Nazari Da Sharhi A Kan Littafin Sodangi Na Khalid Imam

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SAMIRA RABI’U HALILU   U14FGH 2008

MAIMUNATU SULAIMAN  U14FGH2019

SASHEN HAUSA TSANGAYAR HARSUNA JAMI’AR AHAMADU BELLO DAKE ZARIA HADIN GUIWA DA KWALEJIN ILIM DA KERE-KERE TA GWAMNATIN TARAYYA DA KE GUSAUI TA JAHAR ZAMFARA

SADAUKARWA

Wannan bincike namu muna sadaukar da shi ga iyayenmu kuma abun alfahari a gare mu wadanda suka sha gwagwarmayar rayuwa don ganin ci gaban rayuwarmu wato alhaji rabiu halilu da hajiya Fatima Muhammad da margayi mal. Sulaima marna da haijya hadiza usman(asabe) allah ya saka masu da alkhairi

 

 

GODIYA

Dukkan yabo da godiya sun tabbat ga alla mai girma buwayi gagara misali mamallakin kowa da komai tsira da aminci su kara tabnbata ga shugabanmu annabi Muhammad (s.a.w.) da yayansa da matansa da sahabbansa da kuma wadanda suka bi su da shirin har zuwa ranar karshe ko sakamoko

Sannanm kuma muna godewa uwayenmu bias ga tarbiyar da suka bamu tun daga kuruciyar mu har zuwa yau allah yasaka masu da alhairi allah yasa wannan tarbiyar da suka bamnu ta zama sadaka mai dorewa har zuwa ranart sakamako

Bayan haka muna masu mika godiyar mu ta musamman h

Ga mazajenmu bias ga bam,u damar cigaba da nema ilimi duk da suna da hakkin da za sun tysaremu amma suka hakura kuma suka taimaka muna da dukiyarsu da lokinsu hada da shawararui btare da lallashinmu don daurewavb da neman wannan ilim allal ya basu kyaukkywaer sakamako ko a nan duniya da lahira

Godiya ta musamman ga madugu uban tafiyab wato amal habibu lawali kaura wanda ya kula da duba wannan bincike tare da bada shawarwari hadi da gyre guyre don tabbatr dav wannan kundin bincike ta yadda zai zama mai amfani da jama’a haka kuma nya ta ka gagaruwar rawa wajen ganin binckenm ya zama nmai amfani ga jama’a ba tare da muna gajiya ba muna roka masa allah ya cikab mjasa burinsa amin

Kuma muna ci gaba da mika godiyarmu zuwa ga malamanmu na wannan sashe bias koyarwa da kuma shawarwari da muka samu daga agrensu musamman malam hussaaini sankalawa

Ba zamu rufe wannan godiya ba sai mun godewa abokanmu yan uwanmu da duk mutanen arziki da suka tai maka muna dooomn ganbin miun samu wannan ilim daga aiki kawayen karatunmu akwai Firdausi Ibrahim rashida abubnaklar samira basher galadima shafa m ahmad zainab maru sa’adatu labarn sarkin hausawa yusuf aliyu aliyu dutsimma da sauransu

Daga karshe muna godewa wadannan bayin allah wadanda su ne jigon rayuwarmu baki dayanta wato margayi m,al;am sulaiman marna da hajiya khadija (asabe) da alhaji rabi’u halilu da hajiya Fatima Muhammad da fatar allay a biyasu da aljanna.

 

 

TSAKURE

Sanin jama’a ne cewa shi fagen adabi fage ne mai matukar fadin  gaske idan aka duba kuma za’a ga cewa adabi kansa ya kunshi zube waka da was an kwaikwayo a wannan bincike namu zamu mayar da hankali ne akan was an kwaikwayo was an kwaikwayo kamance ne na wasu hal;aye ko yanayin rayuwa da aka yi cikin raha da zumma cewa nishadi ko nusarwa cikin zukatan masu karatu ko sauraro ko masu kallo ko kuma duk karshe a sami nasarar isar da sakon wannan bincike namu zai fi mayar da hankali nne wajen nazarin hanyoyin da marubucinm ya bi wajen isar da sakonsa domnin nkarin haske ga wani abu day a shigewa jama’a duhu.

 

 

KUNSHIYA

1. Title page


2. Tabbatarwa

• Shafin amincewa

1. Sadaukarwa


2. Godiya


3. Tsakure

• Kunshiya


• BABI NA DAYA
  
  
  
  • Gabatarwa
  
  
  • Dalilin Gudanar Da Bincike
  
  
  • Farfajiyar Bincike
  
  
  • Hanyoyin Gudanar Da Bincike
  
  
  • Muhimmancin Bincike
  
  
  • Matsalolin Bincike
  
  
  
  

2.0.0 BABI NA BIYU

2.0.1 Sake Duba Ayyukan Da Suka Gabata

3.0.0 BABI NA UKKU

3.0.1 Tarihin Mawallafin Littafin

3.0.2 Dalilin Wallafar

3.0.3 Bayanin Littafin A Takaice

3.0.4 Nazarin Jigon Littafin

3.0.5 Ma’anar Jigo

3.0.6 Jigon Littafin

3.0.7 Warwarar Jigo

3.0.8 Tubalin Ginin Jigo

3.0.9 Nazarin Zubi Da Tsari

3.10 Zubi Da Tsari Na Bai Daya

3.11 Zubi Da Tsari Na Filla- Filla

4.0.0 BABI NA HUDU

4.0.1 Nazarin Salo Da Sarrafa Harshe

4.0.2 Ma’anar Salo

4.0.3 Salon Littafi Na Filla-Filla

4.0.4 Dabarun Sarrafa Harshe

4.0.5 Nazarin Taurari

4.0.6 Taurarin Littafin

4.0.7 Siffofi Da Halayen Taurarin Wasan

4.0.8 Fitar Da Babban Tauraro

4.0.9 Kimar Jimilla

5.0.0 BABI NA BIYAR

5.0.1 Takaitawa

5.0.2 Jawabin Kammalawa

5.0.3 Shawarwari

5.0.4 Manzarta

 

 

 

 

 

BABI NA DAYA

1. 
   

   O.1 GABATARWA

   
   

Dukkan yabo da godiya su tabbata ga Allah mabuwayi gagara misalui mai iko akan kowa da komai masanin sarari da na boye mamallakin kowa da mkomai day a bamu ikon aiwatar da wannan binciki tsira amincin alla su tabbata ga mafificin masoyin Allah

Annabi rahama Muhamma (S.A.W.) da iyalansa da sahabbansa da mabniya bayansa har zuwa ranar karshe

Wannan bincike an gudanar da shi ne akan nazarin littafin sodangi na khalid imamkuma littafin wasan kwaikwayo ne a nan idan aka ce was an kwauikwayo ana nufin yiwa al’umma hannunka mai sanda ta hanyar wayar masu da kai a kan yi amfani da wasu mutane wadanda zasu fito su tsara wasar domin su isar da sakon da suke son isarwa ga jama’a kamar idan muka kalli wannan kamar idan muka kalli wannan littafin namu da muke nazarin a aknsa za mu ga cewa shi ma littga amafanin ada awasau yan wasa a cikin lkittafin domin su kara  fito da wasa ta yi armashi

A idan aka yi amfani da wasu daga cikin yan was an kamar :

• Malamn iro:- malamin makarantar book ne mai kishin cigaban al’ummarsa iron a da mata mai suna hakuri da kuma yaya maza guda biyu cinnka malam

Hakuri: umar gidan malam iro kuma mahaifiyar sodangi mace ce maio hakuri da son zumunci kuma tana a cinnaka inuwar giginya ne shi kuma matshi ne mao son kansa sosai sannan kuma ga shaharancin da  an yi amfani da mutane a cikion wannan littafin na sodangi sosai domin su kara wa wannan was an armashi da kuma jawo hankalin masu karatu.Wannan bincike namu mun shnfidar shin ne akan bab-babi guda buiyar kamar haka:

Babi na farko ya kunshi gabatarwa dalilin bincike farfajiyar bincike muhallin bincike hanyoyin binciuke guidanmar da bincike nmatsololin bincike

Babi na biyu kuwa zai yi bayani ne a kan waiwaye ga ayyukan da suka gabata a makaranta namu

Babi nan ukku kuwa yana dauke ne da tarihin mawallafin littafin dalilin yin wallafar bayani littafin atakaice sai nazarinjigon nlittafin ma’anar jigo warwarar jigo tubalin zubi da tsari na bai daya zubi dab tsari na filla-filla.

Shi kuwa babi na hudu dauke da yake da nazarin salo da sarrafa harhshe dabarun jan hankalin dabarun sarrafa harshe nazarin taurari fuitar da babban tauraro sauran taurari kimar jimla.

A babi na biyar kuwa yana dauke ne da jawabin kammalawa shawarwari manazrta rataye  muna fatan Allah (S.W.A.) ya albarkaci wannan aiki namu yasa ya zama abun amfani dga daliban ilimi amin summa amin

1.0.2 DALILIN GUDANAR DEA BINCIKE

Bincike aiki ne mai matukar muhimmanci wanda ke bukatar tunani da aiki da tunani ya zama wajibi ga mai bincike ya zama yana da ilimi akan abunda yake bincike a kai tare da daukar abubuwa bi adabi tare da zayyana abunda muke bincike a rabuwa

Akwai dalilinn da dama da suke sakawa a gudanar da bincike it ace samar da kundin bincike mai inganici da kuma amfani das hi wajen gudanar da karatunsa cikin sauki. Babban dalilin mu na gudanar da wannan bincike na nazarin littafin sodangi na Khalid uimam shi ne domin mu zakulo darussan da ke zuba domin sankakawo wadanda bas a iya tsayawa su karanta hakan nya ja hankalinmu sosai domin gudanr da bincike. Wani dalili kuma shi ne  kasashebn  allah yi saka muna sha’awar yin karance-karance  musamm,an na was an kwaimkwayo dalilin wannan karance-karanec ne ya sa muka gudanar da sakwannin da littafin yake duike das hi domin saukakawa  al’umma masu sha’awar wannan fanni haka kuma muga cewa sakon da muke son mu isar zuwa ga jama’a ya isa kuma samu karbuwa sosai da sosai.

Babban dalilinmu na klarshe shi ne muga cewa mun gudanar da wannan bincike domin mu cika sharaddan kamala karatun muna shaidar digiri na  daya.

1.0.3 FARFAJIYAR BINCIKE

Nazarin littafin sodangi na Khalid imam littafin ne na was an kwaikwayo farfajiyar wabnnan bincike ya takaita ne a akan bangaren adabi kuwa ya kasu kasha biyu akwai adbin gargajiya shi ne adabin da muka gada kaka da kakanni yayin da adabin zamani shi ne rubutaccen adabi wanda shi a rubuce yake sabanni adabin gargajiya wanda shi a ka yanke a ba a rubuce.

A cikin adabin ma mun gudanar da aikinn mu ne a bangaren adabion zamani wato (Rubutaccen Adabi). Haka kuma a wannan bangaren na rubucen adabimun dauki wani bangare na rubutaccen adabi was an kwaikwayo ne  kuma a was an kwaikwayo mun dauke littafin daya ne wanda ya zo na uku a Khalid imam wannand littafinn bincike mu ya a’allaka ne a cikin wanna littafin nwannan shio ne farfajiyar bincikemu da mukeyi.

1.0.4 HANYOYIN GUDANAR DA BINCIKE

Hanyoyin gudanar da bincike wasu mata Kai ne da ke taimaka ma mai bincike domin ya samu damar samunn gamsasshen bayani game da fanni da ake bincike a kansa. Binmcike ko wane iri ne yana bukatar natsuwa da tunani nazarin uwa uba sanin tubar da za abi don gani kammalawar binciuke a kan haka ma ake yiba amfani da hanyoyi da dabaru da dama wajen gudanar da wannman bincike mun kuma duba abubuwan da za sub a mu haske domin yin bincike nagartacce a kan haka ne muka bi hanyoyin kamar haka saboda haka zamu wadannan hanyoyi wajen gudanar da wannan bincike na mu na nazarin da sharhi a kan littafin sodangi na Khalid imam

Hanyoyin sun hada da:

Hanya ta farko it ace za mu zurfafa wajen bincike littafan da kundayen bancikee da akawalla a kan wannan batu karancekarance bugaggaun littafan da masanma suaka yi dom in duba jaridu da fasilian min zakulo bayanai masu nasaba da wannan aiki namu.

Sannan mun tuntubi masana da manazartabn harshe hausa na wannan makaranta da sauran makarantu mun kai ziyara a dakinkaratu na wannan ka karanta da sauran makarantu ahmadu bello university zarioya haka kuma mun kai makamanciyar wannan ziyara a dakin karatu na jahar zamfara da sauran dakunan karatu kuma mun samo littafan da kundayen bincike wadanda suke da alaka da bionciken da za mu gudanar.

