DABARUN NAZARIN

ADABIN HAUSA

Sa’idu Muhammad Gusau

Benchmark Publishers Limited

Abuja Bauchi Gusau Enugu Ibadan Kano Minna Zaria

© Sa’idu Muhammad Gusau, 2008

Sashen Koyar da Harsunan Nijeriya,

Jami’ar Bayero, Kano

ISBN-978-8130-48-8

An fara bugawa a Shekarar 1995

(Kamfanin Fisbas Media Ser

ɓ

ices Kaduna)

An sake tsarawa da bugawa a 2008

(Benchmark Publishers Limited)

Benchmark Publishers Limited

Kano-Nigeria

ƘUNSHIYA

Shafi

Godiya : : : : : ɓi

Sadaukarwa : : : : : ɓii

Gabatarwa : : : : : ɓiii

Tsakure : : : : : ɗ

BABI NA ƊAYA

1.0 MAKARANTU DA HANYOYIN NAZARIN

ADABIN LARABCI DA NA INGILISHI

1.1 Al’ummar Larabawa : : : 1

1.2 Hanyoyin Feɗe Adabin Larabci : : 3

1.2.1 Tsohuwar Hanyar Nazarin Adabin Larabci 6

1.2.2 Sabuwar Hanyar Nazarin Adabin Larabci

6

1.3 Al’ummar Turawa : : : : 7

1.4 Hanyoyin Zamani na Nazarin Adabi : :

10

1.4.1 Hanyar Nazarin Asali da Watsuwa

Zuwa Sassa : : : : 10

1.4.2Hanyar Nazari ta Tarihin Hayayyafa : 11

1.4.3 Hanyar Nazari ta Ra’ayi ko Manufa :

12

1.4.4 Hanyar Nazarin Gudunmuwar Adabi

ga Al’umma : : : : 13

1.4.5 Hanyar Nazari ta Tunani da Hankalin

Ɗan’adam : : : :

13

1.4.6 Hanyar Nazarin Sassarƙuwar Al’adu : 14

1.4.7Hanyar Nazarin Al’adu : : : 14

1.4.8Hanyar Nazarin Sauyin Al’adu : : 14

1.4.9 Hanyar Nazari ta Nahiya : : 15

1.4.10 Hanyar Nazari ta Yanayi : : :

16

1.4.11 Hanyar Nazari ta Tsari (ƙira) : : 16

1.4.12 Hanyar Nazari ta Awon Baka : : 17

BABI NA BIYU

2.0TARIHIN GINUWAR NAZARI DA FEƊE

ADABIN HAUSA

2.1Lokacin Zaman Farko (Maguzanci) : : 19

2.2Lokacin Zuwan Musulunci : : : 20

2.3Lokaci na Daular Usmaniyya (Ƙarni na 19) 22

2.4Lokacin Zuwan Turawa ( Ƙarni na 20) : 24

2.4.1Ayyukan Turawa Game da Adabin Hausa 25

2.5Ayyukan ’Yan Ƙasa a Makarantu : : 27

2.5.1Makarantar Kano; Jami’ar Bayero : :

28

2.5.2Makarantar Zariya; Jami’ar Ahmadu Bello 33

2.5.3Makarantar Sakkwato; Jami’ar Usmanu

Ɗanfodiyo : : : : : 35

2.5.4Makarantar Maiduguri; Jami’ar Maiduguri 36

2.5.5Sauran Makarantu : : : :

37

2.6Wasu Manazarta Adabin Hausa : : 40

2.7Wasu da Suka Bunƙasa Ayyukan Hausa : 41

BABI NA UKU

3.0 DABARU DA HANYOYIN NAZARIN

ADABIN HAUSA DAGA MANAZARTA

DABAN-DABAN

3.1Farfesa Ɗalhatu Muhammad-Zariya : :

44

3.2Farfesa M.K.M. Galadanci-Kano : : 47

3.3Farfesa Ɗandatti Abdulƙadir-Kano : : 49

3.4Farfesa Ibrahim Mukoshy-Kano/Sakkwato : 50

3.5Farfesa Ibrahim Yaro Yahaya-Kano : : 52

3.6Farfesa Bello Sa’id-Kano : : : 54

3.7Farfesa Abdulƙadir Ɗangambo-Kano : :

