Salon Kambamawa A Wasu Wakoki Makada Sa’idu Faru

Citation: Bunguɗu, A.I., Rabi'u, S.A. & Abdulmalik, S. (2024). Salon Kambamawa a Wasu Waƙoƙin 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), 201-206. www.doi.org/10.36349/tjllc.2024.v03i03.025.

SALON KAMBAMAWA A WASU WAƘOƘIN MAKAƊA SA’IDU FARU

Aminu Ibrahim Bunguɗu
Sashen Hausa
Kwalejin Ilimi ta Maru, Jihar Zamfara
aibaminu054@gmail.com
08066357569

Da 

Sani Alhaji Rabi’u
Sashen Hausa
Kwalejin Ilimi ta Maru, Jihar Zamfara
sanirabiu424@gmail.com
09067586878

Da 

Sulaiman Abdulmalik

Sashen Hausa
Kwalejin Ilimi ta Maru, jihar Zamfara
Sabdulmalik327@gmail.com
08060292700

Tsakure

Kambamawa wata dabara ce ta mawaƙa inda suke faɗin wata magana fiye da yadda abin yake a rayuwa ta zahiri, domin su isar da wasu saƙonni. Manufar wannan takarda ita ce fito da wasu ɗiyan waƙoƙin Sa’idu Faru waɗanda suke ƙunshe da salon kambamawa tare da yin sharhi gwargwadon fahimta. An ɗora wannan aiki a bisa ra’in mazhabar Waƙar Baka Bahaushiya wadda Gusau (2003 da 2015) ya assasa. An tattaro wasu matanonin waƙoƙin Sa’idu Faru ta hanyar amfani da Diwanin Waƙoƙin Baka na Gusau (2009), da kuma sauraron wasu waƙoƙin tare da rubuta matanoninsu a takarda. An gano cewa Sa’idu Faru yana amfani da salon kambamawa domin ya isar da wasu saƙonni, da kuma ƙara wa waƙa armashi domin jawo hankalin jama’a. Daga cikin saƙonni da Sa’idu Faru yake isarwa ta hanyar amfani da kambamawa akwai muhimmancin wasu kyawawan halaye kamar faɗin gaskiya da haƙuri da kyauta. Sannan kuma yana nuna matsayin wasu sarakuna da kuma nuna iyakoki da faɗin wasu masarautu na ƙasar Hausa.

Muhimman Kalmomi: Waƙa, salo, kambamawa, faruwar wani abu, faɗin ƙasa, kyawawan halaye.

1.0 Gabatarwa

Waƙar baka wani zance ne shiryayye cikin hikima da yake zuwa gaɓa-gaɓa bisa ƙa’idojin tsari da daidaitawa a rere cikin sautin murya da amsa-amon kari da kiɗa da amshi (Gusau, 2003: xiii). Makaɗan baka suna amfani da salo daban-daban a cikin waƙoƙinsu domin isar da wasu muhimman saƙonni. Yahya (2001: 3) ya nuna cewa salo na nufin duk wata dabara ko hanya a cikin waƙa wadda aka bi domin isar da saƙo. Ya ƙara da cewa, ita wannan dabara ko hanya tana yi wa waƙa kwalliya ta yadda saƙon waƙar zai isa ga mai saurare ko mai karatu. Gusau (2003: 54) ya karkasa salo zuwa gidaje guda biyu: adon harshe da kuma aiwatar da harshe. Adon harshe wata dabara ce wadda ake yi wa harshen waƙa kwalliya. Akan zaɓo wasu kalmomi a zayyana waƙa da su, a ƙawata ta sosai yadda za a burge mai sauraro a kuma jawo hankalinsa. Kambame yana ɗaya daga cikin nau’o’in adon harshe kamar yadda Yahya (2001: 2) da Gusau (2015: 25) suka nuna. Ana samun wannan salo na kambamawa a cikin wasu waƙoƙin Makaɗan baka na Hausa. Wannan takarda ta yi magana ne a kan salon kambamawa a cikin wasu ɗiyan waƙoƙin makaɗa Sa’idu faru, kuma an yi sharhi a kan ɗiyan waƙoƙin gwargwadon fahimta.

2.0 Taƙaitaccen Tarihin Makaɗa Sa’idu Faru

An haifi makaɗa Sa’idu Faru a garin Faru da ke cikin ƙasar Maradun da ke jihar Zamfara, a wajejen shekarar 1932. Sunan mahaifinsa makaɗa Abubakar ɗan Abdu. Sa’idu Faru ya yi yawancin ƙurciyarsa a garin Banga da ke ƙaramar hukumar Ƙaura Namoda inda aka haifi mahaifiyarsa, amma daga baya ya koma wajen mahaifinsa a Faru. Ya yi karatun addinin Musulunci, amma bai yi karatun boko ba. Makaɗa Sa’idu Faru ya koyi waƙa a wurin mahaifinsa makaɗa Abubakar. Tun yana da shekara goma aka fara zuwa yawon kiɗi da shi gari-gari. Waƙar farko da Sa’idu Faru ya fara yi ita ce waƙar Sarkin Yamman Faru Ibrahim (Gusau, 1996: 117-119). Makaɗa Sa’idu Faru ya rasu a shekarar 1987.

3.0 Hanyoyin Tattaro Bayanai

Domin samun nasarar wannan aiki, an yi amfani da hanyoyi daban-daban wajen tattaro bayanai waɗanda suka haɗa da sauraron kaset-kaset na CD waɗanda suke ɗauke da waƙoƙin makaɗa Sa’idu Faru, tare da rubuta matanoninsu a kan takarda. Sannan an duba Diwanin Gusau (2009) inda aka samu wasu waƙoƙin Sa’idu Faru. Bayan haka, an yi amfani da dabarar tattaunawa inda aka tattauna da Alhaji Ibrahim Ɗanmadamin Birnin Magaji da Dr Muhammad Ammani domin samun wasu muhimman bayanai. Haka Kuma, an yi nazarin wasu littattafai da kundayen bincike da maƙalu masu alaƙa da wannan takarda.

4.0 Ma’anar Kambamawa

Ɗangambo (2007: 47) ya bayyana cewa ‘kambame[1] wani lafazi ne ko furuci da mawaƙa kan yi wanda sai a ga abu ne mai wuya haka ta auku a rayuwa ta zahiri. Sukan faɗi abin da ba zai yiwu ba, su nuna ya auku ko zai auku; ko kuma su ce in ma ya auku to ba zai hana haddasa wani abu ba.’ Shi ma Yahya (2001: 95) ya nuna cewa, ‘kambamawa na nufin mawaƙi ya yi zuƙu a cikin magana, wato ya ƙara mata gishiri ko ya bayyana abu fiye da yadda yake a haƙiƙanin gaskiya. Haka kuma, Abba da Zulyadaini (2000: 122) sun nuna cewa kambamawa wata hanya ce da mawaƙan baka kan nuna aukuwar wani abu a cikin waƙoƙinsu wanda a zahiri idan aka duba abin da suka faɗa ɗin sai a ga cewa haƙiƙa, ba zai faru ba. Shi ma Sarɓi (2007: 179) ya bayyana cewa akan yi amfani da wannan dabara ta kambamawa domin yin yabo. Ana nuna cewa mutum ya yi wani abu wanda a zahiri ba zai yiwu ba, ko ya mallaki wani abu da ba zai iya mallaka ba.

A taƙaice ana iya cewa kambamawa dabara ce ta mawaƙa inda suke ayyana faruwar wani abu, ko su ce zai faru, wanda hankali da tunani ba za su taɓa ɗauka ba, amma sai su yi amfani da hikima su nuna cewa abin ya faru, ko zai faru.

5.0 Kambamawa a Wasu Waƙoƙin Sa’idu Faru

Mawaƙa suna amfani da wannan salo na kambamawa a cikin wasu waƙoƙinsu daban-daban, domin isar da wasu muhimman saƙonni. Sa’idu Faru yana amfani da wannan salo na kambamawa a cikin wasu waƙoƙinsa. Haka kuma ya yi amfani da hikimomi daban-daban wajen amfani da wannan salo na kambamawa kuma an tattauna su tare da misalai a cikin wannan muƙala ɗaya bayan ɗaya.

5.1 Kambamawa ta Faruwar Wani Abu

Makaɗa suna bayar da labarin wani abu da ya faru a cikin wasu ɗiyan waƙoƙinsu. Sai dai a wasu lokuta makaɗan suna kambama labarin ta hanyar ƙara masa gishiri, ko kuma su ƙirƙiro wani labarin su nuna ya faru domin su isar da wasu saƙonni. Makaɗa Sa’idu faru ya yi amfani da irin wannan salo na kambamawa a cikin wasu waƙoƙinsa. Ga wasu misalai kamar haka:

A waƙar Sarkin Yaƙin Banga, Sa’idu Faru na cewa:

Jagora: Ga Sarkin Kano gami da Sarkin Ikko,

: Sun kammale ɗiya,

: Ga Sarkin Funtuwa da Sarkin Bauchi,

: Sun kammale ɗiya,

: Ga kuma Sarkin Ƙayan Maradun,

: Maikudu ɗan Shehu ya iso,

: Ga Sarkin Yawuri da Sarkin Gwandu,

: Sun kammale ɗiya,

: Ga Sarkin Yamai gami da Ardon Shuni,

 ‘Y/Amshi: Suna gaisuwa,

: Su duka sun taru ba a yin magana,

: Sai Sale ya iso,

: Sarkin ya lura ba ka yin magana,

: Duk sai da gaskiya.

(Gusau, 2009: 147)

A wannan ɗan waƙa, Sa’idu Faru ya bayar da labarin wani taro da aka yi a fadar Sarkin Musulmi Abubakar III. Sarakunan Kano da Ikko wato Legas da Funtuwa da Bauchi da Maradun da Yawuri da Gwandu da Yamai da Shuni duk sun taru a fadar Sarkin Musulmi, amma ba a ba su damar yin magana ba, sai da Sarkin Yaƙin Banga Sale (1934-1963) ya iso a wurin taron, saboda Sarkin Musulmi ya fahimci cewa Sarkin Yaƙin Banga mutum ne mai faɗin gaskiya.

Idan aka dubi wannan labari za a ga cewa Sa’idu Faru ya yi amfani da salon kambamawa ne, domin da wuya a ce wannan abu ya faru. Wasu daga cikin sarakunan da Sa’idu Faru ya kawo a ɗan waƙar manyan sarakuna ne a ƙasar Hausa, kamar sarkin Kano da sarkin Gwandu da sarkin Yawuri da sarkin Bauchi. Shi kuma sarkin Yaƙin Banga Sale hakimi ne a ƙarƙashin masarautar Ƙaura Namoda.

Sa’idu Faru ya yi amfani da wannan salo ne domin ya nuna cewa Sarkin Yaƙin Banga mutum ne mai faɗin gaskiya. Haka kuma, wannan ɗan waƙa na nuna muhimmancin faɗin gaskiya da kuma tsare gaskiya.

A waƙar Kana shirye Baban ‘Yanruwa, Sa’idu Faru yana cewa:

Jagora: Alhaji baba Muhammadu Macciɗo,

 ‘Y/Amshi: Baba barka da hayewa Maliya,

Jagora: Waƙag ga da nim maka Muhammadu,

: Na ji daɗin ta Mamman Sarkin Kudu,

: Tun dak Kabi hak Kano ham Masar,

: Hab birnin Legas hab Bichi,

 ‘Y/Amshi: Kowa ya ji waƙar Sarkin Kudu.

(Gusau, 2009: 153)

A wannan ɗan waƙa, Sa’idu Faru ya bayyana yadda aka ji waƙar da ya yi wa Sarkin Kudu, wato Sarkin Musulmi Muhammadu Macciɗo a wurare daban-daban waɗanda suka haɗa da Kebbi da Kano da Masar da Legas da Bichi, inda ya nuna kowa ya ji waƙar a waɗannan wurare. Idan aka dubi wannan magana za a ga cewa mawaƙin ya yi amfani ne da salon kambamawa ta hanyar yin ƙarin gishiri, domin da wuya a ce kowa ya ji wannan waƙa a waɗannan wurare musamman a ƙasar Masar da kuma garin Legas. Ya yi amfani da wannan salo ne domin ya nuna muhimmancin wanda ya yi wa waƙar da kuma yadda waƙar ta samu karɓuwa da farin jini ga mutane a wurare daban-daban.

A wani ɗan waƙa na waƙar Kana shirye Baban ‘Yanruwa, Sa’idu Faru ya ci gaba da cewa:

Jagora: ……………………………

: Can na taɓa ‘yat tafiya kaɗan,

: Ni kai bakin bahar Maliya,

: Sai ni ishe Larabawa wurin,

: Suna ta waƙas Sarkin Kudu,

: Rainai ya daɗe Sarkin Kudu,

: Ala sabbinani ɗan Amadu,

: Allah shi ƙara ma nasara,

: Ɗan mai daraja Sarkin Kudu,

: Jikan mai daraja ɗan Amadu,

: Sannan mai daraja shi yay yi shi,

: Shina gida zanne a Sakkwato,

: In ya yi salla yai tazbaha,

 ‘Y/Amshi: Hasken nashi han nan kallo mukai,

 (Gusau, 2009: 156)

A wannan ɗan waƙa, Sa’idu Faru ya nuna cewa ya ga wasu Larabawa a bakin Bahar Maliya suna yin waƙar Sarkin Kudu, wato Sarkin Musulmi Muhammadu Macciɗo. Sannan kuma ya nuna cewa idan Sarkin Musulmi Muhammadu Macciɗo ya yi sallah ya ja tazbaha a Sakkwato, suna ganin shi daga inda suke. Idan aka dubi waɗannan bayanai za a ga da wuya haka ta faru. Sa’idu Faru ya yi amfani da wannan salo na kambamawa ne domin ya nuna yadda waƙar ta samu karɓuwa da kuma matsayi da darajar Sarkin Musulmi Muhammadu Macciɗo, da ta iyayensa da kakanninsa.

A waƙar Sarkin Kiyawan Ƙaura Namoda Abubakar Garba, Sa’idu Faru na cewa:

Jagora: Abu tafiya wadda kay yi Garba ta taro Hausa,

 ‘Y/Amshi: Gusau tariya sunka zo tasha duk baki ɗai,

: Da munka zo Maru sai ga Banaga da gudu ya kawo,

: Don kada ka wuce Abubakar ba ku gama hannu ba,

: Waɗan Mahwara sunka taru gareji da ‘yan sanda hatta Yarbawa,

: Mai Kudu yai tariya yadda duk a kai Mai Kudu duk ka yi.

(Waƙar Sarkin Kiyawan Ƙaura Namoda Abubakar, MP3)

A wannan ɗan waƙa Sa’idu Faru ya nuna cewa a lokacin da Sarkin Kiyawan Ƙaura Namoda Abubakar Garba (1952-1960), ya yi wata tafiya zuwa Sakkwato, mutanen Gusau baki ɗaya sun zo tasha sun tarbe shi. A garin Maru, Banagan Maru ya zo da gudu ya tarbe shi. A garin Mafara mutane sun fito sun tarbe shi.

Idan aka dubi wannan labari za a ga cewa da wuya haka ya faru, domin waɗannan garuruwa ba a ƙarƙashin Ƙaura Namoda suke ba. A lokacin da Sarkin Kiyawa Abubakar (1952-1960) ya yi mulki, garuruwan Ƙaura Namoda da Gusau da Maru da Talata Mafara duk gundumomi ne a yankin Sakkwato ta Gabas, kuma hedikwatarsu tana Gusau.

Sa’idu Faru ya yi amfani da wannan salo ne domin ya nuna cewa Sarkin Kiyawan Ƙaura Abubakar babban sarki ne wanda mutane ke girmamawa.

5.2 Kambamawa ta Faɗin Ƙasa

Kasancewar Sa’idu Faru mawaƙin fada, a cikin wasu waƙoƙinsa yana magana a kan faɗin ƙasar wasu masarautu inda yake bayyana iyakokinsu ko kuma garuruwan da ke ƙarƙashinsu. Sai dai a wasu lokuta yana amfani da salon kambamawa ya yi ƙarin gishiri. Ga wasu misalai kamar haka:

A waƙar Sarkin Kiyawan Ƙaura Namoda Abubakar Garba, Sa’idu Faru yana cewa:

Jagora: Ni kiɗin yaƙi niy yi ma Abu na Isau,

 ‘Y/Amashi: Ba ni son kana zannawa banza,

: Ka ɗauki takobi da bindigogi da bakunkuna,

: Ka sa sirdi,

: Ba mu sansani sai bakin Tsabre,

: Kano da Katcina da Kwantagora hab Borno,

: Riƙon Namoda shi na ac can,

: Garba ka amshe riƙon dud da Ummaru, Ummaru yab bam ma,

Jagora: Garba ka hizge,

: Riƙon dud da Ummarun Ummaru yab bar ma.

(Waƙar Sarkin Kiyawa Abubakar, Mp3)

A wannan ɗan waƙa Sa’idu Faru ya nuna cewa Kano da Katsina da Kwantagora da kuma Borno duk suna a ƙarƙashin riƙon Muhammadu Namoda (1807-1810). Idan aka dubi wannan magana za a ga cewa Sa’idu Faru ya yi amfani da salon kambamawa ne domin ya nuna irin ƙoƙari da jaruntar da Muhammadu Namoda ya yi a lokacin jihadin Shehu Usmanu Ɗanfodiyo. Domin kamar yadda Yahaya (1988: 51) ya nuna, Kano da Katsina da Borno suna cikin garuruwan da Shehu Usmanu ya ba sarakunansu tuta. Haka kuma Ƙaura (2020: 142) ya nuna cewa Muhammadu Namoda ya taimaka wa Ummarun Dallaji na Katsina a wurin yaƙi.

A waƙar Sarkin Fulanin Bunguɗu Shehu, Sa’idu Faru yana cewa:

Jagora: Shehu ya yi iyaka Ƙaura

: Shehu ya yi iyaka Ƙaura,

: Ya yi iyaka ƙasar Maradun,

: Nan kudu bai da,

 ‘Y/Amshi: Iyaka, Baciri dan nan har Tabkin Chadi.

(Gusau, 2009: 160)

A wannan ɗan waƙa, Sa’idu Faru ya bayyana cewa a lokacin mulkin Sarkin Fulanin Bunguɗu Shehu (1974-1979) ƙasar Bunguɗu ta yi iyaka da Ƙaura Namoda da Maradun. Sannan kuma ta yi iyaka har da Tafkin Chadi. Idan aka dubi wannan bayani za a ga cewa tabbas ƙasar Bunguɗu ta yi iyaka da ƙasar Ƙaura Namoda da kuma ƙasar Maradun, amma sai Sa’idu Faru ya yi amfani da salon kambamawa ya yi ƙarin gishiri ya nuna cewa ƙasar Bunguɗu ta yi iyaka da Tabkin Chadi. Sa’idu Faru ya yi amfani da wannan salo ne domin ya jawo hankalin mai saurare, kuma ya nuna yadda ƙasar Bunguɗu ke da faɗin ƙasa.

5.3 Kambamawa ta Kyawawan Halaye

Sa’idu Faru yana bayyana kyawawan halayen wasu mutane a cikin zubin waƙoƙinsa. Sai dai a wasu lokuta yana amfani da salon kambamawa ta hanyar ƙarin gishiri ya nuna cewa a ƙasar Hausa ko a wani yanki babu mai irin wannan kyakkyawan hali, sai wanda yake yi wa waƙa. Ga wasu misalai kamar haka:

A waƙar Bajimin Gidan Bello Mamman na Yari, Sa’idu Faru yana cewa:

Jagora: Bai gadi sake ba Mamman na Baura,

 ‘Y/Amshi: Toron giwa uban Bello Mato,

: Duk Hausa ba mai irin hanƙurinai.

(Waƙar Bajimin Gidan Bello Mamman na Yari, MP3)

A wannan ɗan waƙa Sa’idu Faru ya nuna cewa duk Hausa, wato Sakkwato babu mai haƙuri irin na Sarkin Musulmi Muhammadu Macciɗo. Wannan salo ne na kambamawa, domin abu ne mai wuya a gano wanda ya fi kowa haƙuri a Sakkwato. Ya yi amfani da wannan salo ne domin ya nuna cewa Sarkin Musulmi Muhammadu Macciɗo mutum ne mai haƙuri da juriya ƙwarai da gaske.

A waƙar Mai Babban Rabo Ginshiƙin Sarkin Shariffai, Sa’idu Faru yana cewa:

 Jagora: Ba mai kyauta irin mamman duk ƙasar Hausa,

 ‘Y/Amshi: Ɗan jemage shi yah hwaɗa man babu wasa,

: Cika ni aza ni Mamman ya kai in za ya kyauta,

: In ya ba mutum fam tamanin sai da riga,

: In ya ba mutum fam talatin sai da riga,

: In ya ba mutum fam bakwai ya mai garaje,

: Shina iya ba ka doki na fam metin da sirdi da kayanai haɗaɗɗi,

: Kuma ya haɗa da yaron da zai ja ma kinami.

 (Waƙar Mai Babban Rabo Ginshiin Sarkin Shariffai, MP3)

A wannan ɗan waƙa Sa’idu Faru ya nuna cewa duk ƙasar Hausa babu mai yin kyauta irin wadda Sarkin Musulmi Muhammadu Macciɗo yake yi. Wannan salo ne na kambamawa, domin ƙasar Hausa tana da yawa, da wuya a iya gano wanda ya fi kowa kyauta a ƙasar Hausa. Ya yi amfani da salon kambamawa ne domin ya nuna cewa Sarkin Musulmi Muhammadu Macciɗo mutum ne mai yi wa mutane kyauta ta ban mamaki.

Haka kuma, Sa’idu Faru ya yi amfani da wannan salo na kambamawa a waƙar Turakin Argungu da kuma waƙar Turakin Kano. Ga abin da yake cewa:

Jagora: In kana biɗar riga wadda at ta tcishi,

 ‘Y/Amshi: Ka zo gun Turakin Argungu,

Jagora: In kana biɗar doki wanda an na tcishi,

 ‘Y/Amshi: Ka je gun Turakin Argungu,

Jagora: In kana biɗab bawa wanda an na kirki,

 ‘Y/Amshi: Ka zo gun Turakin Argungu.

 (Waƙar Turakin Argungu, Mp 3)

 Mu’azu: Ɗan sarkin da ka kyautaj jikka,

 ‘Y/Amshi: Ɗan Hashin Kano ɗai a haka,

 Mu’azu: Ɗan sarkin da ka kyautar riga,

 ‘Y/Amshi: Ɗan Hashin Kano ɗai a haka,

 Mu’azu: Ɗan sarkin da ka kyautar bawa,

 ‘Y/Amshi: Ɗan Hashin Kano ɗai a haka,

 Mu’azu: Ɗan sarkin da ka kyautam mota,

 ‘Y/Amshi: Ɗan Hashin Kano ɗai a haka,

: Duk wanda yaz zam irin haka,

: Ko badaɗe shina Sarkin Kano.

(Waƙar Turakin Kano, Gusau, 2009: 163)

A waɗannan waƙoƙi Sa’idu Faru ya lissafo wasu abubuwa waɗanda ya nuna cewa Turakin Argungu wato Muammadu Shehu Kangiwa tsohon gwamnan jihar Sakkwato da kuma Turakin Kano Alhaji Tijjani Hashim suna iya bayar da kyautar su. Sai ya yi amfani da salon kambamawa inda ya nuna cewa waɗannan mutane suna yin kyautar bawa. A lokacin da ya yi waɗannan waƙoƙi zuwa yanzu da wuya a samu wanda ya mallaki bawa a garuruwan ƙasar Hausa da ke yankin arewacin Nijeriya. Saboda haka waɗannan mutane wato Turakin Argungu Alhaji Shehu Kangiwa da kuma Turakin Kano Alhaji Tijjani Hashim ba su da bayin da za su bayar kyauta. Sa’idu Faru ya yi amfani da wannan salo na kambamawa ne domin ya nuna cewa waɗanda ya yi wa waƙa sun shahara wajen bayar da kyautar abubuwa daban-daban.

6.0 Kammalawa

A wannan takarda an dubi yadda makaɗa Sa’idu Faru yake amfani da salon kambamawa a cikin wasu waƙoƙinsa. An kawo taƙaitaccen tarihin Sa’idu Faru, da ma’anar kambamawa, da kuma hanyoyin da aka bi wajen tattaro bayanai. An gano cewa Sa’idu Faru yana amfani da salon kambamawa ta hanyoyi daban-daban. An fahimci cewa Sa’idu Faru yana amfani da salon kambamawa domin ya isar da wasu saƙonni, da kuma ƙara wa waƙarsa armashi domin jawo hankalin jama’a. Daga cikin saƙonnin da Sa’idu Faru ya isar ta hanyar amfani da kambamawa akwai bayar da labarin wani abu da bai faru ba sam ko kuma ba a haka ya faru ba, domin koyar da wani darasi, da jaddada muhimmancin wasu kyawawan halaye kamar faɗin gaskiya da haƙuri da kyauta. Sannan kuma ya azazzala matsayin wasu sarakuna da kuma iyakoki da faɗin wasu masarautu na ƙasar Hausa.

Manazarta

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[1]. Ɗangambo (2007:47) ya kira wannan salo na kambamawa da suna kambamar zulaƙe ko kuma kambame.