Matsayin Sarki a Idon Bahaushe: Tsokaci Daga Wasu Wakokin Baka

Cite this article as: Kurawa, H.M. & Sani, A-U. (2025). Matsayin sarki a idon Bahaushe: Tsokaci daga wasu waƙoƙin baka. East African Scholars Journal of Education, Humanities and Literature, 8(1), 8-14. https://doi.org/10.36349/easjehl.2025.v08i01.002

Matsayin Sarki a Idon Bahaushe: Tsokaci Daga Wasu Waƙoƙin Baka
(The Status of Sovereigns in the Eyes of the Hausas: Insights from Selected Oral Songs) 

Daga 

Halima Mansur Kurawa
Department of Languages and Cultures,
Federal University Gusau, Nigeria
Mail: hmkurawa72@gmail.com, hmkurawa@fugusau.edu.ng
Phone: +2348069611163 

Da

Abu-Ubaida Sani
Department of Languages and Cultures,
Federal University Gusau, Nigeria
Mail: official@amsoshi.com, abuubaidasani5@gmail.com
Phone: +2348133529736

Abstract

“In ka ji Tambura sai Sarki,” meaning “Drums of war are only beaten for sovereigns,” encapsulates the unique position of sovereigns in Hausa culture. Sovereigns are distinguished by specific roles, behaviors, and attributes that set them apart from the “talaka” (ordinary folk), who cannot claim these qualities. As captured in the words of a praise singer, “Don ba a yin gasa da Sarki” (“No one can compete with the sovereign”), Hausa oral traditions consistently exalt sovereigns while reserving negative traits exclusively for their adversaries. This study examines Hausa oral songs to explore these cultural perceptions of sovereigns, employing Gusau’s (2015) Waƙar Baka Bahaushiya (WBB) as a framework. Primary data were collected through transcription and analysis of oral songs from memory cards, CDs, and both published and unpublished sources. Additionally, insights were gathered through consultations with courtiers and discussions with common folk in Hausa towns and cities to understand popular views on sovereignty. The findings reveal that Hausas attribute extraordinary qualities and powers to their sovereigns, perceiving them as reflective of the community’s own identity and status. This reverence explains the cultural norm of avoiding negative characterizations of sovereigns, highlighting their central role in Hausa sociopolitical and cultural life.

Keywords:  Hausa Oral Literature, Hausa Traditional Music, Hausa Culture, Sarauta System

1.0 Gabatarwa

Bisa ga al’ada, Bahaushe ya amince mutane ba matsayinsu guda ba. Wani yana gaba da wani. Kowane mutum da irin matsayinsa gwargwadon yadda al’ada ta tanada. Wannan matsayi yana iya zama maɗaukaki wanda zai riƙa hauhawa saboda wasu dalilai. Yana kuma iya kasancewa maƙasƙanci a dalilin yin wasu abubuwa da ba a saba gani ba, waɗanda suka kauce wa sannanniyar al’ada da kuma addini.

A tsarin zamantakewar Hausawa, sarki yana gaba da kowa a bisa wasu dokoki waɗanda al’ada da addini suka tanada. Bahaushe yana lura da halayen sarki da siffofinsa da ayyukansa da alherinsa da abubuwan da sarki yake so da waɗanda yake ƙyama. Da haka ne Bahaushe yake ba shi matsayi ɗayan biyu; ‘yabo’ ko ‘kushe.’ Wannan takardar ta yi ƙoƙarin fito da yadda Bahaushe yake kallon halayen sarki da suka haɗa da mutunci da kwarjini da ƙarfin imani da hikima da son addini da son jama’arsa. Binciken zai nazarci duk waɗannan daga bakin mawaƙan baka. Haka kuma, daga bakinsu ne zamu fahimci halaye na kushe waɗanda Bahaushe kan yi ga sarki saboda a ganinsa ya kasa kaiwa matsayin yabo.

1.1 Dabarun Bincike

An tattara bayanan wannan bincike daga majiyan farko ta hanyar sauraron waƙoƙin baka na Hausa. Bugu da ƙari, an tattauna da mutanen fada don jin halaye da ɗabi’un Sarakuna. Haka kuma an yi hira da sauran jama’a gama-gari don fahimtar hangensu game da sarki. Ayyukan da suka gabata a fannin nazarin waƙa sun yi wa binciken jagora tare da saita masa alƙibla.

Bugu da ƙari, an ɗora wannan aiki a kan ra’in Waƙar Baka Bahaushiya (WBB). Wannan ra’i ne da Gusau (2015) ya assasa. Ra’in ya samar da muhimman matakai da kuma ingantaccen tsarin nazarin waƙoƙin Hausa, tun daga kan taliyon tarihin makaɗi har zuwa tsettsefe jigo ko turken waƙa. Manazarta da suka yi amfani da wannan ra’in a bincikensu sun haɗa da Danhassan (2024).

