Ta’aziyya A Wasu Wakokin Alhaji Dr Mamman Shata Katsina

Citation: Abubakar BABANGIDA, Hassan MUSA & Masaya Luje NJELU (2020). Ta’aziyya A Wasu Waƙoƙin Alhaji Dr Mamman Shata Katsina. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. .8 Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

TA’AZIYYA A WASU WAƘOƘIN ALHAJI DR MAMMAN SHATA KATSINA

Abubakar BABANGIDA

Hassan MUSA

Masaya Luje NJELU

Tsakure

Wannan muƙala mai taken Ta’aziyya a wasu waƙoƙin DR. Mamman Shata Katsina ta yi bayanin yadda Marigayi Alhaji Dr. Mamman Shata ya ambaci mutuwa a wasu waƙoƙin ta’aziyya domin isar da saƙo ga masu sauraro. An nazarci wasu daga cikin waƙoƙin ta’aziyya ta fuskar matakan nazarin waƙar baka inda aka fi mayar da hankali kan yanayin ta’aziyya da juyayi da yi wa mamaci adu’a da fatan alkairi da nema masa gafara da sauran abubuwan alkairai da ya aikata a duniya.

Abstract

The paper tittles: Nazarin Ta’aziyya a Wasu Waƙoƙin Alhaji Dr. Mamman Shata Katsina. This study aim at pin-pointing the poems who adopted death (ta’aziyya) tragedic and cruel words style in his selected stanzas. Ta’aziyya based on qualitative research on the stanzas of some poems of Mamman Shata Katsina. The Shata ta’aziyya songs discuss condolence, redumption retaliation and God willing. The research is library base document based on qualitative research as mentiond above.

1.0 Gabatarwa

A ra’ayin C.N.H.N (2016, sh. 416) an bayyana ta’aziyya da gaisuwar da ake yi wa mutanen da aka yi wa mutuwa don sanyaya musu zuciya ko gaisuwar mutuwa. Dukkan al’aumma sun yi imani da mutuwa ta zama dole ga kowane mai rai. in har lokacin ta ya yi. Hausawa a kowane yanayi, sun yi imani da cewa lallai mutuwa tana riskar mutum ko da jinya ko babu jinya.

Wannan takarda za ta yi nazari ne a kan ta’aziyya a wasu daga cikin waƙoƙin Alhaji (DR) Mamman Shata Katsina. A wasu lokuta Mamman Shata yana yin waƙoƙin ta’aziyya ne da nufin yin ta’aziyya ko jimami ko juyayi ko kuma faɗakarwa ko tabbatar da tsoron Allah da nuna buwayarsa ko ambaton wasu ayyuka da mamacin ya yi na alkairi da sauransu.

1.1 Iyakar Bincike

Wannan takarda, za ta kawo wasu daga cikin ɗiyan waƙoƙin Dr. Mamman Shata Katsina na ta’aziyya na sharhantawa domin nazari.

1.2 Hanyoyin Tattara Bayanai

An yi karance-karance, wato an karanta littattafai da muƙalu da ɗakunan karatu kamar na Kwalejin Umar Suleiman, Gashua da Kwalejin Atiku Abubakar, Nguru. Haka kuma an saurari waƙoƙin ta’aziyya na Mamman Shata a rediyo da wayoyi. An kuma jujjuye su a takarda da kuma sauran abubuwan da aka gudanar domin nazarin wannan takarda.

1.3 Ra’in Bincike

An ɗora muƙalar ne bisa ra’in Katanci na Mike Horward Abrams (1953). Wannan ra’in yana bayyana dangantakar adabi da marubucin adabin da kuma mihimmancinsa da ya kasance tunani da dabarun marubuci. Wannan ra’in na Abrams (1953) shi ne Hassan (2013) ya yi amfani da shi. Hassan ya yi amfani da ra’in ne domin nuna mutuntakar Abubakar Imam a littafin Magana Jari Ce. Ya nuna jarunta da tattalin arziƙi da matsayin mace da sauransu.

