Gyara Ko Ɓanna: Gurɓata Waƙar Arewa Jimhuriya Ko Mulukiya Cikin Jerin Littatafan N.N.P.C.

 Takardar da aka shirya domin Taron Ƙasa da Ƙasa Domin Tunawa da marigayi Farfesa Muhammad Hambali Jinju da Ƙungiyar Marubuta Cikin Harshen Uwa ta shirya ranar 19^th - 21^st - Fabrairu – 2014 a Yamai Jumhuriyar Nijar.

Gyara Ko Ɓanna: Gurɓata Waƙar Arewa Jimhuriya Ko Mulukiya Cikin Jerin Littatafan N.N.P.C.

Daga

ABDULLAHI BAYERO YAHYA
bagidadenlema2@gmail.com

DA

YAHAYA IDRIS
yahayaidris33@gmail.com
SASHEN NAZARIN HARSUNAN NIJERIYA
JAMI’AR USMANU ƊANFODIYO, SAKKWATO

TSAKURE

Masana da manazarta waƙoƙin Hausa sun yi ayyuka da dama a game da waƙoƙi, wasu waƙoƙin kaɗai suka ɗauka don ƙwanƙwancewa, wasu sun duba rubutattun waƙoƙin Hausa kafin Shehu Usmanu ɗan Fodiyo, Ibrahim (1982b), a yayin da wasu kuma zambo da yabo suka duba, Isah (2013:1). Wannan takarda za ta mayar da hankali ne ga irin gurɓatar da aka hango an samu cikin waƙar “Arewa Jimhuriya ko Mulukiya” ta Sa’adu Zungur. An nazarci nus’hohin wannan waƙa a cikin bugaggun littattafai har biyar, huɗu daga cikinsu kamfanin ɗab’i na Arewa wato NNPC ne ya buga a yayin da na cikon biyar littafin tarihi da ayyukan Sa’adu Zungur ne da A. M. Yakubu ya rubuta wanda NDA Press suka buga. A cikin waɗannan littattafai an fahimta cewa, an baddala baitoci da kuma kalmomi na wannan waƙa, ma’ana an canza waɗansu kalmomi ta yadda za su bayar da wata ma’ana ta daban, a wasu wuraren kuwa shafe baituka aka yi. An yi haka ne da nufin hankaltar da matasa na yau da kuma manyan gobe, kai har ma da manyan na yau waɗanmda ba su Ankara ba, don su yi hattara da yadda aka sauya manufar wannan waƙa sakamakon wannan tawaya.

 

 

1.0              GABATARWA

A cikin ɓangarorin adabin baka ko rubutacce wato waƙa da zube da wasan kwaikwayo, waƙa ce ƙololuwar magana ta hikima da ɗan Adam ke iya yi, ita ce ta fi ingancin tacewa kuma ita ce mafi tasiri kai tsaye ga zuciyar taliki. Waɗannan siffofi nata ne ya sa ta fi saurin isar da saƙonni da ke ƙunshe da bayanan tarihi da al’adu da addini da siyasa da sauran lamuran rayuwa Usman (2009:2). Masana da manazarta waƙoƙin Hausa sun yi ayyuka da dama a game da waƙoƙi, wasu waƙoƙin kaɗai suka ɗauka don ƙwanƙwancewa, wasu zambo da yabo suka duba Isah (2013:1). Wannan takarda za ta mayar da hankali ne ga irin gurɓatar da aka hango an samu a cikin waƙar Arewa Jimhuriya ko Mulukiya ta Sa’adu Zungur. An nazarci nus’hohin wannan waƙa a cikin bugaggun littattafai har nau’i biyar, huɗu daga cikinsu kamfanin ɗab’i na Arewa wato NNPC ne ya buga a yayin da na cikon biyar littafin tarihi da ayyukan Sa’adu Zungur ne da A. M. Yakubu ya rubuta wanda NDA Press suka buga. A cikin waɗannan littattafai an fahimta cewa, an baddala baitoci da kuma kalmomi na wannan waƙa, ma’ana an canza waɗansu kalmomi ta yadda za su bayar da wata ma’ana ta daban, a wasu wuraren kuwa shafe baitoci ko ɗangogi aka yi. Wannan ta sa aka karkasa hanyoyin da aka gurɓata waƙar da su zuwa gida biyu watau baddala baitoci da kuma shafe baitoci ko ɗangogi. A cikin waɗannan litatafai da aka keɓe nazarin a cikinsu kusan littattafai uku suna yin ittifaƙi da juna wato littafin “Waƙoƙin Sa’adu Zungur ɗab’in NNPC 1976/1977 da “The Poerty life and opinions of Sa’adu Zungur 1978” da kuma “Sa’adu Zungur: An Anthology of the Social and Political Writings of a Nigerian Nationalist” ɗab’in NDA Press. Tare da ƙarin samun goyon baya daga Tahamisin Yusuf Kantu 1979 a cikin “Waƙa a Bakin Mai Ita Littafi na Biyu. Littafin Waƙoƙin Sa’adu Zungur 2008 ɗab’in NNPC shi yake ɗauke da kusan dukkan wannan gurɓata da aka fito da ita a cikin wannan waƙa.[1]

Malam Sa’adu Zungur ya rubuta Waƙar Arewa Jumhuriya ko Mulukiya domin ya jawo hankalin da ankarar da mutanen arewa su san inda kansu ke yi musu ciwo. Ya kuma jawo hankalinsu a kan irin nau’in mulkin da za a yi amfani da shi a arewacin Nijeriya. Manazarta da masharhanta da dama suna ganin Sa’adu ya fito da wata sifa wadda ba a san shi da ita ba. Wannan ta sanya har wasu suke kallonsa a matsayin mai ra’ayin riƙau kamar Birniwa (1987) saboda wasu baitoci a cikin waƙarsa sun nuna Sa’adu tamkar yana goyon bayan sarakuna saboda a lokacin ba su son sauyi. Shi kuwa Amin (1997,2001,2004) ya kalle shi a matsayin mai ra’ayin sauyi ba na riƙau ba. Ya ce a gani na Sa’adu sauyi yake nema.

Wannan waƙa da ta kasnace tamkar jagorar rayuwa musamman ga mutanen arewa sai ga shi an wayi gari ta gurɓata sakamakon dalilan da ba a san sanadinsu ba a cikin wani littafi da hukumar NNPC Zariya ta buga a shekarar 2008. Wannan gurɓata za ta haifar da wani sabon tunani musamman ga matasa dan gane da ainihin ƙunshiyar saƙon wannan waƙa. Sannu cikin hankali za a kawo baitocin da suka sami wannan tawaya da waɗanda aka shafe a cikin wancan littafi na NNPC Zariya 2008 daga cikin waƙar.

1.0              WANE NE SA’ADU ZUNGUR

Malam Sa’adu Zungur wanda yake ya fito ne daga gidan ililmi a Bauci yana ɗaya daga cikin haziƙan ‘yan arewa da kwalejin Katsina ta taɓa haihuwa. Shi ne na farko da aka taɓa aikawa zuwa babbar kwaleji ta Yaba, a Ikko daga Jihar Arewa. To, zuwansa Yaba ya ƙara sa shi zama gogaggen ɗan siyasa bisa ilimi. A taƙaice dai ana iya cewa shi ne fitila ta farko da ta fara haskaka arewa a cikin siyasa.

Shi ne farkon wanda tun wajen 1940 ya tara waɗansu abokansa a Zariya, ya yi lacca a kan amfanin jam’iyya. Saboda haka aka kafa jam’iyyar abokai, watau (Zariya’s Friendly Society). Haka kuma yana cikin manyan shikashikan kafa jam’iyyar malaman makaranta ta arewa. Ya je Ingila a 1947 tare da Zik a kan sha’anin siyasa, tun ma kafin ido ya buɗe sosai.

2.0              KURA-KURAI CIKIN WAƘAR AREWA JIMHURIYA KO MULUKIYA TA SA’ADU ZUNGUR

A nan za a yi ƙoƙarin kawo baitocin da aka baddala na waƙar “Arewa Jimhuriya ko Mulukiya”, a ɗaya ɓangaren kuma a kawo ire-iren abubuwan da aka cusa ko aka fitar a cikin waƙar. Haka kuma za a kawo baitocin da aka shafe daga cikin waɗansu littattafan da aka yi nazari. Da farko za a fara da baddala baiti.

2.1              BADDALA BAITI

Kalmar baddala ararrariyar kalma ce daga harshen Larabci mai nufin sake yadda abu yake tun asali. Mai yiwuwa yin haka ya ƙara kyawo ko ya ɓaci. A waɗannan littattafai an ɓata waɗansu baitoci ta yadda ma’anarsu ta fita daga ainihin abin da marubucin yake nufi, misali;

3.1.1 Baiti na 32

NNPC 1976/1977 (Waƙoƙin Sa’adu Zungur)

32 Babu tsuntsu ba tarko duka,

Allah mun yi hasarar duniya.

 

A Hausa, gaɓar /lah/ ta kalmar ‘Allah’, galibi ba ta kasancewa gajeriyar gaɓa sai a zaunannar jumla, misali, “Allah ba ku mu sami abin miya”’ ko kuwa idan maimaita kalmar aka yi, wato ta zamo da karan ɗori kamar haka: Allah-Allah. To amma a yadda aka kawo wannan baiti da kalmar ‘Allah’, gaɓa biyu ne kuma dukansu dogaye. Kasancewar gaɓar /lah/ doguwa, ta sa karyewar karin waƙar. Sa’adu Zungur kuwa ya fi ƙarfin haka. Ko kusa ba kuskurensa ba ne .

NNPC 1979, 1999 1978. (Tahamisin Yusuf Kantu da Sa’adu Zungur: An anthology of social and pol da kuma The Poetry, Life and opininm of Sa’adu Zungur ), sun kawo wannan baiti kamar haka:

32. Babu tsuntsu ba tarko duka,

Wallah mun yi hasarar duniya.

 

NNPC 2008 (Waƙoƙin Sa’adu Zungur)

 

32. Babu tsuntsu ba tarko duka,

Walla mun yi hasarar duniya.

 

A nan, da ‘wallah’ da ‘walla’, duk gaɓarsu ta ƙarshe gajeriya ce. Bambanci kawai shi ne ƙarin /h/ da aka yi. Haka kuwa a rubutu karɓaɓɓe ne.

3.1.2 Baiti na 112

NNPC 1976/1977, 1978, 1979, da kuma 1999 (Waƙoƙin Sa’adu Zungur da The Poetry and opinions of Sa’adu Zungur, da Tahamisin Arewa Jimhuriya ko Mulukiya ta Yusuf Kantu da Sa’adu Zungur An anthology of the social…. )

112.Tsoron Allah am magani,

Shi ɗai ka kiyaye mulukiya.

 

NNPC 2008 (Waƙoƙin Sa’adu Zungur)

112.Tsoron Allah kam an gain,

Shi ɗai ka kiyaye mulukiya.

 

Haka abin yake a wannan baiti na 112, littattafai huɗu kamar yadda aka rigaya aka bayyana su tun da farko dukansu sun tafi da kalmomi iri ɗaya(am magani) amma littatafin NNPC Zariya 2008 sai ya taho da gurɓatacciyar kalma(kam an gain) da ta canza ma’anar baitin gaba ɗaya.

3.1.3 Baiti na 125

NNPC 1976/1977, 1978, 1979, da kuma 1999 (Waƙoƙin Sa’adu Zungur da The life and opininons of Sa’adu Zungur, da kuma Sa’adu Zungur An Anthology of the social and pol…..)

125, Kar ku ruɗu da zancen ja’irai,

Masu son halakar Nijeriya.

 

Tahmisin Arewa Jumhuriya ko Mulukiya wanda Yusufu Kantu ya yi, a baiti na 125 akwai:

125, Kar ku yarda da zancen ja’irai,

Masu son halakar Nijeriya.

 

Littafin Waƙa A Bakin Mai Ita da NNPC Zariya ta buga a shekarar 2008, wanda ya ƙunshi tahmisin, shi ne ya yi baddala a baiti na 125 a inda ya taho da kalmar (yarda) maimakon kalmar (ruɗu) da duka littattafan da suka ɗauko wannan waƙa suka kawo. Abin tofa albarkacin baki a nan shi ne, duk da cewa kalmomin ‘ruɗu’ da ‘yarda’ gaɓoɓinsu ɗaya ne: /- v/, kalmar ‘ruɗu’ ta fi zama kalmar waƙa cikin wannan baiti.

Akwai makamancin haka a NNPC (2008), Waƙoƙin Sa’adu Zungur da tahmisin da Yusufu Kantu ya yi da kuma littafin A.M. Yakubu na 1999,  a baiti na 114 inda aka rubuta “nadamar” a madadin “ladamar”, kalmar da NNPC (1976/1977), Waƙoƙin Sa’adu Zungur, da NNPC (1978) The Poetry, Life and Opinions of Sa’adu Zungur suka kawo.

A ganin wannan takarda, nus’hohin 1976/77da 1978 , su ya kamata a fara la’akari da su kamin na 1999 da na 2008.

3.1.4 Baiti na 129

NNPC 1976/1977, 1978, 1999, da kuma 2008 (Waƙoƙin Sa’adu Zungur, da The life and opinions of Sa’adu Zungur, da kuma Sa’adu Zungur An anthology of the social and pol…)

 

129, Ba ta ‘ya’ya sai ko tai fure,

Sai rassa sun fi dubu ɗaya.

 

NNPC 1979 (Tahamisin Arewa Jimhuriya ko Mulukiya ta Yusuf Kantu)

129, Ba ta ‘ya’ya sai dai tai fure,

Sai rassa sun fi dubu ɗaya.

 

A nan kuwa saɓanin abubuwan da aka kawo a Tahamisin Yusuf Kantu na waƙar “Arewa Jimhuriya ko Mulukiya ta Sa’adu Zungur ita ta sami baddalawa (dai) a yayin da sauran littattafai suka yi matsaya a kan abu ɗaya wato (ko) kamar yadda ya zo a cikin baiti na 129. A wannan baiti kalmar ‘dai’ ta yi nauyi ƙwarai idan ‘tai’ ta bi mata ga faɗi.

A NNPC (2008), Waƙoƙin Sa’adu Zungur baiti na 136 an rubuta shi kamar haka:

Za ku rera faɗar da-na-sani,

  Da na bi jawabin jiya.

 

Ko bayan rashin karan ɗori ga /Da na sani/ a wannan ɗango, wannan kalma ta “jiya” ta kawo kariyar karin waƙar. Haka nan kuma wannan kalma, “jiya” ta shigar da ma’ana cikin duhu. Wace ‘jiya’ ake nufi? Kuma wane ne ya yi jawabin na jiya?

Waɗannan illoli da aka nuna cikin wannan baiti a sakamakon baddala shi da kalmar “jiya”, duk za su kau da zarar aka karanta baitin kamar yadda ya zo a sauran nus’hohi huɗu: na NNPC (1976/1977) da na NNPC (1978), littafin Ɗandatti Abdulƙadir, da tahmisin Yusufu Kantu cikin NNPC (1979) da kuma baitin cikin littafin A.M. Yakubu bugun NDA (1999). Ga yadda dukkansu suka kawo wannan baitin:

Za ku rera faɗar da-na-sani,

  Da na bi jawabin Gaskiya.

 

Hasili, a dukkansu kalmar “Gaskiya”, an rubuta baƙin ‘g’ a matsayin babban baƙI, wato, ‘G’, abin da ke nuni da cewa kalmar nan sunan yanka ne. Wannan ya nuna cewa Sa’adu Zungur yana nufin jaridar Gaskiya Ta Fi Kwabo. Ta fuskar manazarta, mutum yana iya cewa, a nan Sa’adu Zungur yana yabon jaridar ne tare da yin fadanci domin waƙarsa ta samu a buga ta cikin jaridar. Kada mai karatu ya manta da cewa a lokacin da Sa’adu ya wallafa waƙarsa, jaridar Gaskiya Ta Fi Kwabo ita ke tashe, kuma ita kaɗai ce a duk faɗin arewacin Nijeriya. Sauran jaridu na yankuna ne. Shi kuwa Sa’adu Zungur ya rubuta waƙarsa don dukkan ‘yan Arewa. A ƙarshen tabbatar da wannan iƙirari, akwai baiti na biyu (2) inda Sa’adu Zungur ya fito ƙarara yana yi ma wannan jarida da editanta kirari da yabo:

Haka ne, Editammu na “Gaskiya”

  Wadda ta fi dubun zinariya?

 

A nan Sa’adu Zungur yana nufin cewa jaridar Gaskiya Ta Fi Kwabo, ba wai kwabo ne kurum ta fi ba, a’a, ai har ma zinari dubu ta fiya! 

A baiti mai bi ma wannan, wato baiti na 137, nus’har NNPC (2008) ta rubuta:

Za ku rera faɗar haka,

  Ya kiyaye Arewa gaba ɗaya.

 

To amma ga yadda sauran nus’hohi huɗu suka kawo wannan baiti:

 

Allah ya tsare ku faɗar haka,

  Ya kiyaye Arewa gaba ɗaya.

 

Ma’ana ta fi fitowa cikin wannan tsari. Nus’hohin da suka kawo shi sun girmi nus’har NNPC (2008).

 

3.1.5 Baiti na 147

NNPC 1976/1977, 1978, 2008 (Waƙoƙin Sa’adu Zungur da kuma The life and opinions of Sa’adu Zungur)

147. A gidan birni da na ƙauyuka,

Da cikin makarantun tsangaya.

 

NNPC 1979 (Tahamisin Arewa Jimhuriya ko Mulukiya ta Yusuf Kantu)

147. A gidan birni da na ƙauyuka,

Babu shakka sai mun sha wuya.

 

A nan kuwa saɓanin abubuwan da aka kawo a farko, Tahamisin Yusuf Kantu na waƙar “Arewa Jimhuriya ko Mulukiya ta Sa’adu Zungur ita ta sami baddalawa (Babu shakka sai mun sha wuya) a yayin da sauran littattafai suka yi matsaya a kan abu ɗaya wato (Da cikin makarantun tsangaya) kamar yadda ya zo a cikin baiti na 147. A ganin masu wannan takarda kuskuren juya ne ya shafi tahamisin Yusufu Kantu. A wani baitin waƙar akwai wannan ɗango (Babu shakka sai mun sha wuya), wanda ke nuna cikon saɓi-zarce ne da aka faro can da nisa, har da (A gidan birni da na ƙauyuka). Tahmisin na Yusufu Kantu, ya maimaita wannan ɗango a baiti na gaba, abin da ke nuni da cewa kuskuren juya ne aka samu, ko dai daga mai yin tahmisin ko kuma daga wurin bugawa.

3.1.6 Baiti na 163

NNPC 1976/1977, 1978, 1999, da kuma 2008 (Waƙoƙin Sa’adu Zungur da The poetry, life and opinions of Sa’adu Zungur da kuma An anthology of the social and political…..)

163. Kuma Allah shi ne zai cika,

Ya kiyaye arewa gaba ɗaya.

 

NNPC 1979 (Tahamisin Arewa Jimhuriya ko Mulukiya ta Yusuf Kantu)

163. Kuma saura Allah zai cika,

Ya kiyaye arewa gaba ɗaya.

 

A nan kuwa littattafai huɗu ne suka rinjayi ɗaya kamar dai yadda ya rigaya ya zo a sama, wato dukkansu sun kawo Kalmar (Allah shi ne) wadda ake sa ran ita ce daidai maimakon (saura Allah) da aka aka samu a cikin tahamisin da Yusuf Kantu ya yi wa waƙar.

A cikin bambancen da aka samu ta fuskar baddala ana iya cewa wani bambancin a matsayin matsala mai sauƙi yake, kamar sauya kalmar “ladamar” zuwa “nadamar”. Wani bambanci kuwa yana a matsayin babbar matsala, kamar yadda ta bayyana a ɗango na biyu na baiti na 137 da ɗango na ɗaya na baiti na 138. To amma babbar matsala kam tana cikin ɓangare na gaba, wato inda ake shafe baiti ko baitoci muhimmai waɗanda ana iya cewa su ne muhimmin saƙon Sa’adu Zungur.

3.2 SHAFE BAITI

Idan aka ce shafewa ana nufin a kawar da abu, a ga babu shi kwata-kwata. Haka wannan abu ya faru ga waɗansu baitoci na waƙar “Arewa Jimhuriya ko Mulukiya” ta Sa’adu Zungur musamman littafin da NNPC Zariya ta buga a shekarar 2008.

3.2.1 Baiti na 99, da100, da kuma na 103, (NNPC 1976/1977, 1978,1979, da kuma 1999 (Waƙoƙin Sa’adu Zungur, da The life poetry and opinions of Sa’adu Zungur, da kuma Sa’adu Zungur An anthology of the social and pol…..)

99. Daɗa ba sauran mai tambaya,

Kowa ya san zai sha wuya.

 

100. An sha bamban bisa kan nufi,

Na shirin mulkin Nijeriya.

 

103. Ku fahimci shiri na mulukiya,

Da yawan haɗarin jimhuriya.

 

 (A NNPC 2008 Waƙoƙin Sa’adu Zungur ba a rattaɓo waɗannan baitoci ba)

Kamar yadda aka fara bayani a sama, waɗannan baitoci na 99, da 100, da kuma baiti na 103 na waƙar “Arewa Jimhuriya ko Mulukiya” sun fito a cikin littafin Waƙoƙin Sa’adu Zungur da NNPC Zariya ta buga a shekarar 1976/1977, da 1978, da 1979, da kuma wanda NDA Press suka buga a shekarar 1999 wato “Tarihin Rayuwar Sa’adu Zungur da Gwagwarmayarsa a cikin Siyasar Nijeriya.” Abin mamaki sai aka wayi gari babu waɗannan baitoci a cikin littafin “Waƙoƙin Sa’adu Zungur” da NNPC Zariya ta buga a shekarar 2008 da NNPC ɗin ta buga bayan duk waɗannan!

3.2.2 Baiti na 156

NNPC 1976/1977, 1978, 1979, da kuma 1999 (Waƙoƙin Sa’adu Zungur da, The poetry life and opinions of Sa’adu Zungur. da Tahamisin Arewa Jimhuriya ko Mulukiya ta Yusuf Kantu da Sa’adu Zungur An anthology of the social and plo…)

156. Cin amana kuma da yawan riya,

Ga hula mai annakiya.

 

Babu wannan baiti a cikin sam sam cikin NNPC 2008 (Waƙoƙin Sa’adu Zungur).

Wannan baiti na 156 kamar ‘yan uwansa na sama ba ya cikin “Waƙar Jimhuriya ko Mulukiya” ta Sa’adu Zungur, littafin da NNPC Zariya ta buga a shekarar 2008. An sami baitin a cikin sauran littattafan da hukumar ta buga a shekarar 1976/1977, da 1978, da 1979, da kuma na tarihin rayuwarsa da ayyukansa da aka buga 1999 a NDA Press Kaduna.

4.0              KAMMALAWA

A cikin wannan muƙala an gwada fitowa da ire-iren ɓarna da aka hango cikin waɗansu jerin littattafai da hukumar ɗaba’i ta arewa wato NNPC Zariya suka tafka musamman a cikin fitacciyar waƙa wadda take tamkar fitilar siyasa ce ga mutanen arewa. An sami fitowar abubuwa da yawa a cikin waƙar waɗanda ba haka suke ba cikin mafiya rinjayen sauran littattafai da suke ɗauke da waƙar, waɗanda kuma wannan hukumar ita ta buga in ban da guda ɗaya da NDE Press Kaduna suka buga. An ci karo da kimanin baitoci bakwai: na 32, da na 125, da na 129, da na 147, da na 156, da na 112, da kuma baiti na 163, waɗanda dukkansu baddala su aka yi cikin littafin da hukumar ta buga a shekarar 1979 da kuma 2008. Sai kuma baiti na 99, da 100, da kuma na 103, su waɗannan babu su sam sam a cikin littafin da hukumar ta buga a 2008 saɓanin kusan dukkan sauran littattafan da suka kawo waƙar. Yafe ire-iren waɗannan kurakurai bai saɓuwa ko ƙyaluwa. Manufar wannan bincike ita ce, yauƙaƙa nazarce-nazarce da bincike a fannin rubatattun waƙoƙi, da ma adabin Hausa gaba ɗaya. Wajibi ne masana su tashi tsaye don su hana tarihin Hausa da Hausawa ɓacewa. Da fatan wannan bincike zai zama sharer fage ga masu niyyar yin bincike kwatankwacin wannan.

MANAZARTA

Amin, M. L. (1997). Ra’ayin Sauyi a Waƙoƙin Sa’adu Zungur. Dandalin Hikima 2, Ƙungiyar  Marubuta da Manazarta Hausa ta Tarayya.

Amin, M. L. (2000). ‘Waƙoƙin Jihadi a Goshin Ƙarni na Ashirin da Ɗaya’, cikin Hausa Studies    vol 2 no 2. Sakkwato: Jami’ar Usmanu Ɗanfodiyo, Sashen Nazarin Harsunan    Nijeriya.

Amin, M. L. (2001) ‘The Political Ideology of Sa’adu Zungur as Potrayed in Arewa Jihuriya ko Mulukiya and Jihadin Neman Sawaba’, cikin Nigerian Educational Forum. Vol 17 no1., Zariya: Institute of Education Ahmadu Bello University.

Birniwa, A. H. (1987),Conservatism and Dissent: A Comparative Study of NPC/NPN and NEPU/PRP Hausa Political Verse From Circa 1946-1983. Kundin Digiri na Uku. Sashen Nazarin Harsunan Nijeriya. Jami’ar Usmanu Ɗanfodiyo, Sakkwato.

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[1] Lura kuma da cewa, ɗaya daga marubutan wannan takarda, A.B. Yahya, shi nus’har da ta gabaci duk waɗannan nus’hohi , wato ta NORLA, (1955), ita ce ya fara karantawa a rayuwarsa, tun a shekarun 1967 zuwa 1971. Kafin wannan lokaci kuma wani magajinsa ya sha tara ƙannensa yana karanta musu waƙar a rere. A nan ma A.B. Yahya yana a wurin rerawar a koyaushe. .Baitocin da babu su cikin nus’har NNPC, (2008), akwai su cikin nus’har da ya fara karantawa a rayuwarsa. Rashin wannan nus’ha a hannu lokacin rubuta wannan takarda ya hana tsayar da ita a matsayin mizani.