Muhammadu Maccido (Sarkin Kudu) a Bakin Makada Sa’idu Faru

Citation: Kurawa, H.M. & Dunfawa, A.A. (2024). Muhammadu Macciɗo (Sarkin Kudu) a Bakin 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), 172-177. www.doi.org/10.36349/tjllc.2024.v03i03.022.

MUHAMMADU MACCIƊO (SARKIN KUDU) A BAKIN MAKAƊA SA’IDU FARU

Daga

Halima Mansur Kurawa
Department of Languages and Culture 
Federal University, Gusau
hmkurawa72@gmail.com 

Da

Atiku Ahmad Dunfawa
Department of Nigerian Languages
Usmanu Danfodiyo University, Sokoto
Dunfawa2014@gmail.com

Tsakure

Wannan takarda ta fito da rawar da makaɗa Sa’idu Faru ya taka wajen iya yabo, wadda ta kai shi ga matsayi irin na manyan makaɗan sarakuna, har ma fiye da wasu. Ya zama gogaggen makaɗin Fada da ya ɗara saura saboda zalaƙarsa wajen iya zaɓen lafuzzan yabo ya gina waƙoƙin fada. An kawo wasu kalamai da lafuzzan da makaɗin ya yi matsayin tubalan yabon Muhammadu Macciɗo (Sarkin Kudu), waɗanda ba a samu wani makaɗi da ya faɗawa uban gidansa irinsu ba. Kalaman da lafuzzan sune suka zama mizanin da aka auna zalaƙa da basirar makaɗin wajen iya yabo. Daga cikin hanyoyin da aka bi, akwai bibiyar wasu waƙoƙin Muhammadu Macciɗo(Sarkin Kudu), aka kalato waɗannan misalai.

Fiitilun Kalmomi: Sa’idu Faru, Muhammadu Macciɗo, Waƙar Baka, Kwarzantawa, Martabawa, Ɗaukakawa, Darajantawa, Kurantawa

Shimfiɗa

Waƙa kamar yadda manazarta da dama suka bayar da ma’anarta, duk da yake kalmomi sukan bambanta, amma akan dire ne da manufa ɗaya. Malamai manazarta adabi kamar Muhammad cikin Yahya (1997: v), da Ɗangambo (2007), da Umar (1980), da Yahya (1997), da Gusau (2004), da Tsoho (2013), duk sun tofa albarkacin bakinsu wajen fito da ma’anar waƙa, amma duk bai wuce abin da Yahya (1997), ya ruwaito ya taƙaita a cikin littfin Jigon Nazarin Waƙa ba. Wato cewa: “Waƙa magana ce mai ƙunshe da saƙo da ta shafi zaɓen kalmomi da tsara su cikin tsarin da ba lalle sai ya dace da maganar yau da kullum ba. Sun ci gaba da cewa wannan zaɓi da tsari yana bukatar amfani da karin sauti da daidaita shi. Haka kuma wannan tsari ya haɗe da abin da ake kira amsa-amo ko ƙafiya a ƙarshen ɗangogi ko sheɗaru. Manazartan sun ƙara da cewa azanci ko salo yana daga cikin siffofin waƙa”, (Yahya, 1997:31-44). Ga masu ƙoƙarin bambance waƙar baka daga rubutatta, Gusau (2003: xi), ya ƙara da kiɗa da amshi a cikin siffofin waƙar baka kafin ta karɓi sunanta. Ita wannan waƙar baka daga cikinta ne aka sami waƙar fada, wadda a kanta ne wannan maƙala ke son yin tsokaci. Waƙar baka kamar yadda Yahya ya ambace ta: “Ita ce jaddada rera magana da amfani da kayan kiɗa bayan zaɓeda tsara kalmomi,” (Yahya, 1997:7).

Haka kuma an bayyana Waƙar baka da cewa: “Wani zance ne shiryayye cikin hikima da azanci da yake zuwa gaɓa-gaɓa bisa ƙa’idojin tsari da daidatawa a rere cikin sautin murya da amsa-amon kari da kiɗa da amshi” (Gusau, 2003: xiii).

Duk abin da malaman ke faɗa idan aka lura ɗaya ne. Wato dole waƙar baka ta kasance magana a cikin tsari da zaɓen kalmomin da za a tsara. Haka ma dole ne maganar ta kasance a rere cikin kari sannan a haɗa da rerawar da kiɗa. Makaɗa Sa’idu Faru mawaƙin baka ne na fada, kuma muƙalar ta dubi irin yabon da Makaɗa Sa’idu Faru ya yi wa Sarkin Kudu Muhammadu Macciɗo a cikin wasu waƙoƙin da ya yi masa, yabon da, ga alama ba a yi wa wani basaraken ƙasar Hausa irinsa ba. Yabo dai shi ne jigo mafi muhimmanci a cikin waƙoƙi ko da mai saurare na jin saɓanin haka. A waƙoƙin fada, kusan komai da ake faɗa ciki yabo ne. Domin duk abin da za a faɗa ciki yabo ne ga wanda ake yi wa waƙa ko kuma yana tallafa wa yabon da ake yi masa. Zambo ko habaici da ake yi ga abokan hamayya ko shaguɓe ta hanyar danganta wasu munanan ɗabi’u ko halaye gare su kamar rowa ko tsoro, to kore waɗannan siffofin ne ga wanda ake yi wa waƙa, domin mai sauraro zai hango haka da idon zuciyarsa cewa wanda ake yi wa waƙar ba ya da irin waɗannan miyagun halayen. Ta haka, sai zambon ko habaicin su sa mai saurare ƙara ganin girman wanda ake yi wa waƙar. Wannan kuwa duk da yake ba yabo ba ne kai tsaye, amma ya ƙara tallafawa ga fito da wasu kyawawan ɗabi’un wanda ake yi wa waƙa ga mai saurare. Tallafawa ga wanzar da abu kamar wanzar da shi ne. An kawo ɗan taƙaitacceen tarihin makaɗin da na uban gidansa. Daga nan sai aka zo da irin yabon da makaɗin ya yi bayan kawo ma’anar yabo da ire-irensa.

Taƙaitaccen Tarihin Makaɗa Sa’idu Faru

An haifi Sa’idu Faru a garin Faru, da ke Karamar Hukumar Mulkin Mafara (yanzu Maradun) a wajajen 1932. Sa’idu Faru ya taso a gidan kiɗa tun daga kakansa Alu Maikurya wanda shi ya haifi Makaɗa Abdu shi ko Abdu ya haifi Makaɗa Abubakar, Makaɗa Abubakar ya haifi Sa’idu Faru (Gusau, 1996:17). Wannan ya nuna Sa’idu ya gaji kiɗa tun kakanni. Sa’idu ya koyi kiɗa da waƙa daga mahaifinsa Abubakar ta hanyar bin sa da kuma yi masa amshi lokacin da shekarunsa suka kai ga yin haka. Bayan rasuwar baban nasa sai ya gaje gidan ya zama babban makaɗi mai cin gashin kansa                        (Gusau, 1996:117-120). Sa’idu mawaƙin sarauta ne, kuma ya yi wa sarakuna da ‘yan sarki daban-daban waƙa kafin ya haɗu da Sarkin Kudu Muhammadu Macciɗo a lokacin da Macciɗon yake Sarkin Gabas na Talatar Mafara (uban ƙasar Talatar Mafara)                      (Gusau, 1996:119) Sa’idu Faru yana cikin ƙalilan na makaɗan sarauta da suka taƙaita waƙoƙinsu ga sarakuna da ‘ya’yan sarki ko wanda sarki ya naɗa ga wani matsayi, (Gusau, 1996:120).