2.0 Sarki Da Sarauta

Sarki shugaba ne na al’umma wanda ya kasance mafi girman martaba da matsayi a tsarin sarautar gargajiya. A Sa’id da wasu (2006 p. 392) an bayyana ma’anr sarki da cewa: “Sarki shi ne mutumin da aka naɗa ta hanyar gargajiya don ya shugabanci mutane ta hanyar mulki ko sana’a ko wani abu.” Al’ada ita ta tanadi sha’anin sarauta a hannun wasu mutane na musamman. Talaka komai ƙwazonsa da cancantarsa ba ya yin sarauta.  

Sarauta kuwa tana nufin “shugabanci musamman irin na gargajiya” kamar yadda Sa’id da wasu (2006 p. 391) suka bayyana. Yahaya da wasu, (1992 p. 73) sun yi bayanin ma’anar sarauta da cewa: “Sarauta dai tana nufin mulki ko iko. Watau ko kuma ɗaukar nauyin jagorancin al’umma wanda ya haɗa da yi musu shugabanci ta hanyar tsara hanyoyin kiyayewa da lafiyarsu da ta dukiyarsu da shirya musu ƙa’idojin zaman tare ta fuskar shari’a da gudanar da hulɗa tsakanin ƙasarsu da ƙasashen maƙwabta da ƙasashen waje. Wanda yake yin sarauta shi ne sarki, ƙasar da yake mulka kuwa ana kiranta masarauta.”

A cikin wannan bayanai za a fahimci cewa, saurautar da sarki yake yi tana ba shi wani matsayi na musamman a cikin al’umma. Matsayi kuwa yana nufin “ɗaukakar matsayi ita ce muƙami. Matsayi kuwa abu ne da jama’a take iya gani a tare da mutum dangane da halayensa na zama da mutane da ilminsa ko wadatarsa ta abubuwa, da kuma yadda yake iya gudanar da waɗansu al’amura” (Alhassan da wasu, 1982 p. 71).

3.0 Matsayin Sarki a Idon Bahaushe

A tarihin ƙasar Hausa, sarki majiɓincin al’amuran al’umma ne. Sarautarsa ce take kula da zamantakewar al’umma da tsaronsu da iliminsu da sana’o’insu, har ma da alaƙarsu da sauran al’ummu. Bakura & Sani (2023 p. 98) sun nuna haka a inda suka ce “Kafin tsarin mulkin dimokuraɗiyya, al’amarin ilimin al’umma ɗungurungum a hannun sarakuna yake.”

A mahangar Bahaushe sarki yana samun matsayi gwargwadon yadda yake bin tsarin cuɗe-ni-in cuɗe-ka tsakaninsa da talakawansa. Akwai abubuwan da sarki zai yi musu, (misali, riƙonsu da adalci). Su kuma talakawa akwai waɗanda za su yi masa (misali, biyayya). A idon Bahaushe sarki yakan samu matsayi na yabo ko kushe.

3.1 Yabo

Yabo yana nufin kambama ko kurantawa ko koɗa wani mutum ko wani al’amari ta hanyar nuna dacewa da cikar ƙima da tsarinsa. Sa’id da wasu (2006 p. 476) sun bayyana yabo a matsayin “faɗar wata kalma mai daɗi ga wani mutum da ya aikata wani kyakkyawan abu.” Bahaushe ya yarda sarki yana da wasu halaye da suka fifita shi a kan sauran jama’a. Su ne kuma suke ƙara masa kwarjini da martaba da ƙauna a idon mutane.

Bahaushe yana yabon halayen sarkinsa da abin da masarauta ta shahara da shi. Idan masarauta ta shahara ta fuskar yaƙi to zai yabi sarkinsa da jaruntaka. Idan kuma masarauta ta shahara a kan addini sai a yabi sarkin ta hanyar koɗa halin riƙon addininsa. Yabon da Bahaushe yake yi wa sarki, shi yake nuna jin daɗin yadda ake jagorantar sa. Hausawa sun ba wa sarki wani muhimmin matsayi duba da halaye da siffofi da sarki yake da su, da kuma abubuwan da yake aikatawa. Daga cikin ire-iren matsayin da yake ba shi akwai:

a. Matsayin uba

b. Matsayin karimi

c. Mai adalci kuma mai tirsasawa

d. Matsayin jarumi

e. Matsayin mai gaskiya

f. Matsayin gwanin ado

3.1.1 Matsayin Uba

Asalin kalmar uba tana nufin mahaifi. Duk da haka, kalmar tana da yalwar ma’ana a al’adance inda take iya ɗaukar ma’anar majiɓincin lamuran mutum. A al’adance akan ba wa sarakuna matsayin uba inda har ake kiran su da iyayen ƙasa. Tasirin da sarki yake da shi, shi ya sa Bahaushe ya ɗauka shi uban kowa. Yana da halaye irin na uba kamar tausayi da kulawa da jama’arsa. Sufi (1993 p. 197) ya nuna sarkin Kano Abdullahi Bayero yakan sa wa a kawo duk yaron da ya isa shayi gidansa a sha su tare da ‘ya’yan sarki, a kuma yi jinyarsu a nan har su warke. A lokacin jinyar, kullum sai an yanka musu ƙaton bajimi.