1.4 Tarihin Alhaji (DR) Mamman Shata Katsina A Taƙaice

Ɗangambo (2013) cewa ya yi, “kafin a nazarci kowane aiki na fasaha, waƙa ce ko labari, lallai ne a kawo taƙaitaccen tarihin mawallafi” (sh. 4-15). An haifi Alhaji (DR.) Mamman Shata a garin Musawa ta jihar Katsina, a shekara (1923) Shata ya fara waƙa ne saboda ƙiriniya irin ta yarinta, (ba gada ya yi a wurin iyayensa ba.) Daga bisani Shata ya yi ƙaura da iyalansa zuwa birnin Kano. Marigayin ya yi waƙoƙi[1] da dama, saboda shi da kansa; bai san iya adadin waƙoƙin nasa ba. A lokacin milkin soja na Janaral Yakubu Gawon, Shata ya samu kyautar yabo a fagen waƙa. Kuma Jami’ar Ahmadu Bello Zariya ta ba shi digin girmamawa na (DR.).

Mawaƙin ya yi tafiye-tafiye a dalilin sana’arsa ta waƙa. Ya ziyarci ƙasashen Afrika da ma ƙasashen Yamma kamar Canada ta Amurka da Birtaniya da Faransa da sauransu. Shata ya yi harkar siyasa a rayuwarsa tun daga Jumhuriya ta farko. Ga misali ya yi NEPU[2] a jumhuriya ta farko, ya yi GNPP a (1980) da kuma N.P.N. Ya taɓa rike miƙamin kansila da kuma shugaban jam’iyar S.D.P na ƙaramar hukuma Kankiya ta jihar Katsina. Shata ya Rasu a shekarar (1999) an kuma binne shi a garin Daura kamar yadda ya bar wasiyya. Ya bar mata uku waɗanda suka haɗa da Furera da Hadiza da Binta. Ya bar ‘ya’ya 19 da jikoki 28. Sai dai ya yi aure-aure da dama, wasu matan sun rabu ne, wasu kuwa mutuwa ce ta raba su. Mahdi mai dogon zamani shi ne laƙabin da ake yi wa Mamman Shata katsina.

2.0 Ma’anar Ta’aziyya da Sigogi

Bargery (1934) ya bayyana Kalmar ta’aziyya da cewa, “gaisuwa ce ta jajantawa bayan wani jarumi ko wani ya riga mu gidan gaskiya.” Ta’aziyya na nufin jajantawa ko gaisuwa da adu’o’i ga iyaye da abokai da ‘ya’ya da dukkan ahalin mutumin da ya rasu. A nan za mu iya cewa, mutuwa da ta’aziyya suna tafiya kafada da kafada. Saboda sai an yi mutuwa kana a yi ta’aziyya. Ta’aziyya kuwa, na ɗauke da furuci ko kalamai na tausayawa, cikin tattausan lafazi. Ga kuma nuna buwaya da matsiyi da ikon ubangiji.

2.1 Sigogin Ta’aziyya

Ta’aziyya a ƙasar Hausa na da sigogi daban-daban. (Da yake jinsin mutane maza da na mata sun bambanta da juna.) Idan muka duba ɓangaren maza, a lokacin ta’aziyya, suna zama ne a kofar gidan mamaci domin karɓar ta’aziyya daga wurin mutane. Sai dai a wasu lokuta, wasu mazan kan shiga cikin gida wurin mata domin yi musu ta’aziyyar. Sai dai irin wannan tsari da maza ke shiga cikin gida kamar yadda aka faɗa a baya, ya danganta da kusancin mutumin/mutanen da mamacin ko danginsa. Haka zaika lamarin ke kasancewa a ɓangaren mata.

