Salo Asirin Waƙa na Farfesa Abdullahi Bayero Yahya [06 - Manazarta da Rataye]

MANAZARTA

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…………….(1977), ‘Individual Talent in The Hausa Poetic Tradition: A Study of Aƙilu Aliyu and His Art’, kundin Ph,D. London.

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Omar, S. (2013), Fasahar Mazan Jiya: Nazari a kan rayuwa da waƙoƙin Malam Mu’azu Haɗeja, Sokoto: Garkuwa Media Services.

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Talata Mafara, M. I. (1999), Daular Usmaniyya 1-3, Kaduna: NADABO

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Usman, B. B. (2006), ‘Himar Magabata: Nazarin Ƙwƙƙwafi a kan Rayuwar Malam (Dr.)Umaru Nassarawa Wazirin Gwandu (1916-2000)’, Sokoto: Usmanu Ɗanfodiyo University.

Willia, C. (1979) How Does A Poem Mean? , New York: Houghton Miffin.

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Yahya, A. B. da Sheikh, A.A. (1998), Wannan Yaro!! FISBAS, Kaduna.

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………..… (2013), ‘Tsattsafin Raha Cikin Waƙoƙin Alƙali Haliru Wurno’ cikin ZAUREN WAƘA: Journal of Hausa Poetry Studies 1, Sokoto: Usmanu Ɗanfodiyo University.

Yahya, A.B., Ainu, H.A. da Idris Y. (editoci) (2015),SAI ALU: Sharhi Kan Waƙoƙin da aka yi wa (Dr) Aliyu Magatakarda Wamakko Sarkin Yamma, Zariya: ABU Press.

Yahya, A.B., Ainu, A.A., Idris, Y.(rditoci) (2016), ALUN NAN DAI!!: Sharhi Kan Waƙoƙin da aka yi wa (Dr) Aliyu Magatakarda Wamakko Sarkin Yamma, Zariya: ABU Press.

Yahaya, I. Y. (1985) Dandalin Hikima 1 Mujallar Ƙungiyar Marubuta Da Manazarta Waƙoƙin Hausa, Sokoto: Sidi Umaru Press.

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Zurmi, M.A. ‘Rayuwar Alhaji Kassu Zurmi Da Waƙoƙinsa’, kundin B.A. Sokoto: Usmanu Ɗanfodiyo University.

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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, Kaduna (1993) shafi na 31.

[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.