Irin matsayin da sarki yake da shi na uba ya sa komai muƙamin talaka a al’ada shi ne yake gaishe da sarki da kai masa ziyarar ban girma. Ga misalan da suke nuna wannan matsayi daga wasu makaɗan baka:

Ɗan sarki ba ya ja da sarki,

Don ya sani ubanai ne,

Ba ya jan kau ubanai wargi.

(Sarkin Taushi: Muhamman bajinin gidan Sambo...)

Kalmar ‘ja’ a nan za ta iya ɗaukar ma’anar jayayya ko wasa. Ana samun wasa ne a tsakanin tsareku, wato sa’a a shekaru ko matsayi. Wanda kuwa aka ɗauka a matsayin uba, ba zai yi daidai da tsara ba. Don haka sarki da yake da matsayi irin na uba, ba za a ja shi da wasa ba ko jayyya ba.

Ɗangiwa Zuru na cewa:

Ku bar gani nai kamar yaro,

Yanzu shi a uban kowa,

Ga dauri shi aka kira ya taho,

Yanzu shi ka kiran kowa.

(Ɗangiwa Zuru:Tankwafau namijin zaki...)

Wato ba shekaru ne suka ba wa sarki matsayin uba ba. Muƙamin da yake riƙe da shi ne ya ba shi wannan martaba. Idan aka naɗa yaro ya zama sarki, to daga ranar ya zama uba ga talakawansa, ba tare da la’akari da ƙanƙantar shekarunsa ba. Daga wannan lokacin abin da a da ake umartar sa da ya yi, yanzu shi zai bayar da umarnin a yi. A duba ƙarin misali a ƙasa:

Ba mai tabarma gare su,

Ban ga katifa ba,

Kayansu na sawa ya bi ruwa,

Ba su samu ba,

Wasu ma ‘yan ‘ya’yan sun fita,

Sam ba su koma ba,

Da akwai tausai,

Ɗa da uwa a raba su,

A kai shi gidan sarki.

(Rarara: Waƙar jaje ga jama’ar Borno)

A nan mawaƙin ya nuna yadda ake raba ɗa da uwa domin a kai shi gidan sarki. Sarki ya wakilci uba a wannan bagire ta yadda ya jiɓinci lamarin yaran.

3.1.2 Matsayin Karimi

Karimi yana nufim mutum mai karamci. Karamci kuwa ya shafi yawan kyauta da kuma shimfiɗar fuska wadda ta fi ta tabarma. Karamci da ya shafi halayyar kyautatawa ko yin alheri. Bahaushe yana ɗaukar sarki a matsayin wanda ya fi kowa iya kyautar girma. Misali, sarki yakan yi kyautar tufafi masu tsada da dawaki da kuɗi da bayi da sauransu.

Ga yadda Bahaushe ya nuna karimcin sarki daga bakin makaɗa:

Kowas samu so,

Ga sarki,

Ba tambaya akai ba,

Sai a gani ga riguna nai.

(Sa'idu Faru: Bajinin gidan Buwai)[1]

A nan abin nan ne da Bahaushe yake cewa, “ba ka abota da biri sandarka ta maƙale a sama,” ko kuma “barewa ba ta gudu ɗanta ya yi rarrafe.” Wanda sarki yake ƙauna ba sai ya buɗe baki ya faɗi ba. Alamu na wadatar da yake ciki ita za ta nuna hakan. Lallai Bahaushe ya yarda sarki karimi ne duba da yana iya yin kyautar tuɓe, kamar dai yadda Narambaɗa ya ce:

Kar ku gama ni da yaro,

Kun san yaro bai yi fasahata ba,

Kar ku gama ni da yaro,

Kun san yaro bai yi zalaƙata ba,

Yaro bai kai inda Narambaɗa,

Mai Tabarukun sarki.

(Narambaɗa: Gogarman Tudu jikan Sanda)

Kyautar tabaruku (kyautar tuɓe), ita ce kyautar da sarki zai tuɓe rawani (tasala) da yake da sha’awa ya miƙa wa wani. Zai kuma iya tuɓe riga da wando da taguwa waɗanda yake sanye da su ya ba shi. Sannan ya kawo doki da kuɗi ya haɗa masa kamar yadda Gusau (2001 p. 83) ya bayyana.

Kayayyakin nan da aka jero a wannan ɗan waƙa sun isa su nuna karimcin sarki ga talakawansa. Ga su kamar yadda Ɗanƙwairo ya zayyano su:

Sarki mai kyautar doki,

Sarki mai kyautar riguna,

Sarki mai kyautar wanduna,

Sarki mai kyautar kuftoci,

Sarki mai kyautar alkyabba,

Sarki mai kyautar rawunna,

In dai yai maka kayan ƙawa,

Ya miƙa ma kuɗɗi Fam ɗari

Abin shagaliya samu.

