Yabo Gonar Makaɗi: Nazarin Yabon Farfesa Sa’idu Muhammad Gusau A Cikin Wasu Waƙoƙin Baka Na Situdiyo

Bisa al’adar mawaƙan baka na Hausa, sukan yi waƙoƙinsu a ɓangarori daban-daban ta la’akari da abin da suka yi wa waƙa, waƙar ta yabo ce ko kuma faɗakarwa ko wa’azantarwa da dai sauransu. Idan aka dubi ɓangaren mutane, sukan yi waƙoƙi ga mutane mabambanta ta yin la’akari da wanda suke yi wa waƙa. A bisa haka ne, suke yi wa malamai, masu kuɗi, sarakuna, ‘yan siyasa ko kuma wanin wannan waƙa, waƙar kuwa ciki akwai yabo ko kammabawa da zuga ga wanda ake yi wa, da kuma habaici da kushe ga kishiyar wanda suke yi wa waƙar. A wannan takarda, an y ƙoƙarin nazarin yabo da mawaƙa suka yi cikin waƙoƙinsu ga Farfesa Sa’idu Muhammad Gusau, wannan yabon kuwa ya shafi ta fuskar halayyarsa ce, ayyukansa, mu’amalarsa da sauransu. Wannan takarda ta yi ƙoƙarin tattaro waƙoƙi guda biyu cikin waƙoƙin da aka yi masa, inda ta zaƙulo yabon da aka yi masa tare da yin bayani filla-filla.

Yabo Gonar Makaɗi: Nazarin Yabon Farfesa Sa’idu Muhammad Gusau A Cikin Wasu Waƙoƙin Baka Na Situdiyo

Daga

Ibrahim Baba (Nayaya)
Sashen Nazarin Kimiyyar Harsuna, Jami’ar Jihar Bauchi Gaɗau.
07066366586, 08125351695
ibrahimba182@Gmail.Com

1.0 Gabatarwa

            Waƙar baka matattara ce ta yabo ga al’umma a ɗaiɗaikunsu ko a ƙungiyance, wannan abu ba ɓoyayye ba ne ga dukkanin mawaƙa da waɗanda ake yi wa waƙar da kuma manazarta har ma da masu saurare. A tsarin irin wannan yabon, akan yi ƙoƙarin yabon mutane ta la’akari da ɓangarorin da suke da ƙwarewa a kai, wasu sarakuna ne, wasu masu kuɗi (attajirai) ne, wasu ‘yan kasuwa ne, wasu manoma ne, wasu malamai ne, wasu makaɗa ne, wasu jarumai ne, wasu ‘yan siyasa ne da dai sauransu. Wannan ya sanya waƙoƙin baka suka zama wata mahaɗa ta kammabawa da zuga mutane da kuma yi musu kirari ta hanyoyi daban-daban.

Game da waƙa kuwa, masana sun bambance tsakanin waƙar baka da rubutacciya, sannan sun yi gamsasshen bayani wajen bayyana ma’anar waƙar baka. Misali, Sa’id (1981:235) ya bayyana ma’anar waƙa 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, “Waƙa 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:ƊIII) 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”. Ɗangambo (2011:6) ya bayyana waƙa da cewa, “Waƙa wani saƙo ne da aka gina shi kan tsararriyar ƙa’ida ta baiti, ɗango, rerawa, kari (bahari), amsa-amo (ƙafiya), da sauran ƙa’idojin da suka shafi daidaita kalmomi, zaɓensu da amfani da su cikin sigogin dab a lalle ne haka suke a maganar baka ba”.

 

1.1 Taƙaitaccen Tarihin Samuwar Waƙoƙin Baka a Ƙasar 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.

Su kuwa waƙoƙin baka na zamani su ne waƙoƙin da aka sami sauyin rerawa aka sami sauyin kayan kiɗa daga waƙoƙin baka na gargajiya suka sauya zuwa sabuwar hanya ta zamani kamar mandiri da fiyano da kayan kiɗan disko. Irin waɗannan waƙoƙi su ne waɗanda Gusau (2016) ya ambace su da waƙoƙin situdiyo[2], wato a ciki ne ake haihuwarsu tare da sanya musu tufafi. A yanayin rera waɗannan waƙoƙi da kuma muhallan rerawar akwai bambanci da waƙoƙin baka na gargajiya. Ire-iren waɗannan waƙoƙi sun samu ne ta hanyar tasirin da baƙin al’ummu suka yi wa Hausawa. Gusau (2014:9) ya ba da ma'anar waƙoƙin baka na zamani da "Waƙoƙi ne da suka wansu a sakamakon iya rubutu da karatu na ajami da na boko da Hausawa suka yi. sannan bisa yawanci ake shirya su a rubuce, a samar da rauji da kiɗa, a kuma fitar da rerawa a sitidiyo. Daga nan ne za a iya sadar da su ta bin ƙaramar murya daga kwamfuta. Ana ajiye waƙoƙin baka na zamani kai tsaye ta naɗar su a CD-CD ko a album-album.

 

1.2 Ma’anar Kiɗa da Makaɗi

Da yake aikin ya shafi kiɗa ne, ya kamata a bayyana ma’anar kiɗa da kuma makaɗi. Alhassan da wasu (1982:75) sun bayyana kiɗa da cewa “Shi ne buga abubuwan da aka yi musamman don bugawa da busa abubuwan da aka yi don busawa, shi ake kira kiɗa. Kayan kiɗa wato na bugawa da na busawa har ma da na girgizawa suna da yawa a Hausa sai dai a raba su aji-aji”. A wurin Zarruƙ da wasu (1987:1) kiɗa na nufin “Wanzar da daddaɗan amo daga abubuwan bugawa ko na gogawa ko na busawa ko kuma na girgizawa.”

Shi kuwa Gusau (2014:7) ya bayyana makaɗi a ma'ana ta fannu da cewa "Makaɗi shi ne wanda yake gwama kiɗa da waƙa a lokaci ɗaya, kuma yake shirya kalmomi cikin jumloli ya fitar da matani na waƙa, ya rera shi, ya sadar da shi, sannan ya lizamci yin haka har ya zama mai raya adabi.” Makaɗan Hausa suna amfani da kayan kiɗa mabambanta don ƙarawa waƙoƙinsu zaƙi da karsashi da jan hankalin mai sauraro.

 

1.3 Ra’in Bincike

            Hausawa na cewa, “Kowane allazi da nasa amanu”. Babu shakka haka wannan batu yake, domin ko a fagen bincike, kowane akwai nasa maɗosar aikin. Wannan aiki an ɗora shi bisa ra’in da Abba da Zulyadaini (2000) da kuma Ɗangambo (2007) suka yi amfani da su a nazarin waƙoƙin Hausa.

 

1.4 Hanyoyin Tattara Waƙoƙi da Bayanai

            Wannan nazari ya sami tagomashin kammaluwa ta hanyar sauraren waƙoƙin da aka yi wa Farfesa Sa’idu Muhammad Gusau, sannan sai aka ga dacewar rubuce su, wanda kafin a rubuta su ɗin, sai aka sami wasu a rubuce, sannan aka tantance su, sai aka tsamo yabon da aka yi masa. Bayan wannan, an yi ƙoƙarin bibiyar ayyukan masana waɗanda suka shafi wannan aiki, da kuma tuntuɓar masanan da bibiyar rubuce-rubucen da aka yi a game da Farfesa Gusau da nazarin waƙoƙin baka na Hausa.

 

2.0 Taƙaitaccen Tarihin Farfesa Sa’idu Muhammad Gusau

            An haifi Sa’idu Muhammad Gusau a ranar 24 ga watan Maris 1952 a shiyyar Madawaki, bakin Masallacin Juma’a; unguwar Bube Attajiri da ke garin Gusau, Jihar Zamfara. Farfesa Gusau ya fara karatun allon a gaban Mahaifinsa Malam Muhammadu Ɗankullum da Malam Husaini Kanoma da Malam Labbo Haruna Gummi da sauransu, inda har Allah ya sanya ya sauƙe Alƙur’ani mai tsarki tun yana da shekaru goma sha huɗu (14) a duniya. Dagan an aka sanya shi a makarantar Nizamiyya Islamiyya a ƙofar gidan Ɗangaladiman Waziri Malam Attahiru daga 1965 zuwa Disamba 1969. Ya zarce zuwa Kwalejin Sarkin Musulmi Abubakar, Sashen Koyar da Larabci da Addinin Musulunci (H.M.S) Sakkwato daga Janairu, 1970 zuwa Yuni, 1973.

