Sassan Waka Ta Tsaru! A Kana Shire Baban ‘Yan Ruwa

Citation: Yaya, A.B. (2024). Sassan Waƙa ‘‘Ta Tsaru!’’ a ‘Kana Shire Baban ‘Yan Ruwa’. Four Decades of Hausa Royal Songs: Proceedings from the International Conference on the Life and Songs of Makaɗa Sa'idu Faru, 3(3), 1-12. www.doi.org/10.36349/tjllc.2024.v03i03.001.

SASSAN WAƘA ‘‘TA TSARU!’’ A ‘KANA SHIRE BABAN ‘YAN RUWA’

Daga 

Abdullahi Bayero Yahya
Sashen Koyar da Harsunan Najeriya
Jami’ar Jihar Sakkwato, Sakkwato

Can dauri mallami a

Jami’ar Usmanu Ɗanfodiyo, Sakkwato
+2347031961302; bagidadenlema2@gmail.com

Tsakure

A gargajiyance, ta alƙalamin Sadaukin Shaihin Malami Abdulƙadir Ɗangambo, Hausawa kan hukumta waƙa da ɗayan matakai huɗu na yabo ko kushewa (Ɗangambo, 2007: 7-9). Wannan muƙala ta saka waƙar “Kana shire Baban ‘Yan Ruwa Na Bello Jikan ɗan Hodiyo” wadda Sa’idu Faru ya yi wa Alhaji Muhammadu Macciɗo, a mataki na ɗaya, kuma tun kafin ya zama Sarkin Musulmi. Muƙalar ta yi bayani cewa wannan waƙa ita ce za a iya yabawa da cewa “Ta tsaru” ko “Ta burge ni” ko a ce “Ta yi” ko kuma da “Habawa!”, da dai sauransu. Hujjar da aka kafa wannan iƙirari ita ce amfanin da Sa’idu Faru ya yi da sassa uku na waƙa waɗanda su ne jigo, da zubi da tsari, da salo, waɗanda kuma mabambanta ne a yadda mawaƙin ya yi amfani da su. A taƙaice sassan uku kowanensu iri-iri ne ba tilau-tilau ba. Su ne ake ganin muhimmai waɗanda suka sa waƙar ta hau mataki na ɗaya a idon Bahaushe a gargajiyance. Haka kuma mawaƙin ya tsara waƙar yana mai cusa wani sashi cikin wani ba tare da haddasa ruɗani ba.

 

1.0 Gabatarwa

Waƙar da aka fi kira da sunan, ‘Kana Shire Baban ‘Yan Ruwa, Na Bello Jikan ɗan Hodiyo’ mashahuriyar waƙa ce a ƙasar Hausa. Waƙa ce wadda shahararren mawaƙin fada na Hausa Alhaji Sa’idu Faru ya yi wa Sarkin Kudun Sakkwato Alhaji Muhammadu Macciɗo. Ya yi ta ne tun kafin Alhaji Muhammadu Macciɗo ya zame Sarkin Musulmin Daular Usmaniya a Sakkwato.

 

Sa’idu malamin waƙa

Mai kwana ɗumi

Na Mamman na Balaraba[1]

 

Haka ne yake yi wa kansa kirari (wato ‘caji’ ga mawaƙan zamani) lokacin da yake rera waƙoƙinsa, kuma su ma ‘yan amshinsa sukan yi masa kirarin a lokacin aiwatarwar. Masana da manazarta da ma sauran jama’a sun fi sanin sa a matsayin mawaƙin Sarauta/Fada.[2] Shi kansa mawaƙin da wannan matsayin ya ɗauki kansa domin ya ce,

 

Sa’idu Hwaru ka waƙa’ iko

Komi kaj jiya ƙarya akai

Sa’idu Hwaru ka waƙam mulki

Komi kaj jiya ƙarya akai

(Sa’idu Faru: Ɗan Hashim ƙanen Sarkin Kano)

 

Mai wannan muƙala yana neman uzuri daga masu karatu da saurare cewa ba manufar muƙalar ce ba ta bi diddigin tarihin Sa’idu Faru ko na waƙarsa, Kana Shire Baban ‘Yan Ruwa. Manufarta dai ita ce bayani a kan muhimman sigogin da waƙar ta ƙunsa da suka kai ta a kan matakin ƙonƙoli, wato na ɗaya ga kyawo ta mizanin gargajiya. Wannan mizanin waƙa na gargajiya shi ne wanda Sadaukin Shaihin Malami (Professor Emeritus) Abdulƙadir Ɗangambo ya tsamo daga bincikensa kan yadda Hausawa ke ƙimanta waƙa idan suka ji ta ko suka karanta ta.[3]

Mai gabatar da wannan muƙala ya shaƙu da waƙar Sa’idu Faru tun cikin shikarun 1976 lokacin da yake karantarwa a makarantar sakandare ta garin Anka. To kuma tun a lokacin ne ya ci gaba da mu’amala da ita ta yanayi da dama. A garin Anka mai muƙalar kan ja mota ya je bayan gari ya samu wani wuri cikin daji, a lokacin babu ko samatar ‘yan bindiga masu satar mutane don neman fansa! Zai nemi wuri ya fito da rakodarsa, ya sa kases na waƙoƙi da dama kamar na Ibrahim Narambaɗa da na Alhaji Musa Ɗanƙwairo da na Dokta Mamman Shata da kuma na Malamin waƙa mai kwana ɗumi, Sa’idu Faru. Da zarar rakoda ta fara buɗe waƙoƙin shi kuma sai ya shiga rawa shi kaɗai a wurin (a zatonsa). Yayin da ya sha rawa, ya yi zufa, ya gaji, yakan dakata ya ɗauki rakoda ya nufi motarsa don ya koma cikin gari. To amma ko da yake tayar da kansa sai ya hangi Fulani tsaitsaye suna kallon sa! Ashe ba shi kaɗai yake ba! Akwai wasu masu shan daɗin waƙoƙin da suka sa shi yin rawa har da jiɓi. Waɗannan Fulani sun dawo daga kiyo ne suka tarar da shi, su ma suka tsaya su huta. Sau da yawa abota kan ƙullu sanadiyyar irin wannan saduwa da kuma jin waƙoƙin mallamin waƙa da sauransu!