(Ɗanƙwairo: Ba takura kaurin gaba)

2.1.3 Mai Adalci Da Tirsasawa

Adalci yana nufin tausayawa ko yin hukunci bisa gaskiya da amana ko rangwantawa. Idan aka ce adali kuwa, ana nufin mutum ko shugaba mai adalci. Kalmar tirsasawa kuwa tana nufin tilastawa. Mai tirsasawa shi ne wanda yake tilastawa domin a aikata wani aiki ko a guji aikata abin da ya hana.

A idon Bahaushe Sarki adali ne mai yin hukunci da gaskiya. A ɓangare ɗaya kuma yana iya tirsasawa a yi wani abu ko a bari. Dole sarki ya haɗa waɗannan siffofi wajen gudanar da mulki. Dubi yadda makaɗi ya ce:

Riƙe talakkawanka da kyawo,

Kai musu hairi,

Ka sa su hanyoyin Musulunci,

In sun tanƙware ka tanƙwaso su,

In ko sun ƙiya ka ba su kashi,

Sai an juya musu hali,

Talakka bai san,

Talakka ne ba.”

(Ɗanƙwairo: Babban Jigo na Yari uban Shamaki...).

Wanda ya fanɗare daga kan daidai shi ne wanda za a tanƙwaso ya koma kan hanya. Ashe kuwa dole ne sarki ya zama mai tirsasawa.

A wani wuri kuma makaɗi yana cewa:

Tsaya yanzu lokaci dai ya canza,

Duniya tana ga mazaizanta,

An ce sarakuna suke mulki,

Ba su ja a ja don ba hali.

Sarki yas san yanayin birni,

Sarki yas san yanayin daji,

Yas san daɗin talakawanai,

Yas san zafin talakawanai,

Tattalin ƙasa sai sarki,

Tun zamanin na hwarko balle yau.

(Sani Aliyu Ɗandawo: Gadan-gadan Sarki Mamman...)

Sanin halin da talakawa suke ciki alama ce ta iya mulki, Shi kuwa iya mulkin ana auna shi ne da adalcin shugaba.

2.1.4 Matsayin Jarumi

Jarumi siffa ce ta mazantaka wadda take nufin ƙarfi da jajircewa da rashin tsoro. Siffa ce ta kamala da cikar iko ga sarki. Bahaushe kuma ya fahimci haka. A bisa wannan fahimtar ne ma Sa’idu Faru yake cewa:

Ban da gudu ban da razana,

Ka san Sarki ba ya waiwaya,

Ko da jan Gwamna yag gani.

(Sa’idu Faru: Gwabron giwa uban Galadima...)

Jarumi don tsoron halaka akan rasa mai tarar gaba da shi. Makaɗi Sani Mamman Inyagi ya nuna ɓacewar lissafi ne yin jayayya da sarki a inda ya ce:

Sarki fa ikon Allah,

Kowa ka jayayya da Sarki,

Ka san dubarar shi ta ɓace,

(Sani Mamman Inyaga: Mamman Sadaukin Sarakuna...)

2.1.5 Mai Gaskiya

“Gaskiya na nufin nuna ko faɗar ko aikata abu a ainihin yadda yake” (Sa’id da wasu, 2006 p. 161). Wannan siffa ko ba a faɗa ba, ka san Bahaushe zai saka ta a cikin ma’aunan da yake auna sarki da shi. Ita gaskiya tare suke koyaushe da adalci. Sarakuna su ne suka fi cancanta da su tsare gaskiya. Sa’idu Faru yana cewa:

Makarinka gaskiya,

In dai ka bi kame-kamen ƙarya ana ta yi,

Ba a zamna hwaɗi gaban Sarki ba.

(Sa’idu Faru: Adon San Kano Shiryayyen Sarki)

2.1.6 Iya Ado

Iya ado a wajen sarakuna abin so ne. Sarki yakan yi ado na ban ƙaye a lokacin fadanci ko fita rangadi ko halartar wani taro ko hawa na salla da dai sauran bukukuwa masu alaƙa da sarauta. Da wuya talaka ya ga sarkinsa ba a cikin ado ba, domin ado kamala ce ga sarakuna. Yana ƙara musu farin jini da kwarjini da ɗaukaka. Ɗaukakar sarki tana ɗaga darajar talakawansa. Galibi tufafin da sarki yake sawa sukan bambanta da na sauran jama’a ta fuskar kyau da tsari da kuma daraja da tsada. Makaɗa a cikin waƙoƙinsu daban-daban sukan yaba adon sarakuna. Misali:

Alkyabbar da ya sanya,

Da kaya nai na jikinai,

Alkyabbar wani sarki,

Ba ta sayen wannan alkyabba,

Albashin wani sarki,

Na shekara ashirin da biyar,

Ba zai sayi alkyabbar ba.

(Ɗanƙwairo: Batakura Kaurin gaba...)