            A watan Oktoba na shekarar 1974 ya sami gurbin karatun Difloma a fannin Hausa da Larabci da Addinin Musulunci a Kwalejin Abdullahi Bayero Kano, kuma ya kammala a watan Yuni shekarar 1977. Sannan ya ci gaba da karatun digirin farko (B.A Combined Honors) a Jami’ar Bayero Kano, daga Oktoba, 1977 zuwa Yuni 1980. Bayan nan, sai ya sake komawa karatun digiri na biyu (M.A) a fannin Hausa daga Oktoba, 1982 zuwa Oktoba, 1983. A watan Mayu na shekarar 1989 ce ya kammala karatun digirinnsa na uku (Ph.D) a fannin Hausa, a Sashen Koyar da Harsunan Nijeriya.

            Farfesa Gusau ya koyar a Makarantar Firamare ta cikin garin Talatar Mafara, wato Township daga Satumba 1973 zuwa Satumba, 1974. Ya koyar a Makarantar Horon Malamai ta U.P.E Wasugu, a shekarar 1977. Ya kuma yi karantarwa a Kwalejin Larabci (S.A.S) daga Agusta, 1980 zuwa Yuli, 1981.

            Farfesa Gusau ya riƙe muƙamin Mataimakin Shugaban Makarantar Horon Malamai (G.T.C) Zuru daga 1981 zuwa Satumba, 1982. Ya taɓa zama Shugaban Sashen Hausa (H.O.D Hausa) a Babbar Kwalejin Horon Malamai (A.T.C), Maru daga 1984 zuwa Satumba, 1985. Daga watan Yuni na shekarar 1990 ya juya aikinsa na koyarwa zuwa Sashen Koyar da Harsunan Nijeriya a Jami’ar Bayero Kano, a matsayin Malami mai daraja ta ɗaya. A shekarar 1991, ya zama Babban Malamin Jami’a, sai a shekarar 1995 aka ɗaga shi gaba ya zama Mataimakin Farfesa. A ranar ɗaya ga watan Oktoba, 2000 ya zama Farfesa.

            Farfesa Gusau ya yi rubuce-rubuce da dama a cikin muƙalu da rubuta littattafai da dama waɗanda suka shafi Hausa da kuma na Addinin Musulunci. Ya kuma halarci tarukan ƙara wa juna sani da dama, kuma ya gabatar da muƙalu da dama a tarukan. Yanzu haka yana zaune a Kano tare da iyalansa (matansa da ‘ya’yansa da jikokinsa) (Gusau, 2020:91-92).

 

2.1 Ma’anar Yabo

            Yabo na nufin ba da shaida mai kyau game da mutum bayan ya yi wani abin a yaba, na burgewa ko kuma ana so ya aikata abin na burgewa ko na a yaba. Misali:

Jagora:            Ka ji waƙa tana fita,

                        Gurin ɗan Bafillatana,

                        Abu kamar harsashi,

                        In na yi hushi harsashin ɗin me?

                        In dai waƙa ce,

                        Allah ya yarda.    (Gusau, 2009:350).                                    

            A nan, za mu fahimci yabo da cewa wasu kalmomi ne da ake amfani da su wajen bayyana zahirin yadda mutum yake, shin waɗannan kalmomin da aka ambata ƙarya ce ko kuma gaskiya ce. Domin akan yabi mutum ta hanyar faɗar abin da yake ba gaskiya ba ne, an dai yi ne kawai domin a faranta masa.

