Hausar Gidan Sarauta: Sadarwa Cikin ‘Kiran Lafiya’ a Fadar Kano

Nasiru Wada Khalil
nasiruwada@yahoo.co.uk, nasiruwada@gmail.com
Sharia Court of Appeal, Kano.



Makala da aka gabatar a taron kara wa juna sani mai taken “Rayuwa da Ra’ayoyi da Gudunmowar Masu Bunkasa Hausa” a Jami’ar Usmanu Danfodiyo, Sakkwato. 6-8 ga watan Fabarairu, 2007.


Gabatarwa
Dan adam yana da hanyoyi da yawa da yake sadar da sakonsa, amma ya fi amfani da yare a kan sauran. Kowace al’umma da irin yaren da take amfani da shi wajen sadarwa. A daular Usmaniyya yawancin kasashen suna amfani ne da yaren Hausa, daga cikin wadannan kasashe masu amfani da Harshen Hausa akwai Kano wacce tana daya daga cikin tsofaffin cikinsu ta fuskar ciniki, da sana’a da kuma sarauta. Masarautar Kano ta samu ne tun hijira shekarar 389 (999AD) inda Bagauda ya zamanto Sarki na farko daga cikin habe, zuwa shekarar hijira 867 (1463AD). Daga nan sai gidan Rumfa suka karbi sarautar zuwa shekara 1538, Kutumbi suka karba a hannunsu wanda su ne Fulani suka karba a hannunsu daga karshe, cikin shekarar hijira 1235 (1819AD) (Dokaji,1978. East 1979. Smith, 1997. Fika, 1978. Palmer, 1928. Hogben da Kirk-Green, 1966). Kuma zuwa yanzu su suke yin mulki a Kano. Dukkanin wadannan kabilu da suka yi mulkin Kano sun yi amfani da harshen Hausa ne hatta kabilar Fulanin da suke ba Hausawa ba.

Haka zalika sadarwa a fadar Kano ana yin ta ne ta hanyoyi daban-daban wadanda suka kunshi ishara ta hanyar jinjina da karbar gaisuwa, sai kuma amfani da ala ta kida kamar Tambari da Kuge ko ala ta busa wacce ta kunshi Kaho da Algaita da Sarewa da Kakaki, hatta buga Bindiga da Guda da gyaran murya da yanayin shiga, duk hanya ce ta sadarwa a fadar Kano. Baya ga wadannan ana amfani da yare wanda shi ya fi komai yawa, yaren da ake amfani da shi shi ne Hausa.

Duk wadannan hanyoyi na sadarwa ana amfani da su ta bangaren isar wa da Sarki sako ko kuma Sarki ya isar wa da jama’a sako, misali idan Sarki ya yi hawa yana dunkule hannunsa na dama (Jinjina) wanda hakan wata tambaya ce yake yi wa jama’a cewar shikashikan Musulunci guda biyar kun rike? Su kuma jama’a in suka dunkule nasu hannun amsa ce suke ba shi da cewa; “Na’am mun rike” (Hira da Malam Yahya Salihi, 2006). A wani kaulin kuma cewar Wamban Kano Alhaji Abbas Sunusi (Hira a talabijin) ita jinjina jama’ar gari ne suke yi wa Sarki ita, abin da take cewa shi ne mun ba ka amanarmu, ka rike? Shi kuma Sarki in ya yi tasa jinjinar amsa ce yake ba wa mutanen garin cewar e na rike. A fadin Malam Nasiru Kabara a Tafsirin da yake yi da Azumi cewa ya yi Jinjina a wajen Shehu Usmanu tana nufin Yadin Wahidin Ala Man Siwahu Ma’ana Hannu daya a kan wanda ya wanicce shi (fassarar tawa ce).