1.0.5 MUHIMMANCIN BINCIKE

Kada mai karatu ya manta cewa muna magan ne a kan nazari da sharhi ne na littafin sodangi na Khalid imam tunda haka nne bincikemu zai yi matukar muhimmanci idan muka yi cikkaken nazari da sharhi a kann littafin was an kwaikwayo wato sodangi zai yi muhimmanci idan muka fgoito da daliban nilim da dukwani mai sha’awar bincvike a wannan fanni ta hanyar bincike ne za mu iya gano sakwannin dake kunshe cikin wannan was an kwaikwayo na sodangi kuma wannan bincike ko aiki zai zama jagoran a gare mu muhimmanci wajen zakulo da kuma bankado nhanyoyui da kuma daliban dam asana wannan fannin suke amfani das u nwajen tafiyar da wannan hanya ta nazario da sharhi a kan rubutaccen adabi wanda muka dauki daya daga cikin bangararensa muka gabatar da bincikemu a kai wato rubuta ccen was an kwaikwayo na sodangi wanda khalida imam ya wallafa.

Domin nhaka daga cikin irin muhimmancin da keg a wannan bincike shi ne domin mu jawo hankalin njama’a zuwa ga sanin hanyar da ake bamfani da ita wajen yin nazarin da sharhi a kan littafin sodangina Khalid imam da kuma fayyace sakon da mawallafin yake son isarwa ga al’umma. Bincike yana da muhimmanc musamman ga al’umma nda ake gudanar da bincike dominta domin ya kunshi adana wani bangare na adabin zamani wanda yake ga al’ada ya akan bace ne tare da shadewar lokacin.

1.0.6 MATSALOLIN BINCIKE

Da zarar a ake ce matsalar ana nufin wani tarnakio ko cikas da kan fusaknta to mutum wanda zai fuskanci kalubale masu tarin yawa klafin ya magancxe matsalolin a duk lokacin da mutum zai yi aiki na binciken dole akwai matsaloli day a hango a kansa ya ja ra’ayinsa na y ayi bincike a kanbsa domin ya magance wa dannan matsaololi.

To mu a namu bincike matsalolin da muka hango har suka ja ra’ayinku su ne domin a kara fadad wannan nazarin domin mutane su karu sannan kuma ya kara samun karbuwa ga al’umma baki daya.

Oxford dictuinary (5^thedition) cewa yayi matsala yanayi ce wadda take haifarwa mutum damuwa da shiga mawyacin hali.

English dictionary cewa yayi “matsala wani mawuyacin abu ne wanda yake da wahalar magance matsala wani tarnaki ne wanda yake tasowa mai wahalar magancewa

Maker yadda ga maanar matsalolin daban-daban a sama za’a ga cewa kowa alolonsa musamman ma afagen bincike kowace bincike mutum zai gudanar da ana samun matsaloli masu tarin yawa wajen aiwatar da wannan bincike namu wadanda suka hada da ;

1. Matsalar karancin littafan na hausa musamman a fannin da muke yin nazarin masancewar akwai karancin rubuce – rubuce a wannan fage na nzarin da sharhi


2. Matsalar rashin issashen lokacidomin kuwa zaa ga cewa aikin bincike domin ne da yake bukatar isasshen lokaci domin kuwa a lokacin da muke gudanar da bincike a lokacion ne muke aikin gwaji na koyarwa wato (teaching practice) kuma muna gamawa za mu koma makaranta mu cigaba da karatun zango na biyu.

NADEWA

Kamar yadda bayani yagaba a cikin wannan babi munyi tsakaci ne a kan yanayi baincike dalilin bincike muhallin bincike muhalliln bincike hanyoyin gudanar da bincike muhimmancin bincike matsalolin bincike da aka fuskanta daga karshen nadewa idan muka dubi wannan babi na namu zamu ga cewa yayi tsaokaci game da duk abun da bincike ya kuma shi nkansa da zarar aka karanta shi za ka fuskanci inda bikenmu yasa gaba yanzu binceke zai ci gaba ne ga yin nazarin da ayyukan da suka gabata makarantan namu da kuma salon nazari da tsarinas to  kubiyo mu mu walware maku zare da abawa.

 

BABI NA BIYU

2.0.1 SAKE DUBA AYYUKAN DA SUKA GABATA

Wannan babi zai yi Magana ne akan wasu littafai, kundayen bincike mujallu da mukallu, wadanda masana suka gudanar masu kama ko shigen wanna bincike da za mu gudanar domin irin wannan zai ba mu haske kwarai da gaske wajengunadar da namu binciken domin kuwa bahaushe na cewa “da na gaba ake gane zurfin ruwa”

2.0.2 LITTATTAFAI

(1) Dangambo A. (1984) a cikin litafinsa mai suna rabe-raben adabin hausa da muhimmancinsa ga rayuwar hausawa. Mawallafin littafi ya kawo muhimman abubuwan da suka shafi  adabi kuma ya tsara littafin akan babi babi. A babi na farko ya kawo ma’anar adabi da rabe-rabensa, babi na biyu ya kawo ma;anar adabin gargajiya dsa rubutaccen adabi (adabin zamani). A babi na uku ya kawo ma’anar was an kwaikwayo wanda nan ne  wannan littafi yake da dangataka da bincikenmu, kuma zai ba mu haske matuka wajen gudanar da namu bincike. Duk da cewa akwai

Yahya Y. da wasu (2007) a cikin littafinsu mai suna darusaan hausa, don manyan makarantun sakandare na daya, sun tasar darasin littafin ne a kan darusaan wato darasi na daya zuwa darasi na goma, darasi na daya sun kawo ma’anar adabin baka rassan adabin baka, wanda ya hada zube, waka da azancin maana, inda a ana ne wannan littafi yake da alaka da namu binciken domin kuwa bincikenmu yana da alaka ne da zube, wato rubutaccen was an kwaikwayo. Don haka wannan littafi yana da alaka da namu binciken kuma zai taimaka muna wajen sanin ma’anar wasan kwaikwayon kanta.

Zaruk M. da wasu (1996) a cikin littafinsu mai suna Sabuwar hanyar nazarin Hausa, don kananan makarantun sakandare, sun tsara wannan littafi nasu bias tasrin bai-babi, kuma a babi na biyar  ne suka yi tsokaci akan was an kwaikwayo, kuma ta nana ne wannan littafin yake da alaka da binciken da za mu gudanar. Sai dai sun banbanta ta fuskar kawo wadansu darassan daban, mu kuwa muna mahana ne akan wasan kwaikwayo kuma muna nazarin littafin wasan kwaikwayo wanda yake da suna “Sodangi”

T.M. Yar Aduwa (2001) a cikin littafinsa mai suna: wasan kwaikwayo na hausa, nau’oin sa da sigoginsa a inda marubucin ya kasa littafinsa akan babi –babi. A babi na daya yayi bayanin faruwa da tushen wasan kwaikwayo, ma’anar wasan kwaiwayo da tushen wasan kwaiwayo, ma’anar wasan kwaiwayo, tarihin wasan kwaiwayo samuwar wasan kwaiwayo. Babi na biyu kuwa ya kawo: rubutaccen wasan kwaiwayo, tarihin wasan kwaiwayo, rubutaccen dalilin rashin samuwar wasan kwaiwayo na hausa tun kain zuwan turawa. Babi na uku ya kawo wasan kwaiwayo na rediyo. Babi na hudu ya kawo wasan kwaiwayo na talabijin. Babi na biyar ya kawo samuwar fina finai. Babi na shidda ya kawo nazarin littafin kulba na barno....... babu shakka wannan littafi yana da kusanci da aikinmu ko kuma mu ce  yana da alaka da aikinmu kai tsaye, domin kuwa wannan littafi yana magana akan littafin wasan kwaiwayo na “sodangi” na Khalid Imam. Amma shi marubuci yana bayani ne akan wasan kwaiwayo a yayin da mu kuma muke nazari akan littafin wasan kwaiwayo. Saboda haka wannan aiki yana da alaka da namu. Sai dai ya bam banta da namu aikin, mu muna nnazari ne a kan littafin wasan kwaiwayo shi kuwa yana magana ne akan wasan kwaiwayo zallarta.

I.Y. Yahya (1988) a cikin littafinsa mai suna hausa a rubuce” tarihin rubuce-rubuce cikin hausa wanda ya karksa littafinsa zuwa kashi goma sha biyu (12). Acikin kashi na goma sha biyu ne ya lissafa wadansu littafai na wasan kwaiwayo nrukuni na goma , ya lisaafa littafansane da sunayen wadanda suka rubutasu da kuma shekarun da aka rubuta littafin. Sai dai kasancewar litafin daddadun littafai ne ba bu littafan “Sodangi” acikin jerin littattafan da ya kawo, amma dai wannan littafin yana da alaka da bincikenmu domin kuwa idan muka kallina wasan kwaiwayo ne, wannan shi zai ba mu damar ci gaba da bincikenmu, domin kuwa muna da tudun dafawa a wannan bangane.

2.0.2 KUNDAYEN BINCIKE

Akwai kundayen bin cike da muka duba wasanda suke da alaka da namu  binciken, domin hakan zai jbamu haske domin gudanar da namu binciken.

Hadiza  a da wasu (1999) a kundinsu ma neman di giri na farko mai taken “nazari a kan littafin jatau na kalli” a cikin wannan aiki sun yi kokarin fitar da sakon das duke son isrwa a inda suka fara de takaitaccen tarihin marubucin wannan littafin, sannan kuma sun ba da ma’anar jigo babban jigo  da karamin jigo sun ci gaba da bayani na gaba saya tare sal, tsarin sharhin littafin kamar salo, tsarin littafin, mutanen cikin labarin, halayesu, matsayinsu da kuma rawar da suka taka.

Wannan kundin bincike yana da alaka da namu bincike idan aka lura da littafn da suka yi bincike a kan wasan kwaikwayo ne suka yi sharhin littafin kamar sal

wannan kundin bincike yana da alaka da namu bincike akan wasan kawikwayo ne suka yi sharhi da nazari.

Haka amu aiki ya shafi nazari da sharhi ne na wasan kwaikwayo mai suna sodangi hakan zai bamu dama da haske domin gudanar da namu aikin ya kaitsaye ce sai dai sun banbanta ta fuskar suna da kuma masu binciken.

Usman U. (2009)  a kundinsa na neman digir na farko a fanni hausa taken “Ai ga irinta nan” marubucin ya mayar da hankali ne gwargwadon hali wajen fira da sakon da ke cikin littafin, kuma ya karkasa wannan kundin nasa zuwa babi-babi marubucin yayi bayanin share fage tare da zubi da tsarin littafibn, jigo littafin taurarain littafin kammalawa are da manazarta wannan kundin bincike yana da laka ta kai tsaye da namu binciken, saboda yana Magana ne a kan wasan kwaikwayo kamar namu aikin, sai dai sun sha ban ban ta fuskar littafin nazarin dama masu aikin nazarin.

Hauwa A. (2012) a kundinta a Neman digiri na farko mai taken “Nazari da sharhi a kan littafin “wasan marafa” acikin nata aikin marubuciyyar tayi kokarin fitar da muhimman abubuwa kamar ma’anar wasan kwaikwayo, zubi da tsarin littafin. Hubalan ginin littafin, taurarin littafin wasa marafa, salon sarraf harshen marubucin, jawabin kammalawa manazarta. Idan mukayi duba da kyau za mu ga cewa wannan kuma zai bamu haske sosai wajen guanar da namu binciken.

Ahmad da wasu (2008) kundin neman digiri na farko mai taken “Nazarin da warware jigon  littafin uwar gulma” kundin bello da ke zariya masu bincike sun warware gulma dangane da zubinsa da kuma tsarinas saboda haka alakar wannan aiki da namu ta kai tsaye ce, kasancewar muma za mu yi Nazari da sharhi ne a kan littafin “SODANGI” shima wasan kwaikwayo ne kamar wannan sai dai sun banbanta ta fuskar suna da kama masu gudanar da bincike zai taimaka muna matuka wajen gudanar da namu bincike.

Sagir A.G (1991) A kundinsa na neman digiri na farko a fanni hausa. A cikin nana aikin na nazari da sharhi akan littafin “uwar gulma” yayi tsokaci gwargwadon hali fitar da sakon da yake son isarwa ga jama’a ta hanyar rarraba aikinsa zuwa babi-babi manazarcin ya yi bayanin shre fage, gabatrwa da sauransu. Kuma yayi kokarin fitar da tsarin littafin jigon littafin, tauraron da kuma babban tauraron wannan littafi. Daga karshe ya yi bayanin dangantakar littafin da sauran litafin jawabin kammalawa da kuma manazarta. Wanna n aiki yana da alaka da namu bincike kai tsaye domin kuwa wasan kwaikwayo, sai dai sun banbanta, ta fuskar sna da kuma masu aikin binciken.

M .Muhammad (2003) acikin littafinsa mai suna ADABIN HAUSA. Mawallafin littafin ya tsara litatfin a kan babi-babi a babi na farko ya kawo ma’anar adabi a takaice rabe-raben adabin a hausa, asalin  adabi baka a hausa. A babi na biyu  ya kawo ma’anar Karin Magana, rabe-raben Karin magan, Karin magan mai dauke da ;’yar karamar jimla, ire-iren Karin Magana. A babi na uku, yayi bayanin hanyoyin nazarin littafan hausa, samfasamfarin Mazarin a kan littafin rowan bagaja, jigon littafin rowan bagaja, salon littafin, zubi da tsarin rowan bagaja, a babi na hudu kuwa , ya kawo wasan kwaikwayo a hausa, amfanin wasan kwaikwayo da rubutun wasan kwaikwayo a zube. A babi na   biyar marubucin ya yi tsokaci a kan asalin rubutun wasan kwaikwayo da rubutun zube, asali da samuwar wasan kwaikwayo a nijeriya  asali da yaduwar wasan kwaikwayo hausa, matsayin wasan kwaikwayo a yau. Idan za mu yi duba zuwa ga abun da ke kunshe cikin wannan littafin za mu ga yanada alaka  ta kai tsaye da wannan bincike namu domin ya yi bayanin sosai game da wasan kwaikwayo, kuma muna binciken mu ne a gfagen, zai bamu hake sosai tare da saukaka muna cikin namu.

Isah Mukhar (2004) a littafinsa mai suna jagoran Nazarin kagaggun labarai (Tsari na biyu). Mawallafi littafin ya tsara littafinsa abisa tsarin babi-babi a babi na daya yayi bayanin tarihin samuwar rubutun zube na hausa rubutun ajami, rubutun boko rubuta kagaggun littafi. Babi na biyu ya bayyan hanyoyin nazarin kagaggun labara ne zube, zubi da tsari, jigo, taurari, salo, dabarun bayar da labara daga bayan fage. A babi na uku kuwa yana kunshe da Magana a cikin wasan kwaikwayo. Babi na hudu ya bayyana muryar mawallafi sharhin mawallafi, kawaicin mawallafi. A babi na biyar kuwa ya bayyana kanun zantuka acikin laabri, tattalin zance acikin labara. Kulle zaren labara, kwance kullin labara. Wannan littafi zai taimaka muna matuka wjen wannan bincike namu duk da alakarsa a namu aikin bat a kaitsaye b ace shi yana gmagaan ne a kan nazarin kagaggun labarai, shi kuwa namu binciken yana Magana ne akan nazarin wasan kwaikwayo duk da haka zai taimaka muna wajen sanin hanyoyin da ake bi wajen nazarin da za mu gudanar.

 

 

 

2.0.3 Mujallu

Shu’aibu M. (2004) “Taken littafin listen rogo” na Abdulkadir Dangambo a kan mazahabar zahiranci. “acikin garkuwan adabin hausa. Malamin ya farad a gabatarwa a inda yayi tsokaci akan adabin hausa.haka kuma ya bayyana mawallafin littafin fasihi a fagen adabi tare da nuna daukakar day a samu a fagen adabi. Haka kuma ya kitse rogo na Abdulkadir Damgambo (1978) ta hanyar yin amfani da wasu manufofin mazahabar zahiranci. Yayi Magana a kan hanyar da Danambo ya bi ta wasan kwaikwayo domin fitar da wasu mazahabar zahiranci. To, wannan aiki yana da namu aikin saboda yana Magana ne akan wasan kwaikwayo. Haka kuma ya sha bamban  da namu ta fuskar suna da kuma yanayin nazari. Duba wannan aiki zai samar muna tudun dafawa domin gudanar da nam aikin. Domin kuwa bibiyar irin  wadannan ayuka da masan ke gudanarwa zai taimaka tare da haskaka muna domin gudanar da namu binciken.

I Shehu (2004) “kwaikwayo cikin wasa” “Nazarin wasan kwaikwayo a wasanni yara na Hausa” a cikin mujallar garkuwan adabi hausa. Marubucin ya farad a gabatarwa a cikin gabatarwar ne ya bayyan ma’anar adabi da rassansa da kuma fadin da yake dashi. Haka kuma ya bayyana karancin bincike da masa bas a yi a kana bin day a shafi wasa, duk da muhimmancin da take a shi. Haka kuma ya kawo ma’anar wasan kwaikwayo wana anan ne waannan aiki yake da alaka da namu, kuma lakarasu ta fuskar binciken akan nazari da sharhi akan littafin wasan kwaikwayo na “SODANGI” shi kuwa ya gudanar da nashi aikin ne a kan wasan kwaikwayo da kuma wasan yara. Amma duk da haka zai ba mu haske wajen sanin ma’anar wasan kwaikwayo da ma wadansu abubuwan da suke kunshe a cikin wasan kwaikwayon.

I Yusuf Chamo (2011) jigo a finafinan Husa. Mawallafin ya fara rubunsa ne da gabatarwa, acikin gabatarwarsa  ya yi tsokaci ne a kan wasan kwaikwayo in da yake cewa “wasan kwaikwayo kamance ne na wasu halaye ko yanayin rayuwa da ake yi cikin raha da zimmar cusa nisahdi ko kaloo ko sauraro” haka kuma ya ka waka da zube, da sauran abubuwan daya bayyana.

Ya kuma kawo ma’anar jigo atre da ma’ayoyin masana kamar haka:

Buhari (1988:26) ya bayyana jigo da cewa wani sako ko manufa da marubuci ke so ya isar ko gabatar, shine jigonsa. Lallai ne duk wanda ya yi irin wannan rubutu ya zamana yana da manufa.

Halima, D. (2002:25) ta bayyana : jigo de cewa “madogara da madosar da ake son nusarwa ga jama’a wadda hakan yana iya zama gyara da kuma maganganu acikin al’umma baki daya don amfanin gaba.

Gusau (1983:142) ya bayyana jigo da cewa “shi ne sako wato ainahin gundarin jigo da sakon da waka take dauke da namu domn kuwa ya yi Magana a kan jigo ne. kaancewar jigo yana daya daga cikin matakan nazarin da za mu gudanar. Don haka yana da alaka da bincikenmu.

Wadannan ayuka da suka gabata suna da alaka da amu binciken. Kuma za su ba mu haske sosai wajen gudanar da namu binciken

 

 

 

 

SBABI NA UKU

3.0.0 GABATARWA

Awannan babi na ukku za mu yi duba ne zuwa ga wasu muhimman abubuwa da suke kunshe cikin wannan nazari namu za mu fara wannan babi ne da tarihin mawallafin littafin sai kuma dalilin wallafar littafin bayani littafi a takaice haka kuma za mu yi duba zuwa ga nazarin jigon littafin wanda shi ma yake  dauke da muhimman rassa guda hudu (4) wato ma’anar jigo jigon littafin warwarar jigo da kuma tubalin gininn jigo.

Har wayau wannan babi zai yi bayani kan nazarin zubi da tsari wanda shi ma yake da rassa guda biyu(2) kamar haka : zubi da tsari na bai daya da kuma zubi da tysari na bai daya da kuma zubi da tsari na filla-filla.wadannan su ne abubuwan da wannan babi yake dauke da shi

3.0.1 TARIHIN MAWALLAFI

Mawallafin wannan littafi da muke na zari nai suna “sodangi” sunansa Khalid imam haifaffen unguwar yakasai ne dake cikin birnin kano an haifeshi ne a shekarar 1073 yayi kareantunsa allot un yana yaro kuma ya yi furamarinsa a shabuchi special primary school da ke cikin birnin kan a shekarar 1985 ya kuma yi makarantarsa ta gaba da furamari a makarantar jeka kadawo ta gwamnatin da ke birnin minna ta jahar nijer ya kamala Ashekarar 1995daga nan ya arce zuwa makaranrta ta gaba da sakandare a kwalein ilimi a minna ta jahar niger inda ya samu shaidar malanta bkuma ya samu wannan shaida ne a fannin harsunan turanci da hausa ya kamala wannan kwalejin ne a shekarar 2000

Imam bai yi kasa a guiwa bga ya ci gaba da karatunsa a kasarsa kuma a jaharsa wato biornin kano in day a samu damar shiga jami’ar bayero a nan kano a sashen harsunan najeriya kuma a fannan hausa

ya Kamala wannan karatun nasa a shekarar 2008 kuma ya kamala wannan karatun da sakamakon kyakkyawa a halin yanzu dalibi ne mai karatun digiri na biyu.

Khalid Imam marubuci ne wanda aka buga wasu dagha cikin rubutu rubutubsa a littafan da mukalum ilimi a kasashen daban-daban na duniya bkamar jamus indiya da kasar npoland da sauransu kuma mutum ne shi main matukarb sha\awar harkar koyo da koyarwa bincike-bincike da rubuce-rubuce kuma ya shahara a fageb rubuta sharhi a jarida da mujallahb na gisda nijeriyab. Haka kuma yana da sha’awar  kirkirar labarai da wakoki har ma da dukwata fasaha ta rubutu.

A fagen adabi imam an fi saninsa  da rubutawasan kwaikwayo da wake wanda sanadiyar hakan gasaaukan rubuta wasannin kwaikwayo har sau biyu a shekarar dubu biu da tara 2009 imam ya yi nasarar lashe kyautar tagulla a gasar kasa ta rubutun was an kwaikwayo cikin harshe hausa da aka shirya don tuna wad a magayi inyiniya basher karaye a birnin tarayya Abuja.

Haka zalika a shekarar dubu biyu da goma (2010) ya sake lashe kyautar zinari a gasar jiha ta rubutun was an kwaikwayo cikin harshe turanci wanda huklumar karbar korafe-korafe da hana cin hanci da rashawa ta jahar kana ta gudanar don tunawa da ranar yaki da cin hanci da rashawa ta duniya a wajen rubutun wake kuwa a shekarart dubu biyu da goma sha ukku(2013) marubucin ya yi bajintar zama musulmi ndan arewa kuma bahaushe bna farko day a shiga cikin mashahuran zakaru ukku na gasar kasa da kasa da aka fi sani da korea bnigeriya poetry feast ta hanyarb lashe kyautar tagulla a gasar shekara- shekara a fagen rubutun wake da harshe turanci.

Har wayau a watan maris na shekara 2015 khalid imam ya sake samun nasarar zama daya daga cikin mashahuran masu rubuta wake da harshen turanci da aka sake karramawa a wahjen wannan gasa ta kasa da kasaa ta koarea nigeeriya poetry east da kawe yi duk shekara a Abuja wata babbar nmasara da Khalid imamk yasamu kuma itace a shekarar 2014 dalibansa mata maus koyon rubutu a karkashinsa suka kafa tarihio na zama dalibai nan farko a najeriiya da suka lashe kyaututtukan zinari azurfa da kuma tagulla da aka tanaa a fagen gasar dalibai sakandaer na rubutu wake da harhen turanci ta kasa da klasa ta korea – Nigeria poetry feast wadda bakla gudanar a can birninm tarayya Abuja.

Marubuci Khalid Imam mamba ne na kwamitin amintattun na poets in Nigeria (PIN) wato (kungiyar marubuta waka ta najeriya kuma shi ne jagoran reshen kungiyar a kano. Haka kuma marubuicin ya kara zama mamba na kwamitinkoli na kungiyarb maru buta ta najeriya (ANA) wanda umar kungiyar ta kafa don koyawa daliban makarantunsakandare dabarun rubutu. A kwamitin an daura alhakin tasarawa da kulawa da duk ayyukan kwamitin a jihar katsina kuma a sakamakon nasara aikin da kwamitin nasu ya yi suka nuga cikakken littafin wanda ya kunshi rubutun daliban ‘yan sakandare 2013. Sa’anan kuma Khalid imama ya zama mamba a kwamiin sasanta rikicin shugabanci kungiyar marubuta a Nigeria (ANA) reshen jihar neja a shekara 2010.

Khalid imam shi ne shugaban kamfanin fasaha da fasaha wanda ake f sani da “whetstone arts and translation services” kamfanin da aka kafa a shekara 2014.

Kasancewarsa yana da kwarewa a fagen aikin fassara haka ta snyaya kan yi masu zaman kansu na kasa da kasa kamar su “linto health access initiatives” (CHAI) da “mobilizing for development “(MUD) da sauransu. Imama ya zama iditan mujallu da dama musamman wadanda ake wallafawa a cikin harshen turanci.

A halin yanz shi ne edita na shafukkan adabi na mujallun turanci ta wata-wata ma suna “plat form”. Khalid imam ya wallafa littafai kamar su “justice fairness and the quest for English tarian societies (2016) da emir sanusi ii, the joast of kanawa (2016) da “the song of san kano (2010) “ the letter to my students (2010) da kuma liattafinhadin guiwa mai suna “a clam of madmen (2013)”\kasancewarsa “edita” imam ya zama editan wadannan littafafi “ a wise wisper (2015)” a hayen alhini  (2008) da “the excellence (2004). Marubuci Khalid imam wanda inuwar jamai’ar kana ta karama a shekara (2011) saboda ya bayar da gudumuwarsa ga al’umma da ciyar da kasa gaba, ya karbi lambobin yabo masu yawa daga jaridu huomomi da kuma kungiyoyi masu tarihin yawa na gida da wajen najeriya. Khalid imama mutum ne da Allah ya azurta shi da aure da ‘yaya maza guda hudu Khalid (ALHAJI) shu’aibu (abu madayana) ahmad da kuma jamilu.

3.0.2 DALILIN WALLAFAR LITTAFIN

A hakikanin gaskiya dukkan abin da za a gudanar ko za a gabatar dole ne ya kasance yana da dalilin day a sa aka aiwatar dashi ko aka rubuta tashi.

Akwai dadlilai da dama wadanda suka ja hankalin mawallafin wannan littafi tsra shi tare da suka fito gasar shekarar dubu byu da tara (2009) ta tuna wad a marigayi injiniya bashir karaye.

Akwai dalilai da daa wadanda su ne suka ja hankalin marubucin har ya rubuta wasan ga dalilan kamar haka:

1. Babban dalilin rubuta wasan kwaikwayon shi ne ilimantar da jama’a, dabi’u na gari, da kuma samar da hanyoyin warware matsalolin da suka damun hausawan wannan zamani domin warkar das u.


2. Haka kuma wasan kwaikwayon rubu tashi domin ya farkar da al’umae wannan lokaci cewa babu maraya sai raggo, kamar yaddad muka ga rayuwar sodangi na jajircewar da juriya har allah ya kais hi wani fage na saukaka


3. Haka kuma dalili na uku shi ne domin kara samar da litafi na rubutacen wasan kwaikwayo lura da karancin su da muke das hi a wanann fanni na adabin zamani.


4. Dalili na na karshe shi ne domin samar da nishadantarwa tare da yin hannuka ma sanda game da zumunci, taimakon juna da sauransu.

3.0.3 BAYANIN LITTAFIN A TAKAICE

Wannan litatfi na “SODANGI” marubucin ya fara rubuta littafin ne a matsayin kundin neman shaidar malnata ta kasa wato (NCE) a takaice, a shekaar (2000). Wanda malaminsa marigayi ahmad sambo ya duba shi a kwalejin ilimi ta minna, kuma ya fita da sakamako mai kyau. A wancan lokacin suan littafin “albasa ta ki halin ruwa” kuma shaihun malaminsa fafesa aliyu muhammed bunza ne ya sanyawa littafin wanan suna dalilin la’akari da halayen su cinnaka da yautai a cikin wasan. Amma a shekara dubu biyu da tara (2009) mawallagin ya sake gayara littafin tar da yi masa kwaskwarima domin shiga gasar rubuta w wasan kwaikwayo ta tunawa da marigayi inginiya bashir karaye, kuma masana da marubuta da yawa sun duba aikin littafin kamaru Dr. Tanimu Musa ‘Yar aduwa da sauransu. Ya sauya littafin suna zuwa sofangi domin rawar da sodangi ya taka a cikin littafin da kuma baiwa gudunmuwarsa muhimmanaci domin farkar da samari da sauran masu karatu dammar koyi da kyawawon dabi’unsa a cikin wasan.

Wasan sodangi wasa ne na zamani duba da yada yake zabuara da masu karatu musamman ‘yan Arewa su zama masu kishin zuci da riko da sana’a da kiwon dabbobi da nomad a kuma kwazo da taimakon juna are da yafiya, da gujeawa zinace-zinace da shaye-shayen barasa. Da zabar nagartattun mutane don zama shugabanni siyasa da sauransu. Kamar  dai yadda  muka gani a cikin rayuar sodangi a cikin wasan. Haka kuma a nuna makomar wanda ya dauki miyagun dabi’u abikan huldarsa kamar yadda ya bayyan a wasan wato mumumman karshe da cinnak ya yi shi da abokin cin mushensa wato yautai.

3.0.4 NAZARIN JIGON LITTAFIN

A wannnan fage na nazarin jigon littafin akwai muhmman abubuwa da ake lura das u wajen fitar da jigon littafin wasan kwaikwayo. Zube, ko kuma wak ko duk wani abu da za a shirya to tabs akwai manufa ko sakon da ake son isarwa. Muhmman bubuwan sune kamar haka.

3.0.4.1 Ma’anar Jigo

3.0.4.2 Jigon Littafin

3.0.4.3 Warwarr Jigon

3.0.4.4 Tubalan Gini Jigon

3.0.4.1 Ma’anar Jigo: Masana da manazarata wannan fage sun taka gagarumar rawa ajen fitar da ma’anar jigo. Akwai wadanda suka kullesa ta fuskoki biyu kamar haka

(a) Ma’anar jigo a Bahaushiyar al’ada

(b) Ma’anar jigo ta fuskar ilimi

H.sankalawa (2016) a cikin darsinsa day a gudanar ga dalinbai y ace “ a al’adance idan aka ce jigo to, ana nufin wani ice da ake amfani das hi domin ban rowan lambu. Amma a fagen nazari kuma a bangaren adabi da zara an ce jigo to, ana nufin sako ko manufa da marubuci ke son isarwa ga mai karatu ko ami auraro cikin littafinsa don haka idan aka ce jigo to ana nufin sakon da mawalafi yak e kokarin isarwa ga al’umma.

Wasila I. (2004) a kundinta na neman digiri na fark mai taken “Nazari da sharhi a kan littafin jiki magayi” cewa ta yi “jigo dai wane muhimman abu ne ko kuma wani bangaren ne daga cikin abubuwan da suke haduwa su samar da littafin wasan kwaikwayo ko kagaggen labara ko kuma kuma duk wani sako da ake son isarwa. Kowane aiki a kan adabin hausa a fara shi, kuma a kan wannan mafari aiki ke gudana. Saboda haka yana da muhimmanci ga duk wani mai rubuta littafin wasan kwaikwayo, ko zube koma wakan ya yi tunani abin da yake son iarwa ga jama’a.

Masan da dama sun amince cewa jigo shi ne manufa, ko makasudi ko kuma makunshin abin da ya sa mawakafi ya rubura littafinsa ko waka. Manufa anan it ace dalili ko darussa, ko abin da za a iya koyo daga wallafar marubuci.

Dangambo (1981) a cikin littafinsa mai suna “Daurayar gadon fede waka” ya nuna cew “jigo shi ne sako, ko manufa ko abin da waka ta kunsa,wato abin da take Magana akai.

A.L.Auta (1988) yayi kwatankwacin wannan bayanin  a wata makasa daya gabata mai taken “sharhin cii da waje a kan litaffin so aljanar duniya” y ace “jigo dai shine sako dunkulle wanda  mawallafi yak e son isarwa ga jama’a”

Mu kuma a tamu fahimtar jigo yana nufin dukkan wan sako, ko manufa, ko ginshikin abin da ysa aka rubuta wasan kwaikwayo, labara ko waka,koma dukkan wata wallafa. Ko kuma dalilin da ya sa mawallfin ya yi wallafarsa. Dom hak duk wani abu da za a fada a cikin labarin wao za a yi kokarin dukkan ma i yiyuwa a cikin littafin domin a fitar da jigonsa.

 

 

 

3.0.4.2 JIGON LITTAFIN

Kamar yadda mu kawo ma’anar jigo a sama, shi ne muhimman sakon da marubuci yake son isarwa a cikin litafinsa ko kuma muhimman sakon da litafi yake dauke dashi.

Kusan kowane irin litafi na wasan kwaikwayo ko ma ube, yana da nasa jigon babban sakon da wannan littafi yake isarwa ga jama’a shi ne bayyana muhimmancin zumuncta ga trayuwar Bahaushe ta asali da kuma yadda zamananace ko karatun zaman ya lalata zumuntar  da bahaushe ya gada daga iyaye da kakanni. Saboda idan muka duba tun daga babi na farko, inda mai shaila zai yadda gaguwar zaman ta jefa zumunta a halin kakanikayi musamman a tsakanin makwabta.

3.0.4.3 WARWARAR JIGON LITTAFIN

Marubucin wannan wasa ya yi kokari ya sadar da manufar (jigon) wannan wasan tun a farkon littafin, a kasha na daya kuma fitowa da daya. A shafi na sha uku (13) a kofar gidan malam Danjuma, inda mai shela yake gabatarawa ga dai abin da yak e cewa: “masu iya Magana ne cewa wanda jiya bay au ba, wanda yasan darajar goro shi, yak e adana shi a algarara, har ma ya dinga yayyafa masa ruwa. A yau dai ba abune boyayye ba irin mawuyacin halin da guguwar zaman ta jefa zumunta musamman a rsakanin makwabta, ko irin na mai hakan rijiya ya shafi rayuwar arewa rin tad a ?

Haka kuma jigon liafin ya kara fitowa a lokacin das u malam adamu suke sauri a kawo abinci don su ci su je duba mara lafiya, shi ma zumunci ne ga dai abin da malam umar din yak e cewa.

“A’a maza shiga ka fito mana das hi ko mayi sauri mu je gidan malam iro dubiya (Hafizu na shiga gida) in ce dai an taso daga makarantar boko, ga dai yadda take cewa:”kwarai! (jinkiri) kai da ka ke wannan batu malam adamu in ban da makarantar bokon da ake yi ai mu ba mu kai skekarunsa na iyayenmu suka yi mana auren ari. (ya jawo kwannon abincin mala madam) Alla dai ya sakawa Malam Iro domin ilimin zamani day a sanya ‘yayanmu”

Imam ya ci gaba da bayyana jigon zumunta a fitow ta uku shafi na ashirin da hudu (24) inda innna shekara take ba Hafizu sako zuwa ga gyatumarsa ga abun a take cewa:

“Don Allah in ka je gida, ka fada mata cewa gobe zan zo tar aka ni barker ‘yar amniyata Hajiya Mairo da ta haihu skeran jiya. Karafa ka manta (ya amsa) said a safe. Allah ya kaima”

Idan mu ka lura da maganar inna shekara zamu ga cewa tasbagen zumuncin da ke takaninta da Hajiya Mairo ya wuce kawance ya zama zumunta kuma ita kanta barker da za su je zumunci ne. haka kuma Khalid imam ya kara fito a zumunta karara ta hanyar kande kai kitso kaunar mawallafin sodangi inda tak nuna cewa sdangi danta ne halas malak ga dai yadda take cewa lokacin da take Magana da mahifiyar sodangi.

“Ai’ kin fi kowa sani (ta ci gaba da kitso bayan ta shafa mai atsagar da tayi) yanzu, ace dan nawa na cikina hals malak ya sami lambar yabo a makaranta ta  ta dalibin day a fi kowa, kwazo amma sai dai naji labara a gari! Kande tayi wannan zancen ne a kasha na biyu, fitowa ta uku.

Imam, y ci gaba da fito da wanan jigon na zumunta a kasha na biyu, fitowa ta hudu,akan hanya, in da za su hadu su tattauna wato Malam umar yake cewa:

“Ai a nan ma sai mu gaa domin ama ina son karasawa gidan Alhaji Musa domin yi masa murnar zaben da dansa ya yi nasara na dan majalisar tarayya.

Idan muka yi dubi ga wannan Magana ta Malam umar za mu ga zumunci ne yae kokarin zuwa sadarwa zuwa gad a dansa ya yin a cin zabe. Haka zalika mawallafin y kara fito da zumuncin cikin ataunawar da suke yi a tsakaninsu, ga abun da Malam Umar ya cewa Malam Adam.

“Daman ina son in ganka ne don mu shawarta kan irin taimakon day a dace mu yi kan maganar  makarantar sodangi ka san yau satinsa kusan guda a gida, tun da aka koro shi daga makaranta kan biyan kudin”

Wannan ma zumunci ne, domin shi sodangi dan abokinsu ne, domin shi amma saboda zumunci suke tattaunawa yadda za su biya masa kudin makaranta ya ci gaba da zuwa makaranta.

Har way au cikin tattaunawar ta su ce Malam Adamu yak e nuna wajibin taimakawa sodangi tun dad an uwansa bai da niyar taimakonsa ga dai yadda Malam Adamu yake cewa:

“Subhanallahi, Ashsha! Lallai Malam umar ka zo da hanzari, kuma dama ni kai na na so yau idan mun hadu gun cin abinci na tada maganar (Jinkiri) tun da yayansa cinnaka arzikinsa ya zamana ashararanci, kuma mun fahimci bas hi da niyyar taimaka wad an uwan nasa sodangi wajibinmu ne mu yi wani habbsa, ba ma sa ido ba, ko bah aka ba?

Haka, dai suka ta tattaunawa a kan yadda za su taimaka marayun da abokin su tun da dukiyar dan uwansa bat a da amfani ga reshi bai iya taimakaon kanin nasa. Ga wannan tattaunawa tun daga farkon har karshe suk suna maganganun zumunci ne.

Khalid, ya ci gaba da fada sakonsa n  zumunci a kasha na uku fitowa ta farko a ofishin cinnaka. Ya yin da suke tattaunawa tsakanin cinnaka, yautai da Dantani, inda dantani yake bayyana kokensa ga cinnaka kan su taimaki na kasa das u, sai maganar ta kona ran cinnka ga abun da yake cewa.

“kwarai! Ai ka sn kowa da habarsa ya k tagumi kuma tuni abin da nake nuna maka ke nana a shagube, amma kaki fahimta da gangn (cikin fushi) wallahi na rasa dalilin da duk lokacin da muka hdu da kai dantani idan ba ka ci mana mutunci ba baka jin dadi, wato nufika mu ba mu son daidai ba sai kai mai umunci ko?

A wannan Magana ta cinnaka za mu ga cewa Kalmar zumunci ya fiot fili saboda ya nuna damuwarsa kan maganar da Dantani yake yi masa ta su sada zumuncin da ke tsakaninsu da na kasa da su na su taimaka. Hka kuma cikin tatutanwar da suke yi ne, bayan dantani ya tafiyarsa sai yautai ya ka da baki y ace:

“(Ya dubi cinnaka) Ban san ranar da Dantani za san in da rayuwar yau ta sa gaba ba. Shi kenan si mu kawo yara su sn asirin mu don muna son zumunci ko taimako.

Haka dai ima ya ci gaba da gina wannan jigo nasa na zumunta a cikin littafinsa a kash na hudun littafinsa, fitowa ta farko da imam ya fito da jigon zumunta lokacin da yaron malam da hafizu suke tattaunawa a kofar gidansu hafizu mai shela ya gabatar das u kuma ya nuna sodangi ya fito daga gidan kanwar mahaifinsa shima zumunta ne don ya tafi ya ishe ta ne. ga yadda yake cewa “hafizu da yaron malam suna hira, sodangi na dawowa daga gidan ya kumbonsa kande har zai wuce ai ya gansu don haka sai ua tsaya su gaisa. Bari u ji me za su tattauna”

Anan da zuwa wajen kande da ma tsayawa a gaisa duk zumunci ne

Hakadai imam ya ci gaba da gina jigonsa na zumunta a cikin wasan kwaikwayon. A kasha na biyar fitowa ta daya a ofishin sodangi lokacin da yaron malam ya zo mashi da laabrin kama abokin yayansa yauta, zumuntar da keg a sadangi ce tasa yayi tunnin hanyar da zai taimaki abokin yayan ansa duk da kin taimakonsa da suka yi ga abin da sodngi y ace wa yaron malam a shafi na sitti (60).

“(Cike da mamaki miliyan me? Anaya ba sharri ne na magauta ba? Yanzu ta wacce hanya za mu taimaka masa?

Nan ma jigon zumunta ya kara bayyana domin kuwa ksancewar yautai abokin cin ushen ‘yayan sodangi wato cinnak ya sanya sodangi jin tausayinsa har yake neman shawarar yadda za su taimakesa. Duk da hana ‘yayan nasa da ya yin a taimakonsa. Amma shi ya yi kokarin sadar da zumunta da ke tsakaninsu.

Haka dai imam yayi ta kullla zaren tunani mai karatu, ta hanyar fidda zumunta da kuma muhimmancinta, da kuma nuna yadda zamananci ya yi facali da wannan zumuntar musamman zumuntar makwabtaka. Ya bayyan tasirin zumuntar makwabtaka ta yadda ko da makwabci bay a raye, kwabcinsa zai taimaki iyalinsa.

Haka kuma a sahfi na sittin da uku (63) kasha na biyar fitowa ta biyu a majalisar matasa, lokacin da Hafizu ya nufo su sodangi da sauri domin shid masa halin da yayansa cinnaka ya tsinci kansa. Ga abun sa sodangi yake cewa:

“(Hankali a tashe) Me same su? “Subhanallahi. (Salati) bas u dai taba lafiyarsa ba ko? (ya yi zumbur ya mike) yanzu suna ina?

Ida  mu ka yi duba ga maganar sodangi za mu ga gaba ki daya hankalinsa a tashe yake, saboda labarin day a zo masa na hatsarin da yayansa ya samu na gamuwa da ‘yan fashi. Wannan ma zumunci ne domin zumuntar day a ked a ita da yayansa ta saka shi shiga cikin yanayin damuwa da tashin hankali. Haka dai imam ya ci gaba  da fito da wannan jigon littafin a kasha na biyar. A gidan gonar godiya wajen sodangi kan alherin day a yi wa yayansa cinnaka ga abun da sodangi y ace wa Dantani.

“(ya danna kararrawa, masinja ya shigo ya nemi ya bas a lwmon sh na gwangwani, ya bas u ya fita.) Ai ba komai dantani, cid a kai ba kwazo ba ne.

Saboda zumunta irin ta sodangi duk da watsi da yayansa ya yi das hi da mahaifiyarsa sanda yak e neman taimako, hakan bai hana sodangi taimakonsa ba. Har aboki ya zo  godiya ya nuna ba kokari ya yi bat un da jininsa ne.

Haka da ima ya rika da wanan jigo na zumunta har karshen littafin acikin tattaunawa da sodangi yake yi masa godiya bias abun alherin da yayi ga abokan mahaifinsa. Ga dai yadda Dantani yake cewa.

“(niyyar tafiya) ni zan koma! Zan manta ban yi maka godiya aikin hajji da na samu labarin ancea ka biya wa iyayenmu su Malam umar da Malam Adamu da Malam Danjuma da kuma mahaifiyar tamu. Allah dai ya saka da alheri ya kuma kara arziki”

Wannan ma zumunta ce, domin kuwa su suka fara taimakonsa, kuma sun yi wa Allah da zumuntar da ke tsakaninsu da mahaifinsa. Shi ma zumuntar c eta saka shi biya masu aikin hajj.

Da wannan hujjoji ne mu ke cewa jigon wannan wasan kwaikwayo na sodangi zumunta ne ko ta la’akari da sunansa. Wato mi son zumunta tsakaninsa da ‘yan uwansa.

Haka a shafi na saba’in (70) fitowa ta biyar a kofar gidan Malam danjuma, lokacin da su ke tattaunawa tsakanin Malam Danjuma, Malam Umar, Malam Adamu makwabtan kuma abokan mahaifin sodangi wato Malam iro. Anan fiowa karara lokacin da Malam Danjuma yak e ba Malam Adamu amsar maganar da ya yi. Ga dai abun da yake cewa:

“ Tsatso guda ga ai hankali kamarsa ai ba wasa ba ne. zumunta fa ba shara ba ne balle a watsar a bola amma fa ga mai babban rabo a duniy da lahira.oh!Allah abin bauta mai kuma yadda a so (ya gyada kai) ina ma Allah ya nuna wa malam Iro irin mkarantun da dansa nan nasa yak e ginawa a garin na……

Haka dai yak e ta nuna zumunata irin ta sodangi har karshen zancen nasa. Sai dai jigon littafi ya kara fitowa fili ne a shafi na saba’in da biyu duk a cikin tattaunawar ta su  in da Malam Umar yake cewa:

“ai wannan yaro sodangi ya masa sunansa so-dangi. Ba mu da abin da za mu yi masa ban da addu’a” idan za mu dubi hujjin da mu ka bayyana za a ga cewa tun daga farkon wannan wasan mawallafin ya bayyan har zuwa karshen wasan.

3.4.4 TUBALIN GININ JIGO

Marubucin wannan wasan kwaikwayo ya kukkula zaren tunaninsa ne ta hanyar yin amfani da wasu tubali ko ginshiki domin ya sami dammar isar da muhimmin sakonsa.

Daga cikin kananan jigogin day a yi amfani das u a cikin wannan littafin al’adun hausawa ne, sai kadan daga cikinsu ne suka shafi zamananci, ga wasu daga cikinsu.

A JIGOGIN DA SUKA SHAFI AL’ADU

Marubucin ya yi amfani da kanana jigogin da suka shafi al’adu kamar haka:

1. Aure:

Tun farkon wasa idan muka duba za mu ga cewa, akwai auratayya a tsakanin iyayen su sodangi, da kuma yadda yarinya take tad a alkawarin aure da ta yi da saurayin da ke kaunarta tsakani da Allah, saboda kwadayin daudar duniya wato kudi. Da kuma yadda mahaifiyar sodangi ta auri abokin mijinta bayan rasuwarsa. Haka  kuma ya bayyana auratayyar da ke tsakanin cinnaka da matarsa ce ya say a yi watsi dad an uwansa sodangi ya rungumi kanin matar tare da yi masa gata, wanda bai yiwa kowa ba a karkarar tasu.

1. Mu’amula:

An kuma yi amfani da jigon mu’amula musamman ma makwabtaka, wanda aka bayyana makwabtar tasa aka taimki sodangi har ya yi karatu ya daukaka a rayuwarsa. Akwai abota da ta kullu a tsakanin iayensu sodangi wadda hart a bibi su yaran wato sodangi da abokansa su hafizu da sauransu. Da kuma ‘yan uwantaka, da makamantansu. Haka kuma da haduwa wuri daya domin tattauna al’amurran duniya da kuma zaman dandali da samari kan yi.

 

 

 

iii. Sana’oin Hausawa

an yi amfani da jigon sana’oin hausawa domin dogara da kai da kuma nuna tasirinsu ga al’ummar hausawa da kuma fayyace amfani da kuma ribantuwa da ake yi idan aka rike wadannan sana’oin namu na hausawa da muka yin watsi das u muka rungumi man fetur, duk da man fetur dinnan gino shi ne da wannan sana’a ta hausawa da kakaninmu suakaji. Ga sana’oin kamar haka:

1. Noma


2. Kiyo

JIGON DA SUKA SHAFI ZAMANI

A cikin wannan rubutaccen wasan kwaikwayo kahlid imam ya yi amfani da zamannci ya yi amfani da ilimin zaman (Boko) inda aka yi amfani matasan waan domin fitar da amfanin ilimin zamia da kuma tasirinsa. Wanda har aka bayyan cinaka da abokin cin mushensa yautai un bar kasa domin karo ilimi.     Haka ya bayyana irin daukakar da mutum kan samu idan ya daure ya yi wannan karatu na zamani.

Akwai zamanci a cikin littafin idan aka yi duba zuwa ga muh’ar das u cinnaka suka yin a shan giya da kuma sauran bakin al’adu da suka gudanar a cikin wasan kwaikwayo.

1. Jigon addini

An tabo jigon addin ind ha rake yn addu’oi da nema shiriya ga Allah bias miyagun dabi’un dasu cinnka suke aiwatarwa. Haka kuma addini ya shigo lokacin da aka bayyana iyalin malam iro sun ce” inna lillahi wa inna ilaihi raji’un” haka kuma lokacin da mai shela zai gbatar da fitowa ta daya agidan marigayi malam iro y ace “Allahu Akbar!. An kara fito da jigon addini lokacin a dantani zai shiga ofishin cinnaka yace “Assalamu Alaikum” haka dai ya yi ta amfani da jigon addini a matsayin tubali day a yi amfani dashi waje gina wannan babban jigon na zumunta wanda Bahaushe yak e yiwa kirari y ace “zumuta  a kafa taka”

1. Jigon soyayya

Akwai jigon soyyaya a wannan wasan kwaikwayo domin an bayyana fa’iza a masayin budurwar Hafizu wadda har akwai soyayya mai karfi. Haka an bayyana yadda kudi suke yin tasiri ga zukatan matan wannan zamani fiye da soyayyar gaskiya. Kamar dai yadda cinnaka yayi amfani da kudi wajen ribantar rayuwar faiza. Da wanna ne muke cewa yana daya daga cikin tubalib da suka gina jigon wannan rubutaccen wasan kwaikwayo.

1. Jigon siyasa:

An bayyana jigon siyasa lokacin das u malam umar suke tattaunawa a tsakaninsu na yadda ya kamata talakan wannan kasa ya zabi shugaba nagari kuma wanda yake harshe zai ciyar da kasa gaba ba wanda zai yi sama da fadi da dukuyar talakawa. Da kuma yadda suke yanke shwara fitar da sodangi a matayin dantakarar da zai fito ya shugabance su, duba da irin gagarumin ci gaba day a kawo g karkararsu na gina makarantun islamiyya dana zamani, da ma yanda ya yi tsaye, tsayin daka domin samar wa matasa karkara abun yi don su dogara da kansu. Da haka mu ke cewa siyasa ta zama daya cikin tubalan da suka gina jigo na zumunta.

1. Jigon taimakon kai da kai:

An bayyana wannan jigo tun daga farkon wasan abyan rasuwar malam iro, amhafin sodangi abokan mhaifansa sun taimaka shit a hanayar biya masa kudin makaranta, shi kuma ta hanyar biya ma iyayensu kudin aikin hajji da kuma yadda suka yi taimakon juna tsakaninsa shi das u Hafizu, ta hanyar yin kiwo da kuma noma.

