‘Yancin Makada a Duniyar Waka: Nazarin Jujjuya Kalmomi a Wasu Zubin Diyan Wakokin Makada Alhaji Sa’idu Faru

Citation: Mainasara, A. & Lawal, S. (2024). ‘Yancin Makaɗa a Duniyar Waƙa: Nazarin Jujjuya Kalmomi a Wasu Zubin Ɗiyan Waƙoƙin Makaɗa 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), 178-188. www.doi.org/10.36349/tjllc.2024.v03i03.023.

‘YANCIN MAKAƊA A DUNIYAR WAƘA: NAZARIN JUJJUYA KALMOMI A WASU ZUBIN ƊIYAN WAƘOƘIN MAKAƊA ALHAJI SA’IDU FARU

Daga

Adamu Mainasara (PhD)
Sashen Koyar da Harsunan Afirka (Hausa Unit)
Jami’ar Al-Ƙalam, Katsina
adamumainasara2016@gmail.com
+2348032665625 

Da

Sulaiman Lawal
Zamfara State College of Education, Maru
Sulaimanlawalgus131@gmail.com
+2348168214203

Tsakure

Makaɗa da mawaƙa suna da ‘yancin amfani da kalmomi a cikin zubin ɗiya a wuri da lokacin da suka ga damaar tsarma su.Yin hakan kan taimaka wajen isar da saƙonninsu cikin nishaɗi. Ra’in da aka ɗora wannan nazari shi ne “Mazhabar Gusau ta Waƙar Baka Bahaushiya (2015). Manufar wannan takarda ita ce a nuna yadda marigayi Alhaji Sa’du Faru yake sarrafa kalmomi a cikin zubin ɗiyan waƙoƙinsa. Daga cikin irin wannan hikima akwai amfani da kalmomin aro daga wasu harsuna musamman daga harshen Larabci da kuma Turanci da takura kalmomi da murguɗe kalmomi da amfani da kalmomin fannu da jefa kalmomin nahiya wato karin harshe da kuma kalmomin ƙarangiya. Amfani da wannan hikima wani ɓangare ne na sarrafa harshe a cikin waƙoƙi. Daga cikin hanyoyin da aka bi don gudanar da wannan nazari, akwai bibiyar waƙoƙin da aka zaɓa domin kalato manufofin da aka zayyana don ganin wanzuwarsu a waƙoƙin makaɗin. Sannan kuma, an yi amfani da wasu ayyuka masu alaƙa da wannan bincike domin ƙara samun haske wajen gudanar da nazarin. Daga ƙarshe, takardar ta gano makaɗin yana yawaita amfani da kalmomin aro musamman daga harshen Larabci. Wannan ya nuna kulawarsa a kan harshen na Larabci. Bugu da ƙari, wannan bincike ya fahimci makaɗin yana yawan murguɗe kalmomi fiye da takura su a cikin ɗiyan waƙoƙinsa. Ta fuskar amfani da karin harshe kuwa, an gano karin harshen shiyyar Sakkwato ya mamaye ɗiyan waƙoƙin fiye da sauran nau’o’in karin harshen da ake da su a cikin wannan takarda.

1.0 Gabatarwa

Mawaƙa suna amfani da dabaru iri-iri ta fuskar shiryawa da aiwatar da waƙoƙinsu. Yana daga cikin irin wannan hikima tsarma kalmomi mabambanta dangane da gininsu da kuma siffofinsu. Yin amfani da hikima ta fuskar zaɓen kalmomin da suka dace da saƙo ko karin murya ko rauji suna mayar da waƙoƙin su zama abin sha’awa ga masu sauraro. Sannan kuma, a cusa musu tunani wajen fahimtar saƙonnin da waƙoƙin suke ɗauke da su.

Nazarin salo da sarrafa harshe a waƙoƙi wani babban kandami ne da masana suka sha tofa albarkacin bakinsu game da shi. Alal misali, Ɗangambo (2007, sh. 43) ya bayyana salo a matsayin dubaru ne na jawo hankali ta hanyoyi iri daban-daban. Shi kuwa Gusau (2002, sh. 57) ya ce salo a waƙa zaɓi ne na mawaƙi ko makaɗi da yake amfani da shi wajen ƙawata harshen da yake magana da shi ko kuma saƙonnin da yake zubawa a cikin ɗiyan waƙoƙinsa.

Ta fuskar sarrafa harshe kuwa, Gusau (2002, sh.62) ya kira wannan dabara da aiwatar da harshe, inda ya ce fage ne wanda yake nuna ƙwarewar makaɗi da naƙaltar harshen da yake shirya waƙoƙinsa da shi.

Manufar wannan takarda ita ce, a yi nazari domin zaƙulo wasu dabarun amfani da kalmomi a cikin waƙoƙin marigayi Alhaji Sa’idu Faru wanda yake ɓangare ne na sarrafa harshe. Daga cikin abubuwan da takardar za ta nazarta akwai; kalmomin aro da takurar kalmomi da taƙaita kalmomi da amfani da kalmomin fannu da kalmomin ƙarangiya da kuma kalmomin karin harshe

2.0 Waiwaye Kan Rayuwar Alhaji Sa’idu Faru

Makaɗa Sa’idu faru yana daga cikin makaɗan fada, kuma makaɗin shiri ne da ƙire[1].An haife shi a garin Faru ta cikin ƙasar Maradun, ƙaramar hukumar Talatar Mafara a wajen shekara ta 1932. Ana yi masa laƙabi da “Ɗan Umma” wanda matar ƙanen babansa ta sanya masa, saboda ba ya faɗin sunanta, sai dai yana kiran ta da Umma. Wannan laƙabi bai shahara a bakin mutane ba, balle ya danne sunansa na yanka watau Sa’idu. Shi kansa Sa’idu Faru yana yi wa kansa kirari yana cewa:

Ɗan Umma Rungumi,

Ɗan Tumba Rungumi.

Sunan mahaifin Sa’idu Faru makaɗa Abubakar ɗan Abdu, shi kuwa makaɗa Abdu, Alu mai kurya ya haife shi. Ashe ke nan, Sa’idu Faru shi ne ɗan Abubakar ɗan Abdu da Alu mai kurya[2]. Dukkanin waɗannan makaɗa an yi su ne a garin Faru, sai dai mahaifiyarsa mutunniyr Banga ta cikin ƙasar Ƙaura-Namoda ce.

Yawancin ƙuruciyar Sa’idu Faru ya yi ta a garin Banga inda aka haifi uwarsa, amma kafin ya girma ƙwarai sai ya koma wurin tsohonsa makaɗa Abubakar a Faru. Makaɗa Sa’idu bai sami ilimin Muhammadaiyya mai yawa ba, sai dai an sanya shi makarantar allo inda ya yi zurfi ga karatun Alƙur’ani mai girma. Haka kuma, ba a sanya shi makarantar boko ba. Alal haƙiƙa, tun yana yaro sha’anin kiɗa da waƙa ya ɗauke masa hankali

Makaɗa Sa’idu Faru ya koyi waƙa wurin mahaifinsa makaɗa Abubakar, waƙoƙinsa suka daɗa kyautatuwa ta hanyar fasaha da hikima tare da ƙwaƙwalwar da Allah ya ba shi. Tun yana da shekaru goma aka fara zuwa yawon kiɗa da shi gari-gari. Bayan da ya cim ma shekaru goma sha shida ya soma karɓi, a wannan lokaci ne kuma aka haɗa su tare da ƙanensa Mu’azu wanda ya zama Ɗangaladimansa.

Baya ga tsohonsa makaɗa Abubakar, Sa’idu Faru bai koyi kiɗa ga kowane makaɗi ba, dukkan salailai iri-iri da yake sakawa a waƙoƙinsa tushensu mahaifinsa da baiwar da Allah ya ba shi ta gane fasalin waƙa. Da tsohon Sa’idu Faru ya rasu, sai ya ɗauki gabatar waƙa, ya sa himma da ƙwazo yana ta yi har Allah ya karɓi rayuwarsa. Bayan da Sa’idu Faru ya sami cin gashin kansa, ya fara da wata waƙa mai daɗin gaske, ƙunshe da hikimomi. Ga kaɗan daga cikinta:

Jagora: Hasken hitila bai ɗai da wata ba,

: Tauraro haskenka subahin

: Dawaya kora ɗimau na Wakili,

: Uban sarkin zagi Bello na Yari.

‘Y/Amshi: Ruwa da kada ɗibgau na Magaji,

: Sai tsohon wawa ka shigar su.

G/waƙa: Bi da maza ɗan Joɗi na Iro,

: Iro magajin Shehu da Bello.

Wannan waƙar da ya fara yi ita ce wadda ya yi wa sabon sarkin Yamman Faru Ibrahim. Daga nan Sa’idu Faru ya ci gaba da yi wa sarakuna da ‘ya’yan sarauta waƙoƙi, har zuwa lokacin da ya sadu/haɗu da Sarkin Kudu Muhammadu Macciɗo ɗan Sarkin Musulmi Abubakar na III. Ya soma yi masa waƙoƙi ne tun lokacin da yake Mafara yana riƙe da muƙamin Sarkin Gabas watau Uban ƙasar Talatar Mafara. Daga cikin waƙoƙin da ya yi masa akwai:

Kana shire baban ‘yanruwa,

Na Bello jikan Ɗanfodiyo.

Gardaye zo ka yi man iso,

Faɗa mashi murna niz zaka,

Ɗan Sardauna jikan Hassan.

Waƙag ga da nim maka Muhammadu,

Na ji daɗinta Mamman S/Kudu,

Tun dak Kabi hak Kano ham Masar,

Hab birnin Legas hab Bici,

Kowa ya ji waƙar Sarkin Kudu.

Makaɗa Sa’idu Faru bai yi wa kowa waƙa sai sarki ko wanda ya jiɓinci sarauta. Sa’idu Faru yana ganin daga cikin dalilan da suka sa bai yi wa talaka waƙa akwai cewa ba wata hanya da makaɗi zai bi ya ɓata masa rai, a lokacin da shi ya yi masa wulaƙanci. Abin yi kawai shi ne haƙuri. Amma sarki da ya yi wa makaɗi abin da ya sosa masa rai, sai ya rama cikin waƙa ta hanyar yi masa habaici da zambo wanda ba sarkin da ke so makaɗi ya yi masa su. Daga cikin sarakuna da hakimai da ‘ya’yan sarki da ya yi wa waƙoƙi akwai:

a.      Sarkin Yamman Faru Ibrahim.

b.      Sarkin Yaƙin banga Sale da Abubakar.

c.       Sarkin Kiyawa Abubakar Ƙaura-Namoda.

d.     Sarkin Gabar na Mafara Muhammadu.

e.      Sarkin Musulmi Abubakar III.

f.        Sarkin Yawuri Alhgaji Muhammadu Tukur.

g.      Sarkin Sudan na Wurno Alhaji Shehu.

h.      Sarkin Kano Ado Bayero.

i.        Turakin Kano Amadu.

j.        Sarkin Kudu Muhammadu Macciɗo.

Makaɗa Sa’idu Faru yana shirya waƙarsa a gida kafin ya fita zuwa ga wanda zai yi wa ita. Sannan zai dinga bitar ta kimanin kwanaki biyu domin ta zauna a ƙirjinsu da ya isa wajen wanda zai yi wa waƙar, ya san wadda zai yi masa kai tsaye. Waƙar da aka shirya a gida, ta fi wadda aka yi kai tsaye a wajen tsaruwa da daidaituwa.

Dangane da yawan waƙoƙin da Sa’idu Faru ya yi, shi kansa ba zai iya ƙididdige yawansu ba, sai dai ya nuna tun sa’ar da ya fara waƙa bai taɓa komawa cikin wata ba, kuma bai ɗauki waƙar mahaifinsa ya sake maimaita ta ba.

Makaɗa Sa’idu Faru ya sami nasarori masu tarin yawa game da waƙoƙin da yake yi wa sarakuna. A zamanin iyayensu kusan iyayensu bauta kawai suka yi wa sarakunansu, domin sukan daɗe suna yi musu waƙoƙi, amma sai a kawo doki guda a ba su su yi ta godiya. Su kuwa su Sa’idu Faru a yanzu su ke cin amfanin kiɗa da waƙa sosai. Yana yiwuwa idan makaɗi ya kai wa wani sarki kiɗa, to a rana guda ɗaya, sai ka ga ya amshi dawaki da ma abin da ya fi doki zuwa mota da sauransu. Sa’idu Faru ya ce, “Na sami alheri mai yawa a wajen waɗannan sarakuna da na yi ma waƙa. Sun ba ni dawaki da riguna da kuma kuɗɗi gwargwadon ikonsu, na gode ƙwarai[3].

Ta fuskar iyali kuwa, Sa’idu Faru yana da matan aure guda uku (3) tare da ‘ya’ya ishirin da shida (26) maza da mata. A cikinsu sha ɗaya (11) sun rasu, saura goma sha biyar Allah ya yi wa makaɗa Sa’idu Faru rasuwa a shekarar 1987. Allah Ta’ala ya gafarta masa ya sa Aljanna ce makomarsa da mu baki ɗaya (Gusau, 1996, shf. 117-125).

3.0 Ra’i da Hanyoyin Gudanar da Bincike

Ra’in da aka ɗora wannan nazari shi ne ra’in Gusau (2015) mai suna Ra’in Waƙar Baka Bahaushiya (WBB) domin a fayyace hikimar mawaƙin ta fuskar zaɓen kalmomi da kuma sarrafa su a cikin zubin ɗiyan waƙoƙinsa. Ta haka ne za a sami damar yin sharhi dangane da waƙoƙin da aka zaɓa don yi masu tarke a wannan ɓangare. Sannan kuma, an zaɓi waƙoƙi guda biyar (5) don tsamo misalai daga gare su.Waɗannan waƙoƙi sun haɗa da “Waƙar Sarkin Banga Alhaji Sule Ƙaura-Namoda” da “Waƙar Sarkin Kudu Alhaji Muhammadu Macciɗo” da “Waƙar Sarkin Yawuri Alhaji Muhammdu Tukur” da “Waƙar Alhaji Amadu Sarkin Kiywa na Ƙaura-Namoda‘‘.

4.0 Hikimar Amfani da Kalmomi a Zubin Waƙoƙin Sa’idu Faru

Kalmar “hikima” Hausawa sun aro ta ne daga harshen Larabci. Kamar yadda Ƙamusun Hausa na Cibiyar Nazarin Harsunan Nijeriya (CNHN, 2006, sh. 200) ya nuna “Hikima ita ce yin wani abu da ya burge mutane”. Shi kuwa Hornby (1998, sh.139) yana ganin “hikima ita ce dabarun aiwatar da wani abu mai gamsarwa a tsakanin al’umma, kamar hukunci ta hanyar amfani da basira da tunani da hankali”.

Sa’idu Faru ya ƙware ta fuskar jujjuya kalmomi masu siffofi daban-daban a cikin waƙoƙinsa. Daga ciki, akwai dabarar jefa kalmomin aro musamman daga harsunan Larabci da Turanci. Bugu da ƙari, makaɗin yana nuna hikima ta yadda yake sassaƙa kalmomi ta fuskar tsawaita su ta hanyar ƙara musu gaɓa, ko kuma ya shafe wani wasali ko gaɓa don ya cim ma amsa-amon kari a waƙoƙinsa. Har ila yau, yadda mawaƙin yake amfani da kalmomin Larabci kai tsaye, hakan yana nuna zurfin fahimtarsa ga harshen. Kazalika, yana amfani da kalmomin fannu masu alaƙa da juna don cim ma muradinsa. Sannan kuma, ga yadda yake amfani da kalmomin nahiya musamman karin harshen Sakkwatanci.

Ga wasu daga cikin dabarun da mawaƙin yake amfani da su don fitar da hikimar sarrafa kalmomi a wasu ɗiyan waƙoƙinsa:

5. 1Amfani da Kalmomin Aro

Babu shakka harshen Hausa yakan aro kalmomi daga harsuna daban-daban ya mayar da su nasa ta hanyar amfani da su kai tsaye kamar yadda suke a harshen asali, ko kuma ya gyara su, ko dai ta hanyar ƙari ko kuma ragi, ta yadda kalmomin za su dace da nasa yanayin furucin.Ga abin da masana suka ce dangane da ma’anar aron kalmomi kamar haka:

Ɗauko kalma kacokan daga wani harshe a yi amfani da ita a wani harshe (Ibrahim, 1978).

Abba da Zulyadaini (2000, sh.153) sun bayyana ma’anar aron kalmomi da cewa, “ya shafi yadda za a tantance shin an yi amfani da Hausa zalla a cikin waƙa, ko kuwa a’a, an yi aron wasu kalmomi ne daga wani harshe kamar Larabci ko Fulatanci ko Barbarci da sauransu”.

Har ila yau, Zarruƙ (1994, sh. 2-4) ya ce akwai sauye-sauye da ake samu a yayin da kalmomin aro suka taso daga harshen asali zuwa harshen karɓa. Masu harshen karɓa sukan ɗauki kalmomi daga harshen bayarwa ne gwargwadon yadda kunnensu ya jiye masu sautin kalmomin da suka aro.

Ga misalan wasu wurare da marigayi Sa’idu Faru ya aro kalmomi daga wasu harsuna da suka haɗa da:

5.1.1 Ararrun Kalmomi Daga Larabci

Cuɗanya tsakanin Larabawa da Hausawa ta sabbaba wa rumbun kalmomin Hausa rabauta da kalmomi da jumloli masu tarin yawa. Wasu daga cikinsu sun sami canje-canje, yayin da wasu kuma ana furta su kamar yadda suke a harshen Larabci. Ga misalai daga bakin Alhaji Sa’idu Faru inda ya ce:

Jagora: Alhamdulillahi dukkan nuhi,

‘Y/Amshi: Rabbil alamina ni nau nuhi

Jagora: Ka san kiɗi ba karatu ba ne,

‘Y/Amshi: Ballantana mui istigfari in mun gama,

: Kana shirye baban ‘yan ruwa,

: Na Bello jikan Ɗanfodiyo.

(Faru: ”Waƙar Sarkin kudu Muhammadu Macciɗo”, ɗa na 3).

A misalin wannan ɗa da aka ambata a sama, an sami ararrun kalmomi daga harshen Larabci a layi na farko inda makaɗin ya ce “Alhamdulillahi dukkan nuhi”. Wannan Larabci ne na Alƙur’ani farkon Suratul Fatiha wadda take ɗaukar ma’anar dukkan yabo da godiya sun tabbata ga Allah Ta’ala. Makaɗin ya tabbatar da dukkan nufi yana ga Allah maɗaukakin Sarki wanda ba mai ikon sauya shi. Sai kuma sheɗara ta biyu inda Faru ya kawo cikon ayar da ya fara a layinsa na farko ita ce “Rabbil alamina ni nau nuhi. Wannan ma Larabcin Alƙur’ani ne mai ɗauke da ma’anar Ubangijin talikai shi ne Allah. Yana daga cikin sunan da ake kiran Allah da shi “Rabbu” wato mai reno da kula da kowace halitta tun daga ɗan’adam a dabbobi da ƙwari da sauransu. Sai kuma a layi na huɗu wannan ɗa, inda mawaƙin ya ƙara kawo wata kalmar Larabci da ya ce “Ballantana mui istigfari in mun gama”. Kalmar “istigfari” asalinta kalmar Larabci ce, kuma makaɗin ya furta ta kai tsaye kamar yadda take a harshen. Tana ɗaukar ma’anar neman gafarar Allah daga dukkanin wasu kurakuran da mutum ya aikata walau ya sani, walau bai sani ba[4]. Ga wani wuri da Sa’idu Faru ya sarrafa kalmomin Larabci kamar haka:

Jagora: Hwatad da nikai gun Rabbana,

‘Y/Amshi: Ka gaji gida Sarki Abu,

: Don darajar Halifad Ɗanfodiyo,

Jagora: Ka gaji gidan Sarki Abu,

‘Y/Amshi: Don darajjar muƙaman Mamman Tukur,    

: Kana shirye baban ‘yan ruwa

: Na Bello jikan Ɗanfodiyo.

(Faru: ”Waƙar Sarkin Kudu Muhammadu Maccciɗo”, ɗa na 12).       

Wannan ɗa ma yana ɗauke da wasu kalmomin Larabci na yau da kullum. A layi na farko makaɗin ya furta “Hwatad da nikai gun Rabbana”. Kalmar “Rabbana” tana nufin Ubangiji wanda ya cancanta a bauta masa. Daga cikin nau’in bautar da ake yi wa Allah akwai addu’a da neman biyan buƙata zuwa gare shi. Don haka, sai Sa’idu Faru ya kai kukansa ga Allah inda yake yi wa marigayi Alhaji Muhammadu burin ɗarewa karagar mulkin gidansu wadda kuma Allah ya amsa wannan addu’a. Domin kuwa, ya gaji mahaifinsa a shekarar 1996 inda ya zam Sarkin Musulmin Nijeriya.[5]. Sai kuma a layi na uku, inda makaɗin ya ce “Don darajar Halifad Ɗanfodiyo”. Nan ma kalmar “Halifa”, asalinta daga Larabci take tana nufin mai gadon shugabanci irin na Musulunci. Bayan ƙare jihadin Shehu Usman a shekarar 1810, sai ya raba Daular Usmaniyya zuwa sashe biyu; sashen Yamma mai hedikwata a Gwandu ƙarƙashin shugabancin ƙanensa Malam Abdullahin Gwandu. Sai kuma sashen gabas, mai hedikwata a Sakkwato wadda ɗansa Muhammadu Bello yake jagoranta. Duk sauran sarakunan da suka biyo baya a mulkin Sakkwato, zuri’ar Shehu Usmanu ne. Dubi ma abin da Musa Ɗanba’u yake cewa a ranar bukin naɗin sarkin Musulmi Macciɗo:

Jagora: Kai as Sarkin Musulmi na sha tara Macciɗo,

‘Y/Amshi: Tun daga bakin daular riƙon Ɗanfodiyo,

: Gwauron giwa jikan Hassan ɗan Amadu,

: Allah ya tsare ka Sarkin Musulmi Macciɗo.

(Ɗanba’u: “Waƙar Sarkin Musulmi Macciɗo”, ɗa na 2).

Sai kuma sheɗara ta biyar inda Faru ya ce, “Don darajjar muƙaman Mamman Tukur”. Kalmar “muƙami” ma ararriyar kalma ce daga harshen Larabci, mai ba da ma’anar matsayi. Makaɗin ya nemi alfarmar matsayin Sarkin Musulmi Mamman Tukur wajen neman buƙatarsa ta fatar ɗarewar Macciɗo a karagar mulkin gidansu wadda Allah ya tabbatar. Sai dai Sa’idu Faru bai shaidi hakan ba, domin Allah ya karɓi rayuwarsa a shekarar 1987, shekara ɗaya kafin rasuwar mai alfarma Sarkin Musulmi Abubakar na III.

Sai kuma wani misalin:

Jagora: Diba ƙafarka zuwa bisa hannuwa,

: Zaman Shaihu ne ba wata za’ida,

: Sarkin Musulmin wata ran kake,

: Da imani da mu’ujiza,

‘Y/Amshi: Na nan ga Malam Macciɗo,

: Kana shirye baban ‘yanruwa,

: Na Bello jikan Ɗanfodiyo.

(Faru: “Waƙar Sarkin Musulmi Alhaji Muhammadu Macciɗo”, ɗa na 10).

A misalin wannan ɗa na sama cikin sheɗara ta biyu, Sa’idu Faru ya ambata wasu kalmomin Larabci a inda ya ce “Zaman Shaihu ne ba wata za’ida.” Kalmar farko ita ce “Shaihu” wadda ke ɗaukar ma’anar malami masanin ilimin addini Musulunci. Kasancewar Usmanu Ɗanfodiyo ya sami irin wannan daraja, sai ake laƙaba masa Sheikh. Daga baya saboda sauƙin lafazi, sai ake cewa Shehu. Har ma ta kai a ƙasar Hausa akan kira duk wani mai suna Usmanu da Shehu. Sai kuma kalma ta biyu inda ya kawo “za’ida” wato ƙari. Yana nufin Alhaji Muhamadu Macciɗo yana jiran karagar gidan Shehu Usmanu ba tare da wuce gona da iri ba. Sai kuma sheɗara ta biyu mai ɗauke da “Sarkin Musulmin wata ran kake”. Kalmar “Musulmi” asalinta a harshen Larabci ana furta ta “Muslim”. Ma’anarta ita ce, suna ne gamamme ga dukkanin wanda ya miƙa wuyansa ga abin da Annabi Muhammad (Tsira da amincin Allah su tabbata a gare shi) ya zo da shi, tun daga ƙudurin zuciya zuwa furuci da kuma aiki. Sai layi na huɗu, inda makaɗin ya ce “Da imani da mu’ujiza”. Kalmar “imani” tana nufin ƙudurtawa tare da yarda da wani aiki ko lafazi wanda Musulunci ya zo da shi. Muhimmin abin da ake so a yi imani da shi shi ne kalmar shahada. Da wannan ne, sai Sa’idu Faru ya yi wa ubangidansa fatar tabbatar imani a cikin rayuwarsa. Sai kalmar “Mu’ujiza” wadda take nufin bayyana wani abu wanda ya gagari sauran game-garin mutane. An fi samun mu’ujiza ga Annabawa da Manzanni.[6]

5.1.2 Ararrun Kalmomi Daga Ingilishi

Zuwan Turawa da kafa makarantun boko ya yi sanadiyyar samuwar ilimin zamani ga al’ummar Hausawa. Da wannan ne aka samu aron kalmomi daga harshen Turanci zuwa harshen Hausa, a sakamakon wasu dalilai irin su rashin samun kalmar a harshen Hausa, ko don ya zama dole saboda kada amsa-amon kari ya sami matsala, ko kuma don kwalliya da sauran dalilai makamantan waɗannan.

Kamar yadda Mukhtar (2004, sh. 18) ya bayyana cewa, an kafa makarantar farko a lardin Sakkwato a shekarar 1905 a ƙarƙashin shugabancin wani Bature, Mr. Burden, to amma sai talakkawa suka ƙi kai ‘ya’yansu don gudun kada ‘ya’yansu su zama Kirista, saboda haka dole aka rufe ta.

Shi kuwa Yahaya (1988, sh. 91) ya bayyana an sake buɗe wata makarantar a shekarar 1909 wadda Hans Vischer ya buɗe a Nasarawa a wajen Birnin Kano. Ita wannan ita ce makarantar Elemantare ta farko wadda aka fi sani da suna makarantar Ɗan Hausa.

Ga wasu wuraren da Faru yake tsarma kalmomin Ingilishi a ɗiyan waƙoƙinsa kamar haka:

Jagora: Banda gudu banda razana,

‘Y/Amshi: Ka san sarki ba shi waiwaya,

: Ko da jan Di’o yag ga ni,

Jagora: Ka san sarki,

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

: Gwabron giwa uban Galadima ɗan Sambo Ginshimi

: Gamsheƙa Amadu na Maigandi kai a’uban zagi.

(Faru: Waƙar “Sarkin Yaƙin Banga Alhaji Sule Ƙaura-Namoda”, ɗa na 5-6).

A sheɗara ta uku, makaɗin ya kawo kalmar Turanci inda ya ce “Ko da jan Di’o yag ga ni”, wannan kalmar D.O (District Officer) asalinta daga Turanci take. Bayan da Turawan mulkin mallaka suka ƙwace ragamar gudanar da mulki daga hannun sarakunan ƙasar Hausa, sai suka ɓullo da mulki mai suna “mulki kaikaice” wato (Indirect Rule). Muƙamin Di’o yana cikin masu kula da gunduma musamma abin da ya shafi shari’a. Yana kai wa Razdan rahoton abubuwan da suke faruwa a gunduma. Sa’idu Faru ya nuna duk da mulki kai tsaye ya suɓuce wa sarakuna, to amma ko gobe ruwa yana maganin dauɗa. Don haka, Sarkin Yaƙin Banga yana nan da jajircewarsa da muruwarsa ko da a gaban Di’o ya sami kansa. Sai kuma layi na biyar inda ya ce “Ba shi waiwaya ko da jan (Bature) Gwamna yag gani”. Kalmar “Gwamna” ita ma baƙuwa ce a harshen Hausa, asalinta ana furta ta (Governor). Bayan faɗuwar mulki daga hannun sarakunan ƙasar Hausa, sai ragamar mulki ta koma hannun Turawa a ƙarƙashin Gwamna Lugga. Wannan kalma ta Gwamna ita ce har yanzu ake amfani da ita ga jagororin jihohi ko na farar hula ko kuma na soja.

Sai kuma wani misalin:

Jagora: Da biskit da minti da taba sigari,

‘Y/Amshi: Da biskit da minti da taba sigari

: Da lemu da soda da kwalbat sitawut,

: Bai yarda ya aza su ko sau guda ba,

: Ya ɗau wasiccin da Usmanu yac ce,

: Ya ce abincinsu ba namu ne ba,

: Bajimin gidan Bello Mamman na Yari,

Sarkin Kudu Macciɗo ci maraya,

(Faru: “Waƙar Sarkin Kudu Macciɗo”, ɗa na 7).                        

 

A misalin wannan ɗa ma, akwai kalmomi daga Turanci musamman a layi na farko inda makaɗin ya ce “Da biskit da minti da taba sigari”. Waɗannan kalmomi asalinsu daga Turanci suke. Ana furta su kamar haka; “biscuit” da “mint” da kuma “cigarette”. Saboda kamewa da tsare mutunci, sai ga shi mai alfarma ba ya tu’ammali da su. Duk da kuwa biskit da minti an halatta cin su. Sai dai sigari ce wasu Malamai suke kallon ta a matsayin saɓo. Sai kuma layi na uku, inda ya kawo “Da lemu da soda da kwalbat sitawut”. Kalmar “sitawut” sunan giya ne wadda ta samu sakamakon zuwan Turawa. Ita kam babu wani saɓanin Malamai na zamantowar ta haram. Sai makaɗin ya yabi ubangidansa domin halinsa na kamewa daga afkawa cikin abin da Allah ya haramta don biyayya gare shi.

5.3 Takure Kalmomi Aƙalla Biyu

Sani (2002, sh. 67-69) ya bayyana takurar kalma da wani yanayi ne na rage tsawon sauti, wato a sauƙaƙe lafazinsa ta hanyar takura baƙi da zarar an shafe wasalin da ke tare da shi.

A bisa fahimta, kalmar takura tana nufin fasahar mawaƙi wadda yake amfani da ita wajen haɗe kalmomi guda biyu mabambanta juna cikin kalma ɗaya.

Makaɗa Sa’idu Faru yakan jefa irin wannan dabara a cikin waƙoƙinsa. Ga misalai kamar haka:

Jagora: Ɗiyan Alibawa kui ta biya,

‘Y/Amshi: Don Allah ya yi uban zagi,

: Domin kura ta wuce,

: Ana ɓacin laka kama ita,

: Gwabron giwa uban Galadima ɗan sambo Ginshimi

: Gamsheƙa Amadu na Maigandi kai a’uban zagi.

(Waƙar“Sarkin Yaƙin Banga Alhaji Sule Ƙaura-Namoda”, ɗa na 11).

A misalin wannan ɗa, daidai layi na farko makaɗin ya ce “Ɗiyan Alibawa kui ta biya”. A nan an sami takurar kalma, inda makaɗin ya haɗe kalmar wakilin suna ta abokan magana ko maza da mata “Ku”, da kuma kalmar aikatau mai gaɓa ɗaya “yi” a matsayin kalma guda. Sai suka koma “kui”. Ya jawo hankalin mabiyan sarkin yaƙin Banga dangane da muhimmancin biyayya ga shugaban da Allah ya zaɓa musu.

Sai kuma ya sake cewa:

Jagora : Duhun buda,

‘Y/Amshi: Ba ya ɓadda giwa ƙarya kakai,

: Gwauron giwa jirayi gaba na Amadu.

(Faru: “Waƙar Alhaji Amadu Sarkin Kiyawa na Ƙaura-Namoda, ɗa na 3).

Sheɗara ta biyu a wannan ɗa makaɗin ya furta dabarar takurar kalma inda ya ce, “Ba ya ɓadda giwa ƙarya kakai”. A nan ma kalmomi biyu ne ya haɗe wato “ɓatar” (aikatau) da kuma mahaɗi “da” suka koma ɓadda. A nan wurin yana kambama gwarzonsa ta hanyar ba shi alamin giwa. Kamar yadda duhun buda bai hana a gane giwa saboda girmanta, haka shi ma sarkin Kiyawa na Ƙaura duk inda ya bayyana sai an gane shi saboda kwarjini da kyakkyawar shigarsa.

Har ila yau ga wani misalin kuma:

Jagora : Ƙawad da nay yi radda munka zo Sakkwato Garba,

            : Yanzu tare da ni kay yi ta,

‘Y/Amshi: Mun shiga Labbatun da ƙasar Ƙaura,

            : Babu wanda yay yi ƙawar Ɗankilo,

            : Jirayi gaba na Amadu gwauron giwa.

            (Faru: Waƙar “Alhaji Amadu Sarkin Kiyawa Ƙaura-Namoda”, ɗa na 14).    

 

Wannan ɗa yana ɗauke da takurar kalma a daidai sheɗara ta farko inda makaɗin ya ce, “Ƙawad da nay yi radda munka zo Sakkwato Garba”, inda aka samar da “radda”. Asali kalmomi biyu ne aka takure su, suka koma kalma ɗaya. Waɗannan kalmomi su ne “ranar+ da”, watau suna tare da mahaɗi (da). Haɗe waɗannan kalmomi mabambanta su ne aka takure su suka koma kalma guda “radda”.

5.4 Murguɗe Kalmomi

Murguɗe kalma yana daga cikin dabarar sarrafa kalmomi a cikin waƙoƙin baka da rubutattu. Masana a matakan ilimi daban-daban sun bayyana ma’anar murguɗe kalma kamar haka:

“Murguɗe kalma shi ne inda mawaƙa za su juya ainihin siffar kalma su yi mata ƙari ko ragi don larurar waƙa da neman karin muryar waƙar ya fita sosai” (Gusau, 1985, sh. 209).

Ɗangambo (2007, shf. 50) ya bayyana “murguɗe kalma kan bai wa mawaƙa dama su gutsire farkon kalma ko ƙarshenta ko kuma su taɓa ta a tsakiyarta ko farkonta ko ƙarshenta”.

Wata ma’anar kuma ita ce ‘yancin waƙa da ke ba makaɗi damar sarrafa kalmomi ta sauya masu ƙira gwargwadon yadda zai cim ma manufarsa (Funtua, 2015, sh.192).

Shi kuwa Sarɓi (2007, sh.150) ya bayyana murguɗe kalma da cewa “wata hikima ce da ke da alaƙa da siffar kalmomi, wato hikima ce da mawaƙa sukan yi amfani da ita domin yin ƙari ko ragi cikin kalma ko jumla domin daidaita waƙoƙinsu”.

Murguɗe kalma na nufin rage wata gaɓa ko shafe wasali a cikin wata kalma da nufin sauƙaƙa lafazi ko kuma neman daidaita karin murya ko ƙafiya. Hakan kan iya samar da wasu kalmomi waɗanda ba haka Bahaushe yake furta su ba.

Waƙoƙin marigayi Sa’idu Faru suna ɗauke da irin wannan dabara ta murguɗe kalmomi kamar haka:

Jagora: Jikan Malam,

‘Y/Amshi: Ganin ka umfani nas sani,

Jagora: Garba jikan Malam,

‘Y/Amshi: Ganin ka umfani nas sani,

: Gwauron giwa jirayi gaba na Ama.

(Faru: Waƙar “Alhaji Amadu Sarkin Kiyawa na Ƙaura-Namoda, ɗa na 11).

Ta la’akar da wannan ɗa na sama, za a ga yadda makaɗin ya murguɗe kalma a inda ya ce, “Ganin ka umfani nas sani”. A nan kalmar “amfani” ce ya sauya ta hanyar musanya harafin “a” ya koma “u”. Maimakon “amfani”, sai ya furta “umfani”. Ya nuna irin yadda haɗuwarsu da mai martaba sarki yake zamar masa tagomashi ta hanyar samun alheri da farin cikin haɗuwa da masoyinsa.

Ga kuma wani misalin murguɗe kalma daga bakin Sa’idu Faru:

Jagora: Wanda yai tuwon gishiri,

: Shin da me yakai mai kayan miya,

‘Y/Amshi: Nit tambaye ta ta yi shu,

: Gwauron giwa jirayi gaba na Amadu.

(Faru: Waƙar “Alhaji Amadu Sarkin Kiyawa na Ƙaura-Namoda, ɗa na 14).

Layi na uku, makaɗin ya fito da dabarar murguɗe kalma kamar haka, “Nit tambaye ta ta yi shu”. A nan ya rage tsawon kalmar “shiru” ta koma “shu”. Hakan ya faru ne domin daidaita amon karin murya. Makaɗin ya yi amfani da dabarar mutuntarwa ne inda ya nuna yana magana da tsuntsuwa, duk da dai ba ta ba shi amsa ba, hikimar mutuntarwa ta tabbata.

5.5 Dangantattun Kalmomi

Wannan ya ƙunshi yadda mawaƙi yake zaɓen wasu kalmomi masu alaƙa da batun da ake tattaunawa. Alal misali, akwai kalmomi da suka keɓanci addinin Musulunci kamar su tauhidi da ibada da ƙira’a da sauransu. Kuma kowane daga cikinsu yana da ƙananan rassa da kalmomin da suka keɓanta da shi.

Kalmomin fannu su ne duk wasu kalmomi da suke ginshiƙai ne wajen bayyana fannin da waƙa ke magana a kai. Misali, akwai kalmomi da ake amfani da su a fannin addini kawai, irin su Annabi da salla da sauransu. Haka kuma, akwai kalmomi da ake amfani da su a wajen wa’azi irin su wuta da aljanna da sauransu. Akwai kuma, kalmomin da suka keɓanta da siyasa kamar su habaici da zambo da sauransu (Ɗangambo, 2007, sh. 50).

Abba da Zulyadaini (2000, sh.134) sun bayyana wannan hikima da sunan dangantakar kalmomi da kalmomi na Fannu. Sai suka fitar da ma’anarsu da kalmomin da sukan zama ginshiƙai wajen bayyana abin da ake waƙa a kansa. Haka kuma, kalmomi ne da suka kasance ba za a taɓa samun su ba, in ba ana magana a kan abin da ya shafi muhallinsu ba.

Waƙoƙin makaɗa Sa’idu Faru cike suke da irin wannan dabara ta jera kalmomi masu alaƙa da juna a cikin ɗiyan waƙoƙinsa. Ga misalai daga bakinsa da suka haɗa da:

Jagora: Domin dai in ana ba ni,

: Ba gajiya nikai ba,

‘Y/Amshi: Rantsan turu nikai,

: Hat turu ya fashe,

: Mu ja Attahiyatu azzakiyatu mu sallame,

: Mu ɗauko Tabbatyada Abilahabiwatabba ma,

: Mu jawo wasshamsu wadhuhaha,

: Waƙa yanzu ta ɗore,

: Sai tai wata guda sai zwaƙi takai,

: Cakwai zad daɗin bugu,

: Jirayi gaba na Amadu gwauron giwa.

(Faru: “Waƙar Alhaji Amadu Sarkin Kiyawa na Ƙaura-Namoda”, ɗa na 3).

A misalin wannan ɗa da ya gabata, mawaƙin ya jero wasu kalmomi masu alaƙa da juna da suke nuni da surorin Alƙur’ani mai girma musamman cikin salla. Dubi jumlar “attahiyyatu azzakiyatu”. Sai kuma ya sake kawo misalin wasu ayoyi daga “suratul Lahabi” da kuma “suratus-shams”. Dukkanin waɗannan kalmomi da makaɗin ya furta suna da alaƙa da Alƙur’ani da kuma Hadisi. Makaɗin ya nuna duk da yana tu’ammuli da waƙoƙi, wannan bai hana shi karanta wasu surori daga Alƙur’ani mai girma ba domin neman samun kusanci ga Allah Ta’ala.

Ga kuma wani misalin:

Jagora: Ɗan gamraƙa buƙuƙuwa,

‘Y/Amshi: Waɗannan salla kullum sukai

Jagora: Da tanƙarƙi ko ƙunƙumi,

‘Y/Amshi: Waɗannan salla kullum sukai,

Jagora: Ɗan bilbili ko hazbiya,                                

‘Y/Amshi: Waɗannan salla kullum sukai,

Jagora: Ɗan kaza ‘yam moli da shamuwa,

‘Y/Amshi: Waɗannan salla kullum sukai,

Jagora: Jemage ba a zuwa Hajji

‘Y/Amshi: In bilingi dauɗa tai mai yawa,

: Kana shirye baban ‘yan ruwa,

: Na Bello jikan Ɗanfodiyo.

(Faru: “Waƙar Sarkin Kudu Macciɗo”, ɗa na 23).

 

A cikin wannan ɗa da ya gabata, makaɗin ya lissafo wasu kalmomi masu alaƙa da juna ta fuskar zamantowar su tsuntsaye. Daga cikinsu akwai “bilbili” da “hazbiya” da “ɗan kaza” da”’yam moli” da “jemage” da kuma “bilindi”. Makaɗin ya yi amfani da hikimarsa inda ya mutuntar da su ya ba su siffar mutanen kirki ta aiwatar da salla. Don isar da saƙonsa na zambo, sai ya mutuntar da jemage inda ya nuna fanɗarewarsa a kan sauran ‘yan’uwansa tsuntsaye.

5.6 Kalmomin Nahiya

Karin harshe yana nufin ‘yan bambance-bambancen lafazi da na kalmomi da jumloli tsakanin rukunan al’umma ko shiyyoyin ƙasa mai harshe ɗaya (Zarruk, da Wasu, 2010 sh. 9).

A wannan nazari, za a yi tarken karin harshen nahiya ne na Sakkwatanci[7] kamar yadda suka wanzu a waƙoƙin Alhaji Sa’idu Faru. Ga misalan kalmomin Sakkwatanci[8]waɗanda Sa’idu Faru yake jejjefawa a wasu ɗiyan waƙoƙinsa:

Jagora: Balantana Sale yau kana sarki,

: Kwasau uban zagi na Alu ko da,

: Zamanin kana ɗan sarki ci gari na Amadu,

‘Y/Amshi: Na Garba ka bab barin muna ragga,

: Wai har su ja ƙasa

: Gwabron giwa uban Galadima ɗan sambo Ginshimi,

: Gamsheƙa Amadu na Maigandi kai a’ uban zagi.

(Waƙar“Sarkin Yaƙin Banga Alhaji Sule Ƙaura-Namoda”, ɗa na 8).

A misalin wannan ɗa da ya gabata, Faru ya fito da karin harshen Sakkwatanci a sheɗara ta uku inda ya ce “Na Garba ka bab barin muna ragga. Makaɗin ya kawo kalmar “ragga”,mai ɗauke da ma’anar tsumma ko tufafin da suka tsufa. Ya nuna godiyarsa ga ubangidansa ta yadda ya wadata su da sutura ba sa cikin tsumma.

Dubi wannan misali mai zuwa inda ya yi amfani da karin harshen nahiya.

Jagora: ‘Yan Jidda suna tariya da kyau,

‘Y/Amshi: Domin sun ga Muhammadu Macciɗo,

: Bajimi jikan Ɗanfodiyo,

: Mai gaba da kai bai sha daɗi ba,

: Kana shirye baban ‘yanruwa,

: Na Bello jikan Ɗanfodiyo.

(Faru: “Waƙar Sarkin Kudu Macciɗo, ɗa na 6).

Har ila yau, ga wani ɗa mai ɗauke da karin harshen Sakkwatanci a inda makaɗin ya ce, “Yan Jidda suna tariya da kyau”. An sami kalmar Sakkwatanci “tariya”. A daidaitacciyar Hausa ana faɗin “tarbo” Sa’idu Faru, ya nuna irin yadda gwarzonsa yake da ƙima da mutunci hatta a ƙasashen Larabawa. Domin ga yadda mutanen Jidda suka fito suna lale marhabin da jinin Shaihu Usman Ɗanfodiyo.

Jagora: Babban daji kake ɗan Abu,

: Ko icc ko naman dawa,

: Ko manya ko ‘yan ƙanƙana,

‘Y/Amshi: Kowa ƙamnam Mamman shikai,

: Mamman jikan Attahiru,

: Baba na Sidi Mamman gwarzon Cika,

: Kana shirye baban ‘yanruwa,

: Na Bello jikan Ɗanfodiyo.

(Faru: “Waƙar Sarkin Kudu Macciɗo, ɗa na 9).

Misalin wannan ɗa ma makaɗin ya kawo wasu kalmomin karin harshen Sakkwatanci inda ya ce “Kowa ƙamnam Mamman shikai”. Ya ambata kalmar “ƙamna”, wato nuna kulawa da soyayya ga wani. A daidaitacciyar Hausa ana cewa “ƙauna”. Sai kuma kalma ta biyu “shikai”, wadda ake furta ta da “yake” a daidaitaccen karin harshe.

7.0 Sakamakon Bincike

Binciken ya gano aron kalmomin Larabci a waƙoƙin Sa’idu Faru sun fi yawa a kan aron da yake yi na kalmomin Turanci. Kuma takardar ta fahinci karin harshen Sakkwatanci shi ne ya mamaye waƙoƙinsa fiye da sauran kare-karen harsunan da ake da su.

Kazalika, sakamakon binciken ya nuna makaɗin yana takure kalmomi guda biyu su koma kalma guda domin daidaita karin murya da tattalin kalmomi.

8.0 Shawarwarin Bincike

Ya kamata masu nazari da binciken waƙoƙin baka su daɗa faɗaɗa tunaninsu a kan dabaru na zaɓen kalmomi waɗanda makaɗa suke gabatarwa a matanonin waƙoƙinsu.

Sannan kuma, a daɗa zaƙulo kalmomin fannu waɗanda ake amfani da su a nazarin waƙar baka ta Hausa domin a ƙara faɗaɗa filin, kuma a daɗa samun yalwa.

9.0 Kammalawa

A wannan takarda an yi nazarin sarrafa kalmomi wanda yake wani ɓangare ne na sarrafa harshe kamar yadda masana suka bayyana. An bibiyi fasahar makaɗa Sa’idu Faru dangane da dabarun da ya yi amfani da su domin burgewa tare da riƙe tunanin masu sauraro. Daga cikin batutuwan farfajiyar da aka yi magana a kansu, akwai amfani da ararrun kalmomi, musamman daga Larabci da Turanci. Akwai kuma, murguɗe kalma ta hanyar shafe wata gaɓa ko wasali. Har ila yau, akwai dabarar takura kalma inda makaɗin bisa misali, kan haɗe kalmomi biyu ya furta su a matsayin kalma guda.

Babu shakka, wannan bincike ya kawo dabarar sarrafa kalmomi a cikin waƙoƙin marigayi Alhaji Sa’idu Faru waɗanda suka bayar da wani haske ga masu nazari, musamman ta fuskar aron kalmomi daga harshen Larabci da kuma Turanci. Sannan kuma, an tattauna fasahar mawaƙin dangane da yadda yake amfani da kalmomin fannu domin gina wasu saƙonni da suka haɗa da, yabo da kuma nuna matsayinsa dangane da addinin Musulunci.

Manazarta

Abba, M. da Zulyadaini, B.(2000). Nazari kan Waƙar Baka ta Hausa. Zariya: Gaskiya Corporation Limited.

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

Ɗangambo, A.(2007). Ɗaurayar Gadon Feɗe Waƙa.Kano: Amana Publishers.

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[1]Wato yana cikin makaɗa turkakku a fada inda ya taƙaita ga yin waƙa ga sarakuna ko jinin sarauta. Haka kuma yana shirya waƙarsa tare da taimakon yaransa tun a gida kafin a sadar da ita ga jama’a. Sai dai idan buƙata ta kama yakan yi waƙa nan take.

[2]A bisa wannan nasaba ta Sa’idu Faru, za a ga ya gaji kiɗa wajen babansa da kakansa. Kenan makaɗi ne ɗan gado ba haye ba.

[3]Alhaji Aminu Balarabe Gusau (1986). Tarihin Sa’idu Faru, Maƙala wadda ya gabatar Jaridar Gaskiya ta fi Kwabo.

[4]Babu shakka istigfari yana da falala mai tarin yawa a rayuwar Musulmi. Daga ciki akwai kankare zunubbai da yawaitar arziki da samun ruwan sama mai albarka da ƙaruwar ‘ya’ya nagari. Don neman ƙarin bayani a duba Suratul Nuh, Aya ta 10-12).

[5]Duk da Alhaji Muhammadu Macciɗo bai gaji mahaifinsa Sarkin Musulmi Alhaji Abubakar na III kai tsaye ba, domin bayan rasuwarsa a shekarar 1988, sai Allah ya damƙa mulkin a hannun marigayi Ibrahim Dasuƙi wanda ya shekara takwas a kan karagar mulki. Bayan sarautar ta faɗi, Allah ya mayar da ita ga Muhammadu Macciɗo (1996-2006). Ya rasu a ranar 29/10/2006 a sakamakon haɗarin jirgin sama da ya rutsa da shi a kan hanyarsa ta komawa Sakkwato daga Abuja.

[6]Daga cikin mu’ujizojin da Allah ya fifita Annabawa da su akwai; Alƙur’ani wanda aka bai wa Annabi Muhammadu (Tsira da amincin Allah su tabbata a gare shi). Annabi Musa kuwa,an ba shi sanda wadda idan ya jefa ta sai ta zama macijiya. Yayin da Annabi Sulaimanu aka hore masa iska tana ɗaukar sa kamar jirgin sama. Shi kuwa Annabi Isa, aka sauwaƙe masa tayar da matattu da warkar da kutare da makafi da izinin Allah.

[7] Dangin Sakkwatanci, in an ware Katsinanci, ana iya kiran su kare-karen Yamma (Zaruk, R.M. da Wasu, 2010 sh.12).

[8]Karin harshen Sakkwaanci shi ne fitaccen harshen waƙa.Wannan shi ya jawo mawaƙa ko na ina suke amfani da karin harshen Sakkwatanci (Gusau,1985,sh.209)