 

2.2 Yabo a Waƙoƙin Baka

            Ba wannan aikin ba ne farau da yake ɗauke da yabo a cikin waƙoƙin baka na da ko na zamani, an yi ayyuka da dama da suke da kamanceceniya da wannan nazari. Misali: Yakawada (Babu shekara) ya yi wani aiki mai taken “Nazarin Jigon Yabo da Zuga A Kirarin Alhaji (Dr.) Mamman Shata Katsina”. Inda a wannan aiki nasa, ya yi ƙoƙarin hakaito wasu cikin yabon da aka yi wa Alhaji (Dr_ Mamman Shata Katsina. Shi ma Bello (1976) ya yi makamancin wannan rubutu, inda bibiyi waƙoƙin Hausa ya zaƙulo yabo da zuga da kuma zambo. Yakawada (2001:68-85) ya maimaita wani aiki, amma a aikin ya kalli tubalan ginin yabo ne inda ya keɓanci nazarin ga wakokin Iko ne kawai.

 

3.0 Yabon Gusau a Waƙoƙin Baka

            Makaɗan baka na zamani sun yi waƙoƙin yabo da zuga daban-daban ga malaman Hausa musamman waɗanda suke jami’o’in Ƙasar nan, inda waƙoƙin nasu suka fi karkata ga farfesoshi. A wannan gaɓa, za a bayyana wasu muhallai da aka yi irin wannan yabo ga ɗaya daga cikin malaman Hausa, wato Farfesa Sa’idu Muhammad Gusau, inda aka keɓanci wasu waƙoƙi guda biyar daga bakunan makaɗa biyar cikin ɗimbin makaɗan da suka yi masa waƙa.

 

3.1 Yabo Daga Waƙar Aminu Alan Waƙa

            Aminuddeen Ladan Abubakar[3] (Alan[4] Waƙa) ya yi wa Farfesa Gusau waƙoƙin yabo da dama, amma a wannan takarda an ɗauki waƙa ɗaya mai taken ‘Ga ka Farfesa[5]’ wadda a cikin ta aka zaƙulo yabon da ya yi masa. Ga wasu ɗiya da ya yi yabo a cikin su:

            G/Waƙa:        Ga ka Farfesa,

                                    Ga ka Farfesa ga ka katibi kan adabi,

                                    Sannu Farfesa Sa’idu ɗan Muhammadu na Gusau.

            Jagora:                       Yau akala na karkata na tunkari Gusau,

                                    Zan yabon masani mutafannunin nan na Gusau,

                                    Wanda yai harsasai kala-kala yam maye sau,

                                    A fagen ilimi yau da gobe ya zamma da sau.

            Jagora:                       Adabin Hausa na yabon ka Farfesa Gusau,

                                    Manazarta ma ka yi tubali sun ɗara sau,

                                    Littafan tarke da dabarbarun Hausa ka sau,

                                    Har da talifin tarke na siya da dama a Gusau.

            Jagora:                       Alan waƙa ke yabon ka don ka ɗara sau,

                                    A fagen waƙa kai rubutuka sun fice sau,

                                    Haka labaran ƙage kai nazar sun fice sau,

                                    Binciken Ala da yawan su taskarka Gusau.                          

            Idan aka lura da waɗannan baituka da suka gabata, za a ga tsantsar yabo ta fuska guda, amma sai aka rarraba shi zuwa wasu rassa amma duk a ɓangaren ilimi. Makaɗin, ya yi ƙoƙarin yabon Farfesa ta fuskar yalwatar iliminsa, inda ya zamana ilimin ba a ɓangare guda ba, wato fanni ne da dama. A kalmar ‘Mutafannun’ wadda ya yi amfani da ita wajen nuna Farfesa Gusau yana da ilimi a ɓangarori biyu ko uku, wato Hausa da Turanci da kuma Larabci. Har wa yau, a wajen yin yabo ga yalwar ilimin nasa, sai ya yabi yadda ya kasance ya yi tarke a ayyukan marubuta littattafan Hausa na ƙagaggun labarai, haka zalika a fagen waƙa ma ya yi irin wannan tarke da rubuce-rubuce da dama.