Wata sigar ta’aziyyar kuma, ita ce wadda ta shafi ƙungiyanci. Ga misali masu bin ƙungiyar izala, ba kasafai suke karanto adu’o’i cikin harshen larabci ba. Daga an kai mamaci an dawo sai a yi wa juna sannu sannu. Haka waɗanda suka zo yin ta’aziyyar daga baya, sai dai su ce “sannu Allah ya masa Rahama.” A ɓangaren masu bin ƙungiyar ɗariƙa kuwa, sukan karanto adu’o’in ta’aziyya cikin harshen Larabci. Haka ma waɗanda suka zo ta’aziyyar ke aiwatarwa. Adu’o’in na iya zama a ɓoye ko kuma a bayyane kowa yana ji.

Hausawa sun tabbatar da mutuwa wajibi ce, kuma dole sai an mutu ake yin ta’aziyya. Wannan dalilin ya sanya mawaƙan baka da dama kan ambton ta’aziyya a cikin waƙoƙinsu. DR. Mamman Shata Katsina ya ambaci ta’aziyya sau da dama a cikin waƙoƙinsa, duk domin isar da saƙo ga ahalin mamaci. A al’adance, yin ta’aziyya na sanyaya zukatan dangin wanda ya rasu. Saboda ana yin adu’o’i da faɗin halayen mutum na gari da kuma fatan alkairi. Da yake akwai dalilai ko saƙonni da dama na yin waƙa, wata waƙar ana yin ta ne saboda ta’aziyya ko jimami ko soyayya ko faɗakarwa ko hannunka mai sanda ko tunawa da wanda ya mutu a yi masa fatan samun Rahamar Ubangiji.

3.0 Tarken Wasu Waƙoƙin Mamman Shata na Ta’aziyya

Kamar yadda aka bayyana a baya kaɗan, Alhaji DR. Mamman Shata Katsina ya aiwatar da wasu waƙoƙi na ta’aziyya waɗanda yake yi wa mutane daban-daban a cikinsu gaisuwa da Allah ya sanyaya haƙuri a zukatan ahalin mamacin. To a wannan ɓangare su waɗannan waƙoƙi ne na ta’aziyya. Za a ɗauki wasu a cikinsu a yi musu tarke ko sharhi, musamman ta bin wasu ɗiyan waƙoƙinsa.

A wani ɗa na waƙar Ciroman Gombe, Alhaji Shata Katsina yana cewa:

Jagora: Kowa ya mutu bai yi sauri ba,

Mu da muke ba mu daɗe ba,

Sai mun zo Ciroman Gombe,

Mutuwa ta min gaggawa ta,

Ɗauke Ciroman Gombe.

Y/amshi: Allah jiƙan Ciroman Gombe.

(Shata: waƙar ta’aziyyar Ciroman Gombe ɗa na 1-5)

A wannan ɗiyan waƙar Shata ya nuna cewa; mutuwa ta yi masa hanzari ta ɗauke Ciroma. Wannan ya tabbatar da cewa, akwai ɓirɓishin maguzanci cikin baitocin wannan waƙar. Ga kuma ta’aziyya da aka bayyana kamar yadda musulunci ya tanada.

Har ila yau a cikin waƙar “Ciroman Gombe” Shata ya bayyana ta’aziyyasa da nufin isar da saƙo ga masu sauraro. Ga abin da Mahadin yake cewa:

Jagora: Da ni da Gombe sai wata rana,

Domin ba ciroman Gombe,

Shaida a mutanen Gombe,

Matanku zuwa ga mazanku,

‘Yan ƙanana zuwa ham manya,

Na ƙauye duk da na birni,

Ku da Alhaji sai wata rana.

Y/amshi: Allah ya jiƙan Ciroman Gombe.

(Shata: Waƙar Ciroman Gombe ɗa na 1-7)

A waɗannan gunduwowin waƙar, Shata ta’aziyya ya yi da kuma bayyana yadda mutuwa take ɗaukar mutum; ko da ya kasance na kirki ne a kowane lokaci. Da kuma yadda take da ciwo da raɗaɗin a zukatan mutane. Mawaƙin ya nuna Ciroma a matsayin mutumin kirki kuma adali. Wannan ya yi dai-dai da abin da Hausawa suke cewa, “rumfa ta faɗi.” Idan wani mai taimako ko ɗaukar ɗawainiyar iyali ko al’umma a kafaɗarsa; ya zama babu shi.