2.2. Kushe

Kalmar ‘kushe’ tana nufin bayyana ƙasƙancin wani abu da kasancewarsa koma-baya ta hanyar nuni ga naƙasu da aibin da yake tattare da shi. Bahaushe ba ya son sarki da wata tawaya a ƙira ko a hali kamar rowa, waɗanda za su sa a yi masa kushe. Kowane makaɗi yana ƙoƙarin yaba sarkinsa tare da zaƙulo wani aibin da zai kushe abokin hamayyar sarkin nasa, kamar yadda Bakura & Sani (2021 p. 48-49) suka bayyana. Daga abin da Bahaushe yake kushewa game da sarki akwai:

a. Tsufa

b. Tawayar siffa

c. Mugun hali

d. Raini

e. Ƙasƙanci

2.2.1 Tsufa

Kalamar ‘tsufa’ tana nufin daɗewa a duniya. Tsufa tawaya ce a tunani da ƙarfin jiki. Idan sarki ya kasance tsoho, tsufar za ta hana shi sukunin sauke nauyin da yake kansa. Bahaushe ba ya son ya ba wa tsoho sarki, saboda sanin nauye-nauyen da suke tattare da mulki. Sarkin Taushin Sarkin Katsina yana cewa:

Ran da Allah yay yo ni ban san shiga burtu ba,

Mai farin geme ya bi ya lallaɓa mai shuni,

Yanzu sun gane ba su son bai wa tsoho sarki.

(Sarkin Taushin Katsina: Muhamman Bajimim gidan Sambo gwabron giwa)

Narambaɗa kuma ya ce:

Gidan ga mutum huɗu ba su sarauta,

Da samɓalto da satoto,

Sai wanga na ukku ƙazami,

Na cikon huɗu ɗinsu azuji,

(Narambaɗa: Shiri bajimin Mamuda...)

Kalmar azuji tana nufin tsoho. Narambaɗa ya kawo su cikin jerin munanan siffofi da za su hana a yi wa mutum sarauta. Wannan ya yi daidai da abin da Sarkin Taushin Sarkin Katsina ya ambata na cewa mutane “ba su son bai wa tsoho sarki.”

Makaɗa Ɗanƙwairo kuwa cewa ya yi:

Kyawun ɗan sarki talatin,

Ɗan sarki duk yay yi sittin,

Bai gaji gidansu ba ta ɓace mai,

Sai biɗar jalli,

Ai tuggun jakkai,

A samu na shan dawo,

Kar a lalace.

(Ɗanƙwairo: Shirya kayan faɗa Maigida Tsahe...)

Duka waɗannan misalai ne da suke nuna kushen Bahaushe ga tsoho ya zama sarkinsa. Saboda kasancewarsa tsoho rauni ne da zai hana shi gudanar da mulki, ya kasa fahimtar abubuwa har su fi ƙarfinsa. Wannan ne ya sa wasu sarkunan suke yin murabus su naɗa ‘ya’yansu a lokacin da tsufa ta kama su.

A wani wuri kuwa Ɗanƙwairo ya sake cewa:

In ji mutanen garinmu,

Ka yi sarauta cikin lokaci,

Sarkin Maradun bai zarce lokaci ba.

Yaro ɗan shekara talatin,

Aka bai wa sarki,

(Ɗanƙwairo: Jikan Moyi...)

Duka waɗannan misalai ne da suke fito da hangen maslahar Bahaushe a cikin bayar da mulki ga mutum mai madaidaitan shekaru, saboda irin nauyin da mulki yake tattare da shi.

2.2.2 Tawaya a Siffa

Akan yi wa sarki zambo saboda wata siffar tawaya da yake da ita. Wannan ne ya sa Bahaushe yake nuna ƙyamar tawaya ko nakasa ga sarkinsa. Daga cikin tawayar akwai wadda a al’adance ba a ba wa mai ita sarautar mutanen gari masu lafiya. Ire-irensu sun haɗa da makanta ko kurumta da sauran nau’ukan nakasar da za su sa ya kasa sauke nauyin da yake kansa. Akwai kuma tawayar da ba ta kai waɗannan ba amma za ta rage kwarjini da muhibbar sarki a idon jama’a. Sa’idu Faru yana cewa:

Dogon sarki yana da ban shawa,

Ran da an ka zo taro,

Ya hi kyau da riguna.

Duw wanda ag gajere a aje shi gun rabon dawo.

Shi kai ma wanga dunƙule,

Shi kai ma wanga dunƙule,

In wurin da mata ciki,

Hat tuman gada yakai.

(Sa’idu Faru: Ya riƙa da gaskiya, Muhammadun Muhammadu…)

Tun da fari sai da makaɗin ya yi yabo kan sarkin da yake da tsawo, domin idan ya tashi yin zambo ya nuna wanda bai samu sarauta ba gajartarsa ce ta jawo masa.

Ibrahim Narambaɗa kuma ya ce:

Ka ga ɗan sarki da kunnuwa da hwaɗi,

Ga shi da ƙarya ga shi da rowa,

Ko ka girmama shi ba shi sarki.

(Narambaɗa: Masu gari mazan gabas tsayayye...)

A wannan ɗiyan waƙa, Narambaɗa kushe ya yi ga halittar ɗan sarki. A zamantakewa ta yau da kullum faɗin kunnuwa ba dole ne ya kasance wani abin magana ba. A bagiren sarauta kuwa, komai ƙanƙantar abu yana iya zama babba, kuma abin kushewa.