A cikin wadannan hanyoyi na sadarwa da ake amfani da su a fadar Kano, babu abin da aka fi amfani da shi irin harshen Hausa, abin duk da sauran hanyoyi suke sadarwa yana da ma’ana cikin harshen Hausa, ma’ana za a iya fassara abin da kidan ko busar take cewa, ga misali Tambari in ana buga shi yana cewa “Sarki bakon dole.” Dama idan mutum ya ji tambari ya san Sarki ne ya iso domin ba a yi wa kowa tambari sai Sarki. Kakaki ma haka, in an busa shi yana sanar da mutane ne cewar ga Sarki ya zo, domin cewa yake, “Ga shi, Ga shi a fili, Ga bijimin Saraki, Ga Toya Matsafa, Babban Bajimi, Babban Bako, Ga Magajin Rumfa, Ga Magajin Dabo.” Algaita a halin tafiya tana cewa “Sukukun bakaka Jatau, mashin da wuta jatau, Idan mai sabo bai daina ba mai horon ma fa ba zai fasa ba.” Idan kuma mai algaita yana bin Tambura to za su rinka cewa, “Masu duniya kuna shagalinku, babban bajimi babban Bako” da sauransu. Baya ga wadannan abubuwa da za a iya fassarawa akwai kuma wadanda ba za a iya fassara su cikin Hausar ba sai dai a fuskanci ma’ana kamar buga bindiga da ake yi bayan an sauko daga sallar juma’a tana nufin an idar da sallar juma’a, saboda haka matan da suke gidajensu wadanda juma’a ba ta kama ba sai su yi sallah, in kuma daren kamawar watan azumi ne ko sauke shi, to wannan bindigar da aka buga sanarwa ce ga mutane cewar an ga watan Azumi ko na Sallah karama. Ko wadanda suke nesa da gari su ma su san sun makara an idar da sallah. Ko guda da ake yi a tsakar gidan Sarki ita ma tana sanar da cewar an yi haihuwa da sauransu.

Hausa a fadar Kano, Hausa ce tsantsa da ba ta da sirki da wani yare sai dan fulatanci kadan, kamar Lamido wacce take nufin babban dan Sarki, Yallabo yana amfani da ita wajen gaisuwa cikin girmamawa ga wanda yake ba dan sarki ba, Alasebbeni ita kuma ga dan Sarkin da ba shi da Sarauta, Ingwaiya kalma ce ta amsa gaisuwa (Sarkin Kano Abdullahi Bayero an ce shi ya fi amfani da ita in mata suna gaishe shi a gida), Modibbo kuwa kamar yadda kowa ya sani tana nufin Malami da sauransu, amma duk da haka Hausar gidan Sarki ta sha bamban da irin Hausar da ake yi a gari, domin ita an gina ta ne matuka a kan al’ada da dabi’a ta Hausawa da Fulani.

Bahaushe yana da wasu dabi’u da yake siffantuwa da su, wadannan dabi’u Kirk-Greene (1974) ya zayyana su wadanda suka kunshi Kunya da Gaskiya da Amana da Karamci da Hakuri da Hankali da Ladabi da Mutumci da Hikima da kuma Adalci. Haka zalika Alhassan da sauransu (1982) baya ga wadannan dabi’u da Kirk-Greene ya wassafa sun kara: Mu’amala da Zumunta da Rikon addini da Dattako da Kawaici da Rashin tsegumi da Kama sana’a da Juriya da Jarumta. Tattare wadannan dabi’u da Adamu (2001) ya yi ya saka musu “Mizanin Auna Tarbiyyar Bahaushe”, ya nuna yanayin yadda al’ada da zamantakewa ta Bahaushen kwarai ta ke, kuma wannan yana da tasiri ga yanayin maganar Bahaushe. Wadannan dabi’u Bahaushe ya yi tarayya da Fulani cikinsu, domin shi ma Bafulatani yana da su, wani sa’in nasa ma sun fi na Bahaushe wanda ake kira Pulaku. (Khalil da Bayero. 2006)

Pulaku dabi’a ce da take da matukar muhimmanci a wajen Fulani, ita take tafiyar da rayuwarsu da al’adunsu wadanda suka kunshi zamantakewa, yanayin sutura da gida da aiki da biki da yare da suke amfani da shi wajen mu’amalar yau da kullun. Abubuwan da Pulaku ya kunsa muhimmai guda uku ne, wato hakkilo da Hausa ‘hankali’, sai munyal, shi kuma ‘Hakuri da Juriya’, da seetu'dum ma’ana Kunya.

Wadannan dabi’u na Bahaushe da na Bafillatani (Pulaku) su ne suka haifar da yanayi da sigar yadda ake magana a fadar Kano, ma’ana su suka haifar da irin Hausar da ake yi a fadar Kano.

