Tsakure:
Nazarin tsari a cikin waƙoƙin makaɗa da mawaƙa ba sabon abu ba ne, ana samun irin wannan take (nazarin zubi da tsari) a cikin kundaye da litattafai da dama. Amma tsarin waƙa-kwaikwaye a matsayin waƙa ba duk ɗalibai suka waye da shi ba. Ba kuma kowane mawaƙi ya waye da yin amfani da shi a matsayin salon tsattsafin waƙoƙinsa ba, wato tsarin da yakan bijiro da shi cikin tsari na gaba ɗaya na waƙoƙinsa da aka saba, ko da kuwa yana naɗe a bakinsa da cikin waƙoƙinsa, sai a taras bai san yana amfani da shi tsarin ba. Domin tallata wannan tsari, a sake fahimtarsa, a ci gaba da amfani da shi, aka nemi zuwa da wannan maƙala wadda za ta yi tsokaci kan wannan tsarin har aka yi ƙoƙarin mene ne sabo wanda ba a faɗa ba a ambata sosai ba a maƙalar farko a kan shi waƙa-kwaikwaye amma sai aka ga shi cikin waƙoƙin Sa’idu Faru. Bayan an saurari waƙoƙinsa biyu, da na wanda yana ɗan sarki da wanda yana sarki ya yi musu waƙa, da aka kalato a hannun waɗanda suka tanade su, an nemi ƙarin bayani a hannun masu sha’awar waƙoƙinsa, da wasu malamai masu nazarin waƙoƙin waɗanda kuma suka ji daga wasu iyalansa domin ƙarin fahimta. Abin da wannan maƙala ta fahimta shi ne, Sa’idu Faru lalle gwani ne na bijirowa da wannan tsari na waƙa-kwaikwaye, ta kuma fito da wasu sigogi aƙalla biyu da wannan tsari yake da su. Bayanan da ke biye sun tabbatar da hakan.
DOI: www.doi.org/10.36349/tjllc.2024.v03i03.007
author/Aliyah Adamu Ahmad
journal/Conference Proceedings | November 2024 | Article 07