2.2.3 Mugun Hali

Hali yana nufin wani wani yanayi ko ɗabi’a ko salon rayuwar mutum game da yadda yake gudanar da lamura da fahimtar al’amura da mu’amalantar al’umma da sauransu. Gusau, (2010 p. 3) ya bayyana cewa: “Ɗabi’a halaye ne waɗanda mutane suke yi a ɗaya ɗayansu, kuma a kan fahimci kowane mutum da irin hali nasa daban da wani.” Ado, (2017 p. 2) ya yi ƙarin bayani game da kalmar ɗabi’a da cewa: “... halayya ce ta mutum wadda yake nunawa har a fahimci ko shi wane.”

A cikin halaye akwai kyawawa akwai kuma munana. Ga abin da Narambaɗa ya ce:

Gidan ga mutum huɗu ba su sarauta,

Da samɓalto da satoto,

Sai wanga na ukku ƙazami,

Na cikon huɗu ɗinsu azuji,

(Narambaɗa: Shiri bajimin Mamuda...)

A fahimtar Bunza, (2009 p. xxvii), “Samɓalto da Satoto su duka wawaye ne.” Wawa shi ne mutumin da hankalinsa da wayonsa suka ƙaranta, suka kasa kai gwargwadon shekarunsa. Sarauta ɗaukar nauyin jama’a ne, don haka rayuwar talakawa duka tana ƙarƙashin kulawar sarki. Bahaushe yana son sarkinsa ya zama mai kaifin basira da hangen nesa, ba wawa ba.

Dangane da ƙasanta kuwa, Abdulƙadir da Kurawa (2023 p. 167) sun bayyana cewa “Ƙazami, na nufin maras tsafta. Ƙazanta rauni da rashin kaifin basira da ha’inci da ƙyuya sune suke kawo ta. Idan mutum ya zamo ƙazami a tufafi da abinci da muhalli alamua ce da ke nuna yana da ƙazantar hali da raunin imani.” A bisa wannan, ƙasanta hali ne marar kyau.

2.2.4 Reni/Raini

‘Raini’ ko ‘reni’ shi ne mayar da mutum ba komai ba, wato ƙarƙantacce marar wani tasiri ko kuhimmin gurbi a cikin al’umma ko dangane da wani al’amari. Yadda Bahaushe yake girmama sarkinsa, zai yi ƙyamar a samun wata kafa wadda za ta sa a raina shi. Idan kuwa aka samu raini ya shiga tsakanin sarki da yaransa, to sai darajar sarkin ta ragu a idon Bahaushe, har ya yi masa zambo, kamar yadda wannan makaɗi ya yi:

Amma shi ko ad da dama-dama

Ga wani sarki na ta kumburi da yara nai,

Sun sha ma shi hura.

(Sa’idu Faru: Koma shirin daga na Bubakar, Gamda'aren Alƙali wan maza.)

Kai hannu kan kayan sarki ya nuna raini da rashin tsoron hushin sarki. Kumburi (fushi) kawai, ya nuna raunin da sarki yake da shi wajen yin hukunci.

2.2.5 Talauci

Bahaushe yana son sarki mai wadata. A mahangar Bahaushe, yana danganta talauci da ƙarƙanci, don haka yana ganin kasawa ce gun sarki ya zama maras abin hannu. Makaɗi ya nuna hakan a wannan ɗan waƙa:

Ga wani Sarki ba shi da zagi,

Kuma sannan bai da guzuri,

Garin rogo ɗai su kai ta ci da guru,

Kowane na aza ruwa.

(Sa’idu Faru: Koma shirin daga na Bubakar, Gamda'aren Alƙali wan maza)

Zagi shi ne mai shigewa gaban dokin sarki idan an yi hawa. Rashin zagi a gun sarki yana nuna sarkin ba shi da dokin hawa ko kuma ba shi da wadatar da zai ɗauki nauyin wanda zai riƙa yi masa zagi. A ɗaya ɓangaren kuma, rashin guzuri yana nuni ga talauci. Haka kuma cin garin rogo da guru (ƙuliƙuli ko ƙarago), maimakon wani nau’in abinci da ya ɗara wannan daraja, ya sake fito da talaucin sarkin da aka yi wa zambo.

Wannan ɗan waƙar ma nuni yake yi da aibin talaucin sarki:

Ga wani gumberun uban ƙasa

Da yara nai wajjan guda huɗu.

Ga wani samɓolon uban ƙasa,

Da yara nai wajjan guda huɗu,

Ba ko mai suturak kwabo huɗu,

Ya hita mota ya yi tagumi,

Da kwandon ɗunya yay yi guzuri.

(Sa’idu Faru: Koma shirin daga na Bubakar, Gamda'aren Alƙali wan maza)

Kalmar gumbe tana nufin ‘gajeren mutum’. An ambaci siffar ne don zambon ya ƙara muni, a fito da talaucinsa. Talaucin ne ya sa har aka ƙiddiddige yaransa huɗu, don a nuna ba shi da wadatar da zai iya ɗaukar nauyin sama da haka. Rashin wadatar ya bayyana a darajar tufafinsu da guzurinsu na ɗunya. Ɗunya ko ɗinya itaciya ce mai ƙananan ‘ya’ya baƙaƙe masu zaƙi da ake ci ko a yi maɗi da su.

