Farfesa Abdullahi Bayero Yahya Mabudin Nazari da Binciken Adabin Hausa: Wani Dan Yayyafi a Cikin Gudunmuwarsa

Citation: Ainu, H. A. (2024). Farfesa Abdullahi Bayero Yahya Mabuɗin Nazari da Binciken Adabin Hausa: Wani Ɗan Yayyafi a Cikin Gudunmuwarsa. Ginshiƙin Nazarin Salon Waƙoƙin Hausa, 18-23. www.doi.org/10.36349/djhs.2024.v03i01.003.

Farfesa Abdullahi Bayero Yahya Mabuɗin Nazari da Binciken Adabin Hausa: Wani Ɗan Yayyafi a Cikin Gudunmuwarsa

Hamza Alhaji Ainu
Cibiyar Nazarin Hausa
Usmanu Danfodiyo University, Sokoto
Sokoto State.

Tsakure: Da zarar mai Nazarin waƙa ya tashi yin wata waƙa yakan mayar da hankalinsa kacokan ta yin ƙoƙarin lalubo tubalan da aka gina wannan waƙa, wato zubinta da saƙonta/jigo da kuma gano ire-iren salailan da mawaƙin ya bi don isar da saƙonsa zuwa ga waɗanda yake nufi da shirya waƙarsa. A wani lokacin ma, manazarcin kan so ya haɗa aikinsa da ba da ma’anar waƙa gabaɗaya da ambatar rabe-raben waƙar Hausa, (wato waƙar ta baka ce ko kuwa rubutatta ce), har ma da zaƙulo tarihin samuwar waƙar Hausa gaba ɗaya. Zai yi ƙoƙarin dukkan waɗannan abubuwa kafin ya shiga jan aikin feɗe waƙar. Dukkan waɗannan bayanai da suka gabata na matakan nazarin waƙa, Farfesa Abdullahi Bayero Yahya, ya yi cikakkiyar shimfiɗa a wani hoɓɓasa da ya gudanar don share wa manazarta hawaye da ire-iren makamai da hanyoyi da shawarwari da ya kamata a bi, don a gano bakin zaren gudanar da bincike. ya tsara hakan ne musamman a cikin wasu shahararrun litattafansa da ya wallafa don manazarta da marubuta waƙoƙin Hausa, wato littafin ‘Jigon Nazarin Waƙa 1997’ da kuma littafin ‘Salo Asirin Waƙa 2001 da 2006’. Ga kuma wasu ɗimbin takardu na adabi da ya gabatar a ire-iren taruka daban-daban da aka gudanar na ilmi da kuma wasu da dama da aka wallafa a cikin mujallu na cikin gida da kuma na ƙasashen waje. Duka dai don ya share wa manazarta waƙoƙin Hausa hawaye ga ire-iren hanyoyi da za su iya bi, don samun sauƙin gudanar da ayyukansu ba tare da zubar da hawayen ba. Wannan takarda za ta fi karkata ne da kandamin littafinsa, wato Jigon Nazarin Waƙa. Kafin ci gaba da bayanai yana da kyau, kada a yi tuya a manta da albasa kafin tattauna ɗumbin gudunmuwar da wannan Shaihin Malamin ya bayar, bari a fara da ambaton wani ɗan bayani ƙyas game da tarihin wannan bawan Allah a Gabatarwar wannan takarda.

Fitilun Kalmomi: Abdullahi Bayero Yahya, Rubutaccciyar Waƙa, Salo, Jigo

Gabatarwa

Farfesa Abdullahi Bayero Yahya, wani babban ginshiƙi ne wanda ake iya jingina a kansa a bincike-bincike da nazarce-nazarcen Adabin Hausa, kuma kada amanta, shi ma wani Mawallafin rubutattatun waƙoƙin Hausa ne. An dai haife shi ne a shekarar 1953, a Shahararriyar unguwar nan ta ilmi a gidan Sarautar ilmi, a birnin ilmi wato Giaɗaɗawa, Sakkwato Birnin Shehu Ɗanfodiyo. An kwankwaɗa masa ilmi tare da tayar da shi da tarbiyyar ilmi kamar dai wadda al’adar gidansu ta gada Kaka da Kakanni. An fara cinna shi da neman ilmin addinin Musulunci tun yana ɗan ƙanƙani a Makarantar Allo ta Malam Haliru, Giɗaɗawa (1958-1969). Daga nan kuma, sai aka fara tura shi karatun zamani a Makarantar Waziri Ward (Waziri Model Primary School Sokoto) (1961-1966). Ya ɗore da karatun zamani, tun daga lokacin da ya shiga Sakandare 1967-1971, har sai da ya kai ga samun Digirin farko (B.A 1978-1981). Da kuma Digiri na biyu (1983). Malamin bai dire ba da karatun zamani sai da ya kai ga samun digirin-digirgir, wato digiri na uku (Ph.D) a 1987. Malamin dai ya kai ga samun muƙamin Shaihin malami (Farfesa) wato iyakar boko a shekarar 2003.

