙar baka, wanda kusan babu wata waƙa da za a yi, ba tare da yabo ko zuga ba, kuma ta yi daɗin sauraro. Yabo da mawaƙi yakan yi a cikin waƙoƙinsa, yana ba waƙar armashi da tagomashi. Haka kuma, yabo shi ne kambamawa tare da yabawa zuwa ga wani mutum ko wasu mutane, sannan yabo dai kishiyar habaici ne a taƙaice. Ita kuwa zuga, ta kasance kwarzanta mutum tare da zaburar da shi a kan wani abu da ya yi ko kuma ake da buƙata ya yi. Zuga kuma, kishiyar zambo ce. Dukkan waɗannan abubuwa da aka lissafo Makaɗan baka suke amfani da su musamman makaɗan fada, sannan kuma Makaɗa Sa’idu Faru da takwarorinsa duk suna yin amfani da su a waƙoƙinsu na yau da kullum. Waƙa babu yabo ko zuga a cikinta tamkar miya ce ba gishiri. Yabo dai babban turke ne a cikin waƙoƙi kamar dai yadda aka nuna a cikin waƙoƙin mawaƙa da dama. Wannan muƙala kacokam, tana yin bayani ne a kan yadda yabo da zuga sukan taka muhimmiyar rawa a cikin waƙoƙi, kuma tana ƙara zaburar da mai sauraro ya natsu domin fahimtar manufar mai waƙa, ta hanyar laƙantar ɗiyanta (waƙar baka) ko kuma baitocinta idan ta kasance rubutacciya. Daga ƙarshe, masu nazari sukan yi ƙoƙari wajen ƙwanƙwancewa tare da tsettsefewa a yayin gudanar da nazarin irin waɗannan waƙoƙi masu cike da ɗimbin basira da ilimi na rayuwa domin fito da saƙonni daban-daban da ke ciki don al’umma su ƙaru tare da adana harshe da al’adun Hausawa.

Manazarta

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

Gusau S.M. (2008) Makaɗa da Mawaƙan Hausa. Kaduna: Fisbas Media Services.

Gusau S.M. (2018) Diwanin Waƙoƙin Baka. Juzu’i na Uku. Kano: Century Research Publishing Company.

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