Yanayi da Siffofin Gwarzaye a Wakar Marigayi Hakimin Talata Mafara Sarkin Gabas Shehu Dan Sarkin Bauran Dange ta Makada Sa’idu Faru

Citation: Bashir, S. & Abdulkarim, K. (2024). Yanayi da Siffofin Gwarzaye a Waƙar Marigayi Hakimin Talata Mafara Sarkin Gabas Shehu Ɗan Sarkin Bauran Dange ta Makaɗa 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), 383-388. www.doi.org/10.36349/tjllc.2024.v03i03.054.

Yanayi da Siffofin Gwarzaye a Waƙar Marigayi Hakimin Talata Mafara Sarkin Gabas Shehu Ɗan Sarkin Bauran Dange ta Makaɗa Sa’idu Faru

Daga 

Sani Bashir

Sashen Hausa, Kwalejin Ilimi Da Share Fagen Shiga Jami’a Ta Kano, Jihar Kano
sanibashir00010@gmail.com
07031648284 

Da

Kabiru Abdulkarim

Sashen Hausa, Kwalejin Ilimi Da Share Fagen Shiga Jami’a Ta Kano, Jihar Kano
kabiruabdulkarim996@gmail.com
08034510967

Tsakure

Babban maƙasudin wannan takarda shi ne nazarin siffofin gwarzaye a Waƙar Marigayi Hakimin Talata Mafara Sarkin Gabas Shehu Ɗan Sarkin Bauran Dange ta Makaɗa Alhaji Sa’idu Faru. Gwarzaye wasu ɗaiɗaikun mutane ne waɗanda mutane suke girmamawa da kuma tunawa saboda kyawawan ayyukansu da halayensu. Mutane ne da suke yin ayyukan sambarka da bajinta da buwaya da ɗaukaka. A wajen gudanar da wannan bincike an bi hanyoyin samun bayanai da suka haɗa da: tattaro waƙoƙin Alhaji Sa’idu Faru musamman waɗanda suka shafi wannan nazari; nazarin bugaggun littattafai da kundayen bincike da takardu na ilimi; tattaunawa da masana da manazarta adabi da harshe domin samun ingantattun bayanai. A wannan muƙala an gano makaɗa Alhaji Sa’idu Faru ya yi amfani da dabarar abuntawa da siffantawa da kamantawa da faɗin asali ko salsala wajen bayyana siffofin gwarzonsa a zubin ɗiyan waƙarsa ta Marigayi Hakimin Talata Mafara Sarkin Gabas Shehu Ɗan Sarkin Bauran Dange.  

Muhimman Kalmomi: Siffofi, Gwarzaye, Waƙa. Abuntawa, Kamantarwa Siffantawa, Asali/Salsala

1.0 Gabatarwa

Waƙa tana da daɗaɗɗen tarihi da muhimmanci a wajen al’ummar ƙasar Hausa. Mawaƙa suna bayar da babbar gudummawa ta hanyar yin amfani da baiwa da hikima da azancin da Allah ya ba su ta yin amfani da fasahar shirya zantuka domin isar da saƙo na faɗakarwa ko nishaɗantarwa ko ilimantarwa ko yabawa ko kuma kwarzantawa.

Waƙar baka zance ne na hikima da azanci da yake zuwa gaɓa-gaɓa bisa ƙa’idojin tsari da daidaituwa a rere cikin sautin murya da amsa-amon kari da kiɗa da amshi (Gusau, 2003). Satatima (1999) ya bayyana cewa waƙar baka ita ce “wadda ake rerewa domin jin daɗi, a ajiye ta a ka kuma a yaɗa ta da baka”. Har ila yau, a (2009) ya sake bayyana waƙar baka a matsayin zancen da ake aiwatarwa amma ta hanyar rerawa da hawa da saukar murya. Waƙar baka tana ɗaya daga cikin daɗaɗɗun hanyoyin sadarwa da makaɗa da mawaƙa suke dogaro da ita wajen isar da muhimman saƙonni ga al’umma (Ammani, 2016).