56

3.8Malam Muhammad Sani Ibrahim-Kano : 64

3.9Farfesa Abdullahi Bayero Yahya-Sakkwato : 66

3.10Farfesa Sa’idu Muhammad Gusau-Kano : 67

3.11Malam Salisu Alhaji Sadi-Gusau : : 70

3.12Alhaji Mudi Sipikin-Kano : : : 71

3.13Malam Muhammadu Balarabe Umar-Kano :

72

3.14Farfesa Isa Mukhtar-Kano : : : 74

3.15Taƙaita Hanyoyin Nazarin Adabin

Hausa a Manyan Makarantun Nazarin

Adabin Hausa : : : : 76

Jawabin Kammalawa : : : : 77

Manazarta : : : : : 80

GODIYA

Godiya ta tabbata ga Allah wanda ya ba ɗan’adam hikima

da tunani da fahimtar abubuwan da a can da bai san su ba, tsira

da amincin Allah su tabbata ga fiyayyan halitta, Annabi

Muhammadu, sallalahu alaihi wa sallama.

Ina godiya matuƙa ga gogaggun malamai, masana, kuma

manazarta harshen Hausa da adabinta, musamman waɗanda na

yi amfani da ayyukansu. Waɗannan malamai sun cancanci yabo

da jinjina da godiya bisa himmatuwar da suka yi wajen

haɓakawa da kyautata tare da inganta harshe da adabi da

al’adun Hausawa. Allah ya saka musu da alheri bisa wannan

azama tasu, amin.

Ina miƙa keɓantacciyar godiyata zuwa Farfesa M.K.M.

Galadanci da Farfesa Ibrahim Yaro Yahaya da Farfesa

Abdulƙadir Ɗangambo da Farfesa Sa’idu Ahmad Ɓaɓura da Dr.

Ahmad Magaji da Dr. Tijjani Naniya da Malam Muhammadu Sani

Ibrahim da Farfesa Abdullahi Bayero Yahya da Malam Salisu

Alhaji Sadi da Malam Aminu Salmanu saboda kyawawan

shawarwari na inganta wannan aiki da suka bayar.

Allah ya saka wa kowa da alheri, amin.

Sa’idu Muhammad Gusau,

Sashen Koyar da Harsunan Nijeriya,

Jami’ar Bayero, Kano.

Fabrairu, 2008

SADAUKARWA

An sadaukar da littafin nan zuwa ga masana da

manazarta masu ƙoƙarin haɓakawa da inganta nazarin adabin

Hausa, musamman Farfesa M.K.M. Galadanci da Farfesa Ɗalhatu

Muhamamd da Farfesa Ɗandatti Abdulƙadir da Farfesa

Muhammad Hambali Jinju da Farfesa Dauda Muhammad Bagari

da Farfesa Ibrahim Makoshy da Farfesa Ibrahim Yaro Yahaya da

Farfesa Abdulƙadir Ɗangambo da Farfesa Bello Ahmad Salim da

Farfesa Abdulhamid Abubakar da Farfesa Bello Sa’id da Farfesa

Haruna Abdullahi Birniwa da Farfesa Abdullahi Bayero Yahya

da Farfesa Umar Balarabe Ahmad da Farfesa M.A.Z. Sani da

Farfesa Mahdi Adamu da Farfesa Isa Mukhtar da Farfesa Aliyu

Muhammad Bunza da makamantansu.

Sannan zuwa ga sauran masu sha’awar Hausa da

kyautace rayuwar al’umma da ɗora ta bisa tafarki managarci.

GABATARWA

Ginuwar nazari a kan ayyukan adabin Hausa, daɗa

adabin baka ne ko rubutacce, ba abu ne wanda ya daɗe ba, hasali

ma ya samu ne bayan saduwar Hausawa da baƙin al’adu,

musamman daga lokacin sarrafa ayyukan fasaha. Nazari bisa

ayyukan adabin Hausa ya ginu ne ta hanyar yin tsokaci da tarƙe

da fiɗa don a fito da garɗi ko rashinsa, da zaƙi ko ɗaci, da armashi

ko karsashi ko akasin haka. Nazari ne wanda yake duba adabi ta

fuskar lugga da nahawu da yadda aka sarrafa harshe a cikinsa,

da balaga da kuma hikima. Haka kuma ana fito da yadda halin

zamantakewa da tattalin arziki da sha’anin addini da siyasa na

al’umma suke ƙunshe a cikin adabin Hausa da sauran manufofi

da dangogin hikimomin da aka ɗora shi a kansu.