Fadar Kano ta kunshi: Sarakai da Malamai da Bayi da Barori da Masarta baya ga wadanda ake mulka kamar masu sana’a da sauran jama’ar gari (Talakawa) duk wata sadarwa a tsakaninsu take, amma ta fi yawa tsakanin Sarki da bayinsa, domin duk abin da zai isa wurin Sarki sai ya bi ta hanyar bayinsa ko da kuwa ba kai tsaye ba, misali idan hakimai ko malamai ko mutanen gari za su gaya wa Sarki magana kai tsaye sai bayin Sarkin sun yi musu iso (Dokaji, 1958: 42) ko da kuwa ba su ne suka fada wa Sarkin maganar ba.

Hausa a Fadar Kano
A fadar Kano akwai salo da yanayin yadda ake magana wacce ta saba da irin yadda ake yi a gari, ko da yake sun hada tushe guda wato musulunci da al’adar Fulani da ta Hausawa. A tsarin magana ta Bahaushe akwai girmamawa da alkunya saboda haka ne mata ba sa kiran mazajensu da sunansu na yanka sai dai su yi masu lakabi na girmamawa su kira su Alhaji ko Maigida ko Malam, baya ga haka duk sunan da ya zo daya da na mazansu ko iyayensu ba za su kira wannan sunan ba sai dai su kira sunan da mai sunan Baba, ga misali in sunan mahaifinsu ne ko ma dungurum su ce Baba (wannan al’adar ba wai ga mata kawai ta tsaya ba). Idan ma wani abu ne ko da ba mutum ba in yanayin sunansa ya yi kama da yanayin furucin sunan miji ko mahaifi da sauransu, mata ba za ka ji sun fadi wannan sunan ba sai sun canza shi yadda zai ba da ma’anar da za a gane abin, da haka za su kira shi. Ga misali a Kano an yi Limamin babban masallacin juma’a sunansa Mansur, saboda ganyen Lansur yana da yanayin furuci da Mansur, matansa ba sa cewa Lansur sai dai su ce koren ganye mai yaji.

Irin wannan yanayin magana yana da matukar muhimmanci a tsarin yadda ake magana a gidan Sarkin Kano, domin girmamawa, duk Sarkin da aka yi a Kano a zuriyar Fulani ba a fadar sunansa ko sunan abin da furucinsa yake kama da wannan sunan.

Jadawali na 1. Sunayen Sarakuna da Abin da Ake Fada a Makwafinsu
Sunan Sarakuna Suna Mai kamanceceniya
Makwafin sunan
Sulaimanu Sulai Karfe
Alu Allura Madinkiya
”Allo Dan Makaranta
”Alli Matabi
”Ludayi Mashayi
Abas Albasa ‘yar lambu
Abdullahi Aduwa Dabagira
”Auduga Kada
Inuwa Inuwa Mahuta
Ado Ado Kwalliya
Tushe: Lura da abin da ake cewa da kuma hirar baka 2005

Sarakuna da iyayen su mata ba kiransu ake yi da sunan su kai tsaye ba sai an saya, ga sunayen da ake kiran masu sunan sarakuna a jadawali na kasa:

Jadawali na 2 Sunayen Sarakuna da Ake Saya Sunayen
Sunayen Sarakuna
Sunayen da Ake Saya su da Su
Abbas
Maje Nasarawa
Abdullahi
Mai Kano / Alhaji
Ado
Sarki / Babban dodo / Amir
Aliyu
Sarki mai tafiya
Bello
Mai gari/Mai sadaka
Ibrahim Dabo
Cigari
Inuwa
Sarki mai sunan mahuta
Usman
Sarki dan tsoho / Maje Ringin
Tushe: Lura da abin da ake cewa da kuma hirar baka 2005

Baya ga wadannan sunaye, duk kalmomin da Bahaushe ba ya fadar su ko domin kunya ko kara da sauransu a gidan Sarkin Kano ma ba a fadar wadannan abubuwa, ga misali;

Jadawali na 3 Sunayen da ba a fada
Suna
Makwafin suna
Hikima ko Dalili
Dakuwa
‘Yar aya
Kama da zagi
Maroki
Masarci
Kama da cin mutunci
’Yan biyu
Daya da dan’uwa
Kunya
Haihuwa
kyankyasa
Kunya
Dan Sarki
Dan Fulani
Kara
Tsugunna
Durkusa
Ladabi
Shiru
Kawai
Ladabi
Zauna
Ladaf
Ladabi
Juyo
Ladaf
Ladabi
Tushe: Lura da abin da ake cewa da kuma hirar baka 2005

Yanayin magana a Fadar Kano ya ta’allaka ne da wurin da ake yin maganar da kuma halin da ake ciki, idan a cikin gida ne yanayin maganar daban, in a Fada ne ma daban, in a kan doki ake tafiya ma haka. Misali idan Sarki zai sauki bako a fada kamar a Soron Ingila Sarki zai yi wa bakon nan maraba kamar yadda aka saba, ma’ana ya yi masa maraba da kansa, kamar yadda in shugabanni ko baki sun zo yake yi. Amma in yana halin tafiya ne sai dai ya yi masa jinjina su kuma yaran Sarki su isar masa da wannan marabar cikin kiran lafiya, su ce gaishe ka wane.

Ma’anar Kiran Lafiya
Kiran lafiya wani abu ne da bayin Sarki suke yi wa Sarki wanda yake waka-waka ba waka ba, kirari-kirari ba kirari ba, mai dauke da fata da addu’a, wanda ake yi da Hausa ta hanyar nusarwa, ko umarni da kalmomin girmamawa da ake amfani da su a Hausar zamantakewa ta yau da kullum.

Shi kiran lafiya ana yin sa ne a halin tafiya a kan doki ko a mota ko a kasa in ba masallaci ko jana’iza za a ba. Amma kuma in a halin dawowa ne daga masallacin ko jana’izar za a yi kiran lafiya, sai kuma in ana zaman fadanci.

Kusan kowace fada a daular Usumaniya suna da irin kiran lafiyar da suke yi wa sarakunansu kamar Fadar Sakkwato sukan ce Alherin Allah ya isar ma uban musulmi ko Uban musulmi na gaishe ku a wajen amsa gaisuwa, ko hankali da kofa da ‘yan sauransu. Bidda kuma bagadogi, inah kana duwa, Wuri! Sarari! Alanguburo kuwa a fadar Maiduguri, ko Kabesi a Ile Ife, da sauransu. Amma duk wadannan fadoji babu wacce take da kiran lafiya mayalwaci kamar Fadar Kano, domin a Fadar Kano babu muhallin da ba shi da irin nasa kiran lafiyar.

Bambancin Kirari da Take da Kiran Lafiya
Shi kirari zuga ce da mutum yake yi wa kansa ko wani ya yi masa (Ames, Gregersen da Neugebauer, 1971 a cikin Furniss, 1996). Skinner (1980) ya wassafa sigar kirari a matsayin wake na yabo wanda yake ya kunshi kamanta mutum da jarumtar dabba, ko a alakanta mutum da kyakkyawan musulmi ko Balarabe. Skinner ya bayyana cewa kirari ana rera shi ne da karfi a wajen sarauta, biki da kwararrun masu sana’a. Kirari yana da tasiri wajen tayar da tsumi ko kiran aljan. Ana fara yin kururuwa kafin a fara kirarin kamar a wajen Dambe ko “Dambe karfe” ko wajen Kokawa (Lateef da Koforowola 1987:5). Take kuwa wani gajeren kirari ne da ake yi wa wani mutum a koda yaushe wanda da ka jiyo shi ka san na wannan mutumin ne (Furniss, 1996: 73-75). Dangambo (1984:42) ya bayyana bambancin take da kirari inda ya ce:

Take abu ne da ake danganta shi da bayyana wanda ake yabo, wato taken wani ya sha bamban da na wani. Misali, irin taken da ake yi wa samari da ‘yanmata wurin kidan kalangu da sauransu. Kirari kuwa, yana iya zama yabon kai, kamar yadda ‘yan tauri ko maroka ke yi; ko kuma yabon wani, kamar yadda maroka ke yi, da sauransu.

Kiran lafiya ya bambanta da kirari da kuma take, babban bambancinsu shi ne Take da Kirari yabo ne, shi kuwa kiran lafiya ba yabo ba ne, nusarwa ne da tunatarwa, a kiran lafiya akwai addu’a da kuma sako, sabanin kirari abin da mutum yake da shi ne na jarumta ake fada a kara masa gishiri. Shi kuwa take ba shi da tsawo, kuma ba ya wuce daya, amma shi kiran lafiya yana da yawa kuma ya danganta da inda ake. Inda kiran lafiya ya zama na yabo kamar yadda jama’ar gari suke yi wa S’arki, to, a nan ma akwai bambanci da kirari domin cikin fata da addu’a suke yi masa duk yabon da suke yi masa.

Jadawali na 4: Bambancin Kirari da Kiran lafiya
Kirari
Kiran lafiya
Zuga ce zalla
Bayan zuga akwai fata da addu’a
Akan fara shi da kururuwa
Ba a fara shi da kururuwa
Ana yi wa kowa da kowa
Sarakai kawai ake yi wa
Biki ko farauta ko bauta ta gargajiya
Ana fadanci ko a halin tafiya
Ana daga murya
Ba a daga murya sosai
Yankan yi alaka da tada iska ko tsimi (ga ’yan tauri)
Babu wata alaka ta komai sai ta nusarwa
Maroka ne suke yi
Fadawa ne suke yi

Nusarwa Cikin Kiran Lafiya
Akan nusar da Sarki halin da ake ciki ta hanyar kiran lafiya, kamar idan an yi ruwa Sarki yana tafiya a kan doki ko a kasa, ko a kan kwalta za a dinga nusar da shi cewa Rauni bisa rama mai nasara ba sake ba manko ga linzami ko ba bugu ba manko, ko amincinka ya fi ga linzami. A nan ana nusar da Sarki ne cewa kada ya sakankance ko kada ya bugi dokinsa yadda zai zaburar da shi, kada ya manta cewa akwai rauni a kasar da yake tafiya a kai zai iya zamewa ya fadi. Idan wani abu ya firgita dokin ko dokin yana dara (tsalle) ko nagarta (rawa) da Sarki, za a rinka fada wa Sarki abin da zai yi ana gaya masa cewa kiwo sannu alher, ba sake ba manko, kamazuru abokin dabara, amincinka ya fi ga linzaminka, ma’ana dokin ya koshi saboda haka kada a sakankance da shi. A nan za mu iya cewa ana fahimtar da Sarki ne cewa ya rabu da bayanin da ake yi masa, hankalinsa ya tafi kan linzamin dokin.

In kuma an ce Bilaka dama da hauni to akwai ruwa a gefe da gefe, kamar gada ko hanyar da ta ratsa ruwaye guda biyu shi ne ake fadar haka ko a ce jingine dama da hauni, ko kafin a hau gadar za a rinka ce masa hattara. Haka na idan kuwa abin da zai iya tuntube da shi ne ko wanda zai iya bata shi kamar danshi, ko gidan tururuwa, ko rami, ko marmara, ko tubali, ko tsittsige, shi ne ake cewa hattara salamun.

Idan kuma a saman Sarkin akwai wani abu wanda zai iya bugar sa ko wanda zai iya kama masa rawani, to za ka ji ana cewa shafi bisa alher, sunkuye salamun. Ma’ana akwai wani abu a samansa wanda zai iya shafar rawaninsa ko zai iya bugewa da shi, to shi ne ake nusar da shi halin da ake ciki da abin da ya kamata ya yi, wato ya sunkuya.

Idan an zo gangara kuma sai a ce Gangare Sabkawa, in kuma tudu ne sai su ce bisa Haikawa sannu, a kusurwa wacce take babba sai a ce mazgaye salamun a karamar kusurwa kuma kamar a cikin soro sai a ce Gicciye dama alher, ko Gicciye hauni alher, wato kenen ya karkata dama ko ya karkata hagu. Idan kuwa a abin da yake bukatar Sarki ya saurara ne ko ya rangwanta tafiya, kamar matsi ko cushewar hanya, ko akwai masu gaisuwa ko addu’a, to a nan sai ka ji ana cewa rangwame Tafsawa, ko a ce sannu rangwame alher, ka ga kenan ya san akwai wani abu da ake bukatar sa da ya dan tsahirta.

Lokacin da za a dauki Sarki a hoto ko wani bako zai shigo inda Sarki yake, to a nan akan jawo hankalinsa da cewa Gyara kimtsi ga kyau ko a ce Kimtsi gyara daidai alher, abin nufi a nan shi ne Sarki ya shirya, ko ya gyara ko ya kimtsa kamar yadda aka fada cikin kiran lafiya. A nan ko da wani ne yake gai da Sarki akan iya janyo hankalinsa zuwa inda mutumin yake kuma ana iya sanar da shi sunansa, misali idan Nasiru yana gefen dama yana gai da Sarki kuma hankalin Sarkin ba ya wurin, to za a iya jawo hankalinsa da cewa; Jinjina (ko jinjine) dama lafiya alher, gaishe ka Malam Nasiru, idan jama’a ne sai a ce gaishe ku Mauro, ko gaishe ku jama’ar gari.

Idan kuwa a mota ake tafiya idan akwai digar jirgi ta ratsa, ko rami, ko duwatsu, sai a ce kauwa sannu, ko kauwa daidai ko rangwame kauwa sannu. Zama a mota yayin sunkuyawa: lif bisa alher ko sunkuye salamun. Idan a jirgin sama ne kuwa yayin da Sarki zai hau matattakala za a shaida masa cewa Hattara salamun, lokacin da jirgin zai daga ya tashi sama sai a ce motsawa bisa alher ko a ce bisa ga kyau, wannan Kiran lafiyar shi dai ake fada lokacin da Sarki zai hau doki ko zai tashi daga kan karagarsa.

Yayin da Sarki yake zaman shari’a a fagaci, in an tsahirta kafin Sarki ya fadi hukunci Mutan Fada za su rika cewa da shi Lafiya Adali, Lafiya Mataimakin Musulunci da sauransu.

Umarni Cikin Kiran Lafiya
Akwai kuma kiran lafiyar da suke kamar umarni ne duk da cewa akwai nusarwa a ciki kamar; Takawa Sannu (in ana tafiya a kasa) da Daukawa sannu da Cirkawa sannu, sai kuma Caskawa sannu (a wurin tsakuwa), Turkawa sannu (a wajen Tirbaya) da sauran ire-iren su duk a wadannan kiran lafiyar umarni ne ake bai wa Sarki cewa ya tafi sannu a hankali, har ila yau ana nusar da shi ko tunatar da shi cewa ya tafi a sannu-sannu, domin ita ce tafiyar Sarki kada ya yi garaje. A wannan wurin kuma akan rika yi wa Sarki kiran lafiya da lafiya salamun alher, lafiyarka dama da hauni, dama da hauni lafiya, salamun salamun. Wani abu da kiran lafiya ya kebanta da shi, shi ne a kiran lafiya ne kadai ake kiran Sarki da wakilin suna na abokin magana.

Domin saukin fahimta da kiyayewa ga jerin kiran lafiyar nan da muhallin da ake yin su cikin jadawali na kasa.

Jadawali na 5: Kiran Lafiya da Muhallinsa
Kiran Lafiya
Muhallin Kiran Lafiya
Sabkawa sannu
Saukowa, ko Gangara
Haikawa
Hawa tudu
Gicciye Alher, ko Gicciye Salamun
Soro ko matsattsen wuri
Mazgaye Alher, ko Mazgaye Salamun
Kusurwar da take ba matsattsiya ba
Takawa, Cirkawa, Caskawa, Turkawa
Tafiya
Sunkuye
Sunkuyawa
Bisa ga kyau
Tashi ko hawa doki
Hattara
Wurin tuntube ko kurunkusai ko tsattsage
Bilaka ko Jingine
Kan gada
Rangwame Salamun
A saurara tafiya ko gurin tsaiwa
Kauwa sannu
Tafiya a mota in an zo gargada ko digar jirgi.
Kiwo sannu ko kamazuru abokin dabara
Idan doki yana fitina
Ranmi bisa rama, ba sake ba manko
Tafiya a doki kan jikakkiyar kasa
Gyara kimtsi ga kyau
Ana zaune ko a tsaye ko ana fadanci

Shi kiran lafiya bayin Sarki ne maza kadai suke yi, ko in ya shigo tsakar gida. Baya ga haka mutanen gari ma suna yi wa Sarki addu’a su ce Allah kara maka imani, wasu kuma kiran lafiya suke yi amma ba irin na yaran Sarki ba, domin su nasu kiran Lafiya ne na zuga da kambamawa, amma duk da haka ya saba da kirari saboda kalmar lafiya da ake fara fada kafin a ce komai. Ga irin abubuwan da suke fada:

Lafiya Sarkin yakin Sarkin musulmi
Lafiya maida garin wani kango
Lafiya Barden mahadi
Lafiya Sukukun bakaka
Lafiya Darzaza amalen sarakuna
Lafiya ba hau da wani ba sauke wani
Lafiya hana kangara
Lafiya Sakaka babban bako
Lafiya Bango madafar bayi
Lafiya hadarin kasa maganin mai kabido
Lafiya kwankwason jimina mai wuyar shafawa
Lafiya garkami wandon karfe
Lafiya jijjigen addini
Lafiya toya matsafa
Lafiya waliyin Allah
Lafiya baya goya marayu
Lafiya toron giwa
Lafiya tufaniyar gabas
Da sauransu


Amfanin Kiran Lafiya
Shi kiran lafiya yana matukar amfani ko kuma a ce duk amfanin da sadarwa take da shi akwai shi a kiran lafiya. A harkar mulki kiran lafiya ya taka muhimmiyar rawa wajen tafiyar da tsarin masarauta, yana kare darajar sarautar kamar wajen kare sarki daga yawan magana (wanda Hariri ya ce yana kawo tuntube), baya ga kasancewar sa gishirin harkar sarauta saboda a nishadance ake yin sa.

Kammalawa
Kiran lafiya wata hanyar sadarwa ce da ake yin ta da Hausa wacce tsawon zamani ko sauye-sauye da shigowar bakin abubuwa na kimiyya da fasaha kamar mota da jirgi da suka maye gurbin doki ba su sa yanayin wannan Hausar ya zanja ba. Wannan rashin canji da aka samu ba karamin nuna bajintar yaren ya yi ba, sannan kuma ya tabbatar da cewar Harshen Hausa arzurtacce ne da kalmomi masu game ma’ana mai yawa yadda za su iya karbar wasu bakin abubuwa ba tare da sun canja ba.

Bayin Sarkin Kano da suka fito da wannan tsari na sadarwa mai nishadantarwa sun taimaka sosai ko da ba wajen bunkasa Harshen Hausa ba har da wajen adana shi ga al’ummar Hausawan da suke yankinsu, tun da ba Hausa ce da ake yin ta a ko’ina ba a koyaushe.

Godiya
Ina mai mutukar godiya ga Danrimin Kano da Babban Zagi da Sarkin Malafa saboda tallafin da suka bayar a wannan Makala.

Manazarta
Adamu, A.U. (2001) Hausa Prose Fiction: Toward an Analytical Framework,

FAIS Journal of Humanities 1 (4) Alsharishi, A. A (2002), Sharh al Mukamatul Harir (Commentary) Dar il Fikr Beirut Lebanon.

Dokaji, Alhaji Abubakar (1958) Kano Ta Dabo Cigari, NNPC, Zaria.

Dangambo, Abdulkadir (1984) Rabe-Raben Adabin Hausa da Muhimmancinsa ga Rayuwar Hausawa. Triumph Publishing Company, Kano

East, R. M. 1971 (1930) Labarun Hausawa Da Makwabtansu: Littafi na biyu. Zaria, Nigeria: Northern Nigerian Publishing Company.

Fika, A.M.( 1978) The Kano Civil War and British over-rule 1882-1940, London:
Oxford.

Furniss Graham (1996) Poetry, prose and Popular Culture in Hausa, Edinburgh University Press, London.

Hogben.S. J. da Kirk-Green, A .H. M. (1966), The Emirates of Northern Nigeria: A Preliminary Survey of their Historical Traditions. London.

Khalil N. W. & Bayero S. A. (2005) Royal Communication in Traditional Setting: Language Patterns and Address Forms in Kano Emir’s Palace, Paper presented at Hausa week organized by Hausa students of Bayero University Kano on the 10th – 12th of June, 2005 at Bayero University Kano.

----------- (2004) Nishadin Matan Kulle: Tsokaci a Kan Gidan Sarautar Kano, a paper presented at international conference organized by Center for Nigerian Languages, Bayero University Kano.

Kirk-Greene, A.H.M. (1974) Mutumin Kirki: The Concept of the Good Man in Hausa.

The Third Annual Hans Wolff Memorial Lecture, Bloomington; African Studies Program, Indiana University.

Kofoworola Z. O. & Lateef Yusif (1987) Hausa Performing Arts and Music, Nigerian Magazine Publication.

Skinner, A. N. (1980) An Anthology of Hausa Literature in Translation, NNPC Zaria.
Smith, M.G. (1997) Government in Kano 1350- 1950 Westview press.


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