Taƙaitaccen Tarihin Sarkin Kudu Muhammadu Macciɗo

Muhammadu Macciɗo Sarkin Kudun Sakkwato (daga baya Sarkin Musulmi), an haife shi a garin Dange ta Ƙaramar Hukumar ta Dange-Shuni ta jihar Sakkwato a shekarar 1926. Mahaifinsa shi ne Sarkin Musulmi, Abubakar III, ɗan Malam Usman ɗan Sarkin Musulmi Mu’azu, ɗan Sarkin Musulmi Muhammadu Bello, ɗan Shehu Usmanu Ɗanfodiyo.Ya fara ilmin addini tun daga ƙuruciya kamar yadda yake al’ada a Daular Usmaniya. Ya shiga makarantar Elementare ta garin Dange, daga nan ya wuce makarantar Midil ta Sakkwato 1940-1946. Ya halarci makarantar koyon aikin akawu ta Zariya daga 1948-1949. Ya kuma je makarantar Fasaha ta Kudancin Devon a ƙasar Ingila a shekarar 1950-1952. Ya zama uban ƙasar Talatar Mafara a shekarar 1953. Ya riƙa muƙamin Kansila a Hukumar N.A. ta Sakkawato a shekarar 1956. An fara naɗa shi Ciroman Sakkwato a shekarar 1952 kafin daga baya a naɗa shi Sarkin Kudun Sakkwato a shekarar 1953. Ya riƙe wasu muƙamai kamar shugaban Hukumar Kula da Ma’aikata ta Ƙananan Hukumomi daga shekarar 1975-1979. Ya zama Jami’in Hulɗa na shugaban ƙasa a mulkin Alhaji Shehu Shagari daga 1979-1983. Ya kuma riƙa matsayin shugaban gudanarwa na Kwalejin Kiwon Lafiya ta Sarki Abdurrahman da ke Gwadabawa daga shekarar 1992-1995, kuma ya zama shugaban Jami’ar Abuja daga 1996-2006. Ya zama Sarkin Musulmi na 19 a Daular Usmaniya a ranar 21/4/1996, CISSC (2022).

Macciɗo a Bakin Sa’idu Faru

Sa’idu Faru mawaƙin fada ne, kuma yadda bayanai ke nunawa babban jigon mawaƙan fada shi ne yabo. Yana yiyuwa a sami wasu jigogi ba yabo ba, amma ko an same su a waƙar fada, to yabon suke ƙara ƙarfafawa. Shi yabo ko yabau kamar yadda Tsoho (2013:2-3) ya kira shi, yana nufin koɗa ko wasa wani ta hanyar danganta kyawawan halaye da ɗabi’u managarta zuwa gare shi domin masu saurare su dube shi a haka, su ga girmansa da darajarsa daidai da matsayin da shi wanda aka yi wa waƙar yake.  Mawaƙan fada suna da tubalai na musamman da suke gina jigon yabonsu a kansu, kamar nasaba ko dangantaka da addini da kyauta da jarunta da wasu makamantansu. Sa’idu Faru ya yi amfani da tubalan gina yabo ya kwarzanta ya martaba ya kururuta ya ɗaukaka ya darajjanta Muhammadu Macciɗo ta yadda ba wani makaɗi na ƙasar Hausa da ya yi wa ubangidansa irin wannan yabo. Za a ɗauki waɗannan tubalan a ga abin da Sa’idu Faru ya faɗa a kan maigidansa game da su.

Kwarzantawa

Kwarzantawa daga kalmar kwarjini ce, wadda Bergery (1934:689) ya bayyana da “quality in person that evoke respect” wanda ke nufin haiba da ke haifar da ganin girman mutum ko wani abu. A Ƙamusun Hausa (2006: 266), sun bayar da ma’anar kwarjini da haiba ko cika fuska. Kwarzantawa na nufin danganta wani abu ga wani wanda zai ƙara masa haiba da kwarjini a idon mutane wanda ke ƙara girmansa fiye da yadda yake ko kuma fiye da yadda ya kamata a gane shi saboda cika fuskarsa a bisa kalaman da aka danganta gare shi. Kwarjini na iya kasancewa ga mutum ko dabba ko wani abu daban. A wajen saka wannan sifa ga Muhammadu Macciɗo ga abubuwan da Sa’idu ya faɗa:

:Babban daji kake ɗan Abu,

:Ko icce ko namun dawa,

:Da mutum da dabba da itatuwa,

:Kowa ƙamnar Mamman yakai.

:Mamman jikan Attahiru,

:Baba na Sidi Mamman gwarzon Cika.

(Sa’idu Faru: Kana shire Baban ‘yanruwa).

 

A ɗan waƙar da ya gabata, Sa’idu ya sifanta Muhammadu Macciɗo da daji, wanda Hausawa ke cewa ba ya da marufi. Wato kwarjinin Macciɗo ba ya da iyaka kamar yadda na sauran sarakuna ko na sauran jama’a yake da shi. Kwarjinin sauran sarakuna yana tsayawa ga mutane ‘yan’uwansa kamar talakawansu ko ga mutane ko tsakanin sarakuna ‘yan’uwansu. Sa’idu ya ce kwarjinin Macciɗo ya wuce nan domin shi daji ne ba ya da marufi, nasa ya haɗe kowane abu da Allah ya halitta, tun daga tsirrai da dabbobi da mutane da sauran halittu. Ga alama, babu wani basarake a ƙasar Hausa da makaɗinsa ya sifanta shi a haka. A ce kwarjinin basarake ya game duk wata halitta da Allah ya yi. Ke nan ta fannin kwarzantawa, Sa’idu Faru ya faɗa wa Muhammadu Macciɗo abin da wani makaɗi bai faɗa wa uban gidansa ba.

Martabawa

A Ƙamusun Hausa (2006:334) an ce ma’anar martaba ita ce daraja. Martaba na nufin wata daraja maɗaukakiya da Ubangiji ke hore ta ga wani mutum ko wani abu ta yadda shi kaɗai ya keɓanta da wannan abu a zamaninsa ko a cikin ire-irensa. Martaba na iya zama kamar wata waibuwa da sauran mutane ko abubuwa da ba su da ita. Narambaɗa ya faɗi haka ga Ɗanhilinge inda ya ce:

:Ko bisa turke nai ya kwana,

:Yana nan tare da martabobi…

(Narambaɗa: Dokin Iska Ɗanhilinge).

 

Irin wannan martaba ce Sa’idu Faru ya zaƙulo wadda ba wani sarki da makaɗinsa ya ce yana da irin ta. Sauran sarakuna kamar a ƙasa ake yi masu tumasanci da kirari, amma shi Muhammadu Macciɗo, Sa’idu ya ce yana da wata martaba ta wajen da duk yake ko ba a ban ƙasa ba ne. Allah ya hore masa wasu halittu, ya Allah mala’iku ko rauhanai ko wasu abubuwa da ke yi masa kirari da tumasanci a duk inda ya sami kansa. Ga abin da Makaɗa Sa’idu Faru ya ce:

: Mamman ya kwana Gusau,

: Ya isa hilin jirgi,

: Ga sauran sarakuna,

: Za su wurin bankwana,

: Ga shi ga Sarkin Daura,

: Ga Alhaji Nasiru,

: Ga kuma Sarkin Gwandu,

: Jirgi ya tashi bisa,

: Sama’u sai faɗi akai,

: Lafiya dai ɗan Abdu,

: Hattara da girgije…

(Sa’idu Faru: Ya yi sarki daidai wada mai yanzu yar riƙa…)

 

A wannan ɗan waƙa Sa’idu ya nuna wata martaba da Sarkin Kudu Macciɗo yake da ita, wadda ba wani makaɗi da ya taɓa danganta irinta ga wani basarake. Wato duk wajen da Muhammadu Macciɗo ya sami kansa yana da martabar samun masu yi masa kirari. In a ƙasa ne mutane su yi masa, in kuwa a wani waje ne da ba mutane sai mala’iku ko wasu halittu da Allah ya hore masa su ci gaba da yi masa kirari. Ba a sami wani mawaƙi da ya martaba sarkinsa irin haka ba.

Ɗaukakawa

Ɗaukakawa daga kalmar ɗaukaka ce wadda Ƙamusun Hausa (2006:122) ya ba da ma’anarta da cewa tana nufin ƙarin girma ko na daraja. Wato sifanta wani mutum ko wani abu da sifa ko daraja maɗaukakiya wadda danganta ta ga mutum na ƙara masa ɗaukaka da daraja. Sa’idu ya yabi Muhammadu Macciɗo ya ɗaukaka darajarsa da ƙimarsa fiye da ta kowa ko kuma daidai da ɗaukakar duk wani mai ɗaukaka da ake gani in ba Ba’annabe ba. Ga abin da yake ce masa:

:Da mutum da dabba da tsuntsu da ƙwaro,

:Komi duniya na Almusɗahwa ne,

:Manzon Allah abin so gare mu,

:Garai Shehu yas sami girma da yarda,

:Komi na gun Shehu shi ag ga Bello,

:Komi na gun Bello shi ag ga Garba,

:Komi na gun Garba kai adda shi,

:Bello ko lahira kau muna taƙamatai.

(Sa’idu Faru: Bajinin Gidan Bello Mamman na Yari).

 

A wannan ɗa Sa’idu ya nuna ɗaukakar Macciɗo ba haye ce ko gado kawai ba, kamar yadda take ga sauran sarakuna da sauran mutane masu ɗaukaka. Shi tasa ɗaukakar azaliyya ce tun daga Allah zuwa ga Annabi (SAW) take. Annabi masoyin Allah ne mai maɗaukakiyar daraja gare shi.  Wannan shi ya sa duk abin da Allah ya halitta a duniya domin Annabi ya yi shi, ya Allah mutum ne ko waninsa. Wannan shi yake nuna Annabi ya sami yarda da ɗaukaka daga Allah. Irin wannan yardar da Annabi ya samu daga Allah irin ta ce Shehu ya samu daga Annabi. Yardar Annabi da Shehu ya samu ita ce ta gangaro zuwa ga ɗansa Sarkin Musulmi Muhammadu Bello ya sami irinta daga Shehu, yardar kuma ita ce ta gangaro zuwa ga Sarkin Musulmi                       

Abubakar III. Shi ko duk abin da Garba (Sarkin Musulmi Abubakar III) yake da shi na irin wannan yardar da aka samo daga Allah da Annabi sun tabbata ga Macciɗo. Bisa ga haka, Muhammadu Macciɗo yardadden Annabi kuma yardadden Allah ne kamar yadda kakansa Shehu Usmanu yake yardadden Annabi da Allah. Wannan kuwa babbar ɗaukaka ce wadda ba a sami wani mawaƙin ƙasar Hausa da ya faɗa wa wani basarake irinta ba. Haka ma Sa’idu Faru ya danganta mu’ujiza wadda Annabawa kawai aka sani da ita ga ubangidansa Muhammadu Macciɗo, ya ce:

:Da imani da mu’ujjiza,

:Na nan gun Malam Macciɗo,

:Tun ga Alu Maisaje nij jiya.

 

A nan ma Sa’idu Faru ya danganta wata ɗaukaka ga uban gidansa wadda wani makaɗin sarauta na ƙasar Hausa bai taɓa jingina ta ga basarakensa ba.

Darajantawa

Darajantawa daga kalmar daraja ce ta Larabci wadda Ƙamusun Hausa (2006:97) ya bayar da ma’anarta da cewa, “alkadari” ko ‘ɗaukaka ta muƙami. Nuna daraja da ɗaukakar asali na cikin tubalan gina yabo a waƙoƙin fada. Ta wannan ɓangaren Sa’idu Faru ya nuna ɗaukaka da darajar nasabar Sarkin Kudu Muhammadu Macciɗo ta hanyar danganta wata daraja gare shi wadda ga dukan alama ba a sami wani makaɗin fada a ƙasar Hausa da ya ambata irinta ga basarakensa ba. Sa’idu ya nuna yardar da Macciɗo ya samu tun daga Manzon Allah (kamar yadda ya gabata a sama), saboda wannan ɗaukakar ya sa ko da Sharifai jikokin Manzon ba su fi Macciɗo daraja da ɗaukaka ba, har yake cewa:

:Manya sun ishe manya,

:In ji mutanen Jidda,

:Suna ziyartar juna…

A wannan ɗa, Sa’idu na daidaita darajar Macciɗo da darajar jikokin Annabi da suke ƙasar Makka. Lokacin da jirgin su Macciɗo ya sauka a garin Jidda, mutanen Jidda sun ga abin al’ajabi suna mamaki har suna labarta wa juna abin mamakin da suka gani. Yau ga wasu manya da suka zo daga Sakkwato (wato Macciɗo jikan Shehu), suka isko wasu manya a nan Makka (wato jikokin Annabi). Da suka haɗu sai kowane yana neman albarkar wani, domin kamar yadda Sa’idu ya nuna ba shi Macciɗo kaɗai ke ziyarar su ba, su ma suna ziyararsa domin su sami albarkacin juna, (suna ziyartar juna). Ke nan Sa’idu ya saka ƙimar Macciɗo daidai da ƙimar Sharifai mazauna Makka. Irin wannan ɗaukaka ba a sami wani mawaƙin fada a ƙasar Hausa da ya ƙimanta ɗaukakar ubangidansa kamar haka ba.   