1. Jigon hakuri:

Shi ma babban tubali ne da marubucin ya yi amfani das hi domin ya cimma manufarsa. Domin kuwa an bayyana yadda sodangi da mahaifinsa hakuri suka jajirce domin ya yi karatu ga baki daya ma dai zumunce, ba zai taba yi wuwa ba idan ba a yi hakuri ba. Hakurin da sodangi yayi ne har yasa taimaki yayansa cinnaka duk daya yi watsi dashi, ya ki ya taimakeshi alokacin da yake neman taimako, ba ma cinnaka ma har abokinsa cinnaka sodangi ya  taimaka. Saboda hakuri da jajrcewa irin na sodangi siyasa duk jigogi ne da ake iya samu dauri da kuma yanzu.

3.0.5 NAZARIN ZUBI DA TSARI

Idan aka ce zubi da tsari a fagen nazari ana nufin yadda marubucin ya zuba littafinsa ta hanyar la’akari da dokokin rubuta littafan wasan kwaikwayo. Hak kuma tsari ya kunshi yadda ya kukkula carbin tunannisa ta hanyar yin amfani da guntattakin manufofi. Zubi da tsari ya shafi yadda aka karkasa manufofi a cikin labara, da yadda marubuci ke shirayasu ko ya kukkulasu da kuma yadda su ke haduwa su gina babban manufa ta labara.

Zubi da tsari ya kunshi yadda aka karkasa manyan manufofi na abari da yadda ake shiya kalmomi, jimloli da tsarin layi da babi-babi da sauransu. Har yau zubi da tsari yana da many manyan sigogi guda uku kamar haka:

1. Gabatarwa


2. Gundarin labara


3. Kammalawa

3.5.1 ZUBI DA TSARI NA BAI DAYA

Dangene da zubi da tarsi na bai daya zamu iya cewa marubucin wannan littafi ya zuba kuma ya tsara wannan littafi nasa yadda ya kamat. Haka kuma ya bi sharuddan da doka ta gindaya wajen rubuta littattafan wasan kwaikwayo.

Da farko marubucin ya fara ne dakawo abubuwan a littafin ya kunsa sannan sadaukarwa, in day a sadukar da wallafr tasa ga iyayensa da suka riga mu gidn gaskiya. Sa’annan godiya in day a godewa Allah (S.W.A) tare da malamsa gabaki dayansu. Sannan sai gabatarwa ta biyu bayansu domin ba wa mai kaaru haske a kan littafin baki daya.

Daga nan, sai yak aw ta’alifi da wasu goggagin malami suka yi game da littafin da kuma nuna namijin kokarin da marubucin yayi. Sai ya kawo su filli. Haka kuma shi wannan maru  buci yayi amfani da mai gabatarwa a matsayn maishela a wasu littafan. Sannan kuma ya yi amfani da kasha-kashi ne kuma kowane kasha yana dauke da fitowa dai-dai gwargwadon yadda ta zo acikin kowane kasha.

Haka kuma Khalid imam yayi amfani da hoto guri daya a bangon littafin don Karin bayani gme da manufarsa. A karshen bayan ya kammala littafin ya kawo ra’ayoyin manazarta game da littafin, haka kuma ya kawo tarihinta har ma da hotonsa. Daga karshen littafin ya bayyana tasawar takardar shaidar da aka bas hi ta lashe gasar da littafin ya ta tunawa da injiniya, kuma margayi Bashir Karaye.

 

 

 

3.5.2 ZUBI DA TSARI NA FILLA-FILLA

Dangane da zubi da tsari na filla-filla yanzu zamu dauki kowane kshi mu ga yawan shigar da yake dauke da ita. Sannan kuma a kowace shiga mu ga ainihin wurin da al’amarin ya faru kamar haka:

A farkon wanna littafin har zuwa karhensa yana dauke da yawan kasha  har guda biyar kamar haka:

KASHI NA DAYA

Wannan kashui yana dauke da yawan fitowa har guda hudu kamar haka:

1. Fitowa ta daya: (a kofar gidan malam danjuma) daga shafi na goma sha uku zuwa shafi na ashirin (13-20)


2. Fitowa ta biyu: (a kofar gidan malam adamu daga shafi na ashirin da daya zuwa na ashirin da biyu (21-22)

• Fitowa ta uku: (a gidan Malam Umar) daga shafi na ashirin da uku zuwa na ashirin da hudu (23-24)

1. Fitowa ta hudu a gidan Malam Iro) daga sahfi na ashirin da biyar zuwa ashirin da shidda.

KASHI NA BIYU

A wannan kasha na biyu ya daukeda yawan fitowa guda biyar kamar haka:

1. Fitowa ta daya(gidan marigayi malam iro, wannan fitowa ta fara ne daga shafi na shirin da bakwai zuwa na shirin da takwas (27-28)


2. Fitowa ta biyu:(a dandalin samari) wanda ya fara daga shafi na ashirin da tara zuwa na talatin da daya (29-31)

• Fitowa ta uku (a gidan kande mai kitso). Wannan fitowa ta fara ne daga sahfi na talatin da biyu zuwa da uku (32-33)

1. Fitowa ta hudu( a kan hanya: daga shafi na talatin da hudu zuwa na talatin da biyar (34-35)


2. Fitowa ta biyar (a kofar gidan malam danjuma, daga sahfi na talatin da shidda zuwa na talatin da bakwai (36-37)

 

 

 

KASHA NA UKU

Wannan kasha yana dauke da fitowa guda uku kamar yadda za mu bayyana:

1. Fitowa ta daya:( a ofishin cinnaka) daga shafi na talatin da takwas zuwa na arba’in da hudu (38-40)


2. Fitowa ta biyu: ( a kan hanya) daga shafi na arba’in da shidda zuwa na arba’in da takwas (46-48)


3. Fitowa ta uku (a cikin motar cinnaka) wannan fitowa tana faraway ne daa shafi na arba’in da tara zuwa shafi na hamsin (49-50)

KASHI NA HUDU

Kamar sauran kashan da suka gabata shi ma wannan akshi na hudu yana dauke da fitowa guda uku sune kamar haka:

1. Fitowa ta daya:( a kofar gidansu hafizu) wannan fitowa tana farawa ne daga shafi na hamsin da daya zuwa shafi na hamsin da hudu


2. Fitowa ta biyu:( a kofar gidansu shakatawa cinnaka) wannan fitowa tana farawa ne daga shafi na hamsin da biyar zuwa shafi na hamsin da shidda (55-56)

• Fitowa ta uku:( a soron gidansu hafizu) wannan fitowa tana farawa ne daga shafi na hamsin da bakwai zuwa shafi na hamsin da takwas (57-58)

KASHI NA BIYAR

Wannan kasha yana dauke da fitowa gida biyar, kuma shi ne kasha na karshe a cikin wannan littafin na wasan kwaikwayo  ga fitowar kamar haka:

1. Fitowa ta farko:( a ofishin sodangi) wannan fitowa tana farawa ne daga shafi na hamsin da tara zuwa shafi na sittin da daya (59-61)


2. Fitowa ta biyu:( a majalisar matasa) wannan fitowa tana faraway ne daga shafi na sittin da biyu zuwa shafi na sittin da hudu (62-64)

• Fitowa ta uku:( agidan gonar sodangi) wannan fitowa tana farawa ne daga shafi na sittin da biyar zuwa shafi na sittin da bakwai

1. Fitowa ta hudu:( acikin motar cinnaka) wannan fitowa tana farawa ne daga shafi na sittin da takwas zuwa shafi na sittin da tara


2. Fitowa ta biyar :( a kofar gidan malam danjuma) wannan fitowa tana farawa ne daga shafi na saba’in da dayazuwa shafi na saba’in da shidda.wannan fitowa it ace fitowa ta karshe a cikin wannan littafin

 

 

BABI NA HUDU

• NAZARIN SALO DA SARRAFA HARSHE

Wannan babi na hudu zai maid a hankaline kacokam, a kan yadda marubucin wannan littafi ya yi amfani da salo da kuma sarrafa harshe domin jan ra’ayoyin mai karatu. A wannan nazari na salo da sarrfa harshe, akwai muhimman abubuwa tattare das hi kamar haka: Ma’anar salo, salon littafi, salon littafin na filla filla, dabarun jan hankali da kuma dabarun sarrafa harshe.

4.1.1 MA’ANAR SALO

Masana da dama a wannan fage sun yi bayanai da yawa kan salo, kamar yadda bincike ya bayyana. Ya bayyana Dr Abdullahi Bayero, acikin littafinsa mai suna “Salo asirin waka” (1991) ya bayyana salo da cewa “ salo yana nufin duk wata dabara ko hanya a cikin waka, wadda aka bi domin isar da sako. Ita wannan dabara ko hanya ko dabara tana yiwa waka kwalliya ta yadda sakon wakar zai isa ga mai saurare ko karatun wakar.

Dangambo (1981) a wata maklaa day a gabatar a taron karawa juna ilimi, a sashen harsunana Nijeriya., jami’ar Bayero ta Kano, cewa ya yi “ salo wani abu ne wanda yake da wuya a gane shi a bias kansa, sai dai ana iya ganee shi a bias jimla” muna iya cewa salo wasu hanyoyi ne ko dabarun da mawallafin wasan kwaikwayo, rubutacciyar waka, ko wakar baka ya bi wajen isar da sakon. Acikin wannan makala ya kuma bayyan cewa, za’a iya fassara salo kamar haka:

“Salo wani abu ne day a kunshi zabi acikin rubutu ko furuci.wannan yana nufin yin amfani da wata kalma ko lafazi da sauransu. Haka kuma salo wani kari ne na daraja acikin rubutu ko furuci, wadda ba lalle ne a same shi cikin kowane rubutu ba. Wato ana iya samun lamin rubut, mara salo. Har wa yau salo ya shafi kauce wa wata dai dai taciyyar ka\ida. Salo harshen wani mutum ne wato yadda salon wani daban da na wani. A namu ra’ayin salon a nufin hanyoyin ne ko kuma dabaru da mawaki ko marubuci kan yi amfani das u wajen isar da sakonsa ga masu sauraro ko karatu. Daga karshe dai, salon mutane biyu ba zai taba zama ko kasancewa iri daya ba, dole na sai an samu bambanci kamar dai yadda su ma mutanen suka bambamta. Salo ya kasu kasha-kahi kamar haka:

1. Mukakken salo


2. Salo mai armashi


3. Sabon salo


4. Tsohon salo


5. Raggon salo


6. Sarkakekn salo

Da dai sauran ire-iren su.

4.1.2 Salon littafin

Da farko dai, shi wannan littafi a “SODANGI”b an gina shi a kan wani irin salo ne wanda yake dauke da harshen damo, dalili kuwa shi ne. sabon salo ne marubucin ya yi amfani das hi, amma an sa shi a cikin rigar gargajiya. Wannan sabon salo ne daya kunshi ilimin zamani da sauran al’amuran zamananci day a kawo da al’amuran da suke adddabar al’adar bahaushe. An sa shi cikin rigar gargaiya ne domin an bayyan rayuwar bahaushe ta asali. Kuma salo ne mai saukin fahimta ga mai karatu iya cewa salon littafin ya gamsar kuma ya kayata. Domin Khalid imam yayi amfani da salo karbabben bai sabawa ka’ida ba. Haka kuma ya ba kowane dan wasa rawar da ta dace das hi. Misali:- cinnaka, hakuri, sodangi da dai sauransu.

Haka kuma, marubucin ya bayyana yanayin zamanin karkara da kuma rayuwar bahaushe ta asali tasakaninsa da makwabtansa, da kuma tasirin ilimin zamani. Da kuma yadda noma yake bunkasa tattalin arziki, kamar dai yadda ya bayyana a wasan.

4.1.3 Salon littafin na filla-filla

Dangane da salon na filla-filla kuwa marubucin ya yi amfani da abubuwan da suka had da zaben wasu dubaru kamar haka:

1. Badoki


2. Darsau


3. Hoto cikin bayani ko hoton zuci


4. Amfani da lokaci


5. Amfani da adabi da al’adun gargajiya


6. Amfani da hotuna da zane-zane.

Za mu dauki kowa ne salo daga cikin wadanda ke sama, muka yadda marubucin ya yi amfani dasu.

BADOKI:  wannan wani salo ne da marubuci yake amfani da shi domin jawo hanakalo mai karatu cewa wani abu zai faru nana gaba. Wannan salo marubuci ya yi amfani das hi duba shafi na hamsin da biyar (55) inda ai gabatarwa ke cewa:

“karshe alewa kasa. Ga dai fa’iza can da cinnaka a gidansa na shakatawa, ku biyo ni mu yi wainar dasu toya.

Wannan salo badoki ne domin kuwa mai karatu zai yi doki jin mai za su tattuna saboda salon mai gabatarwa. Haka a shafi na arba’in da  tara (49). Ya kawo badoki inda yake cewa:

“Hausawa dai na cewa “Sai hali ya zo  daya ake abota” ga dai cinnaka can da yautai cikin mota sun nufi gurin da suke holewa, bari mu je, muji wainar da ake toya.