Maƙasudin wannan takarda shi ne fito da wasu siffofin gwarzaye a cikin waƙoƙin makaɗa Alhaji Sa’idu Faru. Kalmar gwarzaye, jam’i ce ta kallmar gwarzo. Gwarzo na nufin jarumi (CNHN, 2006:185). Kalmar gwarzaye kalma ce da ke nuni ga mutum namiji ko mace da suka yi aiki na sambarka ko na bajinta ko na kasada ko na buwaya yayin gudanar da ayyukan rayuwa (Gusau, 2017). Haka kuma, an bayyana gwarzaye da mutane waɗanda mutane suke girmamawa da kuma tunawa saboda ayyukansu kyawawa da suka aikata. A ayyukan ana amfani da siffofin gwarzaye wajen gina saƙon labari musamman a ayyukan tatsuniyoyi ko almara ko hikaya ko ƙagaggun labarai ko wasan kwaikwayo ko finafinai ko waƙoƙi (Bucher, 2016). Gusau (2017) ya bayyana cewa a tsarin zubin ɗiya a waƙoƙin baka na Hausa akan samu wasu waƙoƙi waɗanda aka gina tare da ƙulla zaren gwarzantaka a turakunta. Haka kuma, Gusau (2017) yana da ra’ayin cewa waƙoƙin gwarzantaka sun rabu zuwa nau’i biyu (2), wato waƙar da aka gina tubalanta bisa gwarzantaka wadda ta shafi yabo ta hanyar zayyana halaye da ayyuka kyawawa ko na buyawa ko na bajinta ko kuma na ƙasaita waɗada mutum yake yi. Sai kuma waƙoƙin gwarzantaka da aka gina tubalan turkensu da suka danganci ayyuka munana waɗanda suka kauce wa kyawawan tubala na gina al’umma nagartacciya waɗanda mutum ya aikata ko kuma yake aikatawa. Domin haka, an ɗora wannan muƙala bisa wannan tsari domin tantance yadda makaɗa Alhaji Sa’idu Faru ya bayyana siffofin gwarzayensa a cikin wasu ɗiyan waoƙiƙinsa.

1.1 Taƙaitaccen Tarihin Makaɗa Sa’idu Faru

An haifi makaɗa Sa’idu Faru a garin Faru ta cikin ƙasar Maradun, ƙaramar Hukumar Talatar Mafara a wajejen shekarar ta 1932. Ana kuma yi masa laƙabi da ‘Ɗanuma’ wanda matar ƙanen ubansa ta sanya masa, saboda ba ya faɗin sunanta, sai dai yana kiran ta Umma, amma wannan laƙabi bai shahara a tsakanin mutane ba, balle ya danne sunnansa na yanka watau Sa’idu. Sunan mahaifinsa Sa’idu Faru shi ne makaɗa Abubakar Ɗan audu shi kuwa makaɗa Audu, Alu mai Kurya ya haife shi. Ashe ke nan Sa’idu Faru shi ne ɗan Abubakar Ɗan’audu da Alu mai Kurya. Dukkan waɗannan makaɗan an yi su ne a garin Faru, sai dai mahaifiyar Sa’idu mutumiyar Banga ce ta cikin ƙasar Ƙaura-Namoda ce, kuma a can ne aka haife ta. Sa’idu Faru ya yi gadon kiɗa ne wajen mahaifinsa. Kakansa na sama makaɗa Alu makaɗan Kurya ta kiɗin yaƙi ne wanda ake yi wa kirari ‘Kurya gangar Mutuwa’.