Kurantawa

Kurantawa daga kalmar kuri ce wadda a Ƙamusun Hausa (2006:255), aka ba da ma’anar burga ko ruba. Wato cika baki, wadda ke nufin a faɗi abu fiye da yadda yake. Ana iya ɗaukar kurantawa da ma’anar kambamawa. Yabon da ake samu a cikin waƙoƙin fada da ma sauran waƙoƙi duk mafi yawa kurantawa ne, domin da wuya a ambaci abin da ake yabawa daidai yadda yake. Shi ya zam sai an ƙara gishiri da magi da ma wasu kayan ɗanɗano in akwai domin yabon ya yi zaƙi cikin kunnuwa da zukata da tunanin mai sauraro. Duk wasu misalai da aka ambata sama da ma wasu da za a kawo kurantawa ne. Misali:

:Wada duk aka gadon ɗaukaka,

:Wada duk aka gadon ƙasura,

:Wada duk aka gadon cigaba,

:Mamman ka gadi Abubakar,

:Inda sayen halin nan akai,

:Baba halin da kakai kuɗɗi shikai.

(Sa’idu Faru: Kana Shire Baban ‘Yanruwa).

 

Ɗan waƙar da ke sama kamar makandamiya/bakandamiya ce ga sauran ɗiyan da aka ambata a cikin maƙalar, domin a ciki ya ambaci ɗaukaka da ƙasura da cigaba. Ya ce duk wani tunani da zai zo wa mutum game da ɗaukaka ko cigaba ko ƙasura da sauran darajoji, to Sarkin Kudu ya gaje su, domin da sayen su ake yi da ba su sawu ba.

Naɗewa

Kamar yadda aka gani, wannan maƙala ta yi ƙoƙarin fito da zalaƙa da basirar Makaɗa Sa’idu Faru musamman wajen gina jigon yabo a cikin waƙoƙin fada. Maƙalar ta kawo misalan wasu kalamai da lafuzza da Sa’idu Faru ya yi amfani da su wajen yaba ubangidansa Sarkin Kudu Muhammadu Macciɗo, lafuzzan da maƙalar take ganin ba wani makaɗin fada a ƙasar Hausa da ya yi amfani da irinsu wajen yabon ubangidansa. Bisa ga haka ne maƙalar ke ganin abubuwa kamar haka game da makaɗa Sa’idu Faru:

a.      Duk da yake makaɗa Sa’idu Faru bai sami kaiwa ga zama makaɗin babban basarake a ƙasar Hausa kamar yadda sauran manyan makaɗa suka sami kaiwa ba, amma ya yi rawar gani a fagen waƙar fada kamar yadda manyan mawaƙan manyan sarakuna suka yi har ma fiye da manyan mawaƙan da ake gani.

b.      Sa’idu Faru ya yi zanen da babu wani makaɗi a ƙasar Hausa da ya shafe wannan zane har zuwa yau, kuma ga dukan alama zanen zai ci gaba da wanzuwa ba tare da an shafe shi ba.

 c.      Ana iya kiran Sa’idu Faru shugaban mawaƙan fada na ƙasar Hausa ta fuskar iya yabo ga uban gida. Ana iya wara gaba a ce shi ne mawaƙin da ya fi kowane mawaƙin fada a ƙasar Hausa iya zaɓen lafuzza da kalamai wajen gina jigon yabo. Shi kansa Sa’idu Faru yana jin ya fi duk wani makaɗin fada na ƙasar Hausa iya waƙa. Ya faɗi haka da bakinsa a cikin waƙar da ya yi wa Sarkin Kiyawa Abubakar yana cewa:

: Narambaɗa,

: Waƙar da yay yi ma ba ta yi kamat tau ba,

: Auta Daɗi,

: Waƙar da yay yi ma ba ta yi kamat tau ba,

: Bawa Gabci,

: Waƙar dayay yi ma ba ta yi kamat tau ba,

: Ɗandodo Alu,

: Da yay yi ma ba ta yi kamat tau ba,

: Jankiɗi,

: Waƙar da yay yi ma na ishe tai daɗi,

: Amma in an yi bincika ba ta yi kamat tau ba.

