Waƙoƙin Makaɗa

Wakokin Makaɗa Kiɗa da waƙa waɗansu abubuwa ne guda biyu waɗanda ke da dangantaka ta ƙut-da-ƙut da juna a harkokin kiɗe kiɗe da wake wake. Bayan haka kuma sun daɗe suna ɗaukar hankalin jama’ar Hausawa wajen rarrabewa. Amma fa duk da wannan kusanci da kiɗa da waƙa suke da shi, suna da bambanci. A wasu halayen akan samu mutane suna rera waƙa ba tare da kiɗa ba, haka nan ma kuma akan rakarkaɗa kiɗa ba tare da waƙa ba. Sai dai an fi yin waƙa ba tare da kiɗa ba.

A gurare kamar irin su kai amarya, lokutan aikin gona, lokacin aikin mata a cikin gida, ɗaukar gara, gaɗa da mata kan yi, lokutan tatsuniya, lokutan wasan yara, da sauransu, akan rera waƙa ba tare da kiɗa ba. Haka nan kuma a wurare kamar mahauta lokacin da aka yanka dabbar da girmanta ba sabun ba, akan daɗe ana rakarkaɗa kiɗan kalangu ba tare da waƙa ba, sai kuma samari da kan yi ‘yan bushe-bushensu ta hanyar amfani da bambaro, sharewa ko sarewa, liƙo da sauransu ba tare da waƙa ba, kawai dan nishaɗi kamar yadda zai zo nan gaba. 

 Kiɗa 
Zarruƙ, Kafin Hausa, da Al-Hassan (1987), sun wassafa kiɗa a matsayin: “Wanzar da daddaɗan amo daga abubuwan bugawa, ko na gogawa ko na busawa ko kuma na girgizawa”.

 Waƙa 
Yahaya, Zariya, Gusau, da ‘Yar’aduwa (1992), suka ce, “Waƙa zance ne sarrafaffe, aunanne wanda ake aiwatar da shi ta bin hawa da saukar murya, mai zuwa a gunduwoyin layuka da ake rerawa bisa wani daidaitaccen tsari”.

Kenan, idan aka lura da waɗannan ma’anoni guda biyu, za mu ga kowane ɗaya daga cikinsu zaman kansa yake yi wato kiɗa daban, haka nan ma waƙa. Sai dai, a manne suke, wato tare ake yinsu kenan.

Amma sau da yawa, idan aka ambaci kiɗa, ko aka ce, makaɗi, ko kaɗe-kaɗe, abin da ke zuwa tunanin Bahaushe da farko shi ne kiɗa da waƙa. Wannan kuma haka abun yake a fagen nazari, da kuma mu’amalar yau-da-kullum. Duba maganar Junaidu da ‘Yar’aduwa (2002), inda suka ce, “Makaɗa, su ne mutanen da suka rungumi kiɗa da waƙa suka zama hanyar gudanar da rayuwarsu ta yau da kullum”. Haka nan idan muka leƙa maganar Farfesa Ɗangambo (1984), inda yake cewa, “Waƙoƙim makaɗa, sun kasu zuwa kashi-kashi…”.

Abin lura a nan shi ne zuwan kalmar kiɗa tare da waƙa a cikin waɗancan maganganu guda biyu na masana da suka gabata, waɗanda ke ƙarfafar maganar da ta gabace su. Saboda haka, a wannan rubutu an yi amfani da waɗannan kalmomi guda biyu a matsayin abu guda. Musamman wajen karkasa su mawaƙan.

 Rabe-Raben Makaɗa 
Farfesa Ɗangambo (1984), ya bayyana cewa abun lura wajen rarraba mawaƙa ko makaɗa shi ne nau’in waƙoƙi, jigon waƙoƙi, kaɗe-kaɗe, dalilan yin waƙa, da kuma irin nau’in mutanen da aka rerawa waƙar.

Kusan ma idan aka lura da rabe-raben da masana suka kawo a rubuce-rubucensu, za a fahimci cewa sun fi karkata ne ga rukuni ko nau’in mutanen da ake yiwa waƙar. Daga cikin irin waɗannan masana akwai, Farfesa Ɗangambo (1984), Junaidu da ‘Yar’aduwa (2002), Yahaya, Zariya, Gusau, da ‘Yar’aduwa (1992), sai kuma Zarruƙ, Kafin Hausa, da Al-Hassan (1987).