Gudunmuwarsa

Kamar dai yadda ya gabata cewa Shaihin Malamin jigo ne da ya tallafa wa Nazarin waƙar Hausa musamman rubutattar waƙa a keɓance da kuma waƙar baka a jumlace. Kafin a kai ga tattaunawa ga irin gudunmuwar da ya bayar a wannan fagen, bari a fara da bayaninsa da yadda yake ganin ma’anar waƙa a gaba ɗaya. Malamin na cewa:

Waƙar Hausa ko ta baka ko rubutatta, magana ce da ake rera wa, wato idan babu wannan sifa ga maganar to ba za a kira ta waƙar Hausa ba 1997:4 Malamin ya ƙara da cewa rerawa kuwa tana nufin furta magana cikin murya, mai tafiya bai ɗaya ba tare da tuntuɓen harshe ba. Rerawa magana ce wadda ta zarce faɗa kawai sakamakon tsari ne da muka ambatar ɗazu.

Ya kuma ƙara da cewa:

Waƙa tsararriyar maganar hikima ce da ta ƙunshi saƙo cikin zaɓaɓɓun kalmomin da aka auna domin maganar ta reru ba faɗuwa kurum ba.

Bayan da Malamin ya bayyana ma’anar waƙar Hausa, sai kuma ya kasa waƙa zuwa iri biyu; dangane da tarihinta da zubinta da irin yadda ake aiwatar da ita. A inda yake cewa:

A idon Bahaushe waƙa iri biyu ce, dangane da tarihinta da zubinta da aiwatar da ita.

 Waƙa ta farko ita ce waƙar baka, a inda ya ci gaba da bayanin wace ce waƙar baka, sai ya ce:

Wannan waƙar ita ce ta fara samuwa kafin rubutatta. Waƙa ce mai daɗaɗɗen tarihi a rayuwar Bahaushe. Ita ce wadda tun daga tunanin ƙirƙiro ta har zuwa shigar ta a cikin kunnuwan masu saurare ba a yi amfani da alƙalami ba. Wato masaƙar wannan waƙa cikin kai ta ke (ƙwaƙwalwa 1997:5).

A yayin da ya juya ga rabon waƙa ta biyu wato rubutattar waƙa, ita ma ya ba da tarihinta kamar haka:

“Tarihin rubutaccciyar waƙa kamar wada sunanta ke yin ishara abu ne wanda ake iya ƙiyasta farkonsa ba tare da gwauron kuskure ba. Saboda mataki na farko da ke kawar da duk wata shakka, shi ne ba a samu rubutattar waƙa ba a ƙasar Hausa ba sai da Hausawa suka iya karatu da rubutu. Wannan kuwa bai faru ba, sai da suka karɓi Musulunci da kuma ilmin addini da adabin Larabcin musamman na waƙa suka shaƙu da rubutattun waƙoƙi da aka rubuta a cikin harshen Larabci (1997:6).

A taƙaice a nan, Farfesa na nufin cewa fahimtar yadda Rubutacciyar waƙa ta samu a ƙasar Hausa za ta yuwu ne idan aka ayyana tarihin shigowar Musulunci a ƙasar Hausa, kamar abin da ake faɗa ne, kowa ya ga Raƙumi ya ga Buzu. Abin nufi a nan shi ne bayyanar Musulunci a ƙasar Hausa shi ne musabbabin samuwar rubutattar waƙar Hausa.

Har ila yau, a cikin littafin: “Jigon nazarin waƙa” Malamin ya kawo bayani mai ma’anar kan jigon waƙa. Amma kafin mu kawo nasa bayanin bari a tattauna ma’anar jigo a harshen Hausa da kuma ra’ayoyin wasu masana game da ma’anar “Jigo”.

A fahimtar mai wannan bincike idan aka ce jigo a harshen Hausa ana nufin “wani muhimmin abu” ko “babban abu.” Misali idan a cikin wata al’umma aka kira wani mutum da sunan “jigo” ana nufin shi mai faɗa a ji ne a cikin mutanensa. Wannan fahimta ta yi kusan daidai da ma’anar jigo a cikin wasu shahararrun ƙamus-ƙamus na Hausa guda uku. Su ne kuwa na G.P. Bargery da Paul, Newman (da wasu).

Da yake fagen nazarin adabin Hausa musamman ɓangaren waƙoƙin Hausa (na baka da rubutattu) an sha gudanar da bincike a kan jigo, bari in kawo ra’ayoyin wasu masana da manazarta a wannan fanni dangane da ma’anar jigo:

a.   “Jigo irin abubuwan da waƙoƙi ke magana a kai” Muhammad, D. (1973).

b.   “Babbar manufar waƙa wato saƙo (jigon) da waƙar ke ƙoƙarin isar wa ga jama’a” Yahaya, I.Y. & Dangambo, A. (1986).

c.    “Mawaƙi ya bayyana abin da waƙarsa za ta yi magana a kai”. Gusau, S.M. (1988).

d.  “Jigo a fagen waƙa na nufin saƙo ko manufa ko bayani ko ruhin da waƙa ta ƙunsa wanda kuma shi ne abin da waƙar ke son isarwa ga mai sauraro ko karatu ko nazari”. Yahaya, A.B. (1977).

A bisa ga waɗannan bayanai za a fahimci cewa kusan dukansu sun bayyana ma’anar jigo da kalmomin da ke ƙunshe da tarayyar ma’ana kamar haka:

a.      Abin da waƙa ke magana akai

b.      Manufar waƙa

c.       Saƙon waƙa.

Waɗannan kuwa kusan ma’anarsu iri ɗaya ce. A tawa fahimta za a iya bayyana ma’anar jigo da cewa: “Jigo a fagen nazarin waƙa na nufin magana ko manufa ko saƙon da waƙa take ƙunshe da shi zuwa ga waɗanda aka wallafa waƙar domin su”.

 Da yake wannan bincike ne da ake yi kan gudummawar Shaihin Malami Bayero Yahya, bari a ciro kadan daga ra’ayinsa da yake ganin shi ne ma’anar “jigo”. Ya ce:

Jigo a fagen waƙa yana nufin saƙo ko manufa ko bayani ko ruhin da waƙa ta kunsa wanda kuma shi ne abin da waƙarke son isarwa ga mai saurare ko karatu ko nazarin ta.

Salo

“A gafen nazarin waƙa salo kandami ne, makeke. Haka kuma kawar waƙa” (Yahya A.B. 1997:139).

Ya gabatar da takardu masu yawa dangane da hanyoyin da za a bi don gano salo waƙa, a yayin da wannan Shaihin malamin ya fahimci irin dagwalgwalo da gwalegwalen da ɗaliban Adabi suke samu a binciken waƙoƙin Hausa, suke haɗuwa da ita. Suna tunani da dawara wace irin hanya ce ya kamata su bi da dabarun da za su iya bi su fito da salon waƙar da suke yin nazari a kanta. A matakai daban-daban na karatu da bincike-bincike. Sai Malamin ya shiga shirya takardu iri-iri da suka shafi wannan fanni. Malamin bai tsaya nan ba, sai da ya wallafa musu liffafi kacaukan a kan salo, wanda ya raɗa wa suna “Salo Asirin Waƙa” a shekarar 2001 da 2006.

Wannan littafi ya kunshi shararriyar hanya wadda ta fito da hanyoyin da za a bi don gano ire-iren salailai da ke cikin waƙar da manazarci ya kamata ya bi don gano bakin zare walwale salailan waƙar da yake nazari a kanta.

A fahimtata da na yi wa bayanin Malamina A.B. Yahya a bayanin da yay i ɗazu wato (Salo a gefen nazarin waƙa kandami ne makeke. Kuma ƙawar waƙar ne), yana nufin salo a cikin harshen Hausa na nufin dabarar iya yin wani abu ko kuma wayo don jawo hankali. Misali idan Bahaushe ya ce da wani: “kada fa ka kawo mini wani salo”, a nan yana nufin kada ka yi masa wayo ko dabara ko siddabaru don ka jawo ra’ayinsa zuwa ga manufarka.

Amma a fannin nazarin adabin Hausa salo na nufin yadda aka sarrafa harshe ta hanyar ƙwarewa don jawo hankali da tunani don cim ma burin wanda ya shirya wani saƙo da yake so ya isar. Idan kuwa haka ne salo a fannin nazarin waƙa na nufin yadda mai shirya waƙa ya yi amfani da harshe.

Masana waƙoƙin Hausa na baka da rubutattu sun bayyana ra’ayoyinsu dangane da ma’anar salo. Mai binciken Hausa wato babban malamin nan masanin Hausa Shaihin malami Abdulƙadir Ɗangambo ya gudanar game da salo, yana cewa, “za a iya fassara salo kamar haka:

i.     Salo wani abu ne na daraja a cikin rubutu ko furuci, wanda ba lalle ne a same shi cikin kowane rubutu ba.

ii.   Salo ya shafi kauce wa wata daidaitacciyar ƙa’ida.

iii.Salo harshen wani mutum ne, wato yadda salo wane yake ya bambanta da na wane.

Haka kuma, ya ci gaba da bayyana mana cewa salo yana da nau’o’in har guda huɗu, dangane da tasirinsu:

a.   Miƙaƙƙen salo: Wato salo na kai tsaye mai sauƙin ganewa, wannan salo yana iya zama kamili mai iya isar da saƙo ba tare da “ado” ko “ƙaƙale” ba.

b.   Salo mai armashi mai karsashi: shi ne salon da ya gamsar ta hanyar karsashi ƙaƙale da burgewa.

c.    Raggo salo: shi ne salo mai kashe jiki kuma marar gamsarwa.

d.  Tsohon salo/sabon salo: salon da ke yin amfani da tsofaffin hanoyi ko sababbin don isar da saƙo, yana iya zama mai gamsarwa ko akasin haka.

A wani ra’ayi an bayyana salo da cewa:

1.   Salo yana nufin duk wata dabara ko hanya a cikin waƙa wadda aka bi domin isar da saƙo. Ita wannan dabara ko hanya tana yi wa waƙa kwalliya ta yadda saƙon waƙar zai isa ga mai saurare ko karatun waƙa.

2.   Abin da ake nufi da salo shi ne yadda mawaƙi ya zana tunaninsa a takarda. Za a dube shi a gani shin yana da manufa, kuma bayaninsa yana da ƙarfi ko rarrauna ne, ana fahimtar sa cikin sauƙi ko kuma sai an yi lalabe kafin a gane manufarsa? Haka kuma za a dubi ƙwarewarsa da gwanintarsa wajen sarrafa harshen da ya yi amfnai da shi.

A bisa waɗannan bayanai da suka gabata na masana za mu iya fahimtar cewa kalmar ‘salo’ jakar magori ce wadda ta ƙunshi abubuwa da dama idan aka zo fassara ta. Kowace waƙa akwai irin salon da take tafiya da shi, domin amfanin salo bambance nau’in waƙa da mawaƙi. Salon da ake iya samu a cikin waƙoƙin siyasa ya bambanta da na wa’azi, ko kuwa na addu’a. Salo kuma kan bambanta wannan mawaƙi da wancan, kowane mawaƙi yana da wata ɗabi’a da ta karkata zuwa ga amfani da wani nau’i na salo a cikin waƙoƙin.

Kamar wadda aka bayyana a baya malamin ya gabatar da takardu da dama domin gudunmawasa ga nazarin Adabin Hausa. Kaɗan daga ciki su ne:

Yahaya, A.B. (2004) “Tattalin Zaɓen Rubutattun Waƙoƙin Hausa domin Yara” Fais Journal Of Humanities Vol.3/ No.1 (2004), Bayero University, Kano, page 217-232.

Yahya, A.B. (1990) “The Significance of the 19^th Century Hausa Poetry Teachings”, in State and Society in Sokoto Caliphate, editors, A.M. Kani and K.A. Gandi. UDU Press, Sokoto, page 280-290.

Yahya, A.B. (1993) “The Status of Oral Poetry in Hausa Literature”- in Research In African Language And Linguistics Vol.3 (RALL 3), page 23-37, University of Ibadan.

Yahya, A.B. (1999) “Ƙawancen Jigo Tsakanin Waƙoƙin Sarauta Na Baka da Rubutattu”-in Harsunan Nijeirya XVII Centre for the Study of Nigerian Languages, Bayero University, Kano, page 34-55.

Yahya, A.B. (1995) “Siffantawa Bazar Mawaƙa: Wani Shaƙo Cikin Nazarin Waƙa”- in Studies in Hausa Language, Literature and Culture (The fith Hausa International Conference), (ed.) Bichi A.Y., Kafin Hausa, A.U. and Yalwa, L.D., (2002), page 220-240.

Yahya, A.B. (1996) “Littattafan Adabi Na Hausa: Tsokaci A Kan Saƙo Da Salo”- in Juyayin Masana: Maƙalun Binciken Adabi da Al’adun Hausawa, editors: A.M. Bunza and S.M. Gusau page 55-61, UDU, Sokoto.

Yahya, A.B. (1977) “Jigon Nazarin Waƙa” (The Beacon of Poetry Appreciation) – a Hausa text-book on Hausa Oral and Literate Poetry- Target Audience: Tertiary Institutions- number of pages:176, FISBAS, Kaduna.

Yahya, A.B. (1999) “Tsarabar Madina: A Panegyric Poem in Hausa Traditional Attire” Hausa Studies 1 Usmanu Ɗanfodiyo University, Sokoto, p. 111-121. Sokoto.

Yahya, A.B. (2001) “Dangantakar Waƙa da Tarbiyyar ‘Ya’yan Hausawa”- in Harsunan Nijeriya XIX, Centre for the Study of Nigerian Languages, Bayero University, Kano, p. 94-109, Kano.

Yahya, A.B. (2002) “In Praise of Thieves: An Odd Category in Hausa Oral Poetry”–in Farfaru Journal Of Multi-Disciplinary Studies FJMDS), Volume 5 No. 2, Shehu Shagari College of Education. Sokoto, page 165-194.

Yahya, A.B. (2003) “Rubutattun Waƙoƙin Nasiha: Wani Ɓangare ko Kuwa Sauyin Salo a Cikin Rbutattun Waƙoƙin Hausa na Wa’azi” in ALGAITA Journal Of Current Research In Hausa Studies Vol. 1, No.3, Department of Nigerian Languages, Kano: Bayero University, page 196-207.

Yahya, A.B. (2003) “Kana Shire Baban ‘Yan Ruwa, na Bello Jikan Ɗanfodiyo: Waƙa a Kan Guri da Hange da Dahir” –in Degel: Journal Of Faculty Of Arts And Islamic Studies Usmanu Ɗanfodiyo University, Sokoto, Volume VI, 2002, page 226-275.

Yahya, A.B. and Dunfawa, A.A. (2012) “Motar Siyasa: Saƙon Talakawa ga ‘Yan Siyasar Zamani”, in DUNDAYE Journal Of Hausa Studies Vol. 1, No.3, Department of Nigerian Languages, Usmanu Ɗanfodiyo University, Sokoto.

Yahya, A.B. (2012) “Waƙa: Ma’ana Da Ɗai’a Da Gimshiƙanta” in Amfani, A.H. et al (editors) Champion of Hausa Cikin Hausa: A Festschrift in Honour of Ɗalhatu Muhammad, Zaria: Ahmadu Bello University Press Ltd, p. 230-240.

Yahya, A.B. (2013) “Tsattsafin Raha Cikin Waƙoƙin Alƙali Alhaji Haliru Wurno” –A paper awaiting publication in Zauren Waƙa: Mujallar Nazarin Waƙoƙin Hausa Vol. 1 No.1 Sokoto: Department of Nigerian Languages, Usmanu Danfodiyo University, Sokoto.

Yahya, A.B. (2013) “Tsattsafi: Wani Ɗigo Cikin Gulbin Nazarin Salon Waƙoƙin Hausa”- A paper awaiting publication in Ɗundaye Journal Hausa Studies Vol. 1 No.5 Sokoto: Department of Nigerian Languages, Usmanu Danfodiyo University.

Yahya, A.B. (2013) “Mamaren Manazarci Kan Wane Ne Mawaƙi" (The Researcher’s Groping Around for Who is a Poet),- an inaugural lecture to be presented at Usmanu Danfodiyo University, Sokoto.

Yahaya, A.B. (2014) Gudale Waƙar Soyayya: Mislain Gazal (Ghazal) Cikin Rubutattun Waƙoƙin Hausa, cikin Garkuwan Adabin Hausa: A Festscript in Tribute to Abdulƙadir Ɗangambo, Kano: Bayero University.

Yahya, A.B. (2015) “Rerawa Rhin Waƙa: Ma’ana da Matsayinta a Waƙoƙin Hausa na Baka da Rubutattu” in Algaita Journal of Current Research in Hausa Studies Kano: Bayero University.

Yahya, A.B. (2013) “Ginin Ƙasa: Rundunar Waƙoƙin Hausa a Fagen Yaƙi da Rashin Tarbiyya” in Nigeria in Search of Stability: The Relevance of History, Language and Religion, Bunza, M.U., Maishanu, I.M. and Sudan, I.A.S. (eds) (2020), Sokoto: FAIS, UDUS pp. 355-371.

Yahya, A.B. (2022) “Shaƙo Uku a Gulbin Waƙa: Faɗaɗawa a Nazarin Waƙoƙin Hausa”, cikin Kundin Karrama Farfesa Sa’idu Muhammad Gusau na Jami’ar Bayero Knao, Kano: Jami’ar Bayero.

Yahya, A.B. (2021) “Tsarabar Bayan Darasi: Taƙaitaccen Sharhi kan Waƙar Nijeriya ta Alhaji Shehu Shagari”, cikin A Great Scholar and Linguist: A Festschrift in Honour of Professor Ibrahim Ahmad Mukoshy. (editoci, Yakasai S.A. et al), Sokoto: Usmanu Danfodiyo University, sh. 250-264.

Kamamlawa

Kamar dai yadda ya gabata cewa Farfesa Abdullahi Bayero Yahya wani jigo ne da ya tallafa wa Nazarin Adabin Hausa. Musamman a cikin wasu shahararrun littafansa da ya wallafa, wato “Jigon Nazarin Waƙa” (1997), da kuma “Salo Asirin Waƙa 2000 da 2016”, ga kuma dimbin takardu da ya wallafa waɗanda ya gabatar a tarurrukan ilmi, waɗanda suke ƙunshe da ire-iren hanyoyin da manazarta za su iya bi don su gudanar da nasu bincike. Bari a yi misali da littafin jigon nazarin waƙa wanda ya nuna irin kwazo da baiwar basira da Allah ya ba Farfesa Abdullahi Bayero Yahya. Za a iya buga kirji a ce: baya ga littafin Malaminsa Shaihin Malami Dangambo, Gadon Feɗe Waƙa. Bayero, ya shiga cikin sahun gaba ga wallafa littafan bincike da ake dogara da su a nazarin adabin Hausa. Littafin nasa (Jigon nazarin waƙa) ya sami cin nasara idan aka dubi irin yabo da gwarzantawa da ɗaya daga cikin manyan Malamansa. Wato, marigayi Farfesa Dalhatu Muhammad (Allah ya jinkansa) ya yi wa littafin Jigon Nazarin Waƙa. Ga dai abin da ya ce:

Wannan littafi wanda Likita Abdullahi Bayero Yahya ya jima yana shirin rubuta shi, ƙarin gudummuwa ne ga fagen nazarin waƙa a Hausa wanda aka daɗe da farawa. Sai dai shi wannan littafi ne gangariya mai ɗimbin amfani ba ga ɗaliban waƙoƙin Hausa kawai ba, har ma ga malaman adabi gaba ɗayansu. Idan mutum ya bi yadda mawallafin ya ɗauko tushen nazarinsa daga ma’ana da tarihin waƙa sa’annan ya fito da dangantakar waƙar baka da rubutatta ta fuskar sigoginsu da ire-irensu, da manyan jigoginsu, da kuma yadda ya taje, ya tsefe nau’o’in salon sarrafa harshe, ya ƙare da jero muhimman hanyoyin nazarin waƙa kowace iri, zai amince cewa wannan gagarumin aiki ne da ba shi da kini, wajen sauƙinsa, da kyawawan misalansa. Allah ya saka wa mawallafin da alherinsa, kuma ya albarkaci littafin, amin.

Manazarta

Bargery, G.P. (1934), A Hausa-English Dictionary and English-Hausa Vocabulary, Oɗford University, Press.

Ɗangambo, A. (1981). “Ɗaurayar Gadon Feɗe Waƙa”, Sashen Harsunan Nijeriya, Jami’ar Bayero, Kano.

Gusau, S.M. (1988), “Waƙoƙin Makaɗan Fada: Sigoginsu Da Yanayinsu, Musamman a Ƙasar Sakkwato”, Kundin Digiri na PhD Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero Kano. Shafi na 435.

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