(Sa’idu Faru: Gwauron giwa na shamaki Baba Uban Gandu)

Wannan ya nuna tun kafin yau Sa’idu Faru ya saka kansa gaban makaɗan fada na ƙasar Hausa tun tsawon zamani. Ɗan waƙar da ya gabata ya nuna Sa’idu Faru gaba-gaɗi yake maganarsa ba tare da shayin ko ɗaya daga cikin manyan makaɗan da ya ambata ba. Ya nuna kansa a matsayin murucin kan dutsi, bai fito ba sai da ya shirya. Da haka maƙalar ke kallon Sa’idu a matsayin shugaban mawaƙan fada na ƙasar Hausa ta fannin iya zaɓen lafuzzan yabon uban gida. Sai dai daga ƙarshe, masu saurare su sani:

:Shi kiɗi ba karatu ba ne,

:Mui istingafari in mun gama.

(Sa’idu Faru: Kana shire baban ‘Yanruwa).

 

Manazarta

Abba, M. & Zulyadaini, B. (2000). Nazari kan Waƙar Baka ta Hausa. Zaria: Gaskiya Co-operation.

Bergery, G.P. (1934). A Hausa-English Dictionary and English- Hausa Vocabulary. Zaria: Ahmadu Bello University Press.

CISSC, (2022). Citation On Eight Eminent Personalities On the Occasion of Their Confermention with Meritorious and Posthumus Award, Sokoto: Centre For Intellectual Serɓices On Sokoto Caliphate.

CNHN, (2006). Ƙamusun Hausa na Jami’ar Bayero. Zaria: Ahmadu Bello University Press.

Ɗangambo, A. (1984). Rabe-Raben Adabin Hausa da Muhimmancinsa ga Rayuwar Hausawa. Kano: Triumph.

Dunfawa, A. A. (2004). “Zuga a Waƙoƙin Fada”. In Algaita Journal of Current Research in Hausa Studies, No. 3, Vol. I. Kano: Department of Nigerian Languages, Bayero University.

Dunfawa, A. A. (2005). “Zambo Da Habaici a Cikin Rubutattun Waƙoƙin Addini”. Ɗunɗaye Journal of Hausa Studies, Vol.2, No.1. Department of Nigerian Languages: Usman Ɗanfodio University, Sokoto.

Gusau, S. M. (1988). Waƙoƙin Makaɗan Fada. Sigoginsu da Yanaye-Yanayensu, Musamman a Ƙasar Sakkwato. Kundin Digiri na Uku. Kano: Sashen Nazarin Harsunan Nijeriya. Jami’ar Bayero.

Muhammad, D. (1997). “Muƙaddima”, a cikin Jigon Nazarin Waƙa. Kaduna: FISBAS Media Services.

Tsoho, M. Y. (2001). “Tubalin Ginin Waƙoƙin Yabo: Tsokaci kan Yabo a Waƙoƙin Iko”. Fais Journal of Humanities, Vol. No. 4. Bayero University, Kano.

Tsoho, M.Y. (2013). “Bayanin Yabau a Matanin Waƙar Ummaru Ɗan Ɗanduna Na Gwandu, ta Alhaji Mamman Shata Katsina”, a cikin Ɗunɗaye Journal of Hausa Studies, Sokoto: Department of Nigerian Languages.

Umar, M.B. (1980). Adabin Hausa. Zariya: Hausa Publications Centre.

Yahya, A.B. (1997). Jigon Nazarin Waƙa. Kaduna: Fisbas Media Service.

Yahya, A.B. (2001). Salo Asirin Waƙa. Kaduna: Fisbas Media Service.

Yahya, A.B. (2002). “Siffantawa Bazar Mawaƙa. Wani Saƙo Cikin Nazarin Waƙa”. Proceedings of the Fifth Hausa International Conference on Hausa Language, Literature and Culture. Kano: CNHN BUK. (pp 220-240).