Yanayin Sarauta Da Masarauta a Wasu Wakoki Alhaji Sa’idu Faru

Citation: Lawal, N. & Tahir, M.R. (2024). Yanayin Sarauta Da Masarauta a Wasu Waƙoƙin Alhaji 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), 127-134. www.doi.org/10.36349/tjllc.2024.v03i03.017.

YANAYIN SARAUTA DA MASARAUTA A WASU WAƘOƘIN ALHAJI SA’IDU FARU

Nura Lawal
Sashen Koyar da Harsunan Nijeriya,
Jami’ar Bayero, Kano
nlawal.hau@buk.edu.ng 

Da

Muhammad Rabi’u Tahir
Sashen Harsuna Da Al’adun Afirka,
Jami’ar Ahmadu Bello Zariya.
07031340632
mrtahir@abu.edu.ng

Tsakure

Alhaji Sa’idu Faru, makaɗi ne mai bibiyar tsari da yanayi da kuma al’adun sarauta da masarauta na ƙasar Hausa. Hakan ya sa yake fito da wasu ɗiya a waƙoƙinsa masu nuna yanayin Sarautar sarakuna da kuma masarauta. A yawancin lokaci, Sa’idu Faru yakan fito da manya da ƙananan saƙonni waɗanda suka dace da yanayin sarauta da masarauta, musamman a waƙoƙinsa na fada. Manufar wannan takarda ita ce, fito da yanayin sarauta da masarauta a zubin ɗiyan wasu waƙoƙin Sa’idu Faru. Haka kuma, wannan takarda ta yi amfani da wani ɓangare na tsarin tarken Waƙar Baka Bahaushiya (WBB) wato, Gusau (2023) wajen ƙalailaice yanayin sarauta da masarauta, kamar yadda wannan hanyar nazari ta tanada, sannan kuma an yi amfani da hanyar bi-sharhi, wato (Qualitative Research). Muhammad (2023) ya bayyana nau’in bincike bi-sharhi da bincike ne, na samar da bayanai da suka ƙunshi zurfafa tunani a kan abubuwa mabambanta. Haka kuma, an tattaro ɗiyan waƙoƙin da aka yi misali da su, daga Diwanin Waƙoƙin Baka na Hausa, wato Gusau (2009) da Kundin Digiri na biyu, wato (Labaran, 2024). A wannan takarda an yi amfani da irin wannan tsari aka ƙalailaice bayanan da aka samo, wato wasu ɗiyan waƙoƙin Sa’idu Faru da suka danganci yanayin sarauta da masarauta. A wannan takarda an fahimci Sa’idu Faru yakan lura da yanayin sarauta da masarauta, musamman ta fito da wasu halaye da nagartar da sarki ya kamata a ce yana da su a yayin jagorantar al’ummarsa. Misai, kamar ilimi da kyauta da adalci da iya mulki da faɗar gaskiya da zumunta da iya magana da iya shiga da sauransu. Haka kuma, an lura da yadda Sa’idu Faru ya nuna yadda girma da bunƙasar masarauta sukan ƙara wa Sarki ko sarauta armashi da ɗaukaka da kwarjini a idon mutane da kuma ƙarfin faɗa a ji. Har wa yau, an fahimci cewa, duk wani Sarki da ya haɗa waɗannan yanye-yanye na sarauta da masarauta kamar yadda Sa’idu Faru ya fito da su a zubin ɗiyan wasu waƙoƙinsa, to, zai samu karɓuwa ga talkawansa da sarakuna ‘yan’uwansa da Gwamnati da kuma ƙasa baki-ɗaya. Haka kuma, akasin waɗannan yanaye-yanaye kan rage wa sarki da masarauta daraja da kwarjini a idanun talakawa da sarkuna ‘yan’uwansa da Gwamnati da ma ƙasa baki-ɗaya.

Gabatarwa

Alhaji Sa’idu Faru, makaɗi ne da yake shiryawa tare da aiwatar waƙoƙinsa a kan manufofi daban-daban. Waƙa kuma, hanya ce ta sadarwa da kuma isar da saƙo cikin sauri a tsakanin al’umma, tare kuma da adana al’adu da tarihin al’umma. Hakan ta sa waƙoƙin suke tafiya bisa al’adu, musamman waɗanda suka shafi sarauta da marauta da kuma al’adu na yau da kullum na al’umma, musamman ta yadda ake gina waƙoƙin don fito da yanayi na shugabanci na sarauta da masarauta. Haka kuma, masana da manazarta adabi da al’adun Hausawa irin su Furniss (1996) da Gusau (2003, da 2011 da 2014 da 2023) da Yahya (1997 da 2001) da Bunza (2009) da Satatima (2009) da Funtua (2015) da Muhammad (2012 da 2023) da Ammani (2016) da Ayuba (2016 da 2019) da Lawal (2018 da 2023) da kuma Labaran (2024) duk sun yin nazarce-nazarce dangane da waƙoƙin baka na Hausa. Wasu daga cikin waɗannan masana da manazarta sun yi hasashe dangane da yadda waƙar baka ta wanzu da kuma ginuwar ta a tsakanin al’ummar Hausawa da kuma samar da wasu hanyoyin da matakai na nazarin waƙoƙin.

Haka kuma, wasu masana da manazarta sun yi sharhi da tsokaci dangane da wasu al’adun al’ummar Hausawa. Shi kuma, Labaran (2024) ya yi nazari a kan Sa’idu Faru da waƙoƙinsa, musamman a kan abin da ya shafi awon baka, amma bai taɓo abin da ya shafi yanayin sarauta da masarauta ba a waƙoƙin Sa’idu Faru. Hakan ya bayar da damar a nazarci wasu waƙoƙin Sa’idu Faru domin a fito da yadda yake tunani dangane da yanayin sarauta da masarauta su kasance, musamman da yake waƙoƙin baka na Hausa, musamman na fada suna ɗauke da hanyoyin gyara da kyautata al’amuran da suka shafi yanayin sarauta da masarauta. Wannan takarda ta yi magana ne a kan yanayin sarauta da masarauta a zubin wasu ɗiyan waƙoƙin Sa’idu Faru kamar haka:

Taƙaitaccan Tarihin Alhaji Sa’idu Faru

An haifi makaɗa Sa’idu Faru a shakarar 1932 a garin Faru na cikin ƙasar Maradun a Ƙaramar Hukumar Maradun. Ana kuma yi masa laƙabi da ‘Ɗan’umma’, musamman a gidansu. Makaɗa Alu mai kurya shi ne mahaifin Makaɗa Abubakar Kusu ɗan Abdu, shi kuma shi ne ya haifi makaɗa Sa’idu Faru. Ashe kenan, Makaɗa Sa’idu Faru ya gaji kiɗa da waƙa a wajen nasabar mahaifinsa. Asalinsu Gobirwa ne na Sabon Birnin Gobir. Haka kuma, mahaifiyar Sa’idu Faru ‘yar asalin Banga ce ta cikin Ƙasar Ƙauran Namoda. Makaɗa Sa’idu Faru ya koyi kiɗa da waƙa ne a wajen mahaifinsa, wato yana bin mahaifinsa tun yana ƙarami har lokacin da mahaifinsa ya rasu a shekarar 1952. Bayan rasuwar mahaifinsa, sai Sa’idu Faru ya ci gaba da jagorantar ƙungiyar gidansu ta kiɗa da waƙa. Har way au, Sa’idu Faru yana amfani da kotso ne, sannan kuma, yakan shirya wasu waƙoƙi yakan kuma aiwatar da wasu waƙoƙinsa ta hanyar ƙire, wato nan take daga tunaninsa da ka kai-tsaye.

Haka kuma, Makaɗa Sa’idu Faru yana da iyayen gida a fagen kiɗa da waƙa, kamar; Sarkin Musulumi Marigayi Alhaji Muhammadu Macciɗo da Sarkin Zamfarar Zurmi, Marigayi Alhaji Sulaiman Muhammadu Sambo da Sarkin Kiyawan Ƙaura Namoda, Marigayi Alhaji Abubakar Garba da kuma Dagacin Banga, Sarkin yaƙin Banga, Alhaji Sale Abubakar, kenan Makaɗa Sa’idu Faru makaɗin fada. Sa’idu Faru a rayuwarsa yana da matan aure biyu da kuma ‘ya’ya goma sha biyu maza shida da mata shida. Allah ya yi wa Makaɗa Sa’idu Faru rasuwa a shekarar 1987. Bayan rasuwarsa ya samu magada a fagen kiɗa da waƙa, wato ƙanensa Mu’azu, amma bayan rasuwar Mu’azu sai Ibrahim ɗan Sa’idu Faru ya cigaba da jagorantar wannan ƙungiya har zuwa yau (Gusau, 2011:117-121 da Furniss, 1996:176-177 da Labaran,2024:9-16).

Yanayin Sarki/Sarauta a Zubin Ɗiyan Wasu Waƙoƙin Sa’idu Faru

Sarauta tana nufin mulki ko iko, 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 kuma ƙasashen waje (Yahaya da wasu, 1992:73).

Haka kuma, Sarki mutum ne komi da ruwanka a cikin al’amuran al’ummar da yake shugabanta. Sarki yana lura, yana sa-ido, yana damuwa da damuwar jama’arsa, yana ƙarfafa buƙatun jama’a, yana ƙarfafa addinin jama’a, yana shiryar da jama’a a kan kyawawa ayyuka, yana daƙushe munanan ayyuka. Waɗannan wasu hasaloli ne na sarki mai jagoranci da adalci, idan kuma ya yi wasu akasin waɗannan ajizanci ne na sarki a matsayinsa na ɗan’adam Gusau (2019:64). Shi kuma, Bunza ( 2009:94-95) ya nuna cewar, “Babbar manufar kowace waƙar sarauta ita ce a fito da sarki a ji shi a ji irin masarautarsa da ƙwazonsa da martabarsa. A ƙarƙashin wannan manufa za a iya fahimtar sarki sosai ta fuskar ɗabi’unsa da halayensa na tushensa da iyalansa da sifarsa ta zati da ƙira da hankalinsa da ayyukansa da zamaninsa da wayonsa da imaninsa. Waɗannan abubuwa su ke fito da sarki ko’ina a san shi, a fahimce shi, a so shi”. Ga wasu misalai daga wasu waƙoƙin Sa’idu Faru kamar haka:

Jajircewa da Kawaicin Sarki

Jajircewa, a tarbiyyar Hausawa, abin kunya ne a ji mutum yana raki ko a ga yana nuna gajiyawa, komai tsananin wahala (Alhassan da Wasu, 1988:28-29). CNHN (2006:241) an bayyana kawaici da alkunya, wato kau-da-kai ko haƙuri. Kenan ana son Sarki ya zama mutum mai nuna juriya, wato jajirce da kawaici a harkokin jagorancin al’umma, wato talakawansa. Sarki ya kasance mai haƙuri a kan al’ummar da kuma abubuwan da suka iya zuwa su dawo, musamman ta hanyar yi wa al’ummarsa tsinkayen abubuwa na alfanu da kuma akasin hakan. Ga miasali a wasu ɗiyan waƙa kamar haka:

Jagora: Ban da gudu ban da razana,x²

‘Y/Amshi: Ka san Sarki ba shi waiwaya, x²

: Ko da jan Di’o yag gani.

 

Jagora: Ka san sarki,

‘Y/Amshi: Ba shi waiwaya ko da jan Gwamna yag gani,

: Ko da jan Di’o yag gani.

(Gusau, 2009:144).

 

A ɗiyan waƙar da suka gabata, Sa’idu Faru ya fito da yanayin da ake son kowane Sarki ya kasance yana da shi. Misali, Sarki ya kasance ba matsoraci ba, wato ba ya nuna ya razana, saboda wasu abubuwa domin shi shugaba ne kuma jagora. Haka kuma, ya ƙara da nuna ba a son Sarki ya riƙa waiwaye, wato duk abin da ya wuce ya wuce kenan. Wato ya zama mai tausayi ga al’ummarsa kuma mai yafiya. Sannan kuma, Sarki ya kasance mai tsaya wa talakawansa ko da gaban hukuma ne ko gwamnati domin kare musu haƙƙinsu da kuma ‘yancinsu a matsayinsu na talakawansa. Ashe kenan, Sarkuna su ne jagororin al’umma kuma iyayen ƙasa masu tabbatar da jin daɗi da walwalar al’umma a kowane mataki.

Nasabar Sarki

Nasaba na nufin “Dangantaka ta jini ko ta auratayya, ko zama ‘yan ƙasa ɗaya ko dangantaka ta siga ko tsari ko jinsi daidai da nasba” (CNHN, 2006: 357).

Nasaba na nufin dangantaka da ta ƙunshi baki ɗayan dangi mutum waɗanda suka fito daga tsatso ɗaya wanɗada idan an bi diddigi za a tarar tushensu iri ɗaya ne (Yahaya,1979:79).

Nasaba asali kalmar Larabci ce Hausawa suka aro. Misali, idan an ɗauki kalmar ‘Nasiib’ na nufin mai dangantawa, ‘Nasaba’ na nufin abun dangantawa, ‘Yansibu’ na nufin yana dangantawa, ‘Mansuub’ na nufin abun dangantawa ‘Nasiibii’ na nufin dangi na, sai kuma ‘Annasaba’ na nufin mai ilimin nasaba. Nasaba na nufin asalin tsatson jinin da ɗan’adam ya ratso tun daga iyaye da kakanni da kuma kakannin-kakanni har zuwa gare shi (Muhammad, 2014:795).

Kenan a iya cewa nasabar tana nufin asali da kuma tsatson Sarki, musamman ta hanyar ambatar iyaye da kakannin sarki waɗanda su ma Sarakuna ne. Sa’idu Faru yakan fito da nasabar Sarakuna a wasu ɗiyan waƙoƙinsa. Misali:

Jagora: Gardaye zo ka yi man iso,

: Faɗa mashi murna niz zaka,

: Ɗan Sardauna jikan Hassan,

‘Y/Amshi: Babban ɗa ga Baura Sarkin Kudu,

: Na Alƙali Baban zagi,

: Mai ja ma ya bari ɗan Adamu.

Jagora:Na Sarkin Gobir Amadu,

‘Y/Amshi: Ci fansa gagon Sarkin Ƙaya.

(Gusau, 2009:152).

 

Jagora:Bawan Allah,

: Jikan bawan Allah na Alu,

‘Y/Amshi:Muna gani gun in munka game gobe lahira,

Jagora:Kai a jikan Usumanu wanda aka faɗi,

‘Y/Amshi:Wanda Alu za shi haihuwa,

: Zuwa ga Annabi in mun tahi,

: Babu mai yi ma iso,

Jagora: Zuwa ga Annabi,

‘Y/Amshi: In mun tahi lahira ba mai yi ma iso.

(Labaran, 2024:138).

 

A waɗannan ɗiyan waƙa na sama, Sa’idu Faru ya fito da nasabar Sarkin Musulmi Alhaji Muhammadu Macciɗo tun daga Sardauna zuwa Shehu Usmanu Ɗanfodiyo har a kan Manzon Allah, Annabi Muhammadu, sallallahu alaihi wa sallama, wato ƙololowar daraja kenan da nasara. Abin lura a nan shi ne, nasabar Sarki tana ƙara masa daraja da kwarji a wajen al’umma, sannan kuma tana taimaka masa wajen tafiyar da jagorancin al’umma, musamman yadda Sarakuna suke yin taka-tsantsan wajen kare tare da kiyaye dajara da martar gidajensu na sarauta.

2.3 Ilimi da Kyauta da Yanayin Shigar Sarki

Ilimi shi ne sani na wani fannin ko fannoni daban-daban kamar abin da ya shafi shari’a da addini da kimiyya da halayen ɗan’adam da sauran fanoni. Haka kuma, a CNHN, (2006:271) an bayyana kyauta da bai wa mutum wani abu don ra’ayi ba tare da ya yi wani aiki ba.

Kenan a iya cewa, kyauta a wannan madosa ita ce abubuwan da ake bai wa makaɗan bege a sakamakon waƙoƙin da suke yi. Ke nan yin kyauta nuna halin ƙwarai da kuma nuna tausayawa a cikin al’umma. Ta hanyar kyauta akan samu ƙarin danƙwan Zumunci da kuma ƙara ƙarfafa soyayya a cikin al’umma. Ga misali abin da Sa’idu Faru yake faɗa kamar haka:

Jagora:Shehun gidan,

‘Y/Amshi:Hassan ɗan Mu’azu katakoran Mutawalle,

Jagora: Na gaishe ka da aikin ilimi,

‘Y/Amshi:Na gaishe ka da yaƙin mulki,

: Na kuma gaishe ka da kyauta,

Jagora:Hanyar ilimi hanyar mulki,x²

: Ko kyauta ko sada zumunci,

‘Y/Amshi:Kowace hanya anka kasa uku,

: Shehu ya kwashe kashi biyu,

Jagora:Kowace hanya,

‘Y/Amshi:Anka kasa uku Shehu ya kwashe kashi biyu.

(Gusau, 2009: 158).

 

Jagora:Taron bara da munka zo Kaduna,

‘Y/Amshi:Ka ciri lamba naj jiya ƙwarai,

: Sarkin Yawuri ɗai aka faɗi,

: Uban tafiya lardin waɗanga duk,

: Sarkin nan ya kammala ƙwarai da kyawo,

: In ji waɗan Rigachikun,

: Sa’ad da Bature yay yi dariya,

: Da yag ga mutanen Yawuri,

: Suna da haske ga wasu na ta wagara.

(Gusau, 2009:171).

 

Wannan ɗan waƙa na sama, a ɗa na ɗaya Sa’idu Faru ya nuna yadda ake son Sarki ya kasance mai ilimi don ya riƙa yin aiki na ilimi. Domin amfanin ilimi aiki da shi domin aiki da ilimi ya fi yin aiki da ƙarfin mulki. Misali Hanyar ilimi hanyar mulki, idan ana mulki dole sai ana amfani da ilimi za a ji daɗin mulki. Haka kuma, ya nuna ana son Sarki a matsayinsa na gajora ya kansance mai kyauta ga talakawansa da sauran al’umma da baƙi da kuma sada zumunci. Haka kuma, a ɗa na biyu, Sa’idu Faru ya nuna yadda ake son Sarki ya riƙa yin shiga ta ƙasaita, kamar yadda ya nuna Sarkin Yawuri ya cinye taron Kaduna ta hanyar shaigarsa shi da mutanensa. Hakan ta sa suka zama abin kallo da burgewa a wajen jama’ar da suka halarci wannan taro.

 

2.4 Gaskiya da Gode wa Allah

 

Gaskiya na nufin faɗin ko aikata wani abu yadda ya kamata ko yadda yake ba tare da ragi ko ƙari ba, kuma a bisa tabbaci da haƙiƙa, wato, ba tare da shakku ba. Bunza (2009:103) ya nuna cewa, duk mutumin da ya rasa gaskiya cikin halayensa ya kashe kansa da kansa, da ma Hausawa na cewa, gaskiya sunanta gaskiya. Godiya tana nufin yabawa ko nuna murna saboda wani kyakkyawan abu da aka yi (CNHN, 2006:169). Babbar godiya ita ce gode wa Allah, musamman a kan wata ni’ima da ya yi maka. Ga misalin abin da Sa’idu Faru yake cewa kamar haka:

 

Jagora:Faɗi gaskiya Bello kai Shehu yac ce,

: Bari masu son duk su maishe ka yaro,

: Da kyauta da ilimi da neman dalili,

: Da gode wa Allah da Istingifari,

: Da su Bello ɗan Shehu yat tsar ma kowa,

: Ka kai kamab Bello ka gadi Moyi,

‘Y/Amshi:Saura ka kai inda mai Hausa yak kai.

(Gusau, 2009: 158).

 

A ɗan waƙa na sama Sa’idu Faru ya nuna yadda ake son Sarki ya kasance mai gaskiya da faɗin gaskiya kuma mai godiya ga Allah. Sa’idu Faru ya lura da yadda sarakunan ƙasar Hausa, Sarakuna ne masu tasirin ilimin addinin Musulunci. Domin yin gaskiya da gode wa Allah da kuma yin Istingifari abubuwa ne da sukan ƙara wa sarki daraja da ɗaukaka da kuma kwarjini. Kenan duk Sarkin da ya tsare ko ya tsaya a kan waɗannan abubuwa, wato gaskiya da gode wa Allah da kuma yin Istingifari babu wani ko wani abu da zai yi nasara a kansa.

3.0 Yanayin Masarauta a Zubin Ɗiyan Wasu Waƙoƙin Sa’idu Faru

Wanda yake yin sarauta shi ne sarki, ƙasar da yake yi wa sarauta kuwa ana kiran ta masarauta. Ita masarauta tana ƙunshe ne da garuruwa manya da ƙanana da ƙauyuka da unguwanni (Yahaya da wasu, 1992:73). Haka kuma, Bunza (2009:81) ya bayyana cewa, mutum ba zai yi sarauta ba sai ya gaje ta, haka kuma, ba zai gaje ta ba in ba gidan sarauta ya fito ba ga asalinsa.

Kenan ana iya cewa, hakan ta sa makaɗa, musamman na fada fito da tubulin masarauta a cikin zubin ɗiyan waƙoƙinsu don yi wa sarakuna tuni a kan tarihin gidansu da na masarautarsu. Wato yanayin masarautar a kan abin da ya shafi cigabanta da bunƙasarta da kuma yadda za a cigaba da bunƙasa da kiyaye tare da tsare darajarta da ƙimarta. Ga misalai kamar haka:

3.1 Kiyaye Ƙirmar Gidan Sarauta

Masarauta da gidan sarauta sun fi sarki muhimmanci, domin da su sarki yake tinƙaho ba suke tinƙaho da sarki ba, kuma su suka yi sarki, ba sarki ya yi su ba (Bunza, 2009:81). Hakan ta sa kowane Sarki yake dabaru na kiyaye gidan sarauta ta hanyar kare shi daga faɗowa, wato suɓucewar sarauta a zamaninsa da kuma bayansa. Ga misali daga wannan ɗan waƙa kamar haka:

Jagora: Jan zakara ya yi ƙiƙiriƙi,

: Ya tare garkag gidan ubanai,

‘Y/Amshi: Ya bak kwaɗɗo shina cikin rame,

: Ya lanƙwashe tsara.

Jagora: Ni,

‘Y/Amshi: Bana sai na yi lalaben kwaɗɗo,

: Na kai gaba wuta.

Jagora: Kai ni bana,

‘Y/Amshi: Sai na yi lalaben kwaɗɗo na kai gaban wuta.

(Gusau, 2009:144).

A wannan ɗan waƙa da ya gabata Sa’idu Faru ya nuna yadda Sarakuna sukan yi ƙoƙari wajen kiyaye gidajensu na sarauta. Wato kowane sarki yana son yadda ya gaji sarauta shi ɗansa ko ‘ya’yansu su ma su gaje shi. Wato babu wani sarki da yake son sarautar gidansu ta faɗi a hannunsa. Kowane sarki so yake gidansu na sarauta ya ƙara ƙima da daraja da kuma bunƙasa a lokacinsa, musamman ta hanyar magance abokan hamayya da kuma ayyukansu.

3.2 Yanayin Tattalin Arziƙin Masarauta

 

Tattalin arziƙin Bahaushe yana nufin hanyoyin tanadin abubuwan buƙatun ɗan’adam wajen samar da ci gaban al’umma da ƙasa gaba ɗaya. Tattalin arziƙin Bahaushe ya ƙunshi sana’o’in da al’ummar Hausawa suke yi na yau da kullum da kuma cinikayyar da suke yi a tsakaninsu da wasu al’ummomi ta fuskar ƙere-ƙere da fasahohin sarrafa abubuwa na tallafa wa rayuwa da kuma kayayyakin masarufi. Haka kuma an kalli tattalin arziƙi ta fuskar sarauta ko masarauta, ta yadda makaɗan sukan lura da yanayin ƙarfin sarki da masarautarsa ta fuskar faɗa a ji da kuma abubuwan da suka shafi dukiya, kamar dawaki da yawan bayi ko masu yi wa sarki da fada hidima. Sannan kuma da yanayin yadda sarki ko masarauta ke taimakon talakawa. Irin wannan tattalin arziƙi ne yake fito da sarki da masarauta a ji su a kuma san su da kuma irin ƙarfin tattalin arziƙinsu. Hakan ne ya sa Ibrahim Narambaɗa ya yi amfani da irin wannan hikima a cikin zubin ɗiyan waƙoƙinsa (Lawal, 2023:77). Ga misalin abin da Sa’idu Faru yake faɗa kamar haka:

Jagora:In,

‘Y/Amshi: Nijeriya ta Arewa babu jiha irin birnin Kano,

Jagora: Lallai shina birnin Kano,

‘Y/Amshi: Yadi shina birnin Kano,

Jagora: Kuɗi shina birnin Kano,

‘Y/Amshi: Ilimi shina birnin Kano,

Jagora: Kyauta tana birnin Kano,

‘Y/Amshi: Mulki shina birnin Kano,

Jagora: Injimin yin motoci,

‘Y/Amshi: An ce shina birnin Kano,

Jagora: Injimin yin jirgin ƙasa,

‘Y/Amshi: An ce shina birnin Kano,

Jagora: Injimin yin mashin hawa,

‘Y/Amshi:An ce shina birnin Kano,

Jagora: Injimin yin famfan ruwa,

‘Y/Amshi: An ce shina birnin Kano,

Jagora: Injimin yin motoci,

‘Y/Amshi: An ce shina birnin Kano,

Jagora: Injimin yin keken hawa,

‘Y/Amshi: An ce shina birnin Kano,

Jagora: Injimin yin kwaɗon ɗaki,

‘Y/Amshi: An ce shina birnin Kano,

Jagora: Injimin yin ƙera makamai,

‘Y/Amshi: An ce shina birnin Kano,

Jagora: Injimin yin tashoshi,

‘Y/Amshi: An ce shina birnin Kano,

Jagora: Injimin yin kwanoni,

‘Y/Amshi: An ce shina birnin Kano,

Jagora: Injimin shirya agogo,

‘Y/Amshi: An ce shina birnin Kano,

Jagora: Babban abincin Arewa,

‘Y/Amshi: Gero shina birnin Kano,

Jagora: Gero yana birnin Kano,

‘Y/Amshi: Dawa tana birnin Kano,

Jagora: Gero yana birnin Kano,

‘Y/Amshi: Dawa tana birnin Kano.

(Gusau, 2009:163-164).

A wannan ɗan waƙa na sama, Sa’idu Faru ya nuna yadda ƙarfin tattalin arƙi yake ƙara wa masarauta da daraja da kuma shahara. Kamar yadda ya kambama Kano a wannan waƙa ta Turakin Kano Alhaji Amadu, inda ya nuna duk wasu abubuwan more rayuwa ta fuskar abinci da tufafi da kayan ƙere-ƙere na zamani kai har da kuɗi da kyauta duk suna birnin Kano. Kenan a iya cewa, Sa’idu Faru a wannan waƙa ya yi la’akari da matsayin Kano na cibiyar kasuwan a Arewacin Nijeriya. Haƙiƙa wannan matsayi na Kano yana ƙara wa masarauta ƙima da kuma shahara a idon duniya.

Mataimaka ga Masarauta

Masarauta tana buƙatar mataimaka ta fuskoki daban-daban, musamman daga ‘ya’yan wannan masarauta da kuma masu yi mata fatan alheri. Ga misalin abin da Sa’idu Faru ya bayyana kamar haka:

Jagora: Kana da masu yin yaƙi,

: Inda duk ka tsaya,

: Kana da Bello Sarkin Gobir,

: Da shehu Sarkin Sudan,

‘Y/Amshi: Ina maza suke cewa su abkam maka.

(Gusau, 2009:170).

A wannan ɗan waƙa na sama, Sa’idu Faru ya nuna yana da kyau masarauta ta samu wasu tsayayyun mutane masu taimako, musamman ga talakawa wannan masarauta ta fuskoki daban-daban, kamar kare rayuka da dukiyoyin al’umma da kuma ɓangare ilimi da samar da ayyukan yi da suransu. Wannan dalili ne yake ba wa sarakunan damar naɗa mutane daban-daban muƙamin sarautu, musamman domin zama ‘yanmajalisar sarki.

Sakamakon Bincike

A wannan nazari, an fahimci Sa’idu Faru yakan lura da yanayin sarauta da masarauta, musamman ta fito da wasu halaye da nagartar da sarki ya kamata a ce yana da su ya yi jagorantar al’ummar; kamar ilimi da kyauta da adalci da iya mulki da faɗar gaskiya da zumunta da iya magana da iya shiga da sauransu. Haka kuma, an lura da yadda Sa’idu Faru ya nuna yadda girma da bunƙasar masarauta, musamman ta fuskar tattalin arziƙi, sukan ƙara wa Sarki ko sarauta armashi da ɗaukaka da kwarjini a idon mutane da kuma ƙarfin faɗa a ji. Har wa yau, an lura samun wasu tsayayyun mutane masu taimaka wa masarauta da sarki, musamman ta fuskar taimakon talakawa a fanoni daban-daban yana ƙara fito da darajar masarauta da kuma haɗin kanta.

Har way au, an fahimci cewa, duk wani Sarki da ya haɗa wanɗannan yanye-yanye na sarauta da masarauta kamar yadda Sa’idu Faru ya fito da su a zubin ɗiyan wasu waƙoƙinsa, to, zai samu karɓuwa ga talakawansa da sarakuna ‘yan’uwansa da Gwamnati da kuma ƙasa baki-ɗaya. Haka kuma, akasin waɗannan yanaye-yanaye kan rage wa sarki da masarauta daraja da kwarjini a idanun talakawa da sarakuna ‘yan’uwansa da Gwamnati da ma ƙasa baki-ɗaya.

Kammalawa

A wannan takarda an yi magana ne dangane da taƙaitaccen tarihin Makaɗa Sa’idu Faru. Haka kuma, ta fito da yanayin sarauta/sarki ta hanyar yin tsokaci dangane da wasu kyawawan halaye da ɗabi’un da sarki ko mai saruta ya kamata ya kiyaye domin samun ɗaukaka da daraja a ciki da wajen masarautarsa. Waɗannan halaye da ɗabi’u sun haɗa da jajircewa da kawaici, sai yanayin nasabar sarki da yanayin ilimin da kyuatar sarki, wato yadda ilimi da kyauta suke yi masa jagoranci wajen tafiya da jagorancin al’ummarsa. Haka kuma akwai yanayin shigar sarki da gaskiya da gode wa Allah domin ana son sarki ya kansace mai gaskiya wajen jagorancinsa a masarautarsa da sauran al’amuransa na yau da kullum tare kuma da gode wa Allah. Har ila yau, an yi sharhi game da yanayin masarauta wadda ita ce abin alfahari ga kowane sarki a ƙaasar Hausa. Ta hanyar fito da yadda sarakuna ya kamata su kiyaye ƙimar gidajen masarautunsu da yanayin tattalin arzikin masarauta, wanda yana ɗaya daga cikin abubuwan da suke sanyawa a ji masarauta a ko’ina tare da samun ƙarfin faɗa a ji. Haka kuma, an yi bayani a kan mataimaka ga masarauta.

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