Wannan littafi ya waiwayi sassa na hanyoyi da dabarun

nazarin adabin Hausa daga makarantunsu mabanbanta ya fito

da su a dunƙule don ya ba da haske da yin jagora ga fahimtar

manyan matakan nazarin adabin Hausa. An yi ƙoƙari a ruwaito,

bisa taƙaitawa, dabarun da ɗaiɗaikun malamai da manazarta

adabin Hausa suka yi amfani da su. A cikin aikin an zo da aƙalla

dabarun nazari daban-daban guda goma sha huɗu (14) kamar

yadda malamansu suka ƙirƙiro su; ko suka ruwaito su; ko suka

inganta su. Domin haka ne aka laƙaba wa littafin suna Dabarun

Nazarin Adabin Hausa daga manazarta da masana adabin Hausa

daban-daban. Kusan a iya cewa wannan littafi yana ɗaya daga

cikin littattafan farko da suka tace hanyoyin da manazarta suka

yi amfani da su ko suke kan amfani da su, aka tara su a waje ɗaya.

waɗannan hanyoyi a da can suna a warwatse cikin farfajiyar

mamallakansu sai wannan aiki ya yi ƙoƙarin ruwaito waɗannan

hanyoyin nazari kamar yadda suke a wajen masu su, sai abin da

ba a rasa ba na kasawar ɗan’adam. Amma kuma ya zama wajibi

a danganta dukkan kurakuran da aka samu ga marubucin

wannan littafin, ba zuwa ga ainihin masu hanyoyin na asali ba.

Shi dai wannan aiki ya zama matashiya ne kawai, domin

haka, ina kira da mu tashi tsaye, mu daɗa kyautace wannan

nazari har ya zama ginshiƙi na samar da dabarun feɗe adabin

Hausa. Hausawa sun ce, “Hannu ɗaya ba ya ɗaukar jinka,” sai an

sami gudunmuwar jama’a sannan aiki zai zama abin tinƙaho.

Wannan kuwa dama ce ga kowane mai sha’awar nazari na

adabin Hausa ya sa hannun taimakawa.

Allah ya taimake mu baki ɗaya, amin.

TSAKURE

Adabi wani fage ne wanda aka fari nazari a kansa

dangane da mabambantan lokuta na al’ummu. Nazarin adabi

yana bayyana ƙunshiyar ayyukan adabi, tare da fito da gyaruwa

ko lalatuwa ko abubuwan ta’ajibi da ban mamaki ko yanayin

zamantakewar rayuwa ko abubuwan nishaɗi da raha da ban

dariya da sauransu.

Har wa yau kuma nazarin adabi abu ne wanda ake yin sa

ta hanyar fiɗa ko tarke ko tattaunawa ko tsokaci ko ba da ra’ayi

ko fahimta a kan ayyukan adabi.

Wannan bincike ya ƙunshi manyan sassa guda uku da

suka haɗa da gabatar da makarantu da hanyoyin nazarin adabin

Larabci da na Ingilishi da tarihin ginuwar nazari da feɗe adabin

Hausa da kuma dabaru da hanyoyin nazarin adabin Hausa daga

manazarta daban-daban.

1

MAKARANTU DA HANYOYIN

NAZARIN ADABIN LARABCI DA NA INGILISHI

An jima ana tunanin tsara hanyar nazarin adabin

al’umma ta yadda zai zama karɓaɓɓe bisa sassan ilmi na zamani.

Kowace al’umma mai tasawa tana ƙoƙarin tattara adabinta da

nazarinsa don fito da amfaninsa a sassan rayuwar yau da gobe.