Wanann ma badoki ne domin ana jan hankalin mai karatu, tare das aka shi dokin jin  abun da za a ce ko karanta abun da zai faru a baben.

1. Darasau daga hankali: salo ne da marubucin yake darsawa mai kara wani abu na tausayi ko farin ciki a zuciyarsa. Wanda zai sa shi zubar da hawaye.

Khalid imam ya yi amfani da wannan salon a darasu a shafi na shirin da biyar (25)

Malam Adamu:( matar Malam Iro na kuka) Allahu Akbar! Innalillahi wa inna ilaihi raji’un! Gum ga karyo masa) wakuri ais ai ki yi hakuri ki bar kukan haka. ( ya dubi malam umar) Don Allah malam maza yi haramar shaida wa liman da sauran jama’ar gari cewar:

Wannan salo ne da yak darsawa mai karatu damuwa, domin y nuna yadda iyalin alam iro suka shiga damuwa na rashinsa. Ya yi amfani da dasau na farin ciki a shafi na sittin da shidda (66) lokacin da Dantani ya kaiwa sodangi ziyara a gidan gonarsa ga yadda yake cewa

Dantani: (niyar tafiya) ni zan koma.AF! Har zan mant ban yi maka godiy aikin hajjin da na samu labarin an ce ka biya wa iyayenmu su malam umar da malam adamu da malam danjuma da kuma mahaifiyar tamu. Allah dai ya saja da alherin ya kuma kara arziki.

Wannan dausau ne na farin ciki a zuciyar mai karatu. Idan ya yi la’akari da yadda suka taimaki sodangi lokacin da yake makaranta. To tabbas darsau ne ga zuciyar mai karatu domin zai ji dadin alherin da sodangi ya yi ga wannan mutane.

2. Amfani da adabi da al’adun gargajiya

Imam ya kawo al’adun hausawa masu tarin yawa a wurare daban-daban. Misali ya kawo al’adar Bahaushe na taimako ga araun diyan abokansu ko makwabtansu. Haka kuma ya kawo tsarin saka tufafi na malam bahaushe. Misali a shafi na ashirin da uku (23)

Inna shekara: ( ta lura kansa abbu hula) A al’ada hafizu  ya ina yabonka sallah kana neman ka bar tagiyar taka? Don Allah dai na barin kanak shaidan na fitarewa! (jinkiri) ai ckakkiayar sutura ite ce mutum domin duk in day a shiga an fi daukar sad a mutunci.

Ya kawo yadda Bahaushe ya muhimantar das aka hula  (tagiya)dama yadda ake daukar mutum idan ya yi cikakiyar shiga wadda ta kamala.har wa yau imam ya bayanna al’adar bahaushe ta haduwa dandali, musamman matasa missal: a shafi na ashirin da tara (29) inda mai gabatarwa yake cewa “ to mun dai ga sodangi ya tafi talla. Ga shi can ya nufi dandali  yana talla……………….

Daga fira da suke yi a dandali za ka shaidar cewa matasa ne. haka kuma ya kawo wasu daga ikin sana’oin hausawa irin su nomad a kiyo.

Fannin adabi kuwa, marubucin ya yi amfani da kawo wakar fasihi margayi sa’adu zungur inda yake kiyo.

“……………………..

Mu dai aikinmu fada musu ko su gane ko so yi dariy, dariyarsu ta zam kuak gab a”

Haka kuma ya kawo santi da malam umar ya yi lokacin da yake cin abincin dane. A shafi na sha takwas (18) malam umar:Wallahi ba fa santi anke ba! (suka saka dariya) kun a fa wasa kuka son myar da maganar tawa………………………..”

Dukkan waddanan misalai da muka kawo suna Magana ne kan salon, da maubucin ya yi al’ada da adabin gargajiya.

3. Amfani da hotuna da zane-zane

Wannan wani salo ne da marubucin yake amfani das hi domin jan hankalin mai karatu. Inda ake zanae hotun gida, mutane, dabbobi ko itatuwa domin jan hankalin mai karatu.

Wannan nau’in na salo imam ya yi amfani da shi ne a guri daka tak,wato a bangon littafin wanda yak e dauke da zanen mutane suna zane bias tabarma da daddare suna cin abinci a kofar gida.

Bayan jan hankali da wannan bangon littafi yake yi ga mai karatu, yana kuma bayyana jigon littafin na “zumunta”

4. Amfani da kalmomi masu zurfin ma’ana

Marubucin bai yi amfani da kalmomi masu zurfin Magana ba. Dukkan maganganun littafin jimloli ne masu saukin fahimta ga mai nazari ko karatu.

Idan aka ce kalmomi masu zurfin ma’ana ana nufin kalmomin da mawallafi zai saka acikin labarinsa wadanda mai nazari zai ta neman ma’anarsu, ya kasa har sai in ya kwantar da hankalinsa ya sake bitar littafin sosai, sannan ma;anar ta fito fili.

5. Amfani da addini: salo ne da marubuci zai kawo wani ashen na addini kamar alkur’ani, hadisi ko wata addu’a ko wasu nau’oin ibada.

Khalid imam ya yi amfani da addini sosai a cikin littafinsa a wurare da dama. Ga misalai

Shafi na sha uku (13)

Malam umar: (shiga) Assalamu Alaikum…….

Shafi na sha tara (19)

Yaron malam: Allah ya biya niyya, ya kuma biya bukata………

Shafi na ashirin da biyu

Fa’iza: Hmm! Don Allah rabid a alkwarin kara. To! Karya alkawari dai kasan yadda ma’aiki (S.A.W.) ya gargade mu cewar……………” Alama ce ta manufukai”

Shafi na ahirin da biyar (25)

Malam Umar: (Shiga) subhanallah lafiya ka ke kuka?

Malam Danjuma:Innalillahi wa inna ilaihi raji’un!

Malam Danjuma: (ya dubi hakuri) ai ba kuak za ki yi masa ba hakuri, addu’a za ki tai masa Allah ya yi masa Rahama.

Shan a arba’in da biyar (45)

Cinnaka:………………….Alhamdulillah domin hakana ya cimma ruwa.

Shafi na sittin da uku (63)

Sodangi: Subhanallah. (Salati) Basu dai taba lafiyarsa ba ko?

A shafi na sittin da shiddda (66)

Dantani:…………………… Ni zan koma .Af! har zan manta ban yi maka godiya aikin hajjin da na samu…………………..

A shafi na sittin da bakwai (67)

Dantani…………………………..Daman amfanin dukiyar kenan mutum ya dinga taimaka wa mabukata al’umma Annabi (S.W.A) haka dai imam ya dinga amfani da wannan salo yana bayyana addini da kuma addu\oin a ya kamata mutum ya rika idan ya shiga damuwa ko yana cikin farin ciki.

6. Hoto ciki bayan ko hoton zuci

Wannan shi nma salo ne da marubuci kan yi amfani das hi wajen bayanin hoton wuri ko wani abu acikin labari.

Imam ya yi amfani da hoto cikin bayani awurare da dama a cikin labarin. Kuma salo ne da ya kawata labara. Domin kusan duk shigar da za a yi a wasar za a yi a wasar za a bayyana yadda ‘yan wasan sun ka yi maga da kuma yada gurin ya ke. Ga misali

A shafi na sha bakwai  (17)

Malam danjuma: cikin barkwanci) musamman ma dai burabusko da miyar taushe

A shafi na sha tara (19)

Malam Umar ya dubi hafizu) hafizu ka kai a kushin ka ce…………………….

A shafi na sttin da tara (69)

Cinnak: ( ya mike yana tangadi) kaifa yautai kamar tulu kake wajen shan ruwa……………

Yautai:( a buge) yauwa!......................

Yautai: ( ya fara buguwa) waa nee shii

Haka kuma mrubucin ya yi amfani da salon aron kalmomi, wato ya ari kalmomin turanci a cikin littafin NASA. Ga misali.

• A offishin cinnak


• Kwas


• Daraktan


• Sakatariya


• Birek


• Rose


• Furomoshin


• Okee!

Haka dai Khalid imam ya yita amfani da aron kalmomi cikin wasan, duk da yana rubuta su ne da rubutun hausa, amma asalin sunan turanci ne. da wadannan hujjoji ne za mu iya cewa salon wanan marubucin ya kayatar kuma ya burge sosai domin ya taima kwarai wajen fahintar sakon wasan ba ter da shan wahala ba

Dabarun sarrafa harshe

Ta fuska sarraf harshe kuwa, marubucin ya yi amfani da abubuwan da suka hada da zaben kalmomi, kyale-kyalen jawo hankali da suka danganci luggogin harshe. Haka kuma za mu duba wasu maganganun hikima da suka hada da Karin Magana. Sannan za mu duba nahawun harshe.

Ta fuskar zaben kalmomi Khalid imam ya yi amfani da kalmomi masu saukin fahimta. Mafi yawan kalmomin na zamani ne karbabbu a cikin daidaitaciyyar hausa. Haka kuma imam ya yi mafani da matsakaitan jimloli a bias dokar nahawu. Haka kuma ya yi amfani da kwantancen yadda wato yanayin yadda aka yi jimloli. Ga misali

Malam Umar: (shiga) Salamu alaikum ( ya yi kaki, ya tofar a can gefe guda) malam Danjuma kada ddai gyangyadi ka ke?

Ta fuskar maganganun hikima kuma an samu Karin Magana da sauran maganganun hikima kamar haka: a shafi na (13)

• Jiya ba yau ba


• Wanda ya san darajar goro shi ka adana shi ga algarara


• Ci gaba irin na mai hakn rijiya


• Kowace wainar wadannan dattwa suke toyawa?


• Dan halak kaki Ambato (shafi na sha hudu 14)


• Lallai kakarmu ta yanke saka (shafi na biyar 15)


• Allah wadarn naka ya lalace, rakumin dawa ya ga na gida


• Kada sai kayi uya ka mance da albasa


• Ci gaban mai hakan rijiya. Duk a shafi na goma sha takwa (18)


• Ku biyo ni don jin wainar da suke toyaw. A shafi na ashirin da daya (21)


• Ana yabanka sallah kana neman ka kasa alwala? A shafi na ashirin da uku (23)


• Dama ita duniya rawar ‘yan may ace. Shafi na ashirin da bakwai (27)


• Kada dai in ce tsumagiyar kan hanya ce ke damunka? Shafi na ashrin da tara (29)


• Mai ya hada gatari da saran shuka? Shafi na talatin (30)


• Da ba’a san asalin ilimi bad a take daga misira ta ke. Uk a shafi na talatin (30)


• Umma ta gaida aisha


• Daga kin gaskiya sai fada


• Gwano bay a jin warin jikinsa


• Kaifa tudu ne ka take na ka………………….. duk a shafi na talatin da daya (31)


• Kamar tsumma a ruwa


• Kamar an aiki bawa a garinsu (Shafi na talatin da biyu (32)


• Faduwa ta zo dai dai da zama (Shafi na talatin da uku (33)


• Alheri dako ne baya faduwa kasa banza. Shafi na talatin da shidda (36)


• Likkaa sai kara ci gaba take


• Da sassaka ake kama fara


• Shi da abokin cin mushensa

Duk a Shafi na talatin da takwas (38)

• Ka gama cin moriyar ganga don haka yada kwaure a Shafi na talatin da tara (39)


• Shi aifi tudu ne taka naka ka ke yi ka hango na wani


• Kwantar da hankali kamar ruwa a randa. Shafi na arba’in (40)


• Idan akwai ta yi bori kanta take batawa. Shafi na arba’in da daya (41)


• Idan rowan mutum bai ishe shi, alwala ba sai ya yi taimama. Shafi na arba’in da uku (43)


• Umma ta gaida Aisha


• Hakana ya cimma ruwa. Shafi na arba’in da biyar (45)


• Ana gasa masa aya a hannu

Shafi na ahamsin da daya (51)

• Wane gauta ne ba jaba?

Shafi na ahamsin da biyu(52)

• Amma in an bi ta barawa……………


• Sai rai ga ci hi ko kawo jin yunwa


• Sandar da ke hannua da ita ka ke duka. Duk a shafi na hamsin da uku (53)


• Tsinke tsintsiyar day a share ana shara shi ke karewa


• Wanda ya ga zai iya hadiya gatari……………

Duk Shafi na ahamsin da hudu (54)

Karshen laewa kasa. Shafi na ahamsin da biyar (55)

Idan farauta ta ki mutum kunkunu ma sai ya tsere masa. Shafi na ahamsin da bakwai (57)

• Ma arziki ko a kawara ya said a ruwa


• Mai hakuri kan dafa dutse har ya dahu ya kuma sha romansa.


• Ramen karya kurare ne

Duk a Shafi na ahamsin da tara (59)

• Amma ai sai bango ya tsage kadangare ke samun wurin shiga.

Shafi na sittin da biyu (62)

• Sai dai kuma alhaki kwaikuyo ne………….


• Ita tsintaciyar mage bata mage. Duk a shafi na sttin na uku (63)


• Ci ai kai ai ba kwazo bane. A Shafi na sittin da biyar (65)


• Sai bango ya tsage…………….


• Cinnaka ba ka san na gida ba………………….


• Shafi na sittin da takwas (68)


• Mai ka ke ci nab aka na zuba


• Maganin shege dan kusun uwa. Shafi na sittin da tara (69)


• Idan ana son fidda A’ ga rogo


• A’I da ruan ciki ake jan na rijiya. Shafi na saba’in da biyu (72)


• Wanda zai kone rumbunsa yasan inda toka ta ke tsada. Shafi na saba’in da biyu (72)

Hak kuma marubucin y kawo al’adun hausawa a wurare daban daban, kamar kyakkyawar hulda a tsajkanin makwabta, cin abincin tare, taimakon juna. Daukar dan makoci a matsayin naka, da dai sauran al’adun malam bahaushe na asali, irin noma da kiyo.

4.0.3 Nazarin Taurari

Wannan wasa na sodangi yana dauke day an wasa da dama. Wannan na taurari zai yi duba zuwa ga abubuwan kamar haka:

• Taurarin wasa


• Siffofi da halayen taurarin wasan


• Fitar da babban tauraro

Wannan wasa yana dauke da taurai guda goma sha shidda (16) da suka taka muhimmiyar rawa daba-daban a cikin wasanin kamr haka:

TAURARIN WASAN

1. Malam Iro


2. Hakuri


3. Cinnaka


4. Malam Danjuma


5. Malam Adamu


6. Malam Umar


7. Sodangi


8. Kande


9. Hafizu


10. Danladi


11. Aron Malam


12. Fa’iza


13. Inna Shekara


14. Yautai


15. Tanko


16. Mai Shela

Wadannan sune tayrain wsan wadanda suka taka rawar gani a cikin wasan. A babi-babin da suka bayyan acikin wasa kwaikwyon.

4.0.5 SIFFOFI DA HALAYEN TAURARIN WASAN

Anan zamu dauki kowne turaro mu ga halayensa da siffofinsa kamar haka:

1. Malam Iro: malamin makarantar boko ne mai kushin ci gaban al’ummarsa. Malam Iro yana da mata mai suna akuri da kuma ‘yaya mazagudu biyu, wato cinnaka da kaninsa sodangi.


2. Hakuri: Uwar gidan Malam Iro kuma mahaifiya sodangi, mace ce mai hakuri da son zumunci kuma tana da kishin zuci wajen yin sana’a


3. Cinnaka: shine babban dan Malam Iro. Cinnaka innuwar giginya ne shi kum matashi ne mai son kansa sosai, sannan kuma ga ashararanc da neman mata, yana da babban abokin cin ushensa mai suna yautai.


4. Malam Danjuma: Aminin Malam Iro ne shi ne kuma mahaifin Hafizu, Dattijo ne mai kishi da sanin ya kamata, hakan ne ma ya sanya ya auri hakuri bayan rasuwar mijinta, Malam Iro


5. Malam Adamu: shi ma aminin Malam Iro ne kuma mahaifin fa’iza. Dattijo nemai son zumunci kana gas hi da daffako. Malam Adamu makwacin malam Danjuma ne da kuma malam umar.


6. Malam Umar: Dattijo ne na kwarai kuma aminin Malam Iro ne. shi ne mahaifin Danladi kuma mijin Inna Shakara.


7. Sodangi: da ne wajen Malam Iro da Hakuri. Sodangi yaro ne mai kokari a makaranta. Shi ma kamr mahaifinsa akwai shi da kishin ci-gaban al’ummarsa, don haka day a sami kudi ya bude makarantu da kuma kafa kamfanoni a garinsu. Sodangi mtum nemai kyauta sosai.


8. Kande: knawar malam ro ne kjma it ace wadda ta ci gaba da kulawa da sodangi bayan hakuri ta yi aure.


9. Hafizu: dan malam umar n kuma abokin sodangi kuma sh ne tsohon sarayin fa’iza diyr malam danjuma.


10. Danladi: abokin su cinnak da yautai ne amma halinsa ya sha banban da nasu, don haa bas u fiya shan inuwa guda tare ba, don son gaskiyarsa.


11. Yaron malam: almajiri ne kuma abokin su sodangi. Shi matashi ne mai hangen nesa da kyamar zalunci, sannan kuma yana da sha’awar haa ilimin boko da na allo ko islamiyya.


12. Fa’iza: yarinya ce kyakkyawa diyar malam adamu. It ace budurwar hafizu da ta guje shit a koma wa cinnaka don kwadayin abin hannusa, a karshe cinnka ya sanya tat a yi biyu babu sakamakon korar Karen day a yi mata bayan ya gaa cin moriyar ganga.


13. Inna shekara: matar malam adamu ce kuma it ace mahaifiyar fa’iza. Asabe aminiya ce gun hakri


14. Yautai: babban abokin cin mushen cinnak ne shi, matashi ne mara kirki ga kuma hada fitina. Yautai bay a taimakon kowa in ban da matan banza. Musammam kabilu saboda wai sunfi dadin haka a cewar sa. Kamar cinnka abokinsa shi ma da mashayi ne kuma gas hi dangin shirwa yautai yana wulankanta al’adun iyayensa da kakanni, ga kuma girma al’adun turawa.


15. Tanko: abokin cinnka ne da kuma yautai


16. Mai shela: shi ne mai gabatar da abin da zai faru a kowace fitowa.

Wannan kena, game da halaye da kuma siffofin turancin wannan wasan kwaikwayo na sodangi. Kuma das u ne ya jeranta tunain mai karatu ta hanyar isar da sakon littafin.

 

 

4.0.6 FITAR DA BABBAN TAURARO

Babban tauraro dais hi ne wanda yafi taka rawa a cikin wasan kwaikwayo ko zube, shi ne wanda ya fi fice kuma yafi taka muhummiyar rawa a cikin labara. Shi ne wanda mawallfi yafi kula das hi, tyafi bashi kariya, wao day a ga za fada cikin wani hadari sai ya bashi kariya na take. Kuma shi ne mawallafi yafi jingina msa manyan manufofi cikin labarin. Kuma mawallafi kan bas hi kariya ne domin ya cimma manufofinsa na kai karshen labarin.

Bias ga nazari muna iya cewa, babban taurao ko jangwarzon wannan wasa mai suna “SODANGI” shine sodangi. Muna fitar da sodangi ne a matsayin jangwarzon wasan saboda la’akari  da rin muhimmiyar raawr day a taka acikin wasan. Wannan ya faru ne saboda la’akari da wasan da jigon wasan da kuma mamayewar da ya yi wa littafin baki dayansa.

Idan muka dubi jigon wannan wasan, wato “zumunta” za muga cewa an bayyana jigon ne kan sodangi shi ne mawallafin ya jinginawa manyan manufofin wasa. Wasan ya dogara ne kacokam a kan sodangi, shi ne ummul haba’isa wanna wasa. Kuma an gina wasan ne a kansa.

Ta fuskar mamayewa kuw, za mu iya cewa sodangi ya mamaye wasan baki daya. Domin kusan duk inda ake maganar zumunta za ka tarar cewa akan sodangi ake yenta ko kuma shi yak e maganar da kansa.

Haka kuma duk matsalolin wasan sun tattara ne sun fadawa sodangi tun dag a matsalar kansa, atsalar aikinsa, da kuma matsalar dan uwansa cinnaka.

Haka kuma daa aka bayyana nasarorinsa wadnada ya sami a cikin was.

Haka dai, ya rika karakaina a tasakanin bai-babi na wasa kwaikwayon tun daga farko ha r karshenta. Ga baki daya ma wasa kwaikwayon an ba ta take ne da sunanasa wato “SODANGI”. Da wadannan dalilai ne muka ganin cewa shi ne babban tauraron wasan.

4.0.7 KIMAR JIMILLA

Daga karshe muna iya cewa wasan ya kaiyatar matuka, domin sakon da marubucin ne son isarwa ya sia aba tare da wata matsala ko cikas ba. Haka kuma marubucin ya yi amfani da salo mai saukin fahimta wajen isar da sakonsa. Kuma ya yi amfani da karfafan tubali wajen gina jigon wasan.

Imam ya baje hajarsa wajen yin amfani da kyale-kyale ne marubuta domin jan hankalin mai karatu ko mai nazari ba zai kosa da karatun wannan wasa ba. Haka kuma marubucin ya yi amfani da rufaffiyar kammalawa kuma kyakkywa. Kamar dai yadda ya bayyana acikin wasa. Wato sodangi ya cimma gurinsa na kishin zuci tare da samr da abun yi gad a ya ba da, na dukiyoyi da kai iyayen sa makka. Don haka kammalawar kyakkya.

 

 

5.0.0 BABI NA BIYAR

5.0.1 TAKAITAWA

Wannan bincike namu mun gudanar da she ne a kan nazari da sharhi a kan littafin sodangi wanda Khalid imam ya wallafa.

Kamar dai yadda ya gabata tun  farko mun gudanar da wannan aiki namu ne a bias tsari babi-babi kamar haka:

A babi na farko mun yi tsokaci ne akan gabatar da dalilin gudanar da bincike hanyo yi gudanar da bincike sai muhimmancin bincike, matsalolin bincike.

Sai a babi na biyu inmda muka yi bayani akan duba ayyukan da suka gabata babi na ukka kuwa ya kunshi tarihin mawallafin sai dalilibn yin wallafar , bayani littafin a takaice sai nazarin jigon littafin wanda ya kunshi ma’anar jigon littafinn warwarar jigo tubalin ginin jigon sai daga kaeshe muka duba dubi da tsari littafinn na bai daya dana filla-filla

Shi kuwa babi na hudu mun yi bayani nne akan nazarin salo da sarrafa harshe ma’anar salo,salon littafin na bai daya dana filla- filla sai dabarun sarrafa harshe sai nazarin taurari taurarin littafin sai siffa da halayen taurarin was an fitar da babban tauarare daga karshe muika yi kimar jimilla na littafin .

Ababi na biyar kuewa wanda shi ne bavbi na na karshe a wannan bincike namu mun raba shi kamar haka takaitawa sai jawabin kammal;awa sai nazartawa da kuma wannan babi ne aikin ya zo karshe ko mnkuma mu ce ya kamala

Daga karshe muna addu’a ga allah (s.w.a.) ya albarkaci  wannan aiki ya kuma sanya shi abin alfhari ga sauran daliban masu nazarin littafin makamntan namu yasa ya zama aikin da za ya amfani dalban wannan  sashe baki daya

5.0.2 JAWABIN KAMMALAWA

Alhamdulillahi dukkann yabo da godiuya sun tabbata ga allah subhanahu wata’ala mabuqwayi gagara misali. Mammallakin kowa da komai mai ikom akan kowa da komai wanda cikin baiwarsa da ni’imarsa ya kaddaremu da kammnala wannan bincike namu

Hakika hausawa na cewa komai yayi farko to tabbas zai nyi karshe haka masu iya Magana na cewa komai nisan njifa kasa zata fado haka kuma ba’a tabbata ruwa noce

Anan ne wannan bioncike namu ya kawo karshe  mai taken nazarin da sharhi akan sodangi na Khalid imam muina fatan zai zama abin amfani a fagen ilim muna kamma la wannan binckike namu da yin addu’a ga alla bubhanahu wata’ala daya albarkaci wanna karatu namu ya sanya shi ya zama abin amfani da  a ga re ni baki daya.

5.0.3 MANAZARTA

1. Dangambo a (1984) rabe-raben adabin hausa da muhimmanmcinsa ga rayuwar hausawa.


2. Zarruk rm da wasu (2001) sabuwar hanyar nazarin hausa . university press plc Ibadan


3. Moriki m.m(1983) nazari akan littafibn kulba na barna na danjuma katsina ss IOE SOKOTO


4. H sankalawa (2016) lecture note on hau 314 hausa popula novels FCET Gusau


5. Yahaya da wasu (2007) darussaan hausa don manyan makatun sakandare university press plc Ibadan

6.T.M ‘yar Aduwa (2007) was an kwaikwayo na hausa nau’o’in

Sa da sigoginsa

7. I.Y Yahaya (1988) hausa a rubuce tarihin rubuce- rubuce cikin hausa university press plc Ibadan


8. Hadiza a da wasu (1999) nazarin da sharhi a kan littafin jatau na kyallu A.B.U


9. Hauwau A (2012) nazari da sharhi a kan littafin was an marafa na malam tauanu marafa FCET Gusau.


10. I .Yusuf Chamo (2011) jigo a finafinan Hausa a cikin mujallar


11. I. Mukhtar (2004) jagoran nazarin kagaggun labara. Tsari na biyu usma al-amin published


12. k. Imam (2015) sodangi was an kwaikwayo gidan dabino published kano state Nigeria.

13 Fida da mawallafin littafin Khalid imam ranar talata 20/6/17 da misalign karfe 3.00pm

 

 

 

 

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