Wani yanayi na shaƙuwa da waƙar ‘Kana shire Baban ‘yan ruwa’ da mai wannan muƙala ya yi shi ne dai na sauraren ta yayin da yake cike da kewar gida. Wannan lokaci shi ne yayin da yake karantar da harshen Hausa a birnin Sabha na ƙasar Libiya, a shekarar 1997 zuwa 2002. A irin wannan yanayi na kewa da begen ganin gida ne wannan marubuci ya ƙudurta ya rubuta muƙala a kan waƙar nan ta Sa’idu Faru. Nan take ya tuntuɓi wani amininsa da yake kira Babban Gogana. Na san tilas yana da waƙoƙin mawaƙan baka na Hausa bila adadin a rubuce. Gogan nawa ba wani ba ne ban da Farfesa Sa’idu Muhammad Gusau. A lokacin yana zaune yana malanta a Jami’ar Bayero ta Kano, shi kuma mai muƙalar yana Libiya. Yana iya juya waƙar kan takarda amma saboda ƙwiya sai ya nemi Babban Gogansa da ya turo masa waƙar ta gidan waya! Haka kuma ya yi har muƙala mai suna, “Kana Shire Baban ‘Yan Ruwa, Na Bello Jikan Ɗanfodiyo: Waƙa A Kan Guri Da Hange Da Dahir” ta samu.[4]

Shi kuma Mai Martaba Sarkin Musulmi Muhammadu Macciɗo, wanda Sa’idu Faru ya yi wa wannan waƙa tun bai gaji mahaifinsa ba, sananne ne ga marubucin wannan muƙala tun 1979 lokacin da mai martaba yake kwamishina na musamman a gwamnatin tarayyayar Najeriya ta Alhaji Shehu Shagari. Lokacin ne marubucin ya yi ido biu da mai martaba da ya zo assibiti dubin lafiyar mahaifin marubucin. To amma sani na haƙiƙa shi ne lokacin da mai martaba yake shugaban kwamitin wata lacca da Jami’ar Usmanu Ɗanfodiyo Sakkwato ta gudanar.[5] Shi kuwa marubucin yana shugaban kwamitin tsarawa na laccar. A wannan yanayi ne marubucin ya shaƙu da mai martaba kuma duk a lokacin yana jiran sarautar Sarkin Musulmi. A wannan kusanta ne marubucin ya koyi yadda ake fadanci! Duk lokacin da kwamitin tsarawa ya ziyarci Shugaban Babban Kwamitin Taro yakan yi wa Ƙaramin Kwamitin tarba ta girma, musamman da shugaban ƙaramin kwamitin yake Bagiɗaɗe, taubashi abokin wasar Shugaban Babban Kwamitin Taro wanda shi kuwa daga Garka yake. To ana haka sai wata rana ƙaramin kwamiti ya ziyarci Mai Martaba a gidansa. Bayan shugaban ƙaramin kwamitin, wato mai wannan muƙala wanda a lokacin matsayin Dokta ne da bai zama Farfesa ba, akwai Farfesa Abubakar Aliyu Gwandu. Farfesa A. A. Gwandu shi ne a gaba, ya durƙusa ya yi gaisuwa yana cewa, ‘Ranka shi daɗe’. Mai Martaba ya amsa da fara’a amma ya ce ‘Sannu Dokta’ cikin amsawar. Shi kuwa shugaban ƙaramin kwamiti da shi ne Dokta a lokacin, shi ma ya yi gaisuwa da cewa ‘Allah Shi isar ma da isatai’. Mai Martaba sai ya amsa da cewa, ‘Sannu Furofesa’! Tun a lokacin ne marubucin nan ya naƙalci yadda ake yin fadanci gaban masu sarauta!

 

2.0 Kana Shire Baban ‘Yan Ruwa

Waƙar ‘Kana Shire Baban ‘Yan Ruwa’ waƙa ce wadda ta tsaru, take ƙunshe

da jigon al’adu da na romon kai da tsarin waƙa-kwaikwaye da salon tsattsafi da na zayyana. Waɗannan su ne suka sa wannan waƙa ta kasance a kan mataki na ɗaya, wato a ƙonƙoliya na mizanin yanke hukumcin ƙimar waƙa na gargajiyar Bahaushe. Cikinsu ne wannan muƙala take taka rawarta.

2.0.1 Jigon Romon Kai

Jigon romon kai yana nufin saƙo cikin waƙa (ko mu ce adabi gaba ɗaya) wanda ya ƙunshi abin da mawaƙi ya ƙaddara samuwarsa ko yiwuwarsa amma a tunanin mai saurare ba abu ba ne da ya faru ko zai iya ya faru a tunanin ɗan Adam. A taƙaice ƙirƙiren zuciyar mawaƙi ne kurum.

Sa’idu Faru ya saka wannan jigo cikin wannan waƙa domin, da farko dai ubangidansa Sarkin Kudu Macciɗo ya ji daɗi ya kuma ɗauka cewa haƙiƙa kome mawaƙin ya faɗi haka take, saboda ko ba kome ai mawaƙa a ƙasar Hausa suna cikin idanun al’umma. Haka kuma mawaƙin ya saka wannan jigo cikin waƙarsa domin masu sauraren sa su lura da girma da martabar gwarzonsa, Sarkin Kudu. Dubi wannan misali:

Babban daji kake ɗan Abu

Ko icce ko namun dawa

Ko manya ko ‘yan ƙanƙane

Da mutum da dabba da itatuwa

Kowa ƙamnam Mamman yakai

Mamman jikan Attafiru

Baba na Sidi

Mamman gwarzon Cika

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

 

Haƙiƙa a cikin mutane akwai masoyan Sarkin Kudu Macciɗo tun ma ba cikin Musulmi ba da yake ɗa ne na ‘Cika’, wato Abubakar III Sarkin Musulmin Daular Usmaniya. Balle daɗa ga Sa’idu Faru!! Nan kam sai mu ce mawaƙin ya faɗi gaskiya. To amma namun dawa da sauran dabbobi da ma itatuwa fa?! Ba mu jin maganarsu kuma ba mu iya gane ko waɗannan halittu suna ƙaunar mu. Watakila hana-rantsuwa, idan shanu ne ko tumaki, amma fa sai waɗanda gwarzon na mawaƙin ke kiyo suka saba da shi! To zaki fa! Ko kuwa damisa wadda ake yi wa kirari da ƙi-sabo fa!! Su kuwa ‘itatuwa’ ko maganarsu ba za mu kawo ba!!! Duk maganar Sa’idu cikin waɗannan layukan waƙarsa suna a matsayin romon kai, ba abin da ya auku ba ne, sai dai mai saurare ba zai ce Sa’idu ya zuƙa tamalle ba ne, zai ce waƙarsa ta tsaru ba tare da wani dogon tunani ba.

Akwai wasu wurare cikin waƙar inda mawaƙin ya kawo wannan jigo, kamar inda ya tarar da tsuntsayen daji, suda da burtu, da Larabawan Jiddah da makamantan haka. To amma mu sa waɗannan a mala sai nan gaba kaɗan a ɓangaren salo.

2.0.2 Jigon Al’adu

Sa’idu Faru ya yi amfani da wannan jigo domin ya tabbatar da ya shimfiɗa waƙarsa a kan al’adun Hausa, kuma masu sauraren sa su amince da cewa lalle waƙar fada ce sosai. A Hausance ba a faɗawa cikin Fada ba tare da samun izini ba kuma ba cikin suturar da ta dace da a zo a gaban sarki ba. Sa’idu Faru ya kiyaye da duk waɗannan al’adu da ma ƙari ga haka cikin waƙarsa. Manazarta kamar Bello (1976) da Yahya (1995) sun yi bayani cewa cikin waƙoƙin Fada da mawaƙan baka kan yi wa basarake sukan yi haka ne ta fuskoki aƙalla uku: yabo da zambo da zuga.[6] Yahya (1995) a nasa bincike ya jaddada cewa duk waɗannan jigogi akan same su cikin waƙoƙin Hausa na baka da rubutattu, kuma ma a dalilin haka ne ya kira sakamakon bincikensa da Ƙawancen Jigo… .

To a wata rerawar wannan waƙa mawaƙin ya buɗe ta da wata al’ada da ake gudanarwa a kowace fada a ƙasar Hausa inda ya ce:

Gardaye zo ka yi min iso

Hwaɗa mashi murna niz zaka

 (Sa’idu Faru: Kana Shire Baban ‘Yan Ruwa)

 

Duk wanda ya isa fada ko gidan basarake tilas ne ya nemi yaron sarkin ko basaraken wanda a wasu wurare akan kira shi sallama ko jekada da dai makamancin haka. Shi wannan yaron ko bafaden ne zai fara zuwa ya sanar da sarki cewa ga wane kuma ga abin da yake tafe da shi, gaisuwa ko isar da saƙo ko murna kamar yadda Sa;idu Faru ya faɗa wa Gardaye da ke a gidan Sarkin Kudu. A kan haka waƙar za ta sa mai saurare ya ji mawaƙin bai yi hawan ƙawara ba a al’adance a wannan zuwa da ya yi a gidan basarake kuma gwarzonsa.

An san mawaƙan fada da zambo, kamar yadda su Giɗaɗo Bello suka nuna, domin su samu su cimma gurinsu na yaba da zuga basarake. Wannan kuwa abin da Hausawa ke son ji ne, musamman ‘ya’yan sarauta, a irin wannan waƙa ta Sa’idu Faru.[7] A dalilin haka ne mawaƙin ya yi wa wani bafaden maigidansa zambo kamar haka:

Ina ƙamnak ka Muhammadu

Na tabbataƙ ƙamna ta kakai

Ko kai niyyab ba mu dawakuna

Samnan bahwade sara yakai

Ya ce ko ka ba mu dawakuna

Ran da Sallah ka tashi Ƙaura mukai

Ya ce ko ka ba mu dawakuna

Ran da Sallah ka tashi Ƙaura mukai

 (Sa’idu Faru: Kana Shire Baban ‘Yan Ruwa)

 

A ci gaba da wannan zambo domin Sa’idu Faru ya tabbatar da ya samu shiga ga Sarkin Kudu sai ya kwaɓa wannan zambo da yabo zuwa ga wasu na kusa ga ubangidansa. Ta haka yana sa ran su waɗannan na kusa za su gyara mawaƙin sosai ga ubangidan, kamar dai yadda wannan ɓangaren ɗan waƙa ke nuni:

Mamman Haraka sai yaj jiya

Yac ce kai ko ƙarya kakai

Ƙaura da Gusau da Kwatarkwashi

Ɗangulbi da Bunguɗu ham Maru

Duɗ ɗai na ga Mamman Sarkin Kudu

Ɗan Dikko yana can yaj jiya

Wannan magana ta tabbata

Da’ inda rana ka fita gabas

Har inda rana taka faɗuwa

Duɗ ɗai na ga jikan Ɗanhodiyo

Babu inda mulkinai yat tsaya

 (Sa’idu Faru: Kana Shire Baban ‘Yan Ruwa)

 

A lura da cewa duk da shike mawaƙin bai faɗi ko wane bafade ne ba, a kaikaice ya taka rawarsa ta mawaƙi a matsayin idanun sarakuna. Cewar da ya yi /Samnan bahwade/ karantarwa ce yake yi ga ubangidansa domin ya yi nazari ya gano shin a cikin fadawansa wane ne sauna kuma makiri mai hana shi yin alheri.

Idan mai karatu ko saurare ya tuna an ambata cewa sutura kamila ake zuwa da ita gaban sarki ko basarake. Wannan al’ada ce cikin al’adun ƙasar Hausa. To mawaƙan fada suna cikin masu kiyaye wannan al’ada, idan dai ba mawaƙan wannan zamani da muke ciki ba. Dubi yadda Sa’idu Faru ya saka wannan al’ada cikin waƙar Kana Shire Baban ‘Yan Ruwa:

Kowa ya ji waƙas Sarkin Kudu

Ni ko daɗinta da nij jiya

Can dauri zaman daji mukai

Da kay yi waƙas Sarkin Kudu

Mamman yaɗ ɗaukan yar riƙa

Mun san manyan mutane ƙwarai

Mun san ƙananan mutane kuma

Mun kammala dum mun ƙasura

Barwa mu shidda muna gume

Sarkin makaɗammu shina gaba

Duk kowane tashi ƙawa daban

Yai taiɓa yai ƙaton ciki

Kowag ga shi zamne ga innuwa

Ko da makiɗin sarkin Masar

Yag ga Sa’idu sai rainai yai haki

 (Sa’idu Faru: Kana Shire Baban ‘Yan Ruwa)

 

Sai bayan da Sa’idu Faru ya yi wannan waƙa ta Sarkin Kudu sannan kowa ya san da zamansa mawaƙi. Dalilin da haka ya auku shi ne cewa Sarkin Kudu ya riƙi Sa’idu Faru riƙo irin wanda basarake yake yi wa mawaƙi, riƙon da kowa ya gane shi ya san da cewa riƙon girma da ƙasaita Sarkin Kudu ya yi masa. Za a ga Sa’idu Faru cikin sutura kamila, ƙosasshe ba busasshe mai rama ba. Hasili ba makiɗin wani sarki a nan ƙasar Hausa ba, ko makiɗin ‘sarkin Masar’ ya ga Sa’idu tilas ransa ya ɓaci, kila har ya rena sarkinsa! Wannan ita ce al’adar ƙasar Hausa, sarki ko basarake ya riƙi mawaƙinsa da kyawo yadda babu wanda zai yi masa kallon wulakanci domin a gidan akwai yake sana’arsa. Mawaƙan sarauta haka aka san su a ƙasar Hausa.[8]

2.0.3 Jigon Yabo ta Fuskar Kakanni

Al’ada ce a ƙasar Hausa mawaƙi ya yabi sarki ta fuskar danganta shi da kakanninsa musamman waɗanda suka yi sarautar kafin shi ya hau. Mawaƙa na da da yau duk suna riƙe da wannan al’ada. Hatta da mawaƙan tauri sukan ari wannan al’ada domin Kassu Zurmi ya kira gwarzonsa /Torankawan tciya uban Mairogo/. To balle Sa’idu da ke gaban tsatson Torankawan da ya yi wa hangen zama Sarkin Musulmi kuma hangen ya zama dahir domin Sarkin Kudu ya gaji Bubakar!! Sai dai kash Sa’idu a lokacin bai duniya balle ya sami /gari da mutanenai duka!!!

A cikin ‘Kana Shire Baban ‘Yan Ruwa’ Sa’idu Faru ya ce:

Kana shire Baban ‘yan ruwa

Na Bello jikan Ɗanhodiyo

 (Sa’idu Faru: Kana Shire Baban ‘Yan Ruwa)

 

Da nufi Sa’idu ya ba waƙar nan amshin da ya ambaci Bello da Ɗanhodiyo. Wato da Shehu ɗan Fodiyo da Sarkin Musulmi Muhammadu Bello. Waɗannan su ne manyan kakannin gwarzonsa Sarkin Kudu. Masu sauraren waƙarsa, Hausawa kuma Musulmi asalin da suke ƙaunar kowane Bahaushe ya zan an danganta shi da su. Bancin wannan kuma da gangan mawaƙin ya saka wannan amshi ya ƙunshi sunayen waɗannan shugabanni. Ya yi haka ne domin su ne tushen sarautar da yake fatar Sarkin Kudu ya kai gare ta, su ne kakannin Sarkin Kudu kai tsaye babu wani ratse, Sarkin Kudu jika ne sat babu wata kwana na Sarkin Musulmi Muhammadu Bello, daga gidansa ya fito ba daga gidan ƙani ko wa ba. Haka kuma jika ne kai tsaye na wanda ya kafa wannan sarauta, wato Shehu Usmanu ɗan Fodiyo. Wannan shi ne muhimmin gutsuren da ya shimfiɗa waƙar ga zamowa wadda “ta tsaru”. Da wannan ne Sa’idu ya cusa al’adar yaba sarakuna ta fuskar kakanni cikin wannan waƙa tasa.

Mawaƙin ya jaddada wannan asuli da gwarzonsa yake da a wani ɗan waƙar inda ya ce:

Ka kai kamab Bello sassakiya

Da kyauta da mulki da ban gaskiya

 (Sa’idu Faru: Kana Shire Baban ‘Yan Ruwa)

 

A nan ya jaddada cewa gwarzonsa Sarkin Kudu halattaccen jikan Sarkin Musulmi Muhammadu Bello ne domin har ma da kyawawan ɗabi’unsa akwai su gare shi, gwarzon. Ya ƙarfafa sunan da Sarkin Musulmi Muhammadu Bello ya yi na yin alheri /kyauta/ ga talakkawa, da iya shugabancin /mulki/ al’umma, da kwatanta da tsaron gaskiya da amana /ban gaskiya/, duk Sarkin Kudu yana da su. A gaba kaɗan mawaƙin sai ya fito fili ya ayyana ‘dahir’ da cewa waɗannan ɗabi’u ko halaye su ne ke ba da haske ga lalle sai gwarzonsa Sarkin Kudu ya hau gadon sarautar nan ta kakansa Muhammadu Bello. Mawaƙin sai ya kafa hujja da kawo al’adar Hausawa da ke cewa kowa gadon gidansu yake yi wai ga jini take domin hatta shi makiɗi kome ya tara duniya ba su sa ya ji ya kammala face ya ɗauki turun kiɗa ya yi kiɗi ya rera waƙa. A taƙaice, wannan al’ada ce, ɗabi’a ce kuma a jininsa take; Sarkin Kudu ma wannan al’ada tare da shi take, sai ya “yi”!, kuma ya yi!!

Sa’idu Faru ba ga kakanni kurum ya tsaya ba domin ya sa waƙarsa ta amsu ga masu saurare. Yakan ambaci har da shahararrun iyaye don ya cimma wannan manufa. Dubi wannan ɗan waƙar:

Gardaye zo kai man iso

Faɗa mashi murna niz zaka

Ɗan Sardauna jikan Hasan

Babban ɗa ga Baura Sarkin Kudu

(Sa’idu Faru: Kana Shire Baban ‘Yan Ruwa)

 

A nan mawaƙin yana nufin Sardaunan Sakkwato Ahmadu Bello Firimiyan Jihar Arewa. Uba ne ga Sarkin Kudu ba kaka ba. Hausawa da ma sauran mutanen jihar Arewa suna matuƙar ƙauna da girmama Sardauna saboda shugabancin da ya yi musu. Wannan shugabanci da ya yi ya haɗa da riƙa kowa, Hausawa da Fulani da duk wani ɗan wata ƙabila, Musulmi da wanda ba Musulmi ba duk a matsayin nasa ne suke; da tabbatar da zaman lafiya da kuma samar da abubuwan ci gaba a faɗin Arewa da ya riƙa. Wannan cigaba kuwa babu mai musun sa a gaban ‘yan Arewa har bisa yau, sai fa butulu ko wanda ya jahilci tarihi.

Bari mu tsaya nan da sharhi game da al’adar yabo ta fuskar kakanni domin kuwa Sa’idu ba waɗanda muka kawo ba kurum suke cikin wannan waƙa. Akwai Sarkin Musulmi Attahiru da Alu Maisaje da sauransu.

3.0 Tsarin Waƙa-kwaikwaye

Aliyah (2021) ta yi bayanin wannan tsari da cewa:

Abin da ake nufi da waƙa-kwaikwaye a wannan maƙala shi ne, waƙar da aka tsara ta yadda za a ji ko kalli aiwatarwarta tamkar ana sauraren ko kallon waɗanda ke magana tamkar cikin wasan kwaikwayo ne ake gabatar da su. Maganar cikin waƙa-kwaikwaye kan kasance ta wasu ce ba ta mawaƙin ba. Haka kuma waƙa ce wadda ita ce gimshiƙin wasan kwaikwayon da ta ƙunsa kuma harshenta da salonta duk na waƙa ne da ke taimakawa ga bayyana duk wani saƙo da mawaƙin yake son ya isar ga jama’a. Wannan tsari da aka kira waƙa-kwaikwaye akan same shi cikin waƙar baka da kuma rubutattar waƙa.

(Aliyah, 2021: ‘Waƙa-kwaikwaye: Daɗaɗɗen…’).

 

Ya kamata a lura da cewa ba lalle waƙa guda sukutum ake nufi ba a nan, a’a har a cikin waƙar da aka saba gani akan samu tsarin waƙa-kwaikwaye nan da can cikinta. Haka kuma maganar cikin waƙa-kwaikwaye takan zama tsakanin mawaƙi da wani ko wasu.

A wannan waƙa ta Kana Shire Baban ‘Yan Ruwa za a lura da inda Sa’idu Faru ya saka waƙa-kwaikwaye. Mai karatu zai tuna wannan ɗan da aka kawo ƙarƙashin jigon al’adu:

Ina ƙamnak ka Muhammadu

Na tabbataƙ ƙamna ta kakai

Ko kai niyyab ba mu dawakuna

Samnan bahwade sara yakai

Ya ce ko ka ba mu dawakuna

Ran da Sallah ka tashi Ƙaura mukai

Ya ce ko ka ba mu dawakuna

Ran da Sallah ka tashi Ƙaura mukai

Mamman Haraka sai yaj jiya

Yac ce kai ko ƙarya kakai

Ƙaura da Gusau da Kwatarkwashi

Ɗangulbi da Bunguɗu ham Maru

Duɗ ɗai na ga Mamman Sarkin Kudu

Ɗan Dikko yana can yaj jiya

Wannan magana ta tabbata

Da’ inda rana ka fita gabas

Har inda rana taka faɗuwa

Duɗ ɗai na ga jikan Ɗanhodiyo

Babu inda mulkinai yat tsaya

(Sa’idu Faru: Kana Shire Baban ‘Yan Ruwa)

 

Gicceyen rubutu shi ke nuna maganar Mamman Haraka da ta Ɗan Dikko, yayin da wanda aka ja wa layi ƙarƙashi yana nufin maganar ‘samnan bafade’ da mawaƙin ya ruwaito.

Ba za a kasa fahimtar cewa mutum uku ne mawaƙin ya kawo maganganunsu ba. Akwai wani bafade wanda mawaƙin ne ya ruwaito maganarsa, da Mamman Haraka da kuma Ɗan Dikko. Wannan bafade da Sa’idu ya kira sauna (saboda makircin da mawaƙin ya ce bafaden ya ƙulla masa) shi ne ya harzuƙa Mamman Haraka da Ɗan Dikko har suka mayar masa da martini, suna ƙaryata makircin da ya yi don kada Sarkin Kudu ya yi wa Sa’idu Faru alheri.

Wannan sa-in-sa tsakanin saunan bafade makiri da kuma Mamman Haraka da Ɗan Dikko ita ce ta haifar da waƙa-kwaikwaye cikin waƙar nan. Mai karatu ko mai saurare zai iya nasarta cewa ga Mamman Haraka nan yana nunin saunan bafade yana faɗa masa da murya mai ƙarfi cewa ƙarya ce yake yi, (cikin salon zayyana) domin ba wai garin da bafaden ya ce Sa’idu Faru zai tafi da zarar Sallah ta ƙarato ba, ya san da sani cewa da ma sauran garuruwa kamar /Gusau da Kwatarkwashi da Ɗangulbi da Bunguɗu ham Maru/, duk abu guda ne ga Sarkin Kudu saboda dukansu ƙarƙashin mulkin mahaifin Sarkin Kudu suke. Haka kuma mai sauraren zai gani a zuciyarsa cewa ga Ɗan Dikko nan shi ma makircin bafaden ya yi masa ciyo, amma sai maganar Mamman Haraka ta sanyaya masa zuciya har ya ƙara da cewa ai ba nan kurum darajar Sarkin Kudu ta tsaya ba, ai daga /inda rana ka fita gabas har inda rana taka faɗuwa duɗ ɗai na ga jikan Ɗanhodiyo babu inda mulkinai yat tsaya/!!! Mai karatu ko saurare zai ji dai kamar wasan kwaikwayo ne yake kallo da idanun zuciyarsa.

Wannan tsari na waƙwa-kwaikwaye ya kasance ƙwarewar Sa’idu Faru domin a kai a kai yana saka shi cikin wannan waƙa. Ya kawo shi yayin da ya bi gwarzonsa ta amfani da salon tsattsafi na jigon romon kai har ya ci karo da tsuntsayen suda da burtu. Tsakanin mawaƙin da tsuntsayen ne waƙa-kwaikwayen ya fito. Ga dai yadda ta kaya da shi da suda:

Sai nis saki hanya niy Gabas

Can na taɓa yat tafiya kaɗan

Sai ni’ ishe suda na kiyo

Tana ta waƙas Sarkin Kudu

Rainai ya daɗe Sarkin Kudu

Alisabbinane ɗan Amadu

Allah shi ƙara mai nasara

Nic ce suda waƙa akai

Tac ce lalle waƙa nikai

Waƙam Muhamman Sarkin Kudu

Waƙan nan da Ɗan Umma yai mishi

Bancin uwat tsuntsaye nike

Inda kamam mulki na nikai

Da nai mai wasiƙa yai man kiɗi

(Sa’idu Faru: Kana Shire Baban ‘Yan Ruwa)

 

Rubutu mai layi ƙarƙashi shi ne maganar suda, shi kuma gicceyen rubutu, /suda waƙa akai/, shi ne maganar mawaƙin.

 

4.0 Salo

4.0.1 Tsattsafi

An bayyana ma’anar salon tsattsafi kamar haka:

Tsattsafi salo ne da ke nufin kawo wata ƙumshiyar tunani ko cusa wata haliyya a wurare daban daban cikin waƙa ko kuma amfani da wani salo a kai a kai (wato, a yayyafa ko a barbaɗa) cikin waƙa ko kuma mafi yawan waƙoƙin marubuci idan gaba ɗayansu ne ake nazari. Tsattsafi a waƙa haka yake kamar ƙyallin taurari cikin sararin samaniya ko ɗiyan rana (ƙawalwalniya) cikin yashi ko kuma ƙyallin kwalli wanda ya barbaɗe kan daɓe.

 (Yahya cikin Ɗunɗaye Journal of Hausa Studies ɓol.1: 5{2013}, sh.83).

Cikin wannan muƙala za a lura da an gwama salon tsattsafi da sauran sassa da ta yi magana a kai saboda duka ƙunshe suke da salon. Idan aka ɗauki jigon romon kai ga misali, za a tuna cewa mawaƙin ya kira Sarkin Kudu da sunan /Babban daji…/ (salon kinaya) saboda /da mutum da dabba da itatuwa/ duk suna son shi. An bayyana cewa wannan romon kai ne saboda bisa ga al’adar Bahaushe mutum ne kurum ke iya bayyana ƙauna. To mawaƙin ya yi amfani da wannan jigo ya ƙirƙira salon tsattsafi da shi cikin waƙarsa. Mun ji cewa ya tarar da tsutsuwar nan suda tana rera waƙar Sarkin Kudu har da mawaƙin ya jinjina mata da yi mata tambaya wai waƙa ce take yi, ita kuwa suda ta karɓa da cewa ai saboda jin daɗin wannan waƙa kuma da ita ba uwar tsutsaye take ba da ta aika masa da wasiƙar neman ya yi mata waƙa kamar yadda ya yi wa Sarkin Kudu. To daga wannan saduwa ce Sa’idu Faru ya ƙara amfani da salon tsattsafi na wannan jigo na romon kai har sau biyu. Ya ce ya tarar da tsuntsun nan da ake kira burtu shi ma yana rera waƙar Sarkin Kudu. Nan ma mawaƙin ya jinjina wa burtu kamar yadda ya jinjina wa suda. Burtu ya ce ai wannan waƙa da mawaƙin ya yi wa Sarkin Kudu shi a wurinsa, burtu, waƙar ta zame masa wuridi domin a duk sa’ilin da ya rera ta in za shi wurin kiyo to lalle zai samu abinci mai tarin yawa wanda saboda yawansa sai ya bar saura!

Sa’idu Faru ya ƙara amfani da salon tsattsafi inda yake cewa:

Can na taɓa ‘yat tafiya kaɗan

Na kai bakin Bahar Maliya

Sai ni’ ishe Larabawa wurin

Suna ta waƙas Sarkin Kudu

Rainai ya daɗe Sarkin Kudu

Alisabbinane ɗan Amadu

Allah shi ƙara mai nasara

Ɗan mai darajja Sarkin Kudu

Jikan mai darajja ɗan Amadu

Sannan Mai darajja Shi yay yi shi

Shina gida zamne a Sokoto

In ya yi salla yai tasbaha

Hasken nashi han nan kallo mukai

(Sa’idu Faru: Kana Shire Baban ‘Yan Ruwa)

 

Romon kai ne cikin wannan ɗan waƙa ta amfani da salon tsattsafi, Romon kai shi ne cewar da mawaƙin ya yi ya tarar da Larabawa suna rera waƙar Sarkin Kudu, ‘Kana Shire…’, cikin harshen Hausa alhali su ba Hausawa ba ne, sannan kuma ya ce sun faɗa masa wai idan Sarkin Kudu ya yi salla can a garin Sakkwato, ya yi lazimi da tasbaharsa wani haske kan fito har ya kai can /bakin Bahar Maliya/ wurin da Larabawan suke su yi ta kallo! (karama ce Sa’idu Faru yake nuni a nan). Sa’idu Faru ya yi amfani da salon tsattsafi aƙalla sau huɗu cikin wannan waƙa kamar wada aka nuna.

4.0.2 Zayyana

Ma’anar wannan salo shi ne:

Salon zayyana yana nufin amfani da kalmomi a cikin waƙa waɗanda tattare da sauran maganar da suka fito cikinta za su ƙirƙiro siffar abu ko yanayi a cikin zuciyar mai karatu ko sauraren waƙar.

 (Yahya, 2016, sh.111)

 

Sa’idu Faru ya yi amfani da wannan salo cikin waƙarsa. Misali a wurin da yake kawo dalilin da ya sa ya ce ya ji daɗin sanya shi a jika da Sarkin Kudu ya yi har shi mawaƙin ya yi waƙar nan. A cikin ɗan waƙar Sa’idu ya zayyana mana suturar da ya samu da shi da ‘yan amshinsa, kowa cikin ƙawa, ko ado, irin wadda makaɗan basarake ya kamata a gane su cikinta. Lokacin ne duk waɗanda suka gane su, musamman shi mawaƙin, sai mamaki ya kama su. Wannan kammala, in ji Sa’idu, za ta ɓata ran ba wani makiɗin wani basarake na ƙasar Hausa ba, har ma da na basaraken ƙasashen Larabawa kamar Masar! Zuciyar mai sauraren wannan ɗan waƙar na iya hangen Sa’idu da yaransa cikin taƙama da isa irin ta mawaƙa a gaban gwarzonsu, a nan Sarkin Kudu!! Bari mu sake jin ɗan waƙar:

Ni ko daɗinta da nij jiya

Can dauri zaman daji mukai

Da kay yi waƙas Sarkin Kudu

Mamman yaɗ ɗaukan yar riƙa

Mun san manyan mutane ƙwarai

Mun san ƙananan mutane kuma

Mun kammala dum mun ƙasura

Barwa mu shidda muna gume

Sarkin makaɗammu shina gaba

Duk kowane tashi ƙawa daban

Yai taiɓa yai ƙaton ciki

Kowag ga shi zamne ga innuwa

Ko da makiɗin sarkin Masar

Yag ga Sa’idu sai rainai yai haki

 (Sa’idu Faru: Kana Shire Baban ‘Yan Ruwa)

 

Haka kuma mun ga irin faɗin gaba ɗin nan yayin da Sa’idu ke faɗin a matsayinsu na makaɗa, su ma kamar Sarkin Kudu ɗan Sarki suke. Wada ya gadi samun ɗaukaka da ƙasura, shahara da cigaba, su ma haka nan suka gadi samun garuruwa a matsayinsu na makaɗan sarakunan kiɗan garuruwa; sun gadi a ba su dawaki da jikkunan kuɗi, saboda haka idan Allah ya cika nufarsa ta ba Sarkin Kudu sarautar Sarkin Musulmi to shi kuwa Sa’idu Faru a ba shi nasa gari ya riƙa! Wannan salon zayyana ne da ke sa zuciyar mai saurare ganin mawaƙin ba mawaƙi ranke-ranke ba, sai dai wanda ya cika ya batse yana jiran ganin Sarkin Kudu a kan sarautar Sarkin Musulmi shi kuwa ya kai ga tasa sarautar.

Wani ɗan wannan waƙa mai salon zayyana ƙarara shi ne wannan:

Sai nis saki hanya niy Gabas

Can na taɓa yat tafiya kaɗan

Sai ni’ ishe suda na kiyo

Tana ta waƙas Sarkin Kudu

Rainai ya daɗe Sarkin Kudu

Alisabbinane ɗan Amadu

Allah shi ƙara mai nasara

Nic ce suda waƙa akai

Tac ce lalle waƙa nikai

Waƙam Muhamman Sarkin Kudu

Waƙan nan da Ɗan Umma yai mishi

Bancin uwat tsuntsaye nike

Inda kamam mulki na nikai

Da nai mai wasiƙa yai man kiɗi

Dan nan ni kau sai niw wuce

Can na taɓa yat tafiya kaɗan

Sai ni’ ishe burtu na kiyo

Shina ta waƙas Sarkin Kudu

Rainai ya daɗe Sarkin Kudu

Alisabbinane ɗan Amadu

Allah shi ƙara mai nasara

Nic ce burtu waƙa akai

Yac ce lalle waƙa nikai

Waƙam Mahamman Sarkin Kudu

In na yi ta za ni wurin kiyo

In niz zo abinci sai na ije

Dan nan ni ko sai niw wuce

Can na taɓa ‘yat tafiya kaɗan

Na kai bakin Bahar Maliya

Sai ni’ ishe Larabawa wurin

Suna ta waƙas Sarkin Kudu

Rainai ya daɗe Sarkin Kudu

Alisabbinane ɗan Amadu

Allah shi ƙara mai nasara

Ɗan mai darajja Sarkin Kudu

Jikan mai darajja ɗan Amadu

Sannan Mai darajja Shi yay yi shi

Shina gida zamne a Sokoto

In ya yi salla yai tasbaha

Hasken nashi han nan kallo mukai

(Sa’idu Faru: Kana Shire Baban ‘Yan Ruwa)

 

A nan zuciyar mai saurare za ta kalli mawaƙin nan yana tafiya mai sauri amma girshi ya tarar da suda tana kiyo tana kuma rera waƙar nan ta Sarkin Kudu da shi mawaƙin ya yi; ga shi nan ya tambayi suda, ita ko ta tabbatar mai cewa lalle waƙa take rerawa kuma ba wata waƙa ba ce illa wadda shi mawaƙin ya yi wa Sarkin Kudu, har ma ta ƙara da cizon farce tana cewa da ba uwa ce ga tsuntsaye ba da tuni ta aika wa shi mawaƙin da umurnin ita ma ya yi mata tata waƙa, da a ce ita ma sarauta take yi tunda shi Sa’idu mawaƙin fada ne; mawaƙin ya ci gaba da sauri da yake yi sai kuma ya cimma burtu shi ma yana rera waƙar; da mawaƙin ya yi masa irin waccan tambaya sai burtu ya amsa kamar suda amma ya ƙarasa da cewa waƙar ta zamar masa wuridinsa idan zai tafi kiyo don idan ya tafi ba ya ƙaranci balle rashin abinci!; haka nan kuma zuciyar mai saurare za ta kalli mawaƙin ya ci gaba da saurin da yake yi har ya kai gaɓar tekun Maliya inda ya tarar da Larabawa su ma suna waƙar nan da mawaƙin ya yi wa Sarkin Kudu; zuciyar za ta kalle su suna faɗin cewa duk da cewa Sarkin Kudu a Sakkwato yake kuma cikin gidansa, ya gama salla yana jan tasbaha sai ga hasken waliyyantakarsa (karama) ta kai can wurin da Larabawan suke (ga alamu birnin Jiddah), duk fa zuciyar mai saurare ke gano haka.

5.0 Kammalawa

Yadda Sa’idu Faru ya gwama sassan jigo da na al’adu da tsari da kuma salo cikin waƙarsa, yana mai saka ire-irensu a tare, gwaninta ce da ba kowane mawaƙi ke iya bajewa ya tayar da waƙa cikin nasara ba. To amma mawaƙinmu ya yi haka nan har kuma waƙar ta karɓu ga jama’a. Tasirinta a kan wannan marubuci tun yana matashi har manyancinsa lokacin da gurin mawaƙin ya cika bayan rayuwarsa, da kuma yadda mutane sukan yi saurin kawo ɗiyanta da zarar suka ji an ambaci Sa’idu Faru da Sarkin Kudu. Zauren Makaɗa Sa’idu Faru da Waƙoƙinsa sheda ne ganin yadda aka sha ambatar wannan waƙa. Duk waɗannan tabbaci ne cewa waɗannan sassa da muƙalar nan ta tattauna muhimman sassa ne da suka aza waƙar a mataki na ɗaya na mizanin ƙimanta waƙa a gargajiyar Hausawa. Sun tabbatar da ita can ƙoli da laƙabin ta tsaru, ta burge ta ƙayatar ta kuma shere kowa, kamar wada Sadaukin Shaihin Malami Abdulƙadir Ɗangambo ya tsamo mana!

Ta ɓangaren ‘Cikin Ƙira Aka Ɗaɗi’ kuwa muƙalar ta yi kira ne ga masana da shugabanni da su yi hattara da na’urorin zamani da al’ummomin yammacin duniya dangane da taskace tarihinmu. Maso abinka ya fi ka wayo. Kada mu sake da wai muna son su san adabinmu da al’adunmu saboda haka bari mu tallata su cikin harsunansu. Su ba haka suka yi ba. Ƙarin gashi ƙuna, takan ɗauro su ma fi mu ko su kusan daidaita da wasu masananmu ga karanta da fahimtar littaffanmu domin suna iya kashe maƙudan kuɗi ga koyon littaffanmu. Haka kuma muƙalar tana ganin muna yin riƙon sakainar kashi ga wasu gidajen adana kayan tarihi a ƙasar nan tamu. Akwai bukatar ƙarfafa musu tsaro. Kamar wada ake zargin cewa ana amfani da ‘yan gida wurin taɓarɓarewar tsaro a Arewa haka nan muƙalar ke hange ga kayan tarihinmu musamman waɗanda suka danganci Addini. Allah ya kiyaye, amin Ya Arhamar rahimina.