Sassan duniya da suka ci gaba sun yi nisa wajen nazarin

adabinsu bisa kyakkyawan tsari da ya dace da zamani. A wannan

ƙarni an yi fafutukar samar da hanyar nazari ta zamani wadda

za ta dace da sassan nahiyoyin duniya, musamman ta yadda ake

ganin akwai dangantaka makusanciya tsakanin harsuna da

al’ummomi. Bari mu ɗauki wasu daga cikin al’ummu mu ga

yadda suka tsara hanyoyin nazarinsu.

1.1 Al’ummar Larabawa

A al’ummar Larabawa bincike na ayyukan adabi da

rayuwar ɗan’adam ya faro ne tun daga lokacin zaman farko na

Jahiliyya1 ta inda aka fi mayar da hankali a nazarin ayyukan

gargajiya da suka danganci maganganun azanci da waƙoƙin baka

da labarun baka da bukukuwan al’ada da sauransu. Amma an fi

samun yalwataccen nazari a ɓangaren waƙoƙin baka har aka

ruwaito shahararrun mawaƙan jahiliyya guda bakwai2 da

1 Tsari da salon gabatar da abubuwa a lokacin sun shafi gargajiyar

al’umma ne da ba su cuxanya da siqafofin wasu al’ummu ba.

2 Waxanan mawaƙan Jahiliyyar Larabawa guda bakwai su ne (i) Imri’ul

ayyukansu. Daga nan nazari ya daɗa bunƙasa bayan bayyanar

Annabi Muhammadu, sallallahu alaihi wa sallama, musamman a

lokacin daulolin Umawiyya da Abbasiyawa. Domin haka, idan

aka kira mutum adib, wato masanin adabi a daular Umayyawa

ana nufin mutum wanda ya san waƙoƙin jahiliyya, ya haddace su

sosai a zamanin Ayyamu-al-Arab3. A farko da tsakiyar daular

Abbasiyawa wato ƙarni na uku zuwa ƙarni na huɗu na Hijira,

masanin adabi da nazarinsa4 shi ne wanda ya yi tasiri ba kawai

kan waƙoƙi da huɗubobin Larabawa na zube da karin

maganganu da tatsuniyoyi da labarai na jahiliyyar Larabawa ba,

a’a, har da sauran siƙafofin sauran al’ummun duniya kamar

al’adun Iraniyawa da labaransu na baka, da na Indiyawa da

labaransu na baka da maganganunsu na azanci, da na Girkawa

da falsafarsu ta Yunanawa da sauransu.

Amma a tsakanin ƙarni na uku (3) zuwa na tara (9) na

Hijira aka sami babban ci gaba da haɓakar ayyukan adabi inda

ya ƙunshi wasu ayyuka na rayuwar ɗan’adam dangane da

ɗabi’unsa da hikimominsa da fasaharsa da al’adunsa da sassan

ayyuka na dangogin rayuwarsa. A daidai wannan lokaci Al-Jahiz

Qaisi (ii) Al’a’sha (iii) Mahalhal ( iv) Xarfa (v) Zubair ( vi) Al-Nabigah

(vii) Antar bin Shaddad.

3 Ayyamu-al-Arab, zamani ne da Larabawa suke aiwatar da woqoqin baka da

labarai da tatsuniyoyi da maganganun azanci da sauran abubuwan da suka

qunshi hikimomi da fasahohin Larabawa kamar a taron tattaunawa da suke

gudanarwa a Kasuwar Ukkaz (Suqi-Ukkaz). Wannan zamani ya yi kama da

lokacin zaman gargajiya na Hausawa da suke yin tseren rera waqoqin baka a

kasuwannin qauyuka a ranekun cin su daban-daban.

4 Kamar Al-Jahiz da Ibn Qutaibah da Almubarrid da Ibn Abdu Rabihi da

Abu Faruj Al-Asbihani da Abu Hayyan da Alhamdani da sauransu.

da mabiyansa kamar Abu Hayyan Al-Tauhidi suka fassara wasu

al’adu na wasu al’ummu zuwa harshen Larabci. Akwai kuma Ibn

Al-Muƙaffa wanda ya kasance alƙalamin Larabawa, musamman

ta fassaro wasu ayyukan baƙi zuwa Larabci. Ta nan ne ya fassaro

littafin Khudaynamak da Kalila wa Dimna daga Indiyanci zuwa

Larabci, sannan ga littattafansa na Adbul-Kabir da Adbul-Sagir .

