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[1] To sai dai wannan bai hana
mawaƙin baka da ya girmama kansa da cewa shi ma mallami ne ba, kamar yadda aka
ji Sa’idu Faru da Musa Ɗanƙwairo suka faɗa.
[2] Don
ƙarin bayani sai a dubi Sahih al-Bukhari, juzu’i na 8, fassarar
M.M.Khan, Ankara: Turkey, babi na 90, hadisi na166 zuwa 170, babi na 91, hadisi
na 171 zuwa na 174 da kuma babi na 92, hadisi na 175, shafi na 106 zuwa 113.
[3] A
dubi Turjamanu ta Shehu Usman ɗan Fodio (1959), bugun Gaskiya
Corporation, Zariya wanda Yahya Nawawi Giɗaɗawa ya fassara, shafi na 6, da
sunan Alƙalin Sokoto M. Yahaya; akwai kuma: ɗan Fodiyo, U., Usul
al-Din, mai sharhin Malam Bello Ƙofa (2012), Sokoto: al-Maktabat
al-Malikiyyah, shafi na 12.
[4] Domin ganin gaba ɗayan matanin wannan waƙa
sai a dubi, S.M. Gusau, (2003), Jagoran Nazarin Waƙar Baka, Kano:
Benchmark Publishers ltd, shafi na 75 zuwa na 77; da Bunza, A.M. (2009), Narambaɗa, Lagos:
Ibrash Islamic Publications Centre ltd, shafi na 366 zuwa na 370.
[5] Rashin ganin littafin da ya ƙunshi wannan
baiti ya hana wannan marubuci zurfafa nazari dangane da wannan matsayi na Sambo
Waliyyi Giɗaɗawa.
[6] A lokacin mulkin mallaka
ba kowace hanyar mota ce ke da kwalta ba. Idan aka ga alamun hadari ko aka yi
ruwan sama sai mai tsaron hanya ya sanya sanke. Duk motar da ta zo tilas ta
tsaya nan har sai hanyar wadda aka yi da tsakuwa ta tsane.
[7] Lura da cewa da Shehu da Na Birnin Gwari
da Shi’itu duk sun rayu a ƙarni na 18 da na 19, saɓanin yadda za a fahimta a
shafi na 45 zuwa na 49 cikin Ibrahim Yaro Yahaya (1988,2001), Hausa a
Rubuce: Tarihin Rubuce-Rubuce Cikin Hausa. Hasili Shehu Usman ya girmi
Muhammadu na Birnin Gwari da shekaru huɗu, ya girmi Shi’itu ɗan Abdurra’ufu da
shekaru uku. Yahaya ya faɗa cewa duk waɗannan malamai biyu sun ziyarci Shehu a
Sakkwato. Watakila ya faɗi yadda mai ba shi bayani ya faɗa mai ne.
[8] Akwai labarin da ke nuni da cewa a irin
wannan hali har imanin ‘ya’yan sarauta yakan taɓu. An ce irin haka ya faru a
shekaru da dama da suka shuɗe ga wani ɗan sarki. Ya halarci fada lokacin da
Sarkin Musulmi zai yi naɗin sarautar da shi ɗan sarkin ya sa ran shi za a naɗa.
To a yayin da Sarkin Musulmi ya yi jawabi ya ambaci wanda aka ba sarauta, ya
ƙara da cewa wannan shi ne Allah ya ba, sai aka ji wancan ɗan sarkin da ya sa
ran shi za a ba yana cewa, ‘‘Kad dai ba shi’’!!!
[9] A
wani littafi na marubucin wannan maƙala wanda ke kan hanya an bayyana ra’ayi
cewa ba a koya wa mutum waƙa sai dai a zaƙulo masa baiwar yin ta.
[10] Cikin
Giɗaɗawa, (2006), Bargon Hikima, tacewar Ɗalhatu Muhammad da wasu,
Sokoto: Jami’ar Usmanu Ɗanfodiyo, shafi na 88 da musamman na 172,
[11] Kamar cewar Mamman Shata, /A sha ruwa ba
lahani ba ne/ /Kun ga Alhaji Shata shi ma sha yake/; ko cewar Kassu Zurmi,
/Tauri ya kyauta mai duniya/Tauri ya kyauta mai lahira/Yanzu wani ya ce ƙarya
nikai/…./Nakiri ya’ izo yaronai Musa Kirca-Kirca/ ko /Nakiri yaz zaka yat
tutture mai ido/ /Ya aza wai shi tsoro nai yakai/.
[12] Yahya, A.B.
(1997), Jigon Nazarin Waƙa, Kaduna: FISBAS Media Services,
shafi na 4
[13] Duba Ɗalhatu Muhammad
cikin ‘Muƙaddima’ wadda ya rubuta kan A.B.Yahya(1997) Jigon Nazarin
Waƙa, Kaduna: FISBAS Media Services, shafi na v.
[14] Watakila
kalmar ‘salo’ ta samo asali daga ta Larabci, ‘uslub’. Duba Abdulƙadir Ɗangambo
(2007) domin ƙarin bayani kan ma’anar salo.
[15] Duba
W.F. Thrall da wasu (1960), shafi na 474 – 475.
[16] Haliyyar waƙa abu ce mai wuyar tabbatarwa
kai tsaye. Kamar yadda sharhi a kan waƙa kan bambanta daga manazarci zuwa wani
manazarci, haka ita ma haliyya take musamman domin alaƙarta da zuciya. Domin
ƙarin bayani duba A.B. Yahya (1984), “Haliyya Cikin Waƙa”, Sakkwato: Jami’ar
Usmanu Ɗanfodiyo.
[17] Wannan abin da Ɗalhatu Muhammad ya faɗa ne
cikin ‘MUƘADDIMA’ wadda ya yi cikin Jigon Nazarin Waƙa (1997) na
A.B. Yahya.
[18] Kamar
yadda Abdulƙadir Ɗangambo ya fayyace cikin Ɗaurayar Gadon Feɗe Waƙa,
a shafi na 9.
[19]Ana
iya ganin matanin wannan waƙa cikin S.M. Gusau Jagoran Nazarin Waƙar
Baka,, a shafi na 72
[20]Duba
maƙalar A.B. Yahya mai taken “Siffantawa Bazar Mawaƙa:Wani Shaƙo Cikin Nazarin
Waƙa”, a cikin Studies in Hausa Language, Literature And Culture: (The
fifth Hausa International Conference), (ed.) Bichi A.Y.,
Kafin Hausa, A.U. da Yalwa, L.D., (2002), shafi na 220 – 240., na Cibiyar
Harsunan Nijeriya a Jami’ar Bayero, Kano.
[21] Kamar wada Farfesa
Abdulƙadir Ɗangambo ya bayyana su cikin littafinsa, Daurayar Gadon Feɗe
Waƙa., shafi na 43.
[22] Kamar haka Abdulƙadir
Ɗangambo (2007) ya yi bayanin wannan salo da sunan jinsintarwa.
Duba shafi na 45-47, sai dai shi kashi biyar ya yi wa salon.
[23] wani irin asiri da mata
kan yi wa maza don su riƙa bin su ba tare da gardama ba.
[24] Alƙali
Bello Giɗaɗawa (2006), BARGON HIKIMA, Ɗalhatu Muhammad da wasu
(editoci), Sokoto: Jami'ar Usmanu Ɗanfodiyo ta buga, shafi na 48-49.:
[25] Abdulƙadir
Ɗangambo (2007), Ɗaurayar Gadon Feɗe Waƙa, shafi na 50-51.
[26] Bello Sa’id Dausayin
Soyayya, Gaskiya Corporation, Zariya, (1987) shafi na 82
[27] Ma’anar wannan baiti ta
bayyana a fili shekaru da yawa bayan da aka yi waƙar, kuma aƙalla shekara biyar
bayan rasuwar Sa’idu Faru. Wato ranar da aka naɗa Alhaji Muhammadu Macciɗo
matsayin Sarkin Musulmi na 19 a Sakkwato a 1996.
[28] Sa’idu Muhammad Gusau, Jigon
Nazarin Waƙar Baka, FISBAS,
[29] Sa’idu M. Gusau ya kawo
waɗannan ɗangogi a haɗe, wato a zaman ɗa guda a cikin littafinsa Makaɗan Da
Mawaƙan Hausa FISBAS, Kaduna (1996) shafi na 106-7. To amma idan aka yi
la’akari da bayaninsa na hawa da saukar murya a cikin ɗan waƙa ba za mu iya
kauce wa rarraba ɗangogin zuwa baitoci biyu ba. Duba littafinsa da aka ambata a
ɗure na 16, shafi na 30-32.
[30] A cikin watan da ake
kusa da kammala wannan littafi ne Maɗaukaki sarki ya karɓi ran wannan sadaukin
waƙoƙin Hausa. Ya rasu ranar Jumu’a 17-06-1999 a Kano, Allah ya rahamarshe shi,
mu kuma Allah ya kyautata tamu idan ta zo amin..
[31] Misalan
da za a kawo na salailan nan uku, tsattsafi da bin-sawu da kurwantawa a
wannan maƙala za su kasance daga rubutattun waƙoƙi ne amma haka bai nufin cewa
ba a samun su cikin waƙoƙin baka ba. An yi haka don taƙaitawa kurum.
[32] Cikin
A.B.Yahya (1988), “Hikima A Cikin Waƙoƙin Hausa”, Sakkwato: Jami’ar Usmanu
Ɗanfodiyo, shafi na 7.
[33] Cikin B Magaji (2009),
“Nazarin Aron Kalmomi a Waƙoƙin Muhammadu Sambo Wali Giɗaɗawa”, kundin digiri
na ɗaya (B.A.), Sakkwato: Jami’ar Usmanu Ɗanfodiyo, shafi na 137.
[34] Cikin
B.Magaji (2009), “Nazarin Aron Kalmomi a Waƙoƙin Muhammadu Sambo Wali
Giɗaɗawa”, kundin digiri na ɗaya (B.A.), Sakkwato: Jami’ar Usmanu Ɗanfodiyo,
shafi na 138.
[35] Inda yake ‘turke’ sarkin yana
‘tsawatar’ sa yana cewa, /yau sai na ji dalilin da kai buki ba ka aika man ba/
af bari dariya sai na ji dalilin da kai buki ba ka aika man ba/mugun madambaci
uban mai fada/
[36] Kamar
ɗure mai lamba 6, shafi na 145.
[37] Kamar
ɗure mai lamba 6, shafi na 148
[38] Yakubu, A.M. (1999), Sa’adu
Zungur: an anthology of the Social and Political Writings of a Nigerian
Nationalist, Kaduna: Nigerian Defence Academy Press.
[39] Usman, B.B. (2006), “Hikimar Magabata: Nazarin Ƙwaƙƙwafi a
kan Rayuwar Malam (Dr) Umaru Nassarawa Wazirin Gwandu (1916 – 2000) da
Waƙoƙinsa”, kundin digiri na uku, Sokoto: Jami’ar Usmanu Ɗanfodiyo. A nan
fassarar da Usman ya ba ɗangogi na 2 zuwa na 4 ita ce, /Wallahi mun zauna cikin
lafiya/ Ubangijinmu shi ya naɗa shi/ Don halin da Ubangiji
ya ba shi/.
[40] Usman,
B.B. (2006), shafi mai lambar Romanci, cccxcix.
[41] Usman,
B.B. (2006) a cikin kundinsa na digiri na uku, ya faɗi wannan magana dangane da
wannan baiti: “Wannan baiti ne kawai na samu a cikin waƙar daga hannun
Magajinsa Waziri Abdullahi Umar”. Usman bai kawo sunan waƙar da wannan baiti ya
fito ba, sai dai ya ce karin wata waƙar da Sarkin Taushin Katsina ya yi wa
Sardauna Ahmadu Bello ne Waziri ya yi amfani da shi.
[42] Dunfawa,
A.A. (2002), “Waƙa A Tunanin Yara”, kundin digiri na uku (Ph.D.), Sakkwato:
Jami’ar Usmanu Ɗanfodiyo, shafi na 503 zuwa 508. Wannan waƙa ta dace da tunanin
yara ainun. Kundin Dunfawa da ma a kan haka yake, kamar maƙalar Yahya. A.B.
wadda ya rubuta ya gabatar a taron ƙara wa juna sani na Nigerian Book
Development Council a Kaduna tun 1986 amma ba a buga ba sai a 2004 cikin FAIS
JOURNAL Of HUMANITIES Vol. 3/ N0.1 (2004), Kano: Jami’ar Bayero, shafi na
217 – 232.
[43] Bello Bala Usman ya yi gamsasshen bayani
kan wannan salo cikin kundinsa na Ph.D. (2006), ‘Hikimar
Magabata: Nazarin Ƙwaƙƙwafi a kan Rayuwar Malam (Dr.)Umaru Nassarawa Wazirin
Gwandu (1916-2000)’, Sokoto: Usmanu Ɗanfodiyo University. Ya kira salon da ‘ambaton suna’ duk da
shike ya yi amfani da kalmar ‘sawu’ a yayin da yake bayani kan waƙoƙin Wazirin
Gwandu masu ɗauke da salon a shafi na 239.
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HAUSA: Kuna iya rubuto mana tsokaci ko tambayoyi a ƙasa. Tsokacinku game da abubuwan da muke ɗorawa shi zai tabbatar mana cewa mutane suna amfana da wannan ƙoƙari da muke yi na tattaro muku ɗimbin ilimummuka a wannan kafar intanet.