Yawanci ƙurciyar Sa’idu Faru ya yi ta a garin Banga ta Ƙaura-Namoda inda aka haifi uwarsa, amma kafin ya girma ƙwarai sai ya koma wurin tsohonsa makaɗa Abubakar a Faru. Makaɗa Sa’idu bai sami ilimin Muhammadiyya da yawa ba, sai dai an sa shi makarantar allo inda ya yi zurfi ga karatun Alƙur’ani mai tsarki. Haka kuma, ba a sa shi makarantar boko ba, don haka bai san komai ba game da sha’anin boko. Alahaƙiƙa tun yana yaro sha’anin kiɗa da waƙa ya ɗauke masa hankali. Makaɗa Sa’idu Faru ya koyi waƙa wurin mahaifinsa makaɗa Abubakar, waƙoƙinsa suka daɗa kyautatuwa ta hanyar fasaha da hikima tare da ƙwaƙwalwar da Allah ya ba shi. Tun Sa’idu Faru yana da shekaru goma aka fara zuwa yawon kiɗa da shi gari-gari. Bayan da ya cimma shekaru goma sha shida ya soma karɓi a wannan lokaci ne kuma aka haɗa su tare da ƙanensa Ma’azu wanda shi ne Ɗangaladima a halin yanzu. Baya ga tsohonsa Abubakar makaɗa Sa’idu bai koyi kiɗa ga kowane makaɗi ba, dukkan salailai iri-iri da yake sakawa a waƙoƙinsa tushensu mahaifinsa da baiwar da Allah ya ba shi ta gane fasalin waƙa. Da tsohon Sa’idu Faru ya rasu, sai ya ɗauki gabatar waƙa, ya sa himma da ƙwazo yana ta yi har zuwa rasuwarsa.

Makaɗa Sa’idu Faru bai yi wa kowa waƙa sai sarki ko wanda ya jiɓinci jinin sarauta. Sa’idu Faru yana cewa; ‘Sai su sarakuna nike yi wa waƙa, saboda shi talaka idan ka sami kuɗi in ka yi mashi waƙa yana jin daɗi bare ma idan ka ce mashi ɗan wane jikan wane yana yiwuwa kakansa talaka ne. In ka ambaci kakansa bai ji daɗi ba, in ko ya ɓata maka rai sai dai ka yi hanƙuri domin talaka ne. Kafin rasuwa Makaɗa Sa’idu Faru yana da matan aure guda uku (3) tare da ‘ya’ya ishirin da shida (26) maza da kuma mata a cikinsu goma sha ɗaya (11) sun rasu goma sha birar (15) suna nan da kuma jikoki kimanin ishirn (20) (Gusau: 1987: 117-125).

2.1 Adon Harshe

Masana da masu nazarin adabi sun taka muhimmiyar rawa wajen bayyana ma’anar adon harshe. Misali; Gusau (2003:54) ya ce “Adon harshe wata dabara ce wadda ake yi wa harshen waƙa kwalliya.” Haka kuma, Dija (1997:12) cewa ta yi “Adon harshe dabara ce ta yi wa magana kwalliya domin ƙara mata armashi da daɗi wanda shi ne ma’auni na gwada iya hikimar zance da balagar da ɗan’adam yake da ita ga harshensa da kuma sauran abubuwan da ke kewaye da shi.”

Domin haka, adon harshe dabara ce da waɗanda suka naƙalci harshe musamman mawaƙa ke amfani da shi domin ƙawata zance don jan hankalin mai sauraro yayin isar da saƙo. Adon harshe ya ƙunshi kwalliyar harshe. Akwai dabarun da ake amfani da su a matsayin adon harshe kamar yadda Gusau (2003) da Ɗangambo (2008) suka kawo, wasu daga cikin dabarun sun haɗa da: kamantawa da siffantawa da jinsintawa da kinaya da alamtarwa da ƙarangiya da sauransu.

2.1.1 Siffantawa

Gusau (2003) ya bayyana siffantawa da “dabara ce inda makaɗi yake ɗaukar siffar wani abu ya ba wa wani abu ba tare da amfani da wani tsakani ba. A siffantawa ba a buƙatar amfani da wasu kalmomi na siffantawa.”

Siffantawa na nufin kwantance na kai tsaye, in da akan ɗauki darajar wani abu ko halayyarsa, a ɗora wa wani kai tsaye, wato a ce ‘kaza’ ko kaza kaza ne  shi ne ‘kaza’ (Ɗangambo, 2007).

2.1.2 Kamantawa

Satatima (2014) ya bayyana kamantawa da wata “dabarar zance cikin waƙa wadda ake amfani da ita wajen kawo abubuwa biyu masu kama ko kishi da juna a faɗe su cikin hikima da zaɓin kalmomi domin a nuna dangantakar da ke tsakaninsu.”