Daga nan, nazarin adabin Larabawa da hanyoyinsa, ya sauko a

wani sashe ƙayyadajje inda ya ƙunshi rubutaccen adabi kawai

wato Adbul Katib, sai kuma ya juya zuwa ga ilmi na zamani

wanda ya ƙunshi iya karatu da rubutu. Ana kan haka, nazarin

adabi ya daɗa matsewa da ƙuntatuwa zuwa rubutacciyar waƙa

da rubutaccen zube (huɗubobi rubutattu) kawai. Irin wannan

shi ne adabin da Al-Hariri ya yi amfani da shi. Wannan shi ya

kawo a kasa adabin Larabci zuwa manyan sassa guda biyu wato

waƙa da zube5.

Babu kokwanto Larabawa ’yan ƙasa su ne suka fara

gudanar da nazarinsu na adabi, amma saboda rikice-rikicen

cikin gida tsakanin ƙabilu daban-daban ya janyo raunin ƙarfinsu

ta wasu fannonin rayuwa. Ta haka baƙi suka sami shiga sosai,

musamman a lokacin daular Umayyawa, sannan suka sami ranar

shanya garinsu a daular Abbasiyawa. Ta wannan yanayi ne

ƙabilar Baramikah ta riƙi matsayin minista har tsawon rabin

5 Akwai littattafai da yawa a kan haka, kamar Tarikh Adbul-Arabi na Karil

Borkilman wanda Dr. Abdulhamid Najjar ya fassara da Tarikh Al-Adab da

Tarikh Al-Adbu al-Arabi na Shauqi Daif da sauransu da yawa.

ƙarni wato shekaru hamsin (50), kuma adabin baƙin al’ummu

(ajamawa) ya shiga, ya yi kaka-gida, a adabin Larabawa. Sai

harshen Larabci ya wayi gari abin yi wa hidima da lici daga baƙi,

suka kuma ɗauke shi harshen gabatar da adabinsu a cikin adabin

Larabawa. Shi wannan baƙon adabi da ya sadu da na Larabawa,

sai ya ƙara masa zaƙi da fannonin rayuwa mabambanta da mai

nazarin adabin Larabci ya ƙaru da su. Yawancin sassan adabi da

nahawu da lugga da al’adu duk baƙi sun shiga ciki dumu-dumu

wajen rayar da su.

1.2 Hanyoyin Feɗe Adabin Larabci

A nazarin adabin Larabci ana ƙoƙarin a fito da zaƙinsa ta

yadda zai dace da tsararren ilmi mai nagarta. Domin cim ma

wannan manufa ne aka sami ƙungiyoyi na masu nazari daban-

daban waɗanda suka ɗauki hanyoyin nazari mabambanta ta

fuskar gudanarwa da aiwatarwa. Daga cikin ire-iren waɗannan

hanyoyi ne ake samun makarantar da ta fi kula da zaƙin waƙa ko

zube inda za a dinga bin waɗannan abubuwa ana tsettsefe su da

bayanai, ana yi musu sharhi da ta’aliƙi (ƙarin bayanai) da

sauransu. Wata makarantar kuwa takan kula da sassan adabi da

nau’o’insa ta bayyana rukunan kyawon kowanne. Alalmisali a

fannin waƙa rubutacciya takan duba yanaye-yanayenta da

sigoginta da jigoginta. Zube kuwa takan duba rukunansa kamar

takardu da huɗubobi da laccoci da ƙagaggun labarai da

wasannin kwaikwayo da muhawara da sauransu. Akwai

makarantar da ta fi kula da tarihi na adabi6 kamar bayyana

6 Wato History of Literature .

faruwa da bunƙasar nazarin adabi da nau’o’insa da rayuwar

udaba’u (masu yin adabi) da yanayin zamaninsu da matsalolin

da suke zagaye da su da bayyana kamancewa ko bambance-

bambancensu da zamunansu na ci gaban adabi daban-daban.

Salon gabatar da tarihin adabi kan bambanta, yawancin masu

gabatar da tarihin adabi sukan gina tarihinsu ne bisa wasu

ginshiƙai ayyanannu, domin haka sukan karkasa shi zuwa

zanguna masu bin juna dab-da-dab da ake kira zangunan tarihin

adabi, sannan sai su karkata wajen bayyana rayuwa da sigoginta

a kowane zango. Sai bayanin mawaƙa da masu huɗubobi da

marubuta da sauransu. Wasu kuma sukan bibiyi tarihin adabi ta

fuskar fannoninsa ɗaiɗaiku, su bayyana wanzuwarsa da

haɓakarsa ko faɗuwarsa da ƙarfinsa ko rauninsa, da hikimomin

da suke ƙunshe a cikinsa da makamantan haka. Wasu kuma

sukan karkata ne ga zaƙin adabi da armashinsa wato dabarun da

aka yi amfani da su wajen isar da adabi.

Kasancewar nazarin adabi wani ma’auni ne da ake

amfani da shi wajen tabbatar da kyawon abu ko muninsa, ba zai

wanzu ba, sai mai nazari ya san sassan fannonin adabi da tarihin

wanzuwarsu da dukkan rayuwar da take kewaye da su. Ba za a

iya fifita abubuwa, ko auna nauyinsu, ko ba da hukunci, ko fitar

da ra’ayi a kansu ba, sai an san su, sani na sosai.

Duk da yake wasu na ganin wannan fanni na nazari sabo

ne wanda ba a jima da fara yin sa ba, Badawi yana ganin an fara

aiwatar da shi a wajejen ƙarni na huɗu na Hijira. Daga cikin

littattafan da aka rubuta a wannan lokaci akwai wanda Abu Al-

Farj Ƙudamah Al-Bagdadi7 ya rubuta mai suna Naƙd al-Shi’iri

(Tsokaci a kan Hanyar Fiɗar Waƙa)8.

Ɗan’adam mutum ne mai son yin tsokaci bisa ɗabi’arsa,

rayuwar yau da gobe da aukuwar al’amura na tabbatar da haka.

Yawancin mutane sukan gina hukunce-hukuncensu daidai da

dacewar manufofinsu da ra’ayoyinsu, da amfanin rayuwar da

suke ciki. Domin ganin bin ra’ayoyin mutane ɗaiɗaiku bai sa aka

kai gaci ba, ya sa manufar mai nazari ita ce fahimtar ƙimar

abubuwa da bayyana matsayinsu bisa dacewa. Mai nazarin adabi

yakan yi amfani da wasu ma’aunai da sanabe-sanabe na duba

kyawo da armashin abu, ba wai yana amfani da son zuciyarsa ne

ba.

Fannonin ayyukan adabin Larabci manya sun tattara ne

a kan:

- waƙa

- zube

- ƙissa

- wasan kwaikwayo

- sira da tarjamar rayuwa

7 Wannan marubuci yana xaya daga cikin malamai na qarni na huxu, ya

rasu a shekarar hijira ta 337.

8 Akwai littattafai da dama da aka wallafa a wannan lokaci kamar

Almawazanah na Abul Qasim (ya rasu 371H.), haka shi ma Abu Aliyu

Al-Hassan (ya rasu 463 H.) ya yi rubutu a kan haka.

- da kuma maƙalu da huɗubobi

Dabaru da hanyoyin nazarin adabin Larabci sun dogara

ne a kan faruwa da bunƙasa ta fuskar ci gaba da bambance-

bambancen lokuta. Akwai tsohuwar hanyar nazarin adabin

Larabci wato hanya ta gargajiya9 da sabuwar hanyar nazarin

adabi10.

1.2.1 Tsohuwar Hanyar Nazarin Adabin Larabci

Tsohuwar hanyar nazarin adabin Larabci ta fi mayar da

ƙarfi ne ta fuskar:

- salo

- tsari

- ƙa’idojin nahawu

- hikima

- balaga/ƙwarewa

- goguwa

- ma’ana

- manufa

1.2.2 Sabuwar Hanyar Nazarin Adabin Larabci

