Bisa al’adar mawaƙan baka na Hausa, sukan yi waƙoƙinsu a ɓangarori daban-daban ta la’akari da abin da suka yi wa waƙa, waƙar ta yabo ce ko kuma faɗakarwa ko wa’azantarwa da dai sauransu. Idan aka dubi ɓangaren mutane, sukan yi waƙoƙi ga mutane mabambanta ta yin la’akari da wanda suke yi wa waƙa. A bisa haka ne, suke yi wa malamai, masu kuɗi, sarakuna, ‘yan siyasa ko kuma wanin wannan waƙa, waƙar kuwa ciki akwai yabo ko kammabawa da zuga ga wanda ake yi wa, da kuma habaici da kushe ga kishiyar wanda suke yi wa waƙar. A wannan takarda, an y ƙoƙarin nazarin yabo da mawaƙa suka yi cikin waƙoƙinsu ga Farfesa Sa’idu Muhammad Gusau, wannan yabon kuwa ya shafi ta fuskar halayyarsa ce, ayyukansa, mu’amalarsa da sauransu. Wannan takarda ta yi ƙoƙarin tattaro waƙoƙi guda biyu cikin waƙoƙin da aka yi masa, inda ta zaƙulo yabon da aka yi masa tare da yin bayani filla-filla.
Yabo Gonar Makaɗi: Nazarin Yabon Farfesa Sa’idu Muhammad Gusau A Cikin Wasu Waƙoƙin Baka Na Situdiyo
Daga
Ibrahim
Baba (Nayaya)
Sashen
Nazarin Kimiyyar Harsuna, Jami’ar Jihar Bauchi Gaɗau.
07066366586,
08125351695
ibrahimba182@Gmail.Com
1.0 Gabatarwa
Waƙar baka matattara ce ta yabo ga
al’umma a ɗaiɗaikunsu ko a ƙungiyance, wannan abu ba ɓoyayye ba ne ga dukkanin
mawaƙa da waɗanda ake yi wa waƙar da kuma manazarta har ma da masu saurare. A
tsarin irin wannan yabon, akan yi ƙoƙarin yabon mutane ta la’akari da ɓangarorin
da suke da ƙwarewa a kai, wasu sarakuna ne, wasu masu kuɗi (attajirai) ne, wasu
‘yan kasuwa ne, wasu manoma ne, wasu malamai ne, wasu makaɗa ne, wasu jarumai
ne, wasu ‘yan siyasa ne da dai sauransu. Wannan ya sanya waƙoƙin baka suka zama
wata mahaɗa ta kammabawa da zuga mutane da kuma yi musu kirari ta hanyoyi
daban-daban.
Game da
waƙa kuwa, masana sun bambance tsakanin waƙar baka da rubutacciya, sannan sun
yi gamsasshen bayani wajen bayyana ma’anar waƙar baka. Misali, Sa’id (1981:235)
ya bayyana ma’anar waƙa da cewa, “Waƙar baka ita ce wadda ake rerawa don jin daɗi,
a ajiye ta a ka, a kuma yaɗa ta a baka”. Shi kuwa Umar (1987:28) cewa ya yi,
“Waƙa ita ce nau’in sarrafafen harshe da ake gabatarwa da sigar gunduwoyin
zantuka da ake kira baitoci ko ɗiyoyi (ɗiya), waɗanda ake ginawa a kan kari ƙayyadajje,
kuma ake rerawa da wani irin sautin murya na musamman”. Gusau (2003:ƊIII) kuwa, yana ganin “Waƙar baka wani zance ne shiryayye cikin hikima da
azanci da yake zuwa gaɓa-gaɓa bisa ƙa’idojin tsari da daidaitawa, a rere cikin
sautin murya da amsa-amo na kari da kiɗa, sau da yawa kuma a tare da amshi”. Junaidu
da ‘Yar’aduwa (2007:131) sun ce, “Waƙa magana ce aunanniya, kuma abin rerawa”. Ɗangambo
(2011:6) ya bayyana waƙa da cewa, “Waƙa wani saƙo ne da aka gina shi kan
tsararriyar ƙa’ida ta baiti, ɗango, rerawa, kari (bahari), amsa-amo (ƙafiya),
da sauran ƙa’idojin da suka shafi daidaita kalmomi, zaɓensu da amfani da su
cikin sigogin dab a lalle ne haka suke a maganar baka ba”.
1.1 Taƙaitaccen Tarihin Samuwar Waƙoƙin
Baka a Ƙasar Hausa
Masana sun yi ƙoƙarin bayyana asalin
samuwar waƙar baka a ƙasar Hausa, daga ciki akwai ra’ayin Satatima (1999:30)
inda ya bayyana cewa, "Al'ummar ƙasar Hausa sun sami basirar kiɗa da waƙa daga
tsofaffin daulolin Ghana da Mali da Songhai wanda wasu sassa na ƙasar Hausa
suka kasance ƙarƙashin mulkinsu kafin ƙarni na sha tara. Masu wannan ra'ayi har
sun kai ga cewa daga waɗannan tsofaffin dauloli Hausawa suka samu kayan kiɗa
irinsu kakaki wanda aka samu daga Songhai cikin ƙarni na sha shida. Algaita
kuwa an samo ta ne daga Songhai da Mali."
A wurin Gusau (2003:5-6) kuwa, ya kawo hasashe guda uku waɗanda
yake ganin su ne asalin waƙar baka, waɗannan hasashe kuwa su ne: Ra’ayi na
farko, suna ganin ana jin ɗan’adam ya ƙagi waƙa ne tun lokacin da ya
fara neman abinci ta hanyar farauta, daga nan ya gano noma sai waƙa ta ƙara haɓaka.
Ra’ayi na biyu kuwa, an nuna cewa, ana ganin waƙa ta samo asali ne daga wani
maroƙi ‘Sasana[1]’ domin
haka a wannan ra’ayi ana jin makaɗan Hausa jikokin
wannan mutum ne. A ra’ayi na uku kuwa, ana ganin waƙa ta samo asali ne daga
bautar iskokai.
Su kuwa waƙoƙin baka na zamani su ne waƙoƙin da aka sami
sauyin rerawa aka sami sauyin kayan kiɗa daga waƙoƙin baka na gargajiya suka
sauya zuwa sabuwar hanya ta zamani kamar mandiri da fiyano da kayan kiɗan
disko. Irin waɗannan waƙoƙi su ne waɗanda Gusau (2016) ya ambace su da waƙoƙin
situdiyo[2],
wato a ciki ne ake haihuwarsu tare da sanya musu tufafi. A yanayin rera waɗannan
waƙoƙi da kuma muhallan rerawar akwai bambanci da waƙoƙin baka na gargajiya.
Ire-iren waɗannan waƙoƙi sun samu ne ta hanyar tasirin da baƙin al’ummu
suka yi wa Hausawa. Gusau (2014:9) ya ba da ma'anar waƙoƙin baka na zamani da
"Waƙoƙi ne da suka wansu a sakamakon iya rubutu da karatu na ajami da na
boko da Hausawa suka yi. sannan bisa yawanci ake shirya su a rubuce, a samar da
rauji da kiɗa, a kuma fitar da rerawa a sitidiyo. Daga nan ne za a iya sadar da
su ta bin ƙaramar murya daga kwamfuta. Ana ajiye waƙoƙin baka na zamani kai
tsaye ta naɗar su a CD-CD ko a album-album.
1.2 Ma’anar Kiɗa da Makaɗi
Da yake aikin ya shafi kiɗa ne, ya kamata a bayyana ma’anar
kiɗa da kuma makaɗi. Alhassan da wasu (1982:75) sun bayyana kiɗa da cewa “Shi
ne buga abubuwan da aka yi musamman don bugawa da busa abubuwan da aka yi don
busawa, shi ake kira kiɗa. Kayan kiɗa wato na bugawa da na busawa har ma da na
girgizawa suna da yawa a Hausa sai dai a raba su aji-aji”. A wurin Zarruƙ da
wasu (1987:1) kiɗa na nufin “Wanzar da daddaɗan amo daga abubuwan bugawa ko na
gogawa ko na busawa ko kuma na girgizawa.”
Shi kuwa Gusau (2014:7) ya bayyana makaɗi a ma'ana ta fannu
da cewa "Makaɗi shi ne wanda yake gwama kiɗa da waƙa a lokaci ɗaya, kuma
yake shirya kalmomi cikin jumloli ya fitar da matani na waƙa, ya rera shi, ya
sadar da shi, sannan ya lizamci yin haka har ya zama mai raya adabi.” Makaɗan
Hausa suna amfani da kayan kiɗa mabambanta don ƙarawa waƙoƙinsu zaƙi da karsashi
da jan hankalin mai sauraro.
1.3 Ra’in Bincike
Hausawa na cewa, “Kowane allazi da nasa
amanu”. Babu shakka haka wannan batu yake, domin ko a fagen bincike, kowane
akwai nasa maɗosar aikin. Wannan aiki an ɗora shi bisa ra’in da Abba da
Zulyadaini (2000) da kuma Ɗangambo (2007) suka yi amfani da su a nazarin waƙoƙin
Hausa.
1.4 Hanyoyin Tattara Waƙoƙi da Bayanai
Wannan nazari ya sami tagomashin
kammaluwa ta hanyar sauraren waƙoƙin da aka yi wa Farfesa Sa’idu Muhammad
Gusau, sannan sai aka ga dacewar rubuce su, wanda kafin a rubuta su ɗin, sai
aka sami wasu a rubuce, sannan aka tantance su, sai aka tsamo yabon da aka yi
masa. Bayan wannan, an yi ƙoƙarin bibiyar ayyukan masana waɗanda suka shafi
wannan aiki, da kuma tuntuɓar masanan da bibiyar rubuce-rubucen da aka yi a
game da Farfesa Gusau da nazarin waƙoƙin baka na Hausa.
2.0 Taƙaitaccen Tarihin Farfesa Sa’idu
Muhammad Gusau
An
haifi Sa’idu Muhammad Gusau a ranar 24 ga watan Maris 1952 a shiyyar Madawaki,
bakin Masallacin Juma’a; unguwar Bube Attajiri da ke garin Gusau, Jihar
Zamfara. Farfesa Gusau ya fara karatun allon a gaban Mahaifinsa Malam Muhammadu
Ɗankullum da Malam Husaini Kanoma da Malam Labbo Haruna Gummi da sauransu, inda
har Allah ya sanya ya sauƙe Alƙur’ani mai tsarki tun yana da shekaru goma sha
huɗu (14) a duniya. Dagan an aka sanya shi a makarantar Nizamiyya Islamiyya a ƙofar
gidan Ɗangaladiman Waziri Malam Attahiru daga 1965 zuwa Disamba 1969. Ya zarce
zuwa Kwalejin Sarkin Musulmi Abubakar, Sashen Koyar da Larabci da Addinin
Musulunci (H.M.S) Sakkwato daga Janairu, 1970 zuwa Yuni, 1973.
A watan Oktoba na shekarar 1974 ya
sami gurbin karatun Difloma a fannin Hausa da Larabci da Addinin Musulunci a
Kwalejin Abdullahi Bayero Kano, kuma ya kammala a watan Yuni shekarar 1977.
Sannan ya ci gaba da karatun digirin farko (B.A Combined Honors) a Jami’ar
Bayero Kano, daga Oktoba, 1977 zuwa Yuni 1980. Bayan nan, sai ya sake komawa
karatun digiri na biyu (M.A) a fannin Hausa daga Oktoba, 1982 zuwa Oktoba,
1983. A watan Mayu na shekarar 1989 ce ya kammala karatun digirinnsa na uku
(Ph.D) a fannin Hausa, a Sashen Koyar da Harsunan Nijeriya.
Farfesa Gusau ya koyar a Makarantar
Firamare ta cikin garin Talatar Mafara, wato Township daga Satumba 1973 zuwa
Satumba, 1974. Ya koyar a Makarantar Horon Malamai ta U.P.E Wasugu, a shekarar
1977. Ya kuma yi karantarwa a Kwalejin Larabci (S.A.S) daga Agusta, 1980 zuwa Yuli,
1981.
Farfesa Gusau ya riƙe muƙamin
Mataimakin Shugaban Makarantar Horon Malamai (G.T.C) Zuru daga 1981 zuwa Satumba,
1982. Ya taɓa zama Shugaban Sashen Hausa (H.O.D Hausa) a Babbar Kwalejin Horon
Malamai (A.T.C), Maru daga 1984 zuwa Satumba, 1985. Daga watan Yuni na shekarar
1990 ya juya aikinsa na koyarwa zuwa Sashen Koyar da Harsunan Nijeriya a
Jami’ar Bayero Kano, a matsayin Malami mai daraja ta ɗaya. A shekarar 1991, ya
zama Babban Malamin Jami’a, sai a shekarar 1995 aka ɗaga shi gaba ya zama Mataimakin
Farfesa. A ranar ɗaya ga watan Oktoba, 2000 ya zama Farfesa.
Farfesa Gusau ya yi rubuce-rubuce da
dama a cikin muƙalu da rubuta littattafai da dama waɗanda suka shafi Hausa da
kuma na Addinin Musulunci. Ya kuma halarci tarukan ƙara wa juna sani da dama,
kuma ya gabatar da muƙalu da dama a tarukan. Yanzu haka yana zaune a Kano tare
da iyalansa (matansa da ‘ya’yansa da jikokinsa) (Gusau, 2020:91-92).
2.1 Ma’anar Yabo
Yabo na nufin ba da shaida mai kyau
game da mutum bayan ya yi wani abin a yaba, na burgewa ko kuma ana so ya aikata
abin na burgewa ko na a yaba. Misali:
Jagora: Ka ji waƙa tana fita,
Gurin ɗan Bafillatana,
Abu kamar harsashi,
In na yi hushi harsashin
ɗin me?
In dai waƙa ce,
Allah ya yarda. (Gusau, 2009:350).
A nan, za mu fahimci yabo da cewa
wasu kalmomi ne da ake amfani da su wajen bayyana zahirin yadda mutum yake,
shin waɗannan kalmomin da aka ambata ƙarya ce ko kuma gaskiya ce. Domin akan
yabi mutum ta hanyar faɗar abin da yake ba gaskiya ba ne, an dai yi ne kawai
domin a faranta masa.
2.2 Yabo a Waƙoƙin Baka
Ba wannan aikin ba ne farau da yake ɗauke
da yabo a cikin waƙoƙin baka na da ko na zamani, an yi ayyuka da dama da suke
da kamanceceniya da wannan nazari. Misali: Yakawada (Babu shekara) ya yi wani
aiki mai taken “Nazarin Jigon Yabo da Zuga A Kirarin Alhaji (Dr.) Mamman Shata
Katsina”. Inda a wannan aiki nasa, ya yi ƙoƙarin hakaito wasu cikin yabon da
aka yi wa Alhaji (Dr_ Mamman Shata Katsina. Shi ma Bello (1976) ya yi
makamancin wannan rubutu, inda bibiyi waƙoƙin Hausa ya zaƙulo yabo da zuga da
kuma zambo. Yakawada (2001:68-85) ya maimaita wani aiki, amma a aikin ya kalli
tubalan ginin yabo ne inda ya keɓanci nazarin ga wakokin Iko ne kawai.
3.0 Yabon Gusau a Waƙoƙin Baka
Makaɗan
baka na zamani sun yi waƙoƙin yabo da zuga daban-daban ga malaman Hausa
musamman waɗanda suke jami’o’in Ƙasar nan, inda waƙoƙin nasu suka fi karkata ga
farfesoshi. A wannan gaɓa, za a bayyana wasu muhallai da aka yi irin wannan
yabo ga ɗaya daga cikin malaman Hausa, wato Farfesa Sa’idu Muhammad Gusau, inda
aka keɓanci wasu waƙoƙi guda biyar daga bakunan makaɗa biyar cikin ɗimbin makaɗan
da suka yi masa waƙa.
3.1 Yabo Daga Waƙar Aminu Alan Waƙa
Aminuddeen Ladan Abubakar[3]
(Alan[4]
Waƙa) ya yi wa Farfesa Gusau waƙoƙin yabo da dama, amma a wannan takarda an ɗauki
waƙa ɗaya mai taken ‘Ga ka Farfesa[5]’
wadda a cikin ta aka zaƙulo yabon da ya yi masa. Ga wasu ɗiya da ya yi yabo a
cikin su:
G/Waƙa: Ga ka Farfesa,
Ga ka
Farfesa ga ka katibi kan adabi,
Sannu
Farfesa Sa’idu ɗan Muhammadu na Gusau.
Jagora: Yau akala na karkata
na tunkari Gusau,
Zan yabon
masani mutafannunin nan na Gusau,
Wanda yai
harsasai kala-kala yam maye sau,
A fagen
ilimi yau da gobe ya zamma da sau.
Jagora: Adabin Hausa na yabon
ka Farfesa Gusau,
Manazarta ma
ka yi tubali sun ɗara sau,
Littafan
tarke da dabarbarun Hausa ka sau,
Har da talifin
tarke na siya da dama a Gusau.
Jagora: Alan waƙa ke yabon ka
don ka ɗara sau,
A fagen waƙa
kai rubutuka sun fice sau,
Haka labaran
ƙage kai nazar sun fice sau,
Binciken Ala
da yawan su taskarka Gusau.
Idan
aka lura da waɗannan baituka da suka gabata, za a ga tsantsar yabo ta fuska
guda, amma sai aka rarraba shi zuwa wasu rassa amma duk a ɓangaren ilimi. Makaɗin,
ya yi ƙoƙarin yabon Farfesa ta fuskar yalwatar iliminsa, inda ya zamana ilimin
ba a ɓangare guda ba, wato fanni ne da dama. A kalmar ‘Mutafannun’ wadda ya yi
amfani da ita wajen nuna Farfesa Gusau yana da ilimi a ɓangarori biyu ko uku,
wato Hausa da Turanci da kuma Larabci. Har wa yau, a wajen yin yabo ga yalwar
ilimin nasa, sai ya yabi yadda ya kasance ya yi tarke a ayyukan marubuta
littattafan Hausa na ƙagaggun labarai, haka zalika a fagen waƙa ma ya yi irin
wannan tarke da rubuce-rubuce da dama.
Yabon dai da Alan Waƙa yake yi a nan,
shi ne yadda Farfesa Gusau ya zamana
3.2 Yabo Daga Waƙar Maryam Fantimoti
Kamar Aminuddeen Ladan Abubakar
(Alan Waƙa), Zabiya Maryam[6]
Sale Fantimoti[7]
ita ma ta yi waƙoƙin yabo da dama ga mutane mabambanta, cikinsu kuwa har da
Farfesa Sa’idu Muhammad Gusau. A wannan ɓangare, an ɗauko ɗaya daga cikin waƙoƙin
da ta yi masa, inda aka zaƙulo muhallan da ta yi wannan yabo domin fito da su
fili.
G/Waƙa: Furofesa Sa’idu Muhammad na Gusau,
A dai da
Babban Malami a harshen Hausa
Ɗan ƙwarai.
Jagora: Akwai adabi gare shi
sashi-sashi,
Jagora: A fannin Hausa sai na
ce ga shi,
Jagora: Idan ya tsaya yana bayani
ma’ishi,
Jagora: Sai in ce ɗalibai maƙoshi.
Jagora: Sa’idu Muhammad Gusau
ɗan gayya ɗan ƙwarai.
Jagora: Nauyin ba ya sa ka ka
makara,
Jagora: Domin
ɗaliban ka kar sui ta jira,
Jagora: Ga ka da alƙawar kamar
tattabara,
Jagora: Idan
ka faɗa za ka yi shi ka tara,
Jagora: Za ya zuba ya ba wa
kowa ya sha ɗan ƙwarai.
Jagora: Ga ka da halinka mazaje
na jiya,
Jagora: Idan
an gano ka za a tuna jiya,
Jagora: Sannan laffazin da duka
za aka biya,
Jagora: Duk
wani ɗalibi ya zauna ya iya,
Jagora: Du’a’i
ne muke wa Baba na Baba ɗan ƙwarai.
Jagora: Ka zama dattijo mai haɗa
kowa,
Jagora: Lallashi
gare ka mai tausawa,
Jagora: Koyarwarka Baba ta isa a
yi wa,
Jagora: Duk
wani ɗalibi mu je zakka zuwa,
Jagora: Hallata zamaninka
Ubanmu ɗan ƙwarai.
Zabiya Maryam Fantimoti ta yi yabo
ga Farfesa ta hanyar ambatar bayyana faɗin iliminsa, inda ta nuna shi a
matsayin ‘masanin sassan adabi’. Shi kuwa adabi, daman ya kasu zuwa gida biyu a
jimlace, wato adabin baka da adabin zamani[8],
amma kowane ɓangare yana da nasa rassan. To a nan, sai Zabiya Fantimoti ta yabe
shi ta hanyar nuna cewa yana da ido a kowane ɓangare na adabin. Sannan sai ta ɗora
ga cewa, duk yayin day a tsaya yana bayani kan adabi ga ɗalibai, to fa za su
kwankwaɗa daga kogin iliminsa har su ƙoshi. Sannan a baiti na gaba, sai ta
bayyana yabon ta fuskar ƙwazon sa wajen rashin nawa ko kasala, ta yadda a duk
lokacin da yake da darasi ga ɗalibai, to fa babu wani abu da zai sanya ya ƙi
zuwa, zai bar duk wani uzirinsa ya je ya yi wa ɗalibai darasin. Saboda ƙoƙarin
yabon sa ta fuskar cika alƙawari, sai Zabiya ta ambace shi da tattabara[9].
Domin yabon gaskiyarsa kuwa, Zabiya
Fantimoti ta bayyana shi da ‘mazan jiya’. Mazan jiya su ne mutanen da ake
bayyana su da cikakkiyar kamala, gaskiya, ƙwazo, himma, riƙon amana, juriya da
kuma magana ɗaya, ma’ana idan sun tsaya a kan magana ba sa sauyawa saboda son
zuciya ko wata buƙatarsu ta daban. To siffanta mutum da wannan suna na mazan
jiya, kai mutum ne maƙurar yabo ga kyawawan siffofi. Sannan sai ta jingina masa
kalmar ‘dattijo’ wadda ita ma siffa ce da ake yabo da ita ga nagartaccen mutum
mai magana ɗaya, kuma wanda ba ya saɓa alƙawari ko cin amana.
4.0 Kammalawa
Idan muka duba wannan bincike da
kyau, za mu ga lalle an fito da wasu muhimman yabo da waɗannan makaɗa guda biyu
suka yi ga Farfesa Gusau a cikin waƙoƙinsu. Waƙar Alan Waƙa, waƙa ce ta da yi ƙoƙarin
bayyana wasu kyawawan halaye da gogewa da kuma zaƙaƙuranci ta fuskar ilimin
Farfesa Gusau. A takardar, an yi ƙoƙarin bin wasu matakai kafin a je ga bayyana
manufar binciken; inda aka farad a fito da ma’anar waƙa, tarihin waƙar baka da
samuwar waƙoƙin zamani. Takardar, ta yi ƙoƙarin fito da ma’anar kiɗa da makaɗi,
sannan ta taƙaitaccen tarihin Farfesa Gusau, da kuma kawo ma’anar yabo gami da
misali. Har wa yau, a takardar, an yi ƙoƙarin kawo wasu baituka cikin waƙoƙin
da aka ɗauka domin yin nazari a cikinsu, sannan aka yi bayani kana bin da ya
sauwaƙa.
Manazarta:
Tuntuɓi mai takarda.
[1]
Tarihi bai bayyana takamaiman garin da Sasana ya fito ba,
sai dai ana da'awar cewa ya fito daga nahiyar Asiya ne. Masu wannan da'awa suna
ambata Sasana shi ne makaɗi wanda ya fara kiɗa da waƙa a duniya" (Gusau
(2008:III).
[2]
Wani ɗan ƙarami ne mai ɗauke
da kayan kiɗa na zamani; musamman Fiyano, da jita da sauransu.
[3]
Sanannen makaɗi ne a ƙasar
Hausa wanda ya yi waƙoƙi da dama a ɓangarori da dama, cikin su har da waƙoƙin
yabon Farfesa Sa’idu Muhammad Gusau. An haifi Aminu Ala a ranar 11 ga watan
Fabrairu, 1973 a unguwar Yakasai ta Kano. Ya yi haddar Alƙur’ani da karatun
littattafai, sannan ya yi karatun boko inda ya kai matsayin Difloma. Yanzu haka
yana zaune a Birnin Kano, yana tare da iyalansa, sannan yana da muƙaman sarautu
a wasu ƙasashen Hausa kamar: Ƙaraye, Bichi, Dutse da Gobir. (Gusau, 2016:229 –
234).
[4] Wannan suna an samar da shi ne ta
hanyar haɗa farkon sunayensa, wato Aminuddeen Ladan Abubakar, sai aka sanya
masa mahaɗin ‘n’, sannan aka yi ƙari da kalmar ‘Waƙa’ a gaba.
[5]
Ya yi wannan waƙa rerawa ta
farko a yammacin ranar Laraba 10 ga Maris, 2021, wadda ta dace da ranar bikin
auren Hindatu Sa’idu Muhammad Gusau.
[6]
An haife ta a shekarar 1977 a
unguwar Gyaɗi-gyaɗi ta Kanon Dabo, sannan ta yi karatu tun daga Islamiyya har
zuwa Sakandare. Game da waƙa kuwa, ta fara tun tana ƙarama, kawo yanzu ta yi waƙoƙi
da dama, wanda hart a kai ga duniyar Adabi ta san ta, kuma har ta kai ga zama
Sarauniyar Waƙa ta Sarkin Kano (Gusau, 2016:244-245).
[7]
Fantimoti shi ne sunan da ake
yi mata alkunya da shi.
[8] Yahaya (1992:1) bayan ya kalli
adabi ta fuskoki uku, wato adabin Hausa kafin zuwan Larabawa, da adabin Hausa
bayan zuwan Larabawa; kafin zuwan Turawa, da adabin Hausa bayan zuwan Turawa,
sai ya taƙaita su zuwa gida biyu, wato Adabin Baka, wanda kuma shin a Adabin
Gargajiya, da kuma Adabin Zamani, wanda shi ne Rubutaccen Adabi.
[9] Tsuntsuwa ce ta gida wadda komin
dare a gida za ta dawo ta kwana, sannan ba ta barin gidansu koda ta yi nisan
kiwo; sai dai bisa tsautsayi. Tana da launin fari, baƙa, ruwan toka da kuwa
ruwan gwal.
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