Manazarta

 

1.      Aliyah, A. A. (2017), Rupert Moultrie East 1898-1975: Tarihinsa da Sharhi a kan Gudummawarsa ga Adabin Hausa, Kaduna: Whales Adɓerts Limited.

2.      Aliyah, A. A. da Yahya, A. B. (2020), Kukan Kurciya cikin Waƙoƙin Korona Biyu, Zaria: ABUPRESS.

3.      Aliyah, A. A. (2021), “Waƙa-kwaikwaye: Daɗaɗɗen Adabin Hausawa na Auren Waƙa da Wasan kwaikwayo”, cikin kundin Karramawa ga Farfesa Sa’idu Muhammada Gusau na Bayero University, Kano wanda ke kan hanyar fitowa.

4.      Ɗangambo, A. (2007), Ɗaurayar Gadon Feɗe Waƙa (sabon tsari), Zaria: Amana Publishers Ltd.

5.      Gusau, S. M, (1996), Makaɗa da Mawaƙan Hausa 1. Kaduna: Kamfanin Fisbas Media Services.

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

7.      Gusau, S. M, (2009, 2018, 2019), DIWANI WAƘOƘIN BAKA 1, 3, 4. Kano: Century Research and Publishing limited.

8.      Gusau, S. M, (2015), Waƙar Baka Bahaushiya No 14, Kano: Bayero University.

9.      Haɗeja, M. (1980), Waƙoƙin Mu’azu Ha]eja, Zariya: Northern Nigerian Publishing Company (NNPC).

10.  Kano, B. U. (1995), HARSUNAN NIJERIYA vol. xvii, Kano: Centre for the Study of Nigetian Languages.

11.  Magaji, A. (2016), Kassu Zurmi da Waƙoƙinsa. Zaria: Spectrum Books Limited.

12.  Muhammad, Ɗ. (1978), Waƙa Bahaushiya”, cikin Studies in Hausa Languages, Literature and Culture I, Kano: Bayero University.

13.  Sokoto, U. Ɗ. U. (2002), Ɗegel: Journal of Faculty of Arts And Islamic Studies Volume vi

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

15.  Yahya, A.B (2002), ‘Siffantawa Bazar Mawaƙa: Wani Shaƙo Cikin Nazarin Waƙa’, cikin Studies in Hausa Language, Literature and Culture 5: 220-240, (ed.) Bichi A.Y., Kafin Hausa, A.U. and Yalwa, L.D., Kano: Jami’ar Bayero.

16.  Yahya, A.B, (2004), “Tsattsafin Raha Cikin Waƙoƙin Alƙali Alhaji Haliru Wurno”, maƙalar da aka gabatar a taron ƙara wa juna sani a Sashen Koyar da Harsunan Nijeriya, Sokoto: Jami’ar Usmanu Ɗanfodiyo.

17.  Yahya, A. B. (2013), ‘Tsattsafi: Wani Ɗigo cikin Gulbin Nazarin Salon Waƙoƙin Hausa’ cikin ƊUNƊAYE: Journal of Hausa Studies vol.1: 5, Sokoto: Usmanu Ɗanfodiyo University.

18.  Yahya, A. B. (2016), Salo Asirin Waƙa (sabon bugu), Sokoto: Guaranty Printers.

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[1] Sa’idu Faru: /Farin cikin Musulmin duniya/Mai martaba na Abubakar/Ci fansa Alhaji Macciɗo/.

[2] Sa’idu Muhammad Gusau, fitacce kuma Babban Goga, masanin waƙar baka ya tabbatar da kasancewar Sa’idu Faru a matsayin mawaƙin sarauta na Hausa cikin ayyukansa kamar, Makaɗa Da Mawaƙan Hausa (1996, sh. 117- 126), da Diwanin Waƙoƙin Baka 1 (2009, sh. 144 -164) da Diwanin Waƙoƙin Baka 5 (2020, sh. 79-85).

[3] Ɗangambo, A, (2007) Ɗaurayar Gadon Feɗe Waƙa (sabon tsari). Zaria: amana publishers ltd., sh. 7-9.

[4] Cikin ƊEGEL: JOURNAL OF FACULTY OF ARTS AND ISLAMIC STUDIES USAMNU ƊANFODIYO UNIVERSITY, SOKOTO, Volume vi, 2002, sh. 226 - 275.

[5] Laccoci ne da aka gudanar ƙarƙashin Taro na Ƙasa da Ƙasa cikin shekarar 1995.Taken taron shi ne, Islam and Political Challenges of Modern Times. Sashen Koyar da Ilmin Addinin Musulunci na Jami’ar Usmanu Ɗanfodiyo ya shirya taron, Farfesa Jibril Aminu ne Babban Mai Jawabi a wannan taron. Wani zai yi mamakin kiran likitan magani don ya kasance Babban Mai Jawabi a irin wannan haɗuwa. To haƙiƙa zaɓen Farfesa Jibrin Aminu ya dace ainun. A ranar ce mai wannan muƙala ya ji hafizin Al’Ƙur’ani, ba likitan magani ba, yana lacca a matsayin Babban Mai Jawabi na laccocin Islam and Political Challenges of Modern Times!!! Allah Ya saka masa da mafificin alheri duniya da Lahira, amin.

[6] Duba Abdullahi Bayero Yahya (1995) ‘Ƙawancen Jigo Tsakanin Waƙoƙin Sarauta na Baka da Rubutattu’ cikin HARSUNAN NIJERIYA vol. xvii, Kano: Centre for the Study of Nigetian Languages, Bayero Uniɓersity, sh. 34-56. A wannan muƙala Yahya ya faɗaɗa fuskokin jigogin uku da Giɗaɗo Bello ya ambata.

[7] A lura da cewa zambo cikin waƙar fada tasirinsa mai halshen damo yake da; abokan hamayyar gwarzon da mawaƙi ke yi wa waƙar za su ji zafin zambon; shi kuma gwarzon zai ji daɗi tamkar yabo ne aka yi masa.

[8] Wata rana wasu abokaina sun halarci wani ɗaurin amre sai ɗayansu ya ga wani mutum cikin sutura mai kyawo kamila, sai wannan abokin ya jimƙe hannu ya durƙusa ya yi gaisuwa yana cewa, “Ranka shi daɗe”. Daga baya sai sauran abokansa suka ja shi a gefe suna dariya, suka ce masa “Yau ka yi gaisuwar fada ga makiɗi wane!”