Sun kawo rabe-raben kiɗa ko makaɗa kamar haka:

 Makaɗan Fada. 
 Makaɗan Sarauta. 
 Makaɗan Jama’a. 
 Makaɗan Maza. 
 Makaɗan Mata. 
 Makaɗan Ban-Dariya. 
 Makaɗan Sana’a. 

 Amfanin Kiɗa 
Kiɗa da waƙa na da matuƙar tasiri a rayuwar Bahaushe. Al’ada ce mai ƙarfi. Wani abu ne da ya shafi rayuwar Bahaushe baƙi ɗayanta. Kai a bisa gaskiya ma, idan muka leƙa karankataf ɗin al’adun Bahaushe, babu wacce ba kiɗa da waƙa a cikinta in banda mutuwa. Misali, fara daga kan aure, suna, sana’a, bukukuwa, zaman nishaɗi, yaƙi, da sauransu, za mu ga cewa duk ana yi musu kiɗa da waƙa ciki kuma har da malamai. Saboda haka cikin kiɗa da waƙa akan samu abubuwa kamar:

 Nishaɗantarwa: Nishaɗi shi ne ƙashin bayan waƙa. Akan yi waƙa dan a farantawa wanda ake yiwa waƙar ya ji daɗi, ya kuma bayar da kyauta. Farfesa Ɗangambo (1984), ya ce, “Wannan aji na ban-dariya, babban aji ne, domin kuwa ya ƙunshi duk wasu kaɗe-kaɗe da waƙe-waƙe waɗanda suka ƙunshi raha, nishaɗi da ban-dariya”. 
 Ƙarfafa Guiwa: Daga cikin amfanin kiɗa da waƙa akwai ƙarfafa guiwa. Misali, idan muka ɗauki rukunin makaɗan maza, sukan yi kiɗan su ne dan zaburantar da gwarzon da suke yiwa waƙa, su zuga shi ya ƙara dagewa wajen fafatawa da abokin wasansa kamar a ce wasan dambe, ko kokawa da makamantansu. Dubi yadda Ɗan’anace ya ke zuga Duna inda yake cewa, “…Ba a wa mutum takakka, Wandara kai ɗai ke wa mutum takakka, in ka so ka ko buge shi ka dawo…”. 
 Ilimantarwa: Akwai ilimantarwa a cikin kiɗa da waƙa. Ta hanyar kiɗa da waƙa akan koyi azanci magana, karin magana, iya sarrafa harshe, a wasu lokutan ma da sanin tarihi. Misali, idan aka ɗauki waƙar Musa Ɗanƙwairo ta sarkin Daura wacce a cikinta ya bayyana asalin Hausa Bakwai a tarihance. Haka in aka lura da waƙar Ɗanmaraya Jos ta Duniya Budurwar wawa yadda yake ilimantar da mai sauraro game da duniya. 
 Samar da Aikin Yi: Waƙa sana’a ce. Saboda haka tana samar da ayyukan yi ga masu yinta. 
 Adana Tarihi da Al’adu: Ta hanyar waƙa ana iya fahimtar yadda al’adun Hausawa suke, da kuma tirihinsu. 

 Manazarta: 
Ɗangambo A. (1984). Rabe-Raben Adabin Hausa da Muhimmancisa ga Rayuwar Hausawa. Maɗaba’ar Kamfanin ‘Triumph’ Gidan Sa’adu Zungur, Kano.

Junaidu I. da ‘Yar’Aduwa T.M. (2002). Harshe da Adabin Hausa a Kammale, Don Manyan Makarantun Sakandire. Spectrum Books Limited, Ring Road, Ibadan - Nigeria.

Zarruƙ R.M., Kafin Hausa A.A. da Alhassan B.S.Y. (1987). Sabuwar Hanyar Nazarin Hausa Don Ƙananan Makarantun Sakandire, Littafi na Biyu. University Press PLC, Ibadan-Nigeria.

Yahaya I.Y., Zariya M.S., Gusau S.M., da ‘Yar’aduwa T.M. (1992). Darrusan Hausa Don Manyan Makarantun Sakandire 1. University Press PLC, Ibadan-Nigeria.

Yahaya I.Y., Zariya M.S., Gusau S.M., da ‘Yar’aduwa T.M. (1992). Darrusan Hausa Don Manyan Makarantun Sakandire 2. University Press PLC, Ibadan-Nigeria.