Sakamakon Bincike

Binciken nan ya fahimci cewa, sarki yana samun matsayi na yabo a al’adance a yayin da yake da wasu siffofi na kamala a hali da kuma zati. Halayen sun shafi adalci da karamci. A bisa wannan dalili ne ma makaɗan Hausa suke siffanta sarakuna ta hanyar amfani da kalmomi irin su darzaza da garnaƙaƙi da ruwan wankin dauɗa da alfijir ko gamzaki da giwa da sauran sunaye da suke nuna ƙasaita da buwaya. Bugu da ƙari, sarki uba ne ga talakansa, har ma da ‘ya’yansa da za su zo nan gaba (shi talakan). Sarki yana iya ba shi riga da abinci da gona sannan ya yi masa aure, kuma ya ba shi gidan da zai zauna. Ko bayan waɗannan, zai kuma ba shi tsaro. Wani mutum na daban (talaka) yana iya mallakar ire-iren waɗannan halaye da siffofi nagartattu, amma ba su da tasiri kamar na sarki.

Daga mahangar makaɗan Hausa, binciken ya fahimci cewa Hausawa suna son sarki ya zamo muzakkari ba tsoho ba. Tsufa rauni ne a jiki da kuma tunani. Idan sarki ya kasance tsoho yana iya bayar da umarni a shashantar saboda an san zai manta sakamakon tsufa. Haka kuma, yana iya cewa a yi abu kaza, a ɗauka gigin tsufa ne.

A ɓangare ɗaya kuwa, binciken ya gano cewa ana jingina aibi ne ga magautan sarki, kamar fadawa ko wani sarki mai ja da wanda ake yi wa yabo. Sakamakon haka, zambon da za a yi gare su zai zamo yabo ga sarkin da ake koɗawa kasancewar an kakkaɓe masa abin da aka yi musu zambo game da shi. Komai ƙarancin aibu da yake tattare da halaye ko zatin sarki yana iya kasancewa babban al’amari musamman yayin da makaɗa suka kambama shi da ruruta shi.

Kammalawa

Ko da ma dai, adabi madubi ne ko hoton hango rayuwar al’umma. Ciki har da mu’amalarsu da tunani da fahimtarsu dangane da lamura daban-daban da suka shafi rayuwarsu. Wannan takarda ta hango wani ɓangare na fahimtar Hausawa dangane da sarki da sarauta. An yi amfani da mahangar waƙoƙin baka domin fahimtar tunanin Hausawa dangane da matsayin sarki musamman abin da ya shafi abubuwan da suke ɗaga masa ƙima da waɗanda suke rage masa daraja. Lallai Hausawa suna matuƙar darajanta sarki da sarauta a inda aka fito ta yadda har ake sa ran sarki ya kasance isasshe ba ragagge ba a fannin halayya da cikar zatin halitta. Wannan ya kasance saɓanin sauran mutane gama-gari (talakawa) da ba dole ba ne wata ƙaramar nakasa da take tattare da su ta kasance abin ɗaga ido a kalla. Lallai a tunanin Hausawa game da sarkinsu ya yi daidai da kalaman Makaɗa Mu'azu Ɗan Alalo Ƙayauki, a inda yake cewa:

“Darajar kaza gashinta,

 Darajar makaɗi sarki nai.”

(Makaɗa Mu'azu Ɗan Alalo Ƙayauki, Katsina: Mainasara ɗibgau, Cigari Ummaru mai Turawa)

Manazarta

Abdulƙadir, Ɗ., & Kurawa, H. M. (2023). Munanan halaye da tasirinsu a rayuwar Hausawa: Nazari daga waƙoƙin Narambaɗa. Biram Journal of Contemporary Research in Hausa, 160–171. SLUK Printing Press. ISSN 2992-6173.

Ado, A. (2017). Ra’o’in bincike kan al’adun Hausawa. Kanki Classical Media Enterprises.

Ahmad, M. A., & Magaji, F. A. (2023). Hali zanen dutse: Zayyanar kyawawan halayen sarakuna a wasu waƙoƙin Musa Ɗanƙwairo. In Studies on the poetic dynasty of Musa Ɗanƙwairo Mai Turu Ƙanen Makaɗa Kurna Maradun (pp. 623–630). The Department of Nigerian Languages, Bayero University, Kano. ISBN 978-978-798-880-0.

Alhassan, H., & Wasu. (1982). Zaman Hausawa (Bugu na biyu). Islamic Publications Bureau. ISBN 978-247-025-2.

Aminu, N. (2013). Tunanin Bature a wajen Hausawa: Waiwaye a kan adabin azancin magana na Hausa. Ahmadu Bello University Press Limited. ISBN 978-125-426-2.