Yahya (1995:224) cewa ya yi; “kamance sifa ce ta wani abu wanda mawaƙi kan ƙirƙira ta hanyar kwatanta abin da wani abu daban. Wannan kwatance kuwa ko a yaushe yana haddasuwa ta amfani da kalmomin da za mu iya yi wa laƙabi da mizani. Waɗannan kalmomi sun kasu zuwa gida uku: na daidaito da na fifiko da na kasawa/gazawa”.

2.1.3 Abuntawa

Abuntawa nau’i ne daga cikin dabarun jawo hankali, wanda mawallafa suke amfani da ita, inda ake mayar da mutum ko dabba ko tsuntsu ko wani abu mai rai, ya zama maras rai (Ɗangambo, 2007:46)

Abuntawa na nufin a ɗauki mutum ko dabba ko wani abu mai rai a ba shi matsayin wani abu maras rai, ko a ɗauki wani abu maras rai a ba shi matsayin wani abu maras rai duk abuntarwa ne. Asalin salon abuntarwa ya samo asali ne daga kalmar ‘abu’ (Bunza, 2014:77).

2.1.4 Nasaba

Nasabako asali ko salsala abubuwa ne da suke nufin abu ɗaya, suna nufin mafari ko tushe ko salsala. Nasaba na da ƙima da kum muhimmanci a ratuwar al’ummar Hausawa. CNHN (2006:357) sun bayyana kalmar nasaba da kwatanci ko dangantaka ta jini ko dangantaka ta zama ‘yan ƙasa ɗaya ko dangantaka ta siga ko tsari ko jinsi da sauransu. Muhammad (2013) ya bayyana nasaba da matsayin asalin tsatson jinni da ɗan’Adam ya ratso tun daga iyaye da kakanni da kuma kakannin-kakanni har zuwa dare shi (Madanganci). Domin haka, a taƙaice, nasaba hanya ce wadda ake amfani da ita wajen bayyana dangantaka tsakanin jama’a. wanda haka yasa makaɗan baka suka ɗauki nasaba da muhimmanci a waƙoƙinsu.

3.0 Dabarun Gudanar da Bincike

A wannan muƙala an yi amfani da nau’in bincikena bi-sharhi wajen fayyace yanayin da siffofin gwarzaye a zubin ɗiyan waƙar Alhaji Sa’idu Faru ta Marigayi Hakimin Talata Mafara Sarkin Gabas Shehu Ɗan Sarkin Bauran Dange. Nau’in bincike na bi-sharhi, ya shafi bincike da ya ƙunshi zurfafa tunani a kan abubuwan da ake bincike a kai, domin a fito da muhimman abubuwan da ake nema. An yi amfani da wannan nau’in bincike domin a samu damar ƙalailaicewa tare da yin fashin baƙin yadda makaɗa Alhaji Sa’idu Faru ya bayyana yanayin gwarzonsa a zubin wasu ɗiyan waoƙinsa domin ya nuna zalaƙarsa da ƙwarewarsa wajen iya ƙulla zaren tunaninsa ta fuskar gina tubalan yabon gwarzo. A wajen gudanar da wannan bincike an bi hanyoyin samun bayanai da suka haɗa da; tattaro waƙoƙin musamman waɗanda suka shafi wannan nazari, sannan kuma an nazarci bugaggun littattafai da kundayen bincike da takardu na ilimi, bayan haka an tattauna da masana da manazarta adabi da harshe domin samun ingantattun bayanai.

4.0 Siffofin Gwarzaye a Wasu Ɗiyan Waƙoƙin Sa’idu Faru

Makaɗa Alhaji Sa’idu Faru, mutum ne wanda yake da zalaƙa wajen isar da saƙo a cikin ɗiyan waƙoƙinsa, ta yin amfani da zaɓaɓɓun kalmomi da jumloli na musamman. Makaɗi ne da yake amfani da kalmomi da jumloli cikin karin harshen Zamfanranci. Makaɗin yana bayyana yanayi ko siffofin gwarzonsa ta ambaton irin bajintar da ya aikata ko yake aikatawa a yayin gina tubalan ginin turken waƙarsa ta Waƙar Marigayi Hakimin Talata Mafara Sarkin Gabas Shehu Ɗan Sarkin Bauran Dange. Makaɗi Alhaji Sa’idu Faru ya bayyana siffofin gwarzonsa a cikin ɗiyan waƙarsa mabambanta. Wasu daga cikin siffofin gwarzaye a cikin Waƙar Marigayi Hakimin Talata Mafara Sarkin Gabas Shehu Ɗan Sarkin Bauran Dange ta Alhaji Sa’idu Faru sun haɗa da:

Misali na 1:

Jagora: Suna ta tsoron ka kai ba ka jin tsoro.

Y/Amshi: Baba halin Abu kayyi mai Raɓah.

Jagora: Suna ta tsoron ka kai ba ka jin tsoro.

Y/Amshi: Baba halin Abu kayyi mai Raɓah,

  Baba halin Abu kayyi mai Raɓah.

  Ƙiraje uban Shamaki Shehu,

  Ɗan Muhamman Sarkin riƙon taro.

(Waƙar Marigayi Hakimin Talata Mafara Sarkin Gabas Shehu Ɗan Sarkin Bauran Dange)

A wannan ɗan waƙa a misali na 1, makaɗin ya kawo wasu siffofin gwarzonsa Sarkin Gabas hakimin Talata Mafara, ta hanyar siffanta shi da halin rashin tsoro. Ya nuna gwarzonsa mutum ne maras tsoro, kamar yadda Abu yake marsa tsoro. Wannan sananne ne cewa rashin tsoro na daga cikin halaye ko siffofin gwarzaye. Haka kuma, baya ga rashin tsoro da Sarki yake da shi, sai ya kasance shi kuma ana tsoron sa, musamman abokan hamayyarsa. Wannan ya nuna shi gwarzo ne, wato yana da halayen gwarzaye na rashin tsoro kuma, makaɗin ya nuna abokan hamayyarsa na jin tsoron sa.

Sai kuma a ɓangare na biyu, makaɗin ya nuna Sarki mutum ne mai asali ko nasaba da kuma iya ɗaukar nauyin al’umma, inda ya ce “Ɗan Muhamman Sarkin riƙon taro”. Gwarzaye mutane ne masu ƙwazo da iya ɗaukar nauyin al’ummarsu ko na ƙasa da su, kamar yadda makaɗin ya siffanta gwarzonsa. Kamar yadda makaɗin ya bayyana a ɗiyan waƙa misali na 1, kamar yadda aka kawo. Haka kuma, shi mutum ne mai asali, domin ya bayyana shi da ɗa ga Muhamman, kuma mutum mai riƙon amana. Waɗannan duk siffofi ne da yanaye-yanayen gwarzaye.   

Misali na 2:

Jagora:  Madara da zuma na Jekadiya Shehu.

Y/Amshi: Madara da zuma na Jekadiya Shehu.

Jagora: Madara da zuma na Jekadiya Shehu.

Y/Amshi: Madara da zuma na Jekadiya Shehu,

  Baba jikan Alu babba mai saje.

(Waƙar Marigayi Hakimin Talata Mafara Sarkin Gabas Shehu Ɗan Sarkin Bauran Dange)

A wannan ɗiyan waƙa a misali na 2, a ciki makaɗa Alhaji Sa’idu Faru ya yi ƙoƙarin bayyana wasu daga cikin siffofin wanda ya yiwa waƙa, wato Sarkin Gabas a matsayinsa na gwarzonsa. A wannan ɗan waƙa makaɗa Sa’idu Faru ya yi amfani da dabarar abuntarwa, inda ya abuntar da Sarkin Gabas, ya nuna shi a matsayin madara da kuma zuma, domin nuna matsayinsa da soyuwarsa a cikin jama’arsa. Ya yi haka ne, saboda madara da zuma wasu abubuwa ne daga cikin nau’ikan abubuwan sha na alfarma, kuma na jin daɗi, waɗanda ba kowa ke iya samun su ba. Siffanta gwarzonsa da waɗannan siffofi ya nuna cewa mutum ne da al’ummarsa suke son sa kuma yana da ƙima da daraja a cikin al’ummarsa, tamkar yadda madara da zuma suke da ƙima da daraja da soyuwa ga al’umma ko kuma fiye da hakan.

Haka kuma, a cikin ɗan waƙar makaɗin ya siffanta Sarki da mutum mai asali ko nasaba, a inda ya ce “Baba jikan Alu babba mai saje”. Wannan ya nuna Shehu mutum ne ɗan dangi mai asali ko nasaba, saboda ha rya kawo nasabarsa har ga kakanni.

Misali na 3:

Jagora:  Da ka riƙa duniya ta yi kywau Shehu.

Y/Amshi:  Yau mahwara hwarautammu tai nama.

Jagora: Da kar riƙa duniya ta yi kyau Shehu.

Y/Amshi: Mun yi hwarin ciki sai arewawa,

  Mai bayas Sarkin Ƙauye wawa na,

  Shi mai yac ci mai shi ba taro?

  ‘Yar ƙasa tai kwatancinta Garbadu.

Jagora:  ‘Yar ƙas.

Y/Amshi: Tai kwatancin ta Garbadu,

  Ƙi garaje Uban Shamaki Shehu.

(Waƙar Marigayi Hakimin Talata Mafara Sarkin Gabas Shehu Ɗan Sarkin Bauran Dange)

A misali na 3, makaɗin ya bayyana siffofi da dama na gwarzonsa, wanda ya siffanta gwarzonsa Sarkin Gabas hakimin Talata Mafara Shehu. Makaɗin ya nuna ƙwarewar gwarzonsa ta fuskar iya mulki, inda ya ce “Da kar riƙa duniya ta yi kyau Shehu”. Ke nan mulkinsa ya yi kyau, al’umma sun ji ɗadi. Sai kuma ‘yan amshi suka ƙara da “Yau mahwara hwarautammu tai nama”. Wanda hakan ya nuna ƙwazonsa da ƙwarewarsa a wajen iya yaƙi, wanda yake nuna duk harin da aka kai a ƙarƙashin jagorancinsa an samu nasara, wato an samu nasara har an dawo da ganima. Irin wannan nasara takan sanya al’umma su yi farin ciki da murna, har makaɗin ta harshen ‘yan amshinsa ya bayyana cewa “Mun yi hwarin ciki sai arewawa”. Ma’ana sun yi farin ciki da suka same shi a matsayin Sarkinsu. Saboda ya zama mai ƙwazo da kishin al’ummarsa. Bugu da ƙari, ya ƙara da nuna asali, inda ya nuna shi uba ne ga Shamaki. Ke nan mutum ne da yake da zuriyar da za su gaje shi.

Misali na 4:

Jagora:  Gadan gadan kayyi Baban Zagi Buba.

Y/Amshi: Usumanu ka hau halifag gadon Moyi.

Jagora:  Gadan gadan kayyi Baban Zagi Buba.

Y/Amshi: Usumanu ka hau halifag gadon Moyi,

  Saura halifag gadon Bello ɗan Shehu,

  A kira ka Sarkin Musulmi Usumanu,

  Mun ci ribaz zaman duniya kenan,

In da duk an ka juya muna tare,

  In da duk an ka juya muna tare.

(Waƙar Marigayi Hakimin Talata Mafara Sarkin Gabas Shehu Ɗan Sarkin Bauran Dange)

A wannna ɗiyan waƙa, makaɗin ya bayyana asali ko nasaba da kuma buri ko fata ga Sarkin Talata Mafara. Ya nuna yadda yake da alaƙa da Shehu Usmanu Ɗanfodiyo, tunda ya nuna zai iya zama halifan gadon Bello, kuma wata rana za a kira shi da Sarkin Musulmi. Wannna ya nuna gwarzonsa mutum ne mai asali da ya kai har ga Shehe Usmanu Ɗanfodiyo, kuma ya nuna a matsayinsa na hakimi, mutum ne gwarzo, tunda har yana hasashen zai iya zama Sarkin Musulmi, domin kuwa da shi raggo ne da bai samu wannna ƙarfin gwiwar ba. Wannan hasashe na zama Sarkin Musulmi, na nuna shi ɗan dangi ne kuma gwarzo ne, wanda yake da hasahen samun ɗaukaka, kuma ya ke da goyon bayan mutanensa, saboda makaɗin ya bayyana cewa “In da duk an ka juya muna tare”. Ma’ana suna tare da shi a duk inda ya samu kansa.

5.0   Kammalawa

A wannan takarda an kawo wasu daga cikin siffofin gwarzaye tare da sharhinsu a wasu matanonin waƙar makaɗa Alhaji Sa’idu Faru ta Marigayi Hakimin Talata Mafara Sarkin Gabas Shehu Ɗan Sarkin Bauran Dange. Wannan takarda ta kawo yadda wannan fasihin mawaƙi ya yi amfani da ƙwarewarsa wajen ƙwarzanta gwarzonsa a wajen gina tubalan turken waƙar da ya yi masa. Makaɗin ya yi amfani da wasu kalmomin adon harshe wajen siffanta gwarzonsa. Wasu daga cikin kalmomin da ya yi amfani da su wajen siffanta gwarzon nasa akwai; abuntawa da kamantawa da faɗin asali ko salsala. Haka kuma, an gano cewa ɗaya daga cikin gwarzayen makaɗa Alhaji Sa’idu Faru shi ne marigayi hakimin Talata Mafara Sarkin Gabas Shehu Ɗan Sarkin Bauran Dange. A ƙarshe wannan takarda ta ƙara haska yadda makaɗa Sa’idu Faru ya yi amfani da bajintarsa wajen bayyana ayyukan gwarzantaka da siffofin gwarzonsa Marigayi Hakimin Talata Mafara Sarkin Gabas Shehu Ɗan Sarkin Bauran Dange.

Manazarta

1.      Ammani, M. (2016) Nazarin Maganganun Hikima a Waƙoƙin Aliyu Ɗandawo.  Kundin Digiri na Biyu. Kano: Jami’ar Bayero.

2.      Bucher, J. (2016) The Skull of Mkwawa and Politics of Direct Rule in Tanganyika.  Journal Eastern African Studies, 10(2), 284-302.

3.      Bunza, A. M. (2014) In Ba Ka San Gari Ba Saurari Daka: Muryar Nazari Cikin Tafashen  Gambo. Cairo: ell Codo Printing House.

4.      CNHN, (2006) Ƙamusun Hausa. Zaria: Ahmadu Bello Uniɓersity Press Limited.

5.      Dija, Ɗ. (1997).  Adon Harshe Cikin Rubutaccen Adabin Hausa. Kundin Digiri na  Biyu. Sashen Koyar da Harsunan Nijeriya. Kano: Jami’ar Bayero.

6.      Gusau, S.M. (2017) Gwarzaye a Waƙoƙin Makaɗan Baka. A Cikin I.A. Mulumfashi,  A. I. ‘Yanɗaki & I. S. S. Abdullahi (Editoci). The Heroes and Heroines of  Hausa Land (53-71). Kaduna: Garkuwa Publishing.

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

8.      Gusau, S. M (1987) Makaɗa da Mawaƙan Hausa. Kano: Century Research and  Publishing Limited.

9.      Ɗangambo, A. (2007) Ɗaurayar Gadon Feɗe Waƙa (sabon tsari). Kaduna: Amana  Publishers Limited.

10.  Ɗangambo, A. (2008) Rabe-raben Adabin Hausa da Muhimmancinsa ga Rayuwar  Hausawa (sabon tsari) Kaduna. Amana Publishers Limited.

11.  Muammad, A. S. (2013) Al’adar Nasaba A Waƙoƙin Baka na Hausa: Jiya da Yau. A  Paper in The Deterioration of Hausa Culture. Katsina: Umaru Musa ‘Yar’adua Uniɓersity.

12.  Satatima, I. G. (1999) Tarsashin Adabin Baka a Cikin Rubutattun Waƙoƙin Hausa.  Kundin Digiri na Biyu. Kano:  Sashen Koyar da Harsunan Nijeriya. Jami’ar  Bayero.

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

14.  Yahya, A. B. (1995) Sifantawa Bazar Mawaƙa. A Cikin Studies in Hausa Language,  Literature and Culture. The 5^th International Conference, Centre for the Study of Nigerian Languages. Kano: Bayero University.

Get the full PDF here: