Yabo A Taken Sarakuna: Tsokaci Daga Wasu Fadojin Kasar Hausa

Citation: Abubakar BELLO (2024). Yabo A Taken Sarakuna: Tsokaci Daga Wasu Fadojin Ҝasar Hausa. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 12, Number 1. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

YABO A TAKEN SARAKUNA: TSOKACI DAGA WASU FADOJIN ҜASAR HAUSA

Na

Abubakar BELLO

Abstract  

The paper presents and analyses the yabo as a main theme of epithet from the Tambari performances of the emirates of Hausa community. The emirates selected were among the flag bearers of Shaihu Usman Ibn Fodio, compiled through obserᴠations and oral interᴠiew. The paper uses the content analysis theory, as well as the classifications of yabo proposed by Bello (1979:21-34) and Tsoho (2011:84-99) respectiᴠely, were discussed with releᴠants examples.‘Taken sarakuna’ epithet for the ruling class plays a vital role as a means of communication among the Hausa communities, especially to the ruling class of the Emirate. During the performance, the epithet determines the talent of the artists who regularly perform with identified creatiᴠity adopted from their forefathers for entertainment.

Key words: Yabo, take, sarakuna, fadoji, ƙasar Hausa

1.0 Gabatarwa

A tsarin zamantakewa, kowanne rukuni na Hausawa yana da makaɗansa, addinin gargajiya da kiɗa yake tafiya; kiɗan ne ke ƙara masa armashi da karɓuwa ga al’umma; inda shi kuma, taken sarakuna ya yi fice wajen fito da tsaron ƙasa da siyasarta da ake samarwa ta hanyar kiɗa ko busa domin yabo da zuga. Domin kuwa, taken shi ne mafi ƙarantar tubalin da ake amfani da shi wajen gina kalaman yabo. Amfani da yabon yana burge masu sauraro, musamman wajen yaba wa ubangida har ya tsima ya yi kyauta, kyautar isa. Irin wannan kyauta tana iya samuwa tun daga ‘yan’uwansa da abokansa da duk wani mai ƙaunarsa.

2.1 Ҝasar Hausa

Masana da dama irin su Adamu (1978) da Alhassan da wasu (1982) da Ibrahim (1982) da Zarruƙ da wasu (1990) da Galadanci da wasu (1992) da Abdullahi (2005) da Sani (2009) da Uba (2011) da kuma Amfani (2012) da saura da dama, sun bayyana fahimtarsu dangane da ƙasar Hausa, inda Amfani (2012) ya bayyana cewa, ƙasar Hausa ta asali tana Afirka ta yamma da ake kira da ‘Sudan ta yamma’. Ҝasar tana farfajiyar da ke tsakanin hamadar Sahara da dazuzzukan da suka doshi gaɓar tekun Atlantika. Ҝasar ta shafi arewacin Nijeriya da kudancin Jamhuriyar Nijar. Mazauna wajen da ke magana da harshen, ake kira da Hausawa. Hausawan sun yi ƙaurace-ƙaurace, ta sashin yamma sun zauna a Gulbin Kebbi, wasu kuma iyakarsu tsaunukan ƙasar Borno. Sun zauna da ƙabilu daban-daban na tsawon shekaru masu yawa. Sukan nashe ƙabilun da duk suka yi maƙwabtaka da su, ta fuskar tasirin harshensu na Hausa da al’adunsu a kan ƙabilun. Ҝasar Hausa tana da girma ƙwarai da gaske. Daga arewa zuwa kudu, ta fara daga Azben zuwa kusurwar arewa maso gabas ta tsaunukan ƙasar Jos. Daga nan ta ɗiba ta yi yamma har inda kogin Kaduna ya yi doro. Sai ta ƙara ɗiba ta yi arewa maso yamma, har zuwa wani ƙaton kwari na Gulbin Kebbi. Daga nan sai ta ƙara karkatawa ta yi arewa maso gabas har Azben. A wannan zamanin, a Nijeriya, ƙasar Hausa ta haɗa da jihar Kano da jihar Jigawa da jihar Sokoto da jihar Katsina da areawacin jihar Kebbi da jihar Zamfara da arewacin jihar Kaduna da arewacin jihar Bauchi. A Jumhuriyar Nijar kuwa, ta haɗa da Yamai da Maraɗi da Zindar da Dogon-Dutsi da Kwanni da Gaya da Dosso da Adar da Tawa.

2.2 Sarakuna

‘Sarakuna’ kalma ce ta suna da ke nuna jam’i ga kalmar ‘sarki’. Yahaya da wasu (1992b:73-77) sun nuna cewa, 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. Domin fito da al’amuran da suka shafi sarauta a fili, tare da fayyacewa dalla-dalla; Alhassan da wasu (1982) sun nuna cewa, sarauta ta ƙunshi yi wa mutane jagoranci da jan ragamar harkokinsu na zaman tare, na matsayin shugabanci. Yawan jama’ar da mutum ya shugabanta da yaɗuwarsu ko kuma girman muhallin da suke zaune a cikinsa da ƙarfin jagoranci da yake iya yi masu, su ne mulki. Haka nan, sukunin bayar da umurni da hani da tsaro, na matsayin iko. Waɗannan abubuwa uku, shugabanci da mulki da iko, su ne suka taru suka yi sarauta. A taƙaice, sarki mutum ne wanda shugabanci da mulki da iko suke hannunsa (Alhassan da wasu, 1982:74).

2.3 Fada

Bargery (1934) da Ҝamusun Hausa na Cibiyar Nazarin Harsunan Nijeriya (2006) da Newman (2007) sun yi tarayya wajen fito da ma’anar kalmar ‘fada’ a matsayin majalisar sarki, inda ake taro ana kai masa gaisuwa ko gidan sarki da kewayensa, domin nan ne cibiyar gudanar da mulkin masarauta. Haka nan, Bunza (2009:66) ya bayyana cewa, sarauta ce ake nema a zama sarki, haka kuma, ita ce ake yi wa waƙa, domin in ba sarauta ba za a samu masarauta ba, balle gidan sarauta wato, fada, har a sami sarki da fadawansa.

2.4 Take

Ҝamusun Cibiyar Nazarin Harsunan Nijeriya (2006) ya bayyana ‘take’ a matsayin kirarin da makaɗa ke yi wa iyayen gidansu ko jarumai ko samari, haɗe da kida. Haka nan, Hiskett (1975) da Kofoworola (1982) da Zarruƙ da wasu (1986) da Yahaya da wasu (1992a) da Galadanci da wasu (1993) sun yi tarayya wajen tofa albarkacin bakinsu dangane da ‘take’ a matsayin amon da ake samarwa ta hanyar kiɗa ko busa domin yabo da zuga a ƙasar Hausa, domin kuwa, Tsoho (2001:68-85) ya tabbatar da cewa, mafi ƙarantar tubalin da ake amfani da shi wajen gina kalaman yabo shi ne take. Galadanci da wasu (1993:18) sun bayyana ‘take’ a matsayin wata magana tsararriya da akan kaɗa ta da kayan kiɗa don a yabi wani ko a zuga shi. Manazarta sun nazarci fasahar sauti (amon kiɗa) daga mabambantan al’ummu kamar Sterm (1957) da Wilson (2004) da Ushe (2015) da Ruskin (2013) da Winter (2014) da kuma Zulu (2017) da makamantansu. Don haka, wannan maƙala ta ƙudiri aniyar fayyace yabo daga taken wasu sarakunan ƙasar Hausa gwargwadon iko. Domin kuwa, Yahaya da wasu (1992a:25-26) sun fayyace take tare da tantance siffarsa, domin kuwa, shi ne wanda ake kaɗawa da abin kiɗa ko busawa da wani abin busa, domin haka ake cewa, an kaɗa taken wane. Yawanci take kan zo ne a yanayin kiɗa ko busa ba tare da waƙa ba, amma akan daidaita shi da magana, domin kuwa masu kaɗa taken, da waɗanda ake kaɗa wa, sun san abin da ake nufi da inda aka dosa da shi.

2.5 Yabo

Tsoho (2001:68-85) ya nuna cewa, mafi ƙarantar tubalin da ake amfani da shi wajen gina kalaman yabo shi ne take (ƙirya). Bugu da ƙari, Tsoho (2011:84-99) ya bayyana yabo a matsayin ba da shaida mai kyau game da mutum bayan ya yi wani abin a yaba, na burgewa ko kuma ana so ya aikata abin burgewa ko na a yaba. Matsayin yabau a waƙoƙin fada na Hausa, bai wuce na yabon ba, ta yin amfani da su wajen yaba wa ubangida har ya tsima ya yi kyauta, kyautar isa. Irin wannan kyauta tana iya samuwa tun daga ‘yan’uwansa da abokansa da duk wani mai ƙaunarsa. Makaɗan kan yi amfani da yabau ne domin burge masu sauraro. Yin haka zai sa jama’a su yarda cewa, lallai sun ƙware a waƙoƙinsu, sun cika makaɗa.

3.0 Dabarar Bincike tare da Ra’i

Wannan nazari ya yi amfani da dabarar tattara bayanai ta fuskar gani da ido da kuma tattaunawa da wasu fadawa da ‘yan majalisar sarakunan da makaɗansu. Haka nan, an ɗora shi a kan ra’i tarke ƙunsau (content analysis). Ra’i ne da ke fiɗar ƙumshiya, wajen fayyace saƙo da feɗe shi dalla-dalla tare da fito da shi fili ta fuskar manufar da saƙon ke ɗauke da shi ga mai saurare ko karatu. Ra’in ya samu karɓuwa tare da shahara daga Bernard Berelson tun a shekarar 1952 inda ya gabatar da littafinsa a kan ra’i tarke ƙunsau a fagen nazarin sadarwa Content Analysis in Communication Research (Wimmer and Dominick, 2006:159). Har ila yau, nazarin ya yi la’akari da yadda Bello (1979:21-34) da Tsoho (2011:84-99) suka rarrabe yabo ta fuskar salsala da taimakon addini da jaruntaka da iya mulki da kuma karimci (kyauta) ga al’umma.

4.0 Yabo a Taken Wasu Sarakuna

Tsoho (2011) ya nuna cewa, a wajen rarraba yabau, dole ne a yi la’akari da kasancewar ƙasar Hausa da ke da faɗin gaske da masarautu da dama waɗanda ke sa ana samun yabau mabambanta daga masaraurta zuwa wata masarautar, musamman ta fuskar yabau mai nuna dangantaka. Hakan ya sanya Bello (1979:21-34) ya rarrabe tare da fito da shika-shikan yabo guda biyar, waɗanda suka hada da: addini da asali haɗe da zuriya da jaruntaka wajen yaƙi da iya mulki da kuma kyauta. Inda shi kuma Tsoho (2011:84-99) ya rarraba su a matsayin yabau na sifa da yabau na kwalliya da yabau masu asali daga aikatau da kuma yabau na dangantaka. Wannan ya tabbatar da cewa, Bello (1979:21-34) da Tsoho (2011:84-99) sun yi tarayya ta fuskar yabau mai nuna dangantaka.

Wannan ya tabbatar da cewa, yabo a taken sarakuna a fadojin ƙasar Hausa, dabara ce ta yaba sarki, domin talakansa da fadawansa da magabtansa su ji, su san matsayinsa. Masoyansa su fahimci irin daraja da ɗaukakar sarkinsu, ta fuskar asalinsa da riƙo da addininsa da jaruntakarsa da iya mulkinsa tare da kyautarsa.

4.1 Salsalarsa

Tsoho (2011:84-99) da Bello (1979:21-34) sun yi haɗaka wajen fito da wannan nau’i na yabo mai nuna dangantaka, sai dai sun bambata wajen zaɓar kalmomi. Yabo ne mai nuna asali hade da zuriya, wanda a cikin sha’anin sarauta, ba a son mai gajeren asali, wato wanda yake a sarautar haye ne ba ɗan gado ba. Ba a kuma son wanda sarauta ta fita daga gidansu ta daɗe sannan daga baya ta dawo ta kansa. Don haka, makaɗa koyaushe ƙoƙari suke su nuna cewa, sarki wane ɗan gado ne.

Sanin asali ga ɗan Adam babbar nasara ce da yake iya alfahari da ita a ko’ina, wanda kan iya sa shi ya yi bugun gaba a ko’ina wajen nunawa tare da bayyana asali, wato tsatsonsa, da ke cike da nagarta da ɗaukaka da kamala ta ƙwarai. Hakan ya sa taken sarakunan ke fito tare da bayyana yabon sarki da ke fitowa tare da nuna dangantakarsa da asalinsa, na iyaye da kakanninsa. Taken ya tabbatar da hakan, inda taken mai martaba sarkin Jama’are ke cewa:

Ahmadu ɗan Mamman

Wato Mai Martaba sarkin Jama’are marigayi Alhaji (Dr) Ahmadu Muhammadu Wabi III OON (1970-2022), ya gaji sarautarsa daga iyaye da kakanninsa da suka yi gwagwarmayar jaddada addini. Haka nan, mai martaba da ke karagar mulkin masarautar a yanzu, kuma sarki na goma, Alhaji Nuhu Ahmad Wabi mni taken ya bayyana cewa:

Ga Nuhu ɗan Amadu

Ga Nuhu jikan Nuhu.

Taken ya tabbatar da mai martaba sarkin Jama’are, sarki na goma Alhaji Nuhu Ahmad Wabi mni an ambace shi da sunan mahaifinsa sarki na tara (marigayi Alhaji Ahmad Muhammad Wabi III OON). Haka nan, taken mai martaba sarkin Katagum yana cewa:

Umaru jikan Umaru

Taken ya fito da tsatson sarki Umar Faruƙ II (Umar Kabir Umar) da ke karagar mulkin masarautar Katagum ta hanyar danganta shi da sarakunan da suka gabata, da ke matsayin iyaye da kakanninsa. Domin kuwa, mai martaba sarki Umar Faruƙ II (2017 zuwa yau) ya gaji mahaifinsa Alhaji (Dr.) Muhammad Kabir Umar OON (1980-2017) wanda ya yi mulkinsa cikin tabbatar da gaskiya da adalci a tsawon rayuwarsa da takensa ke fito da yabo mai nuna dangantakarsa, wato tsatsonsa, kamar yadda taken ke cewa:

Kabiru, kai ne Umaru Sanda

Kai ne Malam Zaki

Kai ne Liman Adandaya

Kai ne Ɗankauwa

Kai ne Haji

Kai ne Malam Bunni

Wannan take ya ƙara fito tare da tabbatar da mai martaba sarkin Katagun da ke karagar mulkin masarautar kuma ɗa ga sarki na goma-sha-ɗaya Alhaji (Dr.) Muhammad Kabir Umar (1980-2017). Tabbas! Mai martaba Umar Faruƙ Umar II ya tabbata jikan Umaru, wato Umar Faruƙ I (1947-1980) wanda yake mahaifi ga mai martaba sarki Muhammad Kabir Umar, sarki na sha-ɗaya kuma mahaifi ga Umar Faruƙ Umar II. Haka nan, mai martaba sarki Umar Faruƙ I, ya gaji mahaifinsa sarki Abdulƙadir III (1909-1947) wanda ya kasance siriki ga masarautar Jama’are, domin kuwa, mai martaba sarki Abdulƙadir III ya aurar da ɗiyarsa ga mai martaba sarkin Jama’are Muhammadu Wabi II (1886-1918) wanda hakan ya ƙara tabbatar da dangantaka ta tsatso da masarautar Jama’are. Haka nan, mai martaba sarki Abdulƙadir III ya gaji mahaifinsa, sarki na takwas, Muhammadu Dumamisau wanda ya yi mulkinsa daga shekarar 1905 zuwa 1909. Mai martaba sarki Umar Faruƙ II ya kuma gaji sarki Abdulƙadir II (1896-1905), ya kuma gaji sarki Muhammadu Haji (1868-1896) da sarki Muhammadu Ɗankauwa (1816-1846). Haka nan, mai martaba sarki Umar Faruƙ II jika ne ga Malam Bunni wanda yake mahaifi ga sarki Muhammadu Ɗankauwa, sai dai, shi mahaifinsa Malam Bunni bai yi sarauta ba, amma mahaifinsu ɗaya da Malam Zaki da sarki Sulaiman Adandaya (1814-1816), kuma dukkaninsu ‘ya’ya ne ga Malam Lawan. Wanda a yanzu haka, jikokin Malam Bunni ke sarauta a masarautar Katagum, duk da cewa shi Allah bai nufe shi da yin sarautar Katagum ba. Taken ya tabbatar da tsatson mai martaba da ke karagar mulkin masarautar Katagum da cewa:

Kai ne Malam Zaki

Wannan ya ƙara tabbatar da tsatson mai martaba sarki Umar Faruƙ II, ta hanyar iyaye da kakanni, shi ya gaji Malam Zaki (1807-1814), wato Malam Ibrahim Zaki (zakiyul ƙalbi) wanda ya amshi tuta daga mujaddadi Shaihu Usmanu a shekara ta 1807, wanda ya yi gwagwarmaya tare da gabatar da yaƙe-yaƙe domin jaddada addini wajen tabbatar da gaskiya da adalci. Bayan Malam Ibrahim Zaki ya dawo daga wajen Shaihu Usmanu, sai ya zauna a Tashena, inda ya yi wafati a shekara ta 1814 da ke tabbatar da zamansa na shekara bakwai a karagar mulkin masarautarsa wajen jaddada addini; wanda hakan ya tabbatar da cewa, bayan zaman fadar masarautar a Zaki, wato Katagum-mai-kaba, fadar masarautar ta zauna a Tashena, inda a halin yanzu fadar masarautar tana garin Azare, wato Katagum-Mai-Rimi a matsayin fadar masarautar Katagum da ke tafiyar da harkokin mulkin masarautarta cikin nasara da tabbatar da gaskiya da adalci.

Har ila yau, yabo mai nuna dangantakar ya bayyana a fadar Misau daga taken mai martaba sarki na goma, marigayi Muhammadu Manga III, ta fuskar fito da dangantakar da ke bayyana tsatsonsa ta fuskar iyaye da kakanni, kamar yadda taken ke cewa:

Manga magajin Amadu

Mai martaba sarki na goma, marigayi Alhaji (Dr.) Muhammadu Manga III OON (1979-2016) ya gaji mahaifinsa sarki Ahmadu III (1926-1979) sarki na tara cikin jerin sarakunan masarautar Misau, wanda shi ma ya gaji mahaifinsa sarki Muhammadu Alhaji (1902-1925).

Har ila yau, taken yana fito da dangantakar mai martaba sarki Alhaji Ahmad Sulaiman, sarki na goma-sha-ɗaya cikin jerin sarakunan masarautar Misau, sarki ne da ke karagar mulkin masarautar, ta hanyar danganta shi da kakansa, kamar yadda taken ke cewa:

Amadu magajin Ali Garga

Mai martaba sarkin Misau da ke karagar mulki a yanzu, Alhaji Ahmad Sulaiman ya amshi mulkin masarautar daga shekarar 2016 zuwa yau, inda taken ke fito da tsatsonsa, ta hanyar danganta shi da iyaye da kakanninsa waɗanda suka mulki masarautar Misau, domin har yanzu, gida ɗaya, wato tsatso guda ne ke mulki a fadar Misau tun daga lokacin jihadin Shaihu Usmanu zuwa yau, ba a samu wani ɓangare ya jagoranci sarautar masarautar Misau ba. Yabon ya danganta sarki da iyayensa da kakanninsa, da ke matsayin tsatso ɗaya, musamman ta la’akari da gidajen yayye da ƙannen iyaye da kakanninsu da ke da ikon neman sarautar masarautar. Taken ya fito da mai martaba sarki a matsayin magajin gadon gidansu, wato ya gaji sarauta, ba tun asali, domin kuwa, shi ne magajin Ali Garga wanda yake ƙani ga sarki na shida, Muhammadu Manga I (1886-1900) da kuma sarki na bakwai, sarki Ahmadu I (1900-1902), ƙani ne ga sarki Alhaji, wato Muhammadu Alhaji (1902-1925); dukkaninsu mahaifinsu ɗaya, wato ‘ya’ya ne ga sarki na biyar, sarki Saleh (1862-1885), wanda yake ɗa ga ‘yar sarkin sarkin Jama’are, Muhammadu Wabi 1 (1808-1824). Tarihi ya tabbatar da cewa, a zamanin mulkin sarki Alhaji (Muhammadu Alhaji [1902-1925]); ya naɗa ɗan’uwansa Ali Garga a matsayin Hakimin Dagauda wanda yake mahaifi ga Sulaiman, wato kaka ga sarki na sha-ɗaya. Hakimin Dagauda bai yi sarautar Misau ba, haka nan ɗansa Sulaiman, shi ma bai yi sarautar ba. Amma cikin yardar Allah, sai ga jika ya zama sarki a yanzu, ya haye karagar mulkin da iyaye da kakanninsa suka gada. Zamowarsa sarki na tabbatar da cewa, tsatso ɗaya ne har yanzu ke mulkar masarautar Misau, tun iyaye da kakannin da suka yi nasarar amsar tutar jaddada addini, ƙarƙashin jagorancin mujaddadi Shaihu Usmanu.

4.2 Taimakon Addini

Tun lokacin ƙare jihadin da ya gabata a ƙasar Hausa don jaddada addinin Musulunci, sarakuna suka samu shiga gidan sarauta. Naɗin sarauta ya koma hannun sarkin Musulmi a Sakkwato, wato duk wanda aka naɗa, ya zama wakili ne ga sarkin Musulmi a ƙasar ikonsa; shi ne shugaban addinin Musulunci a ƙasar. Don haka, ana yabon sarakuna a matsayinsu na shugabannin addinin Musulunci (Bello, 1979:21-34).

Fadojin da suka taimaka wajen jaddada addinin Musulunci, waɗanda aka ba tuta, suna iya ƙoƙarinsu wajen tabbatar da hakan ta hanyar bayyana tasirin addinin Musulunci cikin al’amuransu na yau-da-kullum, musamman cikin taken sarakunansu. Domin kuwa, zartar da hukuncin Allah a faɗin masarautar Katagum, taken yana bayyana yadda mai martaba sarki ke zartar da hukuncin kisa ga wanda ya kashe wani, kamar yadda tamburan ke cewa:

Umaru yanka mai yanka wani

Addinin Musulunci, addini ne da ke kare martabar ɗan Adam. Sarakunan Musulunci, wakilai ne a doron ƙasa, a faɗin masarautarsu, da ke da ikon zartarwa a dukkanin lokacin da wani ya yi ba daidai ba. Jaddada addini da Shaihu Usmanu ya yi a faɗin ƙasar Hausa da maƙwabtanta, ba ƙaramar nasara ba ce, domin kuwa, almajiransa ba su bar wannan nauyi da ya ɗoru a kansu ba. Zartar da hukuncin Allah a doron ƙasa, na ƙara tabbatar da zaman lafiya da kwanciyar hankali a tsakanin al’umma.

4.3 Jaruntakarsa

Bello (1979) ya nuna cewa, ta ɓangaren jaruntaka kuwa, sarakunan Fulani sun yi jihadi, sun karɓe mulki daga hannun Haɓe (Hausawa) don su gyara addinin Musulunci, wanda mulkin bai ƙwatu ba, sai da aka yi amfani da ƙarfin dantse bayan rubuce-rubuce don faɗakarwa tare da wa’azi da baki wanda bai yi tasiri ba. Yaƙi kuma, ba shi yiwuwa sai da jaruntaka. Don haka, jarunta ta zama ginshiƙin da ake ɗora yabo a kai tare da danganta saraki da kakaninsa don nuna gwarzantakarsu (Bello, 1979:21-34). Haka nan, Tsoho (2010:169-184) ya tabbatar da cewa, yawanci yabon jarumai bai tsayawa ga yabon kawai, yakan kai har ga zuga su da nufin su yi wani abu na ban mamaki, na ba-saban-ba, wata sa’a ma har sukan wuce gona da iri, su yi aika-aika, har ta kai su ga halaka wani, musamman abokin hamayya ko wanda yake takara da su.

Hakan ya tabbatar da cewa, yabo ta fuskar jaruntaka, yabo ne da ke nuna kwalliya ta hanyar fito da ƙarfi da buwayar wanda ake wa yabon, musamman ta hanyar amfani da wasu sunaye na ƙarfafan abubuwa ko masu daraja ko dabbobi da ke nuna jaruntakarsu a tsakanin sauran dabbobi. A kowanne lokaci, jarunta tana tattare da dauriya da haƙuri a lokacin tsanani da jajircewa a lokacin neman cimma wani buri na rayuwa, tare da nuna ƙwarewa a dukkanin al’amuran da aka sa gaba. Nuna jarunta a fagen fama da gaban abokan gaba tare da zabura da yin kukan kura wajen afka wa magabta, gami da cijewa a gaban maƙiya a lokacin firgita; yana tabbatar da gwarzantakar jarumi. Kiɗan tambura a fadojin ƙasar Hausa, yana fito da yabo da ke tabbatar da jaruntakar sarki, ta hanyar ambatonsa da sunayen dabbobi ƙarfafa da wasu ababa masu ƙarfi ko buwaya da daraja; kamar yadda taken sarkin Jama’are ke bayyanawa:

Bijimi ɗan Bijimi

Taken ya bayyana mai martaba sarkin Jama’are da bijimi ɗan bijimi a matsayin kwalliya da ke nuna ƙarfin ikonsa wajen tafiyar da mulkinsa. Bijimi, namijin saniya ne, turkakken Sa, wanda ya samu kulawa ta sosai daga mai kiwonsa. Bijimin Sa, yana zama abun kallo ga makiyayi da dukkanin wani mai sha’awar kiwon dabbobi wajen ɗara sauran dabbobin da ke wannan garke ta fuskar tsawo da ƙoshi da kauri ko ƙiba da kuma ƙarfi da rashin tsoro. Samun bijimin Sa cikin garke ga makiyayi, abun alfahari ne; domin yakan zama daban a cikin ‘yan uwansa. Yakan iya tunkarar dukkanin wata saniya daga dabbobin da ke garken, ta hanyar kai mata farmakin barbara ba tare da wani san ya nuna kishi ba ko kai sunkuci, musamman idan rai ya ɓaci, duba da irin gawurtarsa. Mai martaba Sarki yana da ƙarfin ikon zartarwa, kamar yadda mahaifinsa ya yi zamaninsa cikin ƙarfin iko a faɗin masarautarsa. Jaruntakar mai martaba sarkin Jama’are ta ƙara fitowa fili kamar yadda yabon ke cewa:

Ya girma ya Kuuka,

A tsakanin mahassada

Wannan yabon ya fito da irin gwagwarmayar da ke faruwa a tsakanin ‘ya’yan sarauta, wato waɗanda ke da ikon neman sarautar gidansu, musamman wadda ta shafi jan ragamar mulkin al’umma, wato sarki da ke da iko a faɗin masarautarsa. ‘Ya’yan sarautar suna turnuƙu tare da kai ruwa rana yayin neman haye karagar mulkin masarautarsu. Yabon ya yi amfani da nasarar da mai martaba ya samu wajen haye karagar mulkin masarautar, ta hanyar fito da hakan ga duniya ta hanyar amfani da abuntarwa domin ƙara wa yabon armashi, musamman ga masu sauraro da kuma sauran abokan neman sarautarsa waɗanda suka yi mubaya’a, wato miƙa wuya domin ci-gaban al’ummarsu; inda yabon ya ƙara tabbatar da hakan, wato jaruntakarsa a tsakanin mahassada, ya girma ya Kuuka a tsakanin mahassada. Ya girma ya kuka, ma’ana bishiyar Kuka (Baobab/ Adansonia digitata), ya sakata ya wala a tsakanin mahassada, kamar yadda bishiyar Kuka ke bajewa ta girma, girma na ƙasaita a tsakanin sauran bishiyoyi. Domin ƙarin ƙarfin gwuiwa wajen jaruntakarsa, yabon ya tabbatar da ƙaulin da ke cewa, ‘hassada ga mai rabo taki ne’, wanda hakan ke tabbatar da cewa, mai martaba sarkin Jama’are ya gagari dukkanin wani mahassadi, maciyin amanar al’umma. Domin shi mai martaba sarki ya yi musu tazara mai nisa, ya wuce saninsu.

Haka nan, taken ya cigaba da fito da jaruntakar mai martaba sarkin Katagum da cewa:

Goshin ɓauna

Gagara shaƙa

Ɓauna, ɗaya daga cikin dabbobin dawa ne da ke da ƙarfin gaske da faɗa, kuma tana kama da saniya. Goshi, yana nufin kayi ta gaba daidai sama da girar ido. Goshin ɓauna yana sama da idanunta, wato kusa da ƙahoninta, inda takan iya tunkarar dukkanin wata dabba ko mutum da nufin yagalgala da birkice shi da ƙahonta. Tsananin faɗanta da nuna rashin tsoronta a tsakanin dabbobi ta hanyar birkita waje da tunkarar dukkanin magabtanta; yana sanya kowa tsoronta tare da yin nesa-nesa da ita. Domin haka, mai martaba sarkin Katagum ba ɗal ba ne idan har aka taɓo shi, wato ba kanwar lasa ba ne. Yana tunkarar magabtansa tare da yi musu ɗai-ɗai. Haka nan, taken ya ambace shi da:

Kutittiren cikin ruwa

Kututture, tushe ne na itacen da aka sare ko bishiyar da ta karye ta bar ɗan saura. An bayyana jaruntakar mai martaba sarki ta hanyar abuntarwa domin ƙara nuna jaruntarsa, domin kuwa, kututturen da ke cikin ruwa (kogi ko gulbi ko kududdufi), a duk lokacin da ake rana, bai san ana yi ba; kasancewarsa cikin ruwa. Wannan ya fito da mai martaba a matsayin jarumi da ke nuna ko’oho ga magabtansa da ke ƙoƙarin saransa, inda yakan kawar da kansa ta hanyar gabatar da hukuncin da ya dace, ba tare da nuna bambanci ba. Gibar mai giba da makircin makiri da gulmar magulmaci, ba za su sa mai martaba ya ɗaga kai ya gano su ba, balle ya san suna yi da shi. Juriya da haƙuri da kawar da kai ga shugaba, babbar nasara ce, da ke ƙara masa martaba da ɗaukaka.

Har ila yau, yabon sarakunan bai tsaya nan ba, domin kuwa taken yana bayyana jaruntakar mai martaba sarkin Jama’are da cewa:

Alkamar kan dutse,

Allah ke ba ta ruwa

Alkama, nau’i ne na abinci dangin shinkafa da ake nomawa a fadama, waje mai ruwa (mai riƙe ruwa, ba kanda ba). Alkama tana buƙatar ruwa sosai, musamman a lokacin da take ɗurar madara don cika konsonta; dutse kuma, waje ne da ba a yin shuka a kai. An bayyana sarkin Jama’are da juriya, kamar yadda alkamar da ke kan dutse ke jure wahala; domin mahaliccin da ya samar da ita a wannan waje, shi ke da masaniyar yadda za ta rayu. Bayyana juriyar sarkin Jama’are da haƙurinsa da taken ke fitowa da shi, yabo ne da ke ƙara zaburar da mai martaba sarki wajen zama a ko’ina ta kama, cikin ƙunci da matsatsi tare da imanin cewa, Allah yana nan, kuma zai kawo wa bawansa ɗauki a dukkanin rayuwarsa; domin masanin ɓoye da bayyane ne, da ke zartar da yadda ya so, a lokacin da ya so.

Shi ma sarkin Misau, taken ya bayyana juriyarsa da haƙurinsa da cewa:

Muruci bisa dutse

Muruci, nau’in abincin Hausawa ne da ake samar da shi daga saiwar ƙwallon giginya da ake dafawa. Akan shuka shi a waje mai ruwa da taɓo, wato kwari, domin samun damar fidda saiwarsa cikin ni’ima, amma sai ga wani murucin bisa dutse aka shuka shi. Wannan ya fito da irin jarunta da juriya da haƙuri tare da tawakkali ga mai martaba sarkin Misau, musamman wajen miƙa wuya ga mai kowa mai komai, Ubangijin sammai da ƙassai, mai shayarwa kuma mai rayarwa; wanda ke taimakon bawansa wajen cin nasarar zaman duniya, kamar yadda murucin da ke kan dutse ke samun kulawa daga ni’imar Allah ba tare da naƙasu ba. Jaruntakar sarki tana sa magabtansa su ji tsoronsa tare da biyayya gare shi. Hakan ya sa taken ya ambaci sarkin Jama’are da cewa:

Ya ya gara takan yi da dutse?

Sai yawu.

Haka nan, taken sarkin Misau shi ma ya nuna cewa:

Ya ya gara takan yi da dutsi?

Sai lasa.

Gara, ƙwaro ne ɗan ƙarami dangin zago da sha-zumami (‘yar fulani), da ke gina gidanta da ƙasa a jikin dukkanin wani abu busasshe, kamar kara da ciyawa da itace, ta hanyar lalata su da diddige su ko kuma ta yi rami a jikinsu, wani lokaci har da bangon gini, shi ma ba ta bar shi ba, ta hanyar gina gidanta tare da yin ‘yan ƙofofi a jikinsa. Irin rawar da gara ke takawa a jikin irin waɗannan kayayyaki, sai ga shi ta samu kanta a kan dutse. Wannan gaɓa, ba ta da sauran dabara sai dai lasa ko yawu, domin kuwa dutse ba cimarta ba ne. Danganta magabtan sarki da gara a wannan gaɓa yana ƙara fito da jaruntakarsa da ke zama abun tsoro ga magabtan. Sarakunan suna karagar mulkinsu cikin annashuwa da sakewa, ba tare da tunanin nasarar mahassada da azzalumai a kansu ba, kamar yada dutse yake ga gara; gani nan, bari nan. Samun tsayayyen sarki kuma jarumi, yana sa mahassada da maƙiya da munafukai, su tsorata, su miƙa wuya ga uban ƙasa, jagoran al’ummar masarautarsa. Domin ƙara tabbatar da juriya da jaruntar mai martaba sarkin Misau, taken ke cewa:

Guga je ki da baya

Guga, mazubi ne da ake ɗaura wa igiya domin ɗebo ruwa daga rijiya ta hanyar ɗaura wa mazubin igiya. Ana amfani da mazubin da aka samar daga fata ko ƙwarya ko gwangwani ko bokiti da makamantansu a lokacin da aka zo ɗiban ruwa a rijiya, inda ake zara gugar, ta tafi da baya, sannan ta nitse a ruwan, sannan a jawo igiyar, inda gugar kuma za ta ɗebo ruwan a cikinta. Wannan taken ya nuna mai martaba sarkin Misau, yana tunkarar kowane ne ta kama domin samar wa al’ummarsa abubuwan ci-gaba a masarautarsa. Samun jarumin sarki irin wannan da ke jajircewa tare da kai-kawo wajen ci-gaban al’ummarsa ba ƙaramar nasara ba ce ga fada da masarauta.

4.4 Iya Mulkinsa

Bello (1979:21-34) ya bayyana cewa, ‘iya mulki da shugabancin al’umma cikin adalci da riƙon amana, wanda hakan ya dace ga duk wani shugaba. Don haka, makaɗan kan bayyana irin ƙwarewar sarkinsu wajen iya mulki’.

Sakamakon haka, jagoranci muhimmin al’amari ne a rayuwar dukkanin halittun duniya, inda ɗan Adam ya samu fifiko da ɗaukaka ta fuskar hankali da zurfin tunani wajen hangen nesa tare da iya sarrafa zuciyarsa yadda ya so ta hanyar dannarta ga kauce wa aikata ba daidai ba. Samun ƙwarewa a fagen tafiyar da shugabancin al’umma ba ƙaramar nasara ba ce. Kowanne shugaba da aka ba ragamar tafiyar da wata harka, yana matuƙar ƙoƙarin ganin ya yi gaskiya da adalci. Adalcinsa, shi zai kuɓutar da shi a ranar da kowa zai tashi gaban mahalicci, Ubangiji Allah don amsar sakamakon abubuwan da aka aikata a zaman duniya. Wanda ya aikata kyakkyawa ya amshi sakamakonsa da hannun dama, wanda kuma ya yi akasin haka, ya amshi nasa sakamakon da hannun hagun. Jaddada addini da Shaihu Usmanu da almajiransa suka yi, ya sanya sarakuna tafiyar da mulkinsu cikin tsarin karantarwar addinin Musulunci a faɗin masarautun da suke da iko a tsakanin talakawansu, kamar yadda tamburan Katagum ke cewa:

 Yanka mai yanka wani

Wannan ya fito da tarihin da ya gabata, ta hanyar tabbatar da yadda sarakuna suka kasance kafin mulkin mallaka da turawan Ingila da Faransa suka yi, ta hanyar amshe ikon zartarwa a hannunsu. Domin kuwa, sarakuna a da su ne shugabanni a ƙasar da suke mulka, su ne alƙalai kuma su ne malamai da ke ɗawainiyar karantar da al’ummarsu. Sarki yana zartar da hukuncin kisa a kan wanda ya kashe wani tare da aiwatar da hukunce-hukuncen da suka dace da karantarwar addinin Musulunci. A wannan zamanin, sarakuna sun zama masu ba da shawara, inda sarki da ‘yan majalisarsa ke ƙarƙashin ikon shugaban ƙaramar hukuma da ‘yan majalisarsa waɗanda aka danƙa ragamar shugabanci a hannunsu ta hanyar zaɓe, wato mulkin siyasa.

4.5 Karimci (Kyautarsa) ga Al’umma

Bello (1979:21-34) da Alhaji (2015) sun bayyana yadda kyauta ke tasiri ga makaɗa wajen nuna farin-cikinsu a cikin waƙoƙinsu. Kyauta tana daga cikin shika-shikan yabo, wanda sanin kowa ne maroƙa sun tsani rowa, inda kyautar da sarakuna ke yi wa makaɗan ke zama silar yabo gare su; domin kuwa, yaba kyauta, tukuici. ‘Alheri danƙo ne, ba ya faɗuwa ƙasa banza’. Kyauta tana matsayin ba da wani abu na alheri ga wani, ba tare da ya roƙa ba; ko da ya roƙa ma, ya zamana an ba da abun da kyakkyawar manufa. Kyauta a rayuwar ɗan Adam tana taka muhimmiyar rawa wajen ƙara danƙon zumunci da ɗaukaka darajar mai bayarwa. Masu iya magana suna cewa, “yaba kyauta, tukuici”. Wannan ya tabbatar da cewa, wajibi ne ga nagartaccen mutum, mutumin da ya san ya kamata, mai hangen nesa; ya gabatar da godiya da fatan alheri ga wanda ya kyautata masa. Yabo da ke tattare da godiya da fatan alheri ga sarakuna dangane da kyautar da suke wa makaɗa tamburan ne ke sa a lokacin aiwatar da kiɗan, taken ke fito da irin alherin da suke samu daga fadar sarki da masoyansa. Mai martaba sarkin Katagum yana ba da kyautar da talakansa ke iya zama mai arziki dare ɗaya, kamar yadda taken ya tabbatar:

Sarki masu duniya

Sarki yanke talauci

Wannan ya tabbata wajen samun nagartaccen tsarin tafiyar da mulki bisa tsabta da bin dokokin addinin Musulunci na tabbatuwa ga fadojin da suke aiwatar da tsarin da Shaihu Usmanu mujaddadi ya shimfiɗa musu. Domin kuwa, masarautun sun amsa wannan ƙira ta hanyar samar da sarautar Sa’i da ke da ikon karɓar zakka da kuma ba da ita ga waɗanda suka dace ƙarƙashin ikon sarakunansu. Taken fadar Katagum ya tabbatar da hakan inda ya bayyana sarki a matsayin wanda ke yanke talauci da zarar talakansa ya samu nasarar amsar zakka daga sarki ko Sa’in mai martaba sarki tare da ba da wasu kyaututtuka daga aljihunsa. Zakka, hanya ce ta kakkaɓe talauci tsararriya daga Ubangijin talikai tare da sanya soyayya da zaman lafiya da kwanciyar hankali a tsakanin al’umma.

5.0 Kammalawa

Nazarin ya nazarci yabo daga taken wasu sarakunan ƙasar Hausa waɗanda suka amshi tutar jaddada addini a ƙarni na 19, wajen nuna ƙwarewarsu a fagen mulki da ke tabbatar da ƙoƙarinsu da juriyarsu da nuna gwarzantakarsu tare da jajircewarsu wajen zama jagorori na ƙwarai, da ke jagorancin al’ummarsu cikin gaskiya da adalci gwargwadon iko. A tsarin zamantakewa, kowanne rukuni na Hausawa yana da makaɗansa, addinin gargajiya da kiɗa yake tafiya; kiɗan ne ke ƙara masa armashi da karɓuwa ga al’umma; inda shi kuma, taken sarakuna ya yi fice wajen fito da tsaron ƙasa da siyasarta. Take kuwa, shi ne mafi ƙarantar tubalin da ake amfani da shi wajen gina kalaman yabo. Nazarin ya fito da yadda yabon ya yi tasiri a matsayin ma’aunin ba da shaida mai kyau game da mutum bayan ya yi wani abin a yaba, na burgewa ko kuma ana son ya aikata abin a yaba. Amfani da yabon yana burge masu sauraro, musamman wajen yaba wa ubangida har ya tsima ya yi kyauta, kyautar isa. Irin wannan kyauta tana iya samuwa tun daga ‘yan’uwansa da abokansa da duk wani mai ƙaunarsa.

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