Bakura, A.R. & Sani, A-U. (2022). Kishi a bakin makaɗan baka. South Asian Research Journal of Arts, Language and Literature (SARJALL), 4(2), 45-57.  www.doi.org/10.36346/sarjall.2022.v04i02.002.

Bakura, A.R. & Sani, A-U. (2023). Gudummawar sarakuna wajen bunƙasa ilimi a Nijeriya ta Arewa. Tasambo Journal of Language, Literature, and Culture, 2(1), 98-106. www.doi.org/10.36349/tjllc.2023.v02i01.012.

Bello, G. (1976). Yabo, zuga da zambo a waƙoƙin sarauta. In Harsunan Nijeriya.

BirninMagaji, I. M. (2023). Makaɗa Ibrahim Narambaɗa a fadojin Ƙasar Hausa. In Proceedings of the International Conference on Ibrahim Narambaɗa Tubali (pp. 118–129).

Bunguɗu, H. U., & Tsafe, B. A. (2023). Halin mutum a waƙoƙin Narambaɗa. In Proceedings of the International Conference on Ibrahim Narambaɗa Tubali (pp. 167–173).

Bunza, A. (2009). Narambaɗa. Ibadan Islamic Publishers Centre Limited.

Bunza, A. M. (2023). Ɗiyan sarauta a tafashen makaɗa Musa Ɗanƙwairo. In Studies on the poetic dynasty of Musa Ɗanƙwairo Mai Turu Ƙanen Makaɗa Kurna Maradun (pp. 511–520). The Department of Nigerian Languages, Bayero University, Kano. ISBN 978-978-798-880-0.

Danhassan, F. A. (2024). Tubalin yabon mata a wasu waƙoƙin Alhaji Musa Ɗanƙwairo. Tasambo Journal of Language, Literature, and Culture, 3(2), 219–224. https://doi.org/10.36349/tjllc.2024.v03i02.028

Ɗanmaigoro, A. (2013). Karimcin sarakuna a cikin littafin Ruwan Bagaja. In Ruwan Bagaja in Perspectives (pp. 529–540). Institute of Research and Studies Department of African Languages, Cairo University. ISBN 978-125-481-5.

Dunfawa, A. A. (2004). Zuga a waƙoƙin fada. Algaita Journal of Current Research in Hausa Studies, 3(1). Benchmark Publishers Limited.

Gaya, M. A., & Wasu. (2023). Nason halayen sarakunan Ƙasar Hausa a wasu waƙoƙin makaɗa Musa Ɗanƙwairo. In Studies on the poetic dynasty of Musa Ɗanƙwairo Mai Turu Ƙanen Makaɗa Kurna Maradun, 632–639. The Department of Nigerian Languages, Bayero University, Kano. ISBN 978-978-798-880-0.

Gusau, S. M. (2001). Waƙar Gogarman Tudu ta Ibrahim Narambaɗa a mazubin nazari. Algaita Journal of Current Research in Hausa Studies.

Gusau, S. M. (2015). Mazhabobin ra’i da tarke a adabi da al’adu na Hausa. Century Research and Publishing Limited.

Sa’id, B., Ƙaraye, M., Yalwa, L. Ɗanladi, Daba, A. H., Bichi, A. Y., Rufa’i, A., Kafin Hausa, A. U., Sani, S., & Musa, A. (2006). Ƙamusun Hausa. Cibiyar Nazarin Harsunan Nijeriya, Jami’ar Bayero, Kano.

Sani, Y. S. (2023). Ambaton kyauta a wasu waƙoƙin Ibrahim Narambaɗa Tubali. In Proceedings of the International Conference on Ibrahim Narambaɗa Tubali (pp. 394–399).

Sarkin Sudan, I. A. (2023). Taubansantakar Narambaɗa da ‘yayan sarakuna. In Proceedings of the International Conference on Ibrahim Narambaɗa Tubali (pp. 55–61).

Sufi, A. H. (1993). Musan kammu. Mai Nasara Press.

Uba, A. (2017). Kwatanta al’adun wasu masarautun Hausawa da na Yarbawa (Ph.D thesis). Bayero University, Kano.

Umar, M. B. (1987). Dangantakar adabin baka da al’adun gargajiya. Tofa Commercial Press.

Usman, M. Y., & Usman, H. S. (2023). Yanaye-yanayen sarauta a wasu waƙoƙin Ibrahim Narambaɗa. In Proceedings of the International Conference on Ibrahim Narambaɗa Tubali (pp. 255–259).

Yahaya, I. Y., & Wasu. (1992). Darussan Hausa don manyan makarantun sakandare (Littafi na 2). University Press Plc. ISBN 978-249266-4.

Yahaya, I. Y., & Wasu. (1992). Darussan Hausa don manyan makarantun sakandare (Littafi na 3). University Press Plc. ISBN 978-249227-2.

Yola, M. M. (2023). Wasu al’adun sarakunan Hausawa a waƙoƙin Narambaɗa. In Proceedings of the International Conference on Ibrahim Narambaɗa Tubali (pp. 154–159).

---

[1] Wannan waƙa ce ta Sarkin Kiyawan Ƙaura Namoda, Abubakar Garba.