A wata waƙar Shata ta Habibu Fari, makaɗin ya ƙira ta’aziyya duk domin isar da saƙo da gina tunaninsa ga masu sauraro. Ga abin da yake cewa:

Jagora: Ya Allah don Rasulullahi,

Don albarkar shaihunanka,

Ya gafarta wa Habibu fari.

‘Yan amshi: Allah ka jiƙan Habibu Fari

(Shata: waƙar Habibu fari da Habibu baƙi ɗa na 13-15)

A waɗannan ɗiyan waƙar Mamman Shata yana ta’aziyya yake ta mutuwar Ciroman Gombe. Kuma ya yi ta ne kamar yadda addininsa ya tanada.

3.2.1 A cikin wasu ɗiyan waƙar ta Habibu fari, Shata ya yi ta’aziyya kamar yadda yake cewa:

Jagora: Allah ya jiƙan Habibu fari,

Ya Allah gafartawa Habibu fari,

Allahn da ya wo Habibu fari,

Ya ɗauki abinsa kar ku ji wai.

‘Y/amshi: Allah ka jiƙan Habibu fari.

(Shata: Waƙar Habibu fari da Habibu Baƙi ɗa na 1-5)

A cikin ɗiyan wannan waƙar, Shata ya yi ta’aziyya ne. ya kuma tabbabatar da cewa lallai Habibu fari ya mutu. Saƙo ne na ta’aziyya, da yake isar wa jama’a cewar wanda bai sani ba ma ya sani. Habibu fari ya riga mu gidan gaskiya. Haka a kuma cikin waƙar da Shata ya yi wa sarkin Daura, ga abin da yake cewa a cikin wasu ɗiyoyin waƙar kamar haka:

Jagora: Mamman mai Daura,

Aniyarka ta bi ka,

Uban Baushe ɗan Musa,

Mu fatan da muke,

Aniyarka ta bi ka,

Na mai ɗaki ɗan Musa.

‘Y/Amshi: Lafiya zaki Mamman baban galadima ɗan Musa.

(Shata: Waƙar lafiya zaki Mamman baban Galadima ɗan sarki ɗa na 22-26)

A wannan ɗiyan waƙar, Shata yana ta’aziyya ne, da bayyana fatan alkairi ga sarkin Daura. Mawaƙin, a cikin ɗiyan waƙar ya bayyana wa mutane tabbas Mamman Bashar mai Daura yana da kyakkyawar aniya/zuciya. Shata yana rokon Allah halinsa na alkairi ya bi shi. Wannan fatan da Shata ya yi wa sarkin Daura. Na daga cikin ta’aziyya kamar yadda aka bayyana a sama kaɗan.

A cikin wata waƙarsa mai suna “Wali”. Mawaƙin ya yi ta’aziyya a wasu ɗiyan waƙar tasa, ga abin da Makadin yake cewa:

Jagora: Lamarin duniya shiga da fita ne,

Har in mun mutu sai labari,

‘Yan amshi: Wali ɗan Usmanu Salgare.

(Shata: waƙar Wali ɗan Usmanu Salgare.)

A wannan ɗiya waƙar, Shata ya yi nasiha ne a cikin ta’aziyya. Inda ya tabbatar da cewa tabbas duniya shigar shantun ƙadangare ce, saboda haka, mawaƙin yana jaddada lallai ko ana so ko ba a so mutuwa ta zama wajibi ga mai rai.

Akwai wata waƙar da shi Mamman Shata Katsina ya yi wa wani bawan Allah mai suna Isyaku. Nan ma mawaƙin ya ambaci ta’aziyya a cikin waƙar kamar haka:

Jagora: Wo duniyar nan ba ta zama ba ce,

Yan amshi: Isyaka ka dawo Lafiya.

(Shata: waƙar Isyakau a dawo lafiya.)

A waɗannan ɗiyan waƙar, mawaƙin ya yi ta’aziyya inda ya ƙara fito wa ya jaddada wa mutane cewa, duniya fa barin ta dole ne, mutum ko yana so ko ba ya so dole sai ya mutu.

A cikin waƙar ta’aziyya ta Abubakar Tafawa Shata ya fito ƙarara ya yi ta’aziyya a wasu ɗiyan waƙar kamar haka:

Jagora: Ya ‘yan Nijeriya sun yi kuka,

‘Yan Nujeriya sun yi shiru,

Sun buɗe baki sun rasa,

Ran Abubakar Tafawa.

‘Y/amshi: Allah jiƙan Abubakar Tafawa.

(Shata: Waƙar Ta’aziyyar Abubakar Tafawa Balewa ɗa na 6-9)

A cikin wasu ɗiyan wannan waƙar, Shata ya bayyana ta’aziyarsa a fili. Domin ya nuna mihimmancin Abubakar Tafawa, ya zarce ga mutum guda ɗaya rak. Ya nuna cewar, ƙasar (Nijeriya) ce da mutananta suka yi babban rashi. Haka ya tabbatar da kirkin Tafawa a sarari.

A cikin waƙar, Shata ya ci gaba da bayyana ta’aziyya a wasu ɗiyan waƙar kamar yadda yake cewa:

Jagora: Ƙasashen waje sun aiko,

A rediyo hatta a takarda,

Sun masa adu’a tun farko,

Sun masa adu’a nan ƙarshe,

Allah jiƙan Abubakar Tafawa.

‘Y/amshi: Allah jiƙan Abubakar Tafawa.

(Shata: Waƙar Abubakar Tafawa Balewa ɗa na 10-14)

A ɗiyan waƙar ta sama Shata ya ƙara jaddada mutuntaka da baiwa da adalcin Abubakar Tafawa Balewa a cikin ta’aziyya. Domin ya tabbatar ba a Nijeriya kaɗai ba, har ma da ƙasashen ƙetare an san mutumin kirki ne kuma adali.

A cikin waƙar Alhaji Habu ABCD Mawaƙin ya ambaci ta’aziyya a wasu ɗiyan waƙar tasa kamar yadda kada baki yake cewa:

Jagorta: Jihar arewa mun yi,

Babban rashi Alhaji,

Garba Habu ABCD,

Ka ce Habu ABCD nan,

Arewa har ma duk Nijeriya,

An yi asarar rashin Habu ABCD.

‘Y/amshi: Alla jiƙan Alhaji Garba Habu A BCD

(Shata: Waƙar: Alhaji Garba Habu ABCD ɗa na 1-6)

A cikn waɗannan ɗiyan waƙar, Shata ya fito da darajar Alhaji Habu ABCD a cikin ta’aziyya. Ya nuna rashinsa asara ce ga yankinsa na arewacin Nijeriya da ƙasar gaba ɗaya.

A cikin wasu ɗiyan waƙar ta Alhaji Habu ABCD, Mawaƙin ya ƙara ambaton ta’aziyya a muryarsa. Kamar yadda Mahadin mawaƙan ke cewa:

Jagora: Manoman cikin daji na fata,

Manoman cikin birni na fata,

Kome mutum ke shiryawa,

Da taimakon Habu ABCD.

‘Y/amshi: Allah jiƙan Haji Garba Habu ABCD.

(Shata: Waƙar Alhaji Garba Habu ABCD 8-14)

A wannan ɗiyan waƙar, Shata ya miƙa ta’aziyyarsa ne kai tsaye ga manoma. Bisa rashin Habu ABCD. Wannan ya nuna cewa mamacin yana taimakawa masu ƙananan ƙarfi ko marasa galihu.

Shata a cikin waƙar ta Habu ABCD, ya ci gaba da furta ɗiyan ta’aziyya kamar yadda yake cewa:

Mutuƙar ka kai masa kuka,

Shi zai je da ƙafa ya tashi,

Ya duba ya ma taimako bisa,

Kan aikinka Alhaji Habu ABCD,

Allaji jiƙan Haji Habu ABCD.

‘Y/amshi: Allah jiƙan Haji Habu ABCD.

(Shata: Waƙar Alhaji Habu ABCD ɗa na 12-17)

A waɗannan ɗiyan waƙar, Shata ya ƙara fito da hoton ta’aziyya na halin Alhaji Habu ABCD. Tabbas kamar yadda aka bayyana a sama kaɗan, mawaƙin ya faɗi halin ƙwarai na marigayin ya kuma isar da saƙon ne ga jama’a.

A wata waƙar sardaunan Sakkwato Mamman Shata ya gina tunaninsa a kan ta’aziyya kamar haka:

Jagora: Da gudu domin abokan gaba,

Malam Bello gwanda shahada.

‘Yan amshi: Malam Amadu Bello.

(Shata: waƙar Amadu Bello Sardaunan Sakkwato ɗa na 8-9)

Saƙon da waɗannan ɗiyan waƙar suke isarwa ga jama’a shi ne, dukkan da mutane sun yi imani da mutuwa ba daɗi. Su na kuma tsoran ta. Amma domin alkunya a idon jama’a ko ragwanta ko ƙasƙanci a wurin da bai dace ba, sun gwammaci mutuwa gaba ɗaya. Domin haka ne suke yi wa Sardaunan Sakkwato murna da aka kashe shi, gara ya yi shahada, da ya zauna ya ga wulaƙanci da maganganun jama’a.

Haka ma waƙar da ya yi wa sardauna Shata ya bayyana ta’aziyya a cikin wasu gunduwowin waƙarsa kamar yadda yake cewa:

Jagora: Na san Kebbi don Ɗanhassan,

Na san Jega don Ɗanhassan,

Na san Kwantagora don Ɗanhassan,

Albarkacinka duk na san su,

Allah jiƙan ka Baban Hassan,

Gama ranar tafiya lahira,

Ku tabbata babu zaman duniya.

: ‘Y/ amshi: Sardauna bahago Ɗanhassan Gulbi ka ka ci mai gardama.

(Shata: waƙar Ahmadu Bello Sardaunan Sakkwato ɗa na 19-30)

A wannan ɗiyan waƙar, baya ga ta’aziyya da ya yi. Shata ya tabbatar da cewa, mutuwa tana cikin zukatan mutane a kullum, alƙawarin ubangiji kuma ba ya tashi a kan mutuwa. Lallai mutuwa ta zama dole ga dukkan rayayye idan lokacinsa ya yi. Babu jirkintawa babu tsini kuma babu dabara.

A cikin waƙar da ya yi wa BB Faruƙu, likitan waƙar ya ambaci ta’aziyya a cikin wasu baitocin waƙar tasa kamar yadda ya kaɗa baki ya ce,

Jagora: Babar BB da,

Baban BB Allah,

Maza A Ji kansu.

‘Y/Amshi: BB Faruƙu na Allah.

(Shata: waƙar BB Faruƙu na Allah ɗa na 5-6)

Waɗannan ɗiyan waƙar na sama, ya nuna cewar Shata yana da alƙawari da kuma sanin abin da ya dace da kuma zumunci. Saboda ta’aziyya da ya yi wa iyayen BB Faruƙu. Wannan ya kai a ce mawaƙin, yana da alƙawari da riƙe zumunci.

4.0 Kammalawa

Kamar yadda bayanai suka gabata, Alhaji Dr Mamman Shata Katsina ya yi waƙoƙi da yawa waɗanda suka shafi ta’aziyya ga al’umar Hausawa. Kamar yadda aka yi nazari a wannan takarda, waƙoƙin ta’aziyya na Shata sun haɗa da waƙar Ciroman Gombe da waƙar ta’aziyyar Habibu Fari da waƙar ta’aziyyar Sardaunan Sakkwato Ahmadu Bello da sauransu.

A wannan nazari an lura Alhaji Mamman Shata mutum ne wanda yake kula da jama’arsa. Har yake yi musu. Yana ta’aziyya ga duk wanda ya rasu a cikinsu. Haka an fahimci Dr. Shata yakan zayyana wasu ayyuka da ma’amaloli da mutum ya yi a rayuwarsa. Yana yi wa mutanensa ta’aziyya.

Manazarta

Abba, M. da Zuladayyani, B. (2000). Waƙoƙin baka na Hausa. Gaskiya Co-oporation

Abraham R. C. (169). The dictionary of Hausa language. Goɓernment Printing Press.

Abram A. H. (1953). The mirror and the lamp orientation of romantic theory. Oɗford University Press.

Bergery, G. P. (1934). A Hausa English dictionary and English Hausa ɓocabularies. A.B.U. Press.

Bunza, A. M. (2002). Rubutun Hausa yadda yake da yadda ake yin sa. Ibrash Islamic Publications Centre.

Bunza, A. M. (2013). Death in Hausa folkloric perspectiɓe. International Conference, In Honor of Professor (Ambassador) Ɗandatti Abdulƙadir OFR, 1-19.

Bunza, A. M. (2013). Littafin ruwan bagaja a ma’aunin matakan rayuwar bahaushe.

Humanities In Sub-saharan World Ruwan Bagaja In Perspectiɓe, 425-447.

C.N.H.N. (2016). Ahmadu Bello University Press.

Ɗangambo, A. (2013). Ɗaurayar gadon feɗe waƙa (sabon tsari). K. D. G. Publishers.

Gusau, S. M. (2003). Jagoran nazarin waƙar baka. Kano Benchmark Publishers.

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

Gusau, S. M. da Aliyu I. F. (2011). Waƙoƙin baka na Hausa. Century Research and Publishing.

Gusau, S. M. (2014). Waƙar baka bahaushiya (The Hausa oral song). Century Research and Publishing.

Hassan, S. (2013). Mutuntakar Abubakar Imam a littafin ruwan bagaja. [Kundin digiri na uku]. Jami’ar Ahmadu Bello.

Mashi, M. B. (1986). Waƙoƙin baka na siyasa. [Kundin digiri na biyu]. Jami’ar Bayero Kano.

Sarɓi, S. A. (2007). Nazarin waƙe na Hausa. Samarib Publishers.

Umar, M. B. (1980). Waƙoƙin baka madubin rayuwar al’umma. Takardar da aka gabatar taron ƙarawa juna ilimi, Argungu.

Usman, H. S. (2015). Nazarin tirken ta’aziyya a waƙoƙin DR. Mamman Shata Katsina. [Kundin digiri na biyu]. Jami’ar Bayero Kano.

Waƙoƙin Baka Na Hausa (2011). Department of Hausa Federal College of Education Katsina. Centuary Research and Pubblishing.

Yakasai, S. A. (2013). Jagoran ilimin walwalar harshe. Garkuwa Media Services.

---

[1] Jama’a da dama sun tabbatar da cewa, baiwar da ta ƙara ɗaukaka darajar Mamman Shata a duniyar adabin Hausa ita ce; yin waƙa nan take ba sai ya shirya ba. Wasu daga cikin waƙoƙin da ya yi a irin wannan yanayin sun haɗa da waƙar Kennedy center da Allah mai aradu mai talata da Ɗanfulani da Dejin Ruhu da sauransu.

[2] Lokacin wannan siyasa ta NEPU an yi abubuwa da dama a ƙasar nan tamu (Nijeriya) an yi waƙe-waƙe, an yi rikici da kashe-kashe. An yi rabuwar dutsi hannun riga tsakanin masu milki da talakawa da alamajirai. Domin ƙarin bayani za a iya duba aikin farfesa Ibrahim Malumfashi mai taken Yankan Kunkurun Bala a Himma ta jami’ar Umar Musa ‘Yar adu’a Katsina