            Yabon dai da Alan Waƙa yake yi a nan, shi ne yadda Farfesa Gusau ya zamana

 

3.2 Yabo Daga Waƙar Maryam Fantimoti

            Kamar Aminuddeen Ladan Abubakar (Alan Waƙa), Zabiya Maryam[6] Sale Fantimoti[7] ita ma ta yi waƙoƙin yabo da dama ga mutane mabambanta, cikinsu kuwa har da Farfesa Sa’idu Muhammad Gusau. A wannan ɓangare, an ɗauko ɗaya daga cikin waƙoƙin da ta yi masa, inda aka zaƙulo muhallan da ta yi wannan yabo domin fito da su fili.

            G/Waƙa:        Furofesa Sa’idu Muhammad na Gusau,

                                    A dai da Babban Malami a harshen Hausa

                                    Ɗan ƙwarai.

 

            Jagora:                       Akwai adabi gare shi sashi-sashi,

            Jagora:                       A fannin Hausa sai na ce ga shi,

            Jagora:                       Idan ya tsaya yana bayani ma’ishi,

            Jagora:                       Sai in ce ɗalibai maƙoshi.

            Jagora:                       Sa’idu Muhammad Gusau ɗan gayya ɗan ƙwarai.

 

            Jagora:                       Nauyin ba ya sa ka ka makara,

            Jagora:                       Domin ɗaliban ka kar sui ta jira,

            Jagora:                       Ga ka da alƙawar kamar tattabara,

            Jagora:                       Idan ka faɗa za ka yi shi ka tara,

            Jagora:                       Za ya zuba ya ba wa kowa ya sha ɗan ƙwarai.

 

            Jagora:                       Ga ka da halinka mazaje na jiya,                  

            Jagora:                       Idan an gano ka za a tuna jiya,

            Jagora:                       Sannan laffazin da duka za aka biya,

            Jagora:                       Duk wani ɗalibi ya zauna ya iya,

            Jagora:                       Du’a’i ne muke wa Baba na Baba ɗan ƙwarai.

 

            Jagora:                       Ka zama dattijo mai haɗa kowa,     

            Jagora:                       Lallashi gare ka mai tausawa,

            Jagora:                       Koyarwarka Baba ta isa a yi wa,

            Jagora:                       Duk wani ɗalibi mu je zakka zuwa,

            Jagora:                       Hallata zamaninka Ubanmu ɗan ƙwarai.

            Zabiya Maryam Fantimoti ta yi yabo ga Farfesa ta hanyar ambatar bayyana faɗin iliminsa, inda ta nuna shi a matsayin ‘masanin sassan adabi’. Shi kuwa adabi, daman ya kasu zuwa gida biyu a jimlace, wato adabin baka da adabin zamani[8], amma kowane ɓangare yana da nasa rassan. To a nan, sai Zabiya Fantimoti ta yabe shi ta hanyar nuna cewa yana da ido a kowane ɓangare na adabin. Sannan sai ta ɗora ga cewa, duk yayin day a tsaya yana bayani kan adabi ga ɗalibai, to fa za su kwankwaɗa daga kogin iliminsa har su ƙoshi. Sannan a baiti na gaba, sai ta bayyana yabon ta fuskar ƙwazon sa wajen rashin nawa ko kasala, ta yadda a duk lokacin da yake da darasi ga ɗalibai, to fa babu wani abu da zai sanya ya ƙi zuwa, zai bar duk wani uzirinsa ya je ya yi wa ɗalibai darasin. Saboda ƙoƙarin yabon sa ta fuskar cika alƙawari, sai Zabiya ta ambace shi da tattabara[9].

            Domin yabon gaskiyarsa kuwa, Zabiya Fantimoti ta bayyana shi da ‘mazan jiya’. Mazan jiya su ne mutanen da ake bayyana su da cikakkiyar kamala, gaskiya, ƙwazo, himma, riƙon amana, juriya da kuma magana ɗaya, ma’ana idan sun tsaya a kan magana ba sa sauyawa saboda son zuciya ko wata buƙatarsu ta daban. To siffanta mutum da wannan suna na mazan jiya, kai mutum ne maƙurar yabo ga kyawawan siffofi. Sannan sai ta jingina masa kalmar ‘dattijo’ wadda ita ma siffa ce da ake yabo da ita ga nagartaccen mutum mai magana ɗaya, kuma wanda ba ya saɓa alƙawari ko cin amana.  

 

4.0 Kammalawa

            Idan muka duba wannan bincike da kyau, za mu ga lalle an fito da wasu muhimman yabo da waɗannan makaɗa guda biyu suka yi ga Farfesa Gusau a cikin waƙoƙinsu. Waƙar Alan Waƙa, waƙa ce ta da yi ƙoƙarin bayyana wasu kyawawan halaye da gogewa da kuma zaƙaƙuranci ta fuskar ilimin Farfesa Gusau. A takardar, an yi ƙoƙarin bin wasu matakai kafin a je ga bayyana manufar binciken; inda aka farad a fito da ma’anar waƙa, tarihin waƙar baka da samuwar waƙoƙin zamani. Takardar, ta yi ƙoƙarin fito da ma’anar kiɗa da makaɗi, sannan ta taƙaitaccen tarihin Farfesa Gusau, da kuma kawo ma’anar yabo gami da misali. Har wa yau, a takardar, an yi ƙoƙarin kawo wasu baituka cikin waƙoƙin da aka ɗauka domin yin nazari a cikinsu, sannan aka yi bayani kana bin da ya sauwaƙa.       

 

Manazarta:

    

Tuntuɓi mai takarda.

 

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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] Wani ɗan ƙarami ne mai ɗauke da kayan kiɗa na zamani; musamman Fiyano, da jita da sauransu.

[3] Sanannen makaɗi ne a ƙasar Hausa wanda ya yi waƙoƙi da dama a ɓangarori da dama, cikin su har da waƙoƙin yabon Farfesa Sa’idu Muhammad Gusau. An haifi Aminu Ala a ranar 11 ga watan Fabrairu, 1973 a unguwar Yakasai ta Kano. Ya yi haddar Alƙur’ani da karatun littattafai, sannan ya yi karatun boko inda ya kai matsayin Difloma. Yanzu haka yana zaune a Birnin Kano, yana tare da iyalansa, sannan yana da muƙaman sarautu a wasu ƙasashen Hausa kamar: Ƙaraye, Bichi, Dutse da Gobir. (Gusau, 2016:229 – 234).

[4] Wannan suna an samar da shi ne ta hanyar haɗa farkon sunayensa, wato Aminuddeen Ladan Abubakar, sai aka sanya masa mahaɗin ‘n’, sannan aka yi ƙari da kalmar ‘Waƙa’ a gaba.

[5] Ya yi wannan waƙa rerawa ta farko a yammacin ranar Laraba 10 ga Maris, 2021, wadda ta dace da ranar bikin auren Hindatu Sa’idu Muhammad Gusau.

[6] An haife ta a shekarar 1977 a unguwar Gyaɗi-gyaɗi ta Kanon Dabo, sannan ta yi karatu tun daga Islamiyya har zuwa Sakandare. Game da waƙa kuwa, ta fara tun tana ƙarama, kawo yanzu ta yi waƙoƙi da dama, wanda hart a kai ga duniyar Adabi ta san ta, kuma har ta kai ga zama Sarauniyar Waƙa ta Sarkin Kano (Gusau, 2016:244-245).

[7] Fantimoti shi ne sunan da ake yi mata alkunya da shi.

[8] Yahaya (1992:1) bayan ya kalli adabi ta fuskoki uku, wato adabin Hausa kafin zuwan Larabawa, da adabin Hausa bayan zuwan Larabawa; kafin zuwan Turawa, da adabin Hausa bayan zuwan Turawa, sai ya taƙaita su zuwa gida biyu, wato Adabin Baka, wanda kuma shin a Adabin Gargajiya, da kuma Adabin Zamani, wanda shi ne Rubutaccen Adabi.

[9] Tsuntsuwa ce ta gida wadda komin dare a gida za ta dawo ta kwana, sannan ba ta barin gidansu koda ta yi nisan kiwo; sai dai bisa tsautsayi. Tana da launin fari, baƙa, ruwan toka da kuwa ruwan gwal.