Salon Amfani Da Ayoyin Alkur’ani A Wasu Rubutattun Wakokin Bello Muhammad Maikarama Giginyu Kan

Citation: Garba YAKUBU & Umar Farouk YAHAYA (2018). Salon Amfani Da Ayoyin Alkur’ani A Wasu Rubutattun Waƙoƙin Bello Muhammad Maikarama Giginyu Kan. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 6. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

SALON AMFANI DA AYOYIN ALKUR’ANI A WASU RUBUTATTUN WAƘOƘIN BELLO MUHAMMAD MAIKARAMA GIGINYU KANO

Garba YAKUBU

Da

Umar Farouk YAHAYA

Tsakure

Wannan takarda mai taken Salon Amfani Da Ayoyin Alkur’ani A Wasu Rubutattun Waƙoƙin Bello Maikarama Giginyu Kano ta yi bayanin ma’anar waƙa da ma’anar jigo da salo da sarrafa harshe sannan an fito da kalmomin aro, an kawo ma’anar fassara, an kawo inda ya yi amfani da sura da ayoyi a cikin waƙoƙinsa, ta hanyar yin amfani da cikakkiyar sura, da kuma wani ɓangare na wasu ayoyi da kuma inda ya kawo ayoyi a cikin harshen Hausa abin nufi a nan ya fassara su ne cikin baitocinsa, an kawo irin waɗannan misalai a cikin wannan takarda, daɗin- daɗawa an kawo yadda ayoyin suke a cikin Al’kur’ani kuma an fassara su, har ila yau, an danganta ayar da aka kawo da baitukan, sannan daga bisani aka danganta hikimar dake cikin baitukan.

Abstract

This paper titled “Salon Amfani Da Ayoyin Alkur’ani A Wasu Rubutattun Waqoqin Bello Muhammad Maikarama Giginyu Kano” Studies  the meanings of poetry theme, style and figure of speech; in addition, loan words, translation were also covered just like the use of , parts of some verses and their meanings were included in the paper. However, The poetic verses reflect the Qur’an verses and their translations which reflect their intended poetic meaning which serve to illistrate the beauty of the stanzas in the poem.

1.0 Gabatarwa

Wannan takarda mai taken Salon Amfani Da Ayoyin Alkur’ani A Wasu Rubutattun Waƙoƙin Bello Muhammad Maikarama Giginyu Kano, tana ƙunshe da ma’anar rubutacciyar waƙa da taƙaitancen tarihin marubuci da ma’anar jigo da ma’anar salo da kuma bayani a kan salon da marubuci ya yi amfani da shi a cikin waƙoƙinsa wajan amfani da ayoyin Alkur’ani Mai girma sannan kuma an kawo misalai daga cikin waƙoƙin nasa, inda daga ƙarshe aka kawo jawabin kammalawa.

1.1              Ma’anar Rubutacciyar Waƙa a Taƙaice

Rubutacciyar waƙa ita ce waƙar da ake rubutawa sannan a tsara ta bisa bin wasu ƙa’idoji ta hanyar amfani da ƙafiya da baitoci da sauran abubuwa da suka shafi waƙa.

“Rubutacciyar waƙa wata hanya ce ta gabatar da wani saƙo a cikin ƙayyadaddun kalmomi da aka zaɓa waɗanda ake rerawa a kan kari da kafiya acikin baitoci” (Muktar 2005, p. 2)

Rubutacciyar waƙa wani saƙo ne da ake gina shi a kan tsararriyar ƙa’ida ta baiti da ɗango da kari da amsa -amo da sauran ƙa’idojin da suka danganci daidaita kalmomi da zaɓar su tare da yin amfani da su, a rubuce sannan a rera lokacin da ake bukata (Sarɓi 2007, p. 1)

1.2 Ma’anar Jigo

Ɗangambo (2007, p.14) ya bayyana jigo da cewa, “Shi ne saƙo, ko manufa ko abin da waƙa ta ƙunsa, wato abin da take magana a kai”

“ Jigo shi ne irin sakon, da marubuci ke son sadarwa ga jama’a. Kuma duk wani salo da tsari ko wata dabara da marubuci zai yi amfani da su, zai yi hakan ne da nufin isar da saƙon nasa ga jama’a” (Sarɓi. 2007, p. 69)

1.3 Ma’anar Salo

Yahya (2001, p. 5) ya ce “Salo na iya zama hanyar gudanar da abu, wato furuci ko rubutu. Sannan abubuwan da aka yi amfani da su wajen ƙawata furuci ko rubutu, salo ne, kuma da su ne ake adonta harshen da ake amfani da shi. Hikimomi da hanyoyin kaifafa zance ko ma’ana da dabarun sarrafa harshe da sauransu, duk abubuwa ne masu tallafa ko ayyana salo a furuci ko rubutu”.

Mukhtar (2004, p. 139) ya duba salo ta fuskoki da dama kamar haka :

a.                  Salo harshen wani mutum ne

b.                  Salo Salo wani tsari ne a cikin rubutu

c.                   tsarin amfani da harshe ne na marubutan zamani da ake ciki

d.                 Salo zaɓi ne a cikin harshe

e.                  Salo shi ne yake bayyana ma'ana

f.                    Salo shi ne saɓa ƙa'ida

Mawallafin ya yi amfani da salo mai sauƙi, wato miƙaƙƙen salo wanda kowa zai fahimci saƙon cikin sauƙi, kuma mai armashi, domin ya yi amfani da ado da ƙaƙalen kalmomi da jumloli na burgewa a wasu baitocin, waɗanda suka dace da manufar da yake ƙoƙarin isarwa ga al’umma. Haka kuma ya yi amfani da salo na dabarun jawo hankali.

1.4 Ma’anar Sarrafa Harshe

Ɗangambo (2007, p. 54) ya bayyana ma’anar sarrafa harshe da cewa;

“Hanya ce ta amfani da harshe a cikin waƙa (nahawu) duk da cewa ba za a iya raba shi da salo ba, domin kuwa wani lokacin a sarƙe suke. Wannan hanya ta ƙunshi yadda marubuci yake zaɓar kalmomi da tsarin jumloli da kuma irin yadda yake amfani da su wajen isar da saƙonsa ga jama'a”

Sarɓi (2007, p. 8) ya bayyana ma'anar sarrafa harshe da cewa; "hanya ce ta amfani da harshe a cikin waƙa, wannan hanya ta ƙunshi irin yadda marubuci yake zaɓar kalmomi da jimloli da kuma irin yadda yake amfani da su wajen isar da saƙonsa ga jama'a.

2.0 Taƙaitaccen Tarihin Marubuci Alhaji Bello Mai Karama Giginyu

Asalin sunan marubucin Bello ɗan Muhammadu Ahmad ɗan Abubakar ɗan Abdullahi[1]. Ɓangaren mahaifiyarsa kuma Bello ɗan Habiba yar Isyaku. An haife shi a shekarar 1972 ranar Juma’a, bayan tsohuwar Tasha, a cikin garin Mubi ƙaramar hukumar Mubi da ke jihar Adamawa a yanzu a cikin ƙasar Najeriya. Bello ya rasa mahaifinsa tun yana ɗan shekara goma 10, sai mahaifiyarsa ta dawo da shi Kano wajen ‘yan’uwanta.

Marubucin ya yi makarantun addini da na zamani. Tun yana ɗan shekara uku zuwa shekara huɗu ake zuwa da shi makarantar Allo ta Malam Bala Babarbare a garin Mubi da kuma wata makarantar islamiyya da suke zuwa a can garin na Mubi, to amma bayan sun dawo Kano an sa shi a wata makarantar islamiyya mai suna Miftahu Ibadat Wildan a unguwar Giginyu layin Baba Sharu inda ya sami iliminsa na addini da na littatafai da dama a wannan makarantar ya sami hadda ce wani abu daga ciki Alkur’ani mai girma ƙarƙashin jagoranci marigayi Malam Lawal Giginyu. Yana rubuta waƙoƙi idan za a yi wani taro. Lokacin da watan maulud ya zo sai aka ba shi ƙasida ya karanta to bayan ya gama ne,sai Marigayi Aƙilu Aliyu ya ce “lalle wannan yaro shi ne mai Karama” to daga nan ne ya samu sunan.

A ɓangaren ilimi zamani kuwa marubucin ya fara makarantar firamare ta Race Cource Special da ke kan titin Ahmad Bello Nassarawa G.R.A Kano, a shekarar 1985. Babbar sana’ar marubucin ita ce aikin kafinta, waƙar da ya fara ta farko ita ce “Na so Manzanka” a shekarar 1992, inda ya fara karantata a Miftahu Ibadat Wildan. Maikarama ya kasance ɗaya daga cikin marubuta, wanda ya riƙe Shugabanci da kuma zama memba a wasu ƙungiyoyi da suke ƙaramar hukumar Nassarawa inda ya zama Shugaban Majalisar Sha’irai ta Nassarawa, sannan kuma memba a Gidauniyar Tallafin Sha’irai da ƙungiyar Rasulullah Akram da ƙungiyar haɗa kan Madihan Nassarawa, haka kuma Shugaban Shabbabu Rasulullah dake Giginyu, kuma ɗaya daga cikin waɗanda suka kafa ƙungiyar Kawakibu ita ma a unguwar Giginyu, kuma shi ne mataimakin shugaban Lajnatul Islam ta ƙasa. Waɗannan su ne kaɗan daga cikin ƙungiyoyin da Maikarama ya yi.

Marubucin ya rubuta waƙoƙi da dama wanda shi kansa bai san yawan waƙoƙin da ya rubuta ba, tun lokacin da ya fara rubuta waƙa ba har zuwa yau saboda haka waƙoƙin da za a duba suma marubucin ya yi su ne a lokuta da dama. Marubucin ya yi waƙoƙi da dama kaɗan daga cikin su su ne:

Shika-shikan Musulunci.

Ramadaniyya.

Koyar da ibada.

Cetonsa.

Wasilah.

Khatimul Ambiya’i.

Gane Gaskiya.

Sharubutu.

Girman Kai.

Cikar Buri.

Ranar Murna.

3.0              Amfani Da Sura Cikakkiya

A wannan wajen marubuci ya yi amfani da ƙwarewa da hikima da fasahar da Allah ya ba shi inda a cikin waƙarsa ya yi amfani da sura guda ɗaya a cikin baiti ɗaya kuma ba ma raba ta ya yi ba, a’a gaba ɗayan sura ya saka.Wannan salon da marubucin ya yi amfani da shi ba kowanne marubuci ne yake irin wannan a cikin waƙoƙinsa ba.

قل هوالله أحد الله الصمد*لم يلد ولم تولد* ولم يكن له كفوا أحد*

Ƙulhuwallahu Ahadu[2],

Allahu Assamadu,

Lam yalid walam yuladu,

Walam ya kullahu ƙufuwan Ahadun,

Sunan Allah Assamadu,

 Rabbi wanda shi yai jikina.

 (Son Manzanka Baiti na 1)

Tirƙashi wannan baitin cike yake da gwanita da fasaha marubucin ya yi amfani da sura wajen buɗe wannan waƙa ta shi, inda ya yi amfani da yadda take sai dai kawai ya yi ƙari ne da wasu kalmominsa, sannan dangantakar baitin da surar yana da yawa, baitin yana nuna kaɗaitakar Allah da kuma ƙara bayani game da sanar da al’umma lalle Allah shi ne ya ke yin hallita, inda yaƙara tabbatar da Allah ba shi da ɗa ba shi da jika a ciki baiti guda wannan dabarar ko kuma salon da marubucin ya yi amfani da shi a wannan waƙar ya tabbatarwa da mai karatu cewar wannan waƙar wanda ya yi ta yana da sani a cikin addinin musulunci kuma ya samu tasirin Larabci a cikin rayuwarsa. Kuma wani abin sha’awa ita wannan surar da ya saka dukkanta ya kawo ta da Larabcin kuma yadda take a cikin Littafin Alkur’ani mai girma, sannan kuma daga ƙarshe sai ya yi amfani da wasu kalmomi domin cike gurbin baitin.

3.1 Amfani da Wani Ɓangaren Aya

Wannan wajen an kawo wasu baitika da marubucin yake amfani da wani ɓangaren aya, wato ba dukkan ayar yake amafani da ita ba, illa kawai wani ɓangare na aya domin samun damar isar da saƙonsa ga jama’a.

واعتصموا بحبل الله جميعا ولا تفرقو

Fassara Allah ya ce “ Ku yi riƙo da igiyar Allah gaba ɗayanku, kada ku rarraba”

Allah ya ce wa’a ta simu,

Bi hablillahi jam’iyyarmu,

Wala ta farraƙu tsakaninmu,

Mu hada kai dukkaninmu,

Domin bautawa Rabba.

(Katimul Annabi baiti na 10)

Wannan shi ne misalin inda marubucin ya yi amfani da wani ɓangare na aya domin isar da sakonsa, inda baitin yake nuna a haɗa kai ka da a rabu, wannan ta sa marubucin ya kawo wasu kalmomi kamar yadda Allah ya faɗa a cikin aya, inda ya kawo ayar da Larabci, sannan kuma ya fassarata a cikin baitin ba tare da ya raba baitin ba, kuma ba su karya baitin ba, sannan ƙafiyar ma ba ta karye ba.

Haka kuma a wani baitin ga abin da marubucin yake cewa:

سبحن الذى أسرى بعبده  

Fassara Allah ya ce “ Ya yi tafiya da bawansa”

Subhanallazi in ji Arrahamani,

Asra bi Abdihi ka ji bayani,

Shi ya fada a cikin Kur’ani,

Ya yi wa Rasulullah.

(Cetonsa, baiti na 16 )

Marubucin ya kawo wannan ayar inda Allah yake tabbatar da tafiyar da Annabi Sallalahu alaihi wa salam ya yi zuwa sama inda ya karɓo salla. Wannan ma wani baiti ne da marubuci ya yi amfani da wani ɓangaren na ayar inda ita ma ya ɗauki wani ɓangaren ya saka a cikin baiti guda saboda da ƙwarewa a wannan harshe na Hausa. To ashe wannan marubucin yana amfani da wannan salon na amfani da Ayoyin Alkur’ani ko wani ɓangaran a cikin waƙoƙinsa,

( suratul Isra’i aya ta 1)

Sai wata waƙa mai taken “Farkon Halitta” a wanna waƙar marubucin ya yi amfani da wani ɓangaren na ayar Alkur’ani a cikin Suratul Muhammadu Sallalahu alaihi wa salam aya ta 32.

             يأيها الذين ءامنوا أطيعوا الله وأطيعوا الرسول

Fassara Allah ya ce “Ya ku waɗanda kuka ba da gaskiya ku bi Allah da Manzonsa”

Ku jini ya Ikiwani,

Adi’ulah wal ma’amuni,

Rasulu ga dukkan kauni,

In ya so Muhammadu gatana.

 (Farkon Hallita, baiti na 9)

Wannan baitin yana magana ne a kan abi Allah, abi Annabi Sallalahu alaihi wa salam. A wannan baitin ma ga yadda marubucin ya yi amfani da wani ɓangaren na aya a cikin baiti wannan waƙar in da ya yi amfani da Larabci da kuma Hausa a cikin baiti kuma baitin bai karye ba, kuma ma’anar saƙon bai ɓaci ba. Duk wannan ta faru ne sakamakon ƙwarewa da gwanintar harshen marubucin da kuma tasirin ilimin addini da yake da shi. (Suratul Al’imran aya ta 30)

قل إن كنتم تحبون الله فاتبعونى

Fassara Allah ya ce “ In kun kasance kuna son Allah, ku bi Manzon Allah”

In kumtum tu hibbunallah,

Fattabi’u Rasulullah,

Mu bi manzan Allah,

Umarni Rabbi yai yi.

(Wasila baiti na 9)

Marubucin ya yi amfani da ayar da take nuna cewa lalle idan kun kasance kuna son Allah, ku bi umarnin Annabi Sallalahu alaihi wa salam, Wannan baitin shi ma wani baiti ne da marubucin yai amfani da ayar Alkur’ani a cikin baitnsa, domin ƙara isar da saƙonsa ga jama’a inda shi ma ya haɗa Larabci da Hausa.

A waɗannan waƙoƙi shi ne yadda marubucin yai amfani da wani ɓangare na Ayoyin Alkur’ani domin samun damar isar da wani saƙo a cikin waƙoƙinsa kuma wannan ya ƙara nuna cewa waɗannan waƙoƙi jigoginsu ya shafi addini.

3.3 Ma’anar Fassara

Yahaya da Ɗangambo (2004) sun bayyana cewa “ Fassara shi ne canja wani saƙo daga wani harshe zuwa wani don amfanin waɗanda ba su san harshen ba, ko kuma don wani amfani daban” Fassara hanya ce da ake juya saƙon wani harshe zuwa wani, don a fahimci wannan saƙon cikin sauki, tare da cikakkiyar ma’anarsa.

3.4 Amfani Da Aya Cikin Harshen Hausa (Fassara)

A wannan kuma an kawo yada marubucin yake amfani da ayoyi da yake kawo su da Hausa.

A cikin Suratul Hijir aya 33. Ga misali a waƙa mai suna “Girman kai”

* قال يإبليس مالك ألا تكون مع السجدين* قال لم أكن لأسجد لبشر خلقته من صلصل من حمإ مسنون*

Fassara Allah ya ce “ Iblis mai ya sa baka yi sujjada ba, sai ya ce ya za a yin a yi sujjada ga…”

Sanda Tabaraka yai yo Adamu,

Ya kirayi dukkan mala’iku diya.

Gaba ɗaya sun bi umarni,

A ciki nasu sai ƙwaya ɗaya.

A nan shaidan kuma yak kiyi,

Yai girman kai halin tsiya.

Sai Rabbana ya la’ance shi,

Sai ya wato shi a duniya.

 (Girman kai,baiti na 9-12) 

Wannan baitin marubucin ya yi gargaɗi ga masu girman kai da rashin biyayya inda ya bayar da ƙissar da Allah ya faɗi abin da ya kasance tsakaninsa da Mala’iku da kuma shaiɗan. Kuma marubucin ya yi amfani da karin maganar da Hausawa ke cewa girman kai rawanin tsiya.

Waɗannan wasu daga cikin baitocin da marubucin ya yi amfani da Ayoyin Alkur’ani duk da cewar da Hausa ya kawo su, sannan kuma wannan ayar tana cikin Suratul Hijir Aya ta 33, kuma akwai irin wannan bayanin a cikin suratul Bakara da kuma wasu surori to shi ya sa sai aka ɗauki ta suratul Hijir Aya ta 33, domin duka bayanin yana cikin aya guda ɗaya. Duk da cewar waƙar ya yi ta a kan jigon girman kai, to amma kuma sai ya fara bayani tun ma daga wanda ya fara girman kan wato Shaiɗan wanda daga baya ƙarshensa bai yi kyau ba, sai ma nadama ya yi a rayuwa to haka ya gargadi duk wani mai yin girman kai. Haka kuma a cikin waƙar ta girman kai ya ci gaba da kawo wasu ayoyi a gaba suma ya gargaɗi masu girman kai, marubucin ya kawo su a cikin baitika daban –daban. Ga misalan baitocinsu a waƙa mai taken “Girman kai”.

ومنهم من أغرقنا 

Fassara Allah ya ce “ Akwai daga cikinsu waɗanda muka nitsar a cikin ruwa”

Fir’auna ma yai shigshigi,

Ruwa ya haɗe shi gaba ɗaya.

(Girman kai, baiti na 13)

Wannan baitin shi ne marubucin yai amfani da ayar da ke cikin suratul Yunus aya ta (89) lokacin da Fir’auna yake cewa ya yi imani da Allah na Banu Isra’ila sukai imani da shi. Wannan marubucin yai amfani da wannan ayar dan ƙara tabbatarwa da duk mai girman kai ƙarshensa nadama ne.

Sannan haka a cikin wannan waƙar ya ƙara kawo wani baiti a gaba shi ma da yake bayani a kan girman kai ayar da Allah ya kawo su Karuna da Fir’auna da kuma Hamana a (Suratul Ankabut aya ta 38-39) ga misali a baitin.

ومنهم من خسفنا به الأرض Fassara Allah ya ce “ Daga cikinsu akwai wanda ƙasa ta nitsar da shi cikinta”

Karuna ma yai shigshigi,

ƙasa ta haɗe shi gaba ɗaya.

(Girman kai, baiti na 14)

Haka marubucin ya ke kawo aya kuma ya faɗi ayar ko dai cikkkiyar aya ko wani ɓangaren na ayar duk da cewar a wannan waƙar mai taken “Girman kai” marubucin duk ayoyin da ya kawo da Hausa ya kawo su.

Sannan kuma marubucin ya yi amfani da wannan salon ko kuma fasaha ta fadin aya a cikin waƙoƙinsa, inda a baitin da marubucin ya kawo ayar da Hausa, duk da cewar ba duk ayar ya kawo ba, sai dai wani ɓangaren na ayar a cikin baitin, a cikin Suratul Taubah aya ta 128 mai suna “Wasilah” ga misalin baitin a wannan waƙar.

. بالمؤمنين رءوف رحيم Fassara Allah ya ce “ Annabi Sallalahu alaihi wa salam, Mai tausayi ne, Mai jinkai ga muminai”

Komai kaga mun ka samu,

Daraja tasa an ka bamu,

Gun bayi Rahimu,

Ra’ufu gurinmu bayi.

( Wasilah,baiti na 8)

Marubucin waƙar ya kawo ayar da take dangantaka da tausayin da Annabi Sallalahu alaihi wa salam yake yi wa al’ummarsa, sannan yana nuna cewar duk wani abu da muka samu to saboda darajar Annabin ne ta sa Allah ya bayar.

A waƙar “Wasilah” a wani baitin marubucin ya sake kawo wani baitin da yake ɗauke da wata aya ta Alkur’ani ga misalin.

سبحن الذى أسرى بعبده

Fassara Allah ya ce “ Ya yi tafiya da bawansa”

Ya ziyarci Allah,

            A can aka ba shi sallah,

Sai ya roƙi Allah,

             Jin kai Rahama ga bayi.

(Wasilah ,baiti na 13)

A Wannan baitin marubucin ya yi ƙoƙarin bayana yadda Annabi Sallalahu alaihi wa salam ya je sama har kuma ya ƙarɓo sallah, kuma a can har ya yi addu’ar neman rahama. Wannan ya yi dai-dai da ayar da Allah (S.W.T) yake fada a cikin suratul Isra’i a aya ta farko duk da cewa ayar wani ɓangare ya kawo.

3.5 Kalmomin Aro

Kalmomin aro, su ne kalmomin da mawallafin waƙa ya ɗebo su daga cikin wani harshe ya yi amfani da su a cikin harshe da yake wallafa waƙa da shi. Wani lokacin akan yi wa irin waɗannan kalmomi kwaskwarima domin su dace da wurin da aka yi amfani da su. Wani lokacin kuma akan bar su yadda suke a harshe na asali. Haka kuma aro tsakanin harsuna abu ne wanda ya riga ya zama ruwan dare game duniya a sakamakon cuɗanya da juna da aka yi.

Mawallafin ya yi amfani da kalmomin aro daga Larabci Misali:

Kalma	Daga Larabci	Ma’ana da Hausa
Allah	Allahu	Ubangiji Mahaliccin komai
Rabba	Rabbu	Ubangiji
Rasulu	Ar-Rasul’	Yana nufin Manzo/Ma’aiki
Nabiyu	An-nabiy’	Manzon da Allah Ya aiko wa al’umma.
Arrahamanu	Arrahamanu	Mai kyauta a duniya ga kowa
Ikwani	Ikwan	Yan’uwa
Aɗi’ullah	Aɗi’ullah	Abi Allah
Ƙauni	Ƙaun	Hallita
Tabaraka	Tabara	Neman albarka
Shaiɗan	Al Shaiɗan	Shaiɗani
Mala’ika	Malaku	Mala’ka
Salla	‘As-salat’	Ibadar da Musulmi ke yi sau biyar a rana
La’anta	La’anat	La’antance
Ra’ufu	Arra’uf	Mai jin ƙai
Rahimu	Arrahimu	Mai rahama

4.0 Kammalawa

Wannan takarda mai taken Salon Amfani da Ayoyin Alƙur’ani a Wasu Daga cikin Waƙoƙin Bello Maikarama Giginyu Kano, tana ƙunshe ne da bayanai da suka danganci Bello Maikarama dangane da irin hikimar daya yi amfani da ita ta amfani da nassi a cikin waƙoƙinsa. Tun a zubin fari an kawo taƙaitaccen tarihinsa game da haihuwarsa da kuma irin karatu daya samu.

Wannan takarda ta yi bayani dangane ga irin yadda marubucin ya yi amfani da nassi na Alƙur’ani a cikin waƙoƙinsa inda a wani wuri ya yi amfani da cikakkiyar sura wani wurin kuma ya ɗauki sashe ya yi amfani da su duk waɗannan an kawo misalan su a cikin waƙa domin tabbatar da cewa hakan na faruwa, haka kuma an kawo ma’anar jigo da ma’anar waƙa, sannan kuma an kawo ayoyin kamar yadda suke a Alkur’ani aka fassara su. Daga ƙarshe kuma jawabin kammalawa ya biyo baya sannan manazarta.

Manazarta

Abdullahi H.S (2007). Tsarin Larabci a waƙar Garkuwa ta Sharif Rabiu Usman Baba. Kano, Wazobia Journal of Nigerian Language Vol.4No1.

Abdu, Y, (1985). Tasirin waƙa ga al’umma, gudunmawar rubutattun waƙoƙin Hausawa. Kundin Digiri na farko Sashin Harsunan Nijeriya, Kano Jami’ar Bayero.

Birniwa H.A (1983). Tasirin nassoshin Alkur’ani da Hadisai a kan rubutattun waƙoƙin Hausa.Takarda da aka gabatar a taron kara wa juna ilimi, Sakkwato Jami’ar Usman Danfodiyo.

Birnin Kudu S.Y (2003). Jigo da salon rubutatttun waƙoƙin furu’ a na ƙarni na Ashirin. Kundin Digiri na uku Sakkwato Jami’ar Usman Danfodiyo.

CNHN,(2006). Waƙa a bakin mai ita. na 2. Zaria: N.N.P.C.

Ɗangambo, A. (1980). Hausa wa’azi ɓerse from C.A 1800 to 1970’s a critical study of form content language and style, Phd thesis School of Oriental and African Studies University of London

Ɗamgambo A. (2007). Ɗaurayar gadon feɗe waƙa (Sabon Tsari). Zaria: Amana publisher Ltd.

Gusau, S.M. (2008). Waƙoƙin baka a ƙasar Hausa: Yanaye-Yanayensu da sigoginsu. Kano: Benchmark Publishers Limited.

Habiba, A.U. (2014). Kwatanta salo da sarrafa harshe a waƙar “Mikiyar Zuhudu” ta Abdulƙadir Alhassan Babajo da Littafin Mace Mutum na Rahma Abdulmajid” Kundin Digiri na biyu Sashin Harsunan Nijeriya, Kano Jami’ar Bayero.

Ibrahim S.M (1982). Rubutattun waƙoƙin Hausa kafin zamanin Shehu Usman Danfodiyo. Harsunan Nijeriya No.ƊII Center for the Studies of Nigerian L anguages Kano Bayero University.

Isah B.M (2012). Salon amfani da nassin alkur’ani a waƙoƙin Mudi Sipikin. Kundin Digiri na biyu Sashen Koyar da Harsunan Nijeriya, Kano Jami’ar Bayero.

Muktar, I. (2004). Bayanin rubutattun waƙoƙin Hausa. Garki Abuja: Country Side Publisher Limited.

Sa’id B. (1978). Salo da tsarin rubutacciyar waƙar Hausa ta ƙarni na sha tara. In Studies in Hausa Language Literature and Culture First Hausa International Conference, Centre for the Study of Nigerian Language Kano Bayero University.

Sarɓi S.A (2007). Nazarin waken Hausa. Kano: Samarib Publisher.

Sharifai B.I (1981). Yusif Kantu Isa da waƙoƙinsa” kundin Digiri na farko Sashen Harsunan Nijeriya kano Jami’ar Bayero.

Yahaya I.Y (2002). Hausa a rubuce tarihin rubuce rubuce cikin Hausa. (SabonTsari) Zaria: NNPC

Yahaya I.Y (2001). Salo asirin waƙa. Kaduna: Fisbas Media Serɓices.

N.N.P.C (1977). Waƙoƙin Sa’adu Zungur. Zaria.

Yahaya I. Y da Ɗangambo, A. (2004). Jagoran nazarin Hausa. Zaria: N.N.P.C

Yahaya, U. F. (2014). Amfani da ayoyin Alkur’ani a wasu daga cikin waƙoƙin Hausa na Bello Maikarama Guda Bakwai. Kundin Shaidar Babban Difiloma ta Ƙasa, Jami’ar Bayaro Kano.

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[1] Marubucin ya bayyana mana haka ne a gidansa da ke unguwar Giginyu, lokacin da muka je muka tattauna

[2]A nan marubucin waqa kan kawo aya a ko ayoyi cikin Larabci ko Hausa ya yi karin bayani cikin kalmominsa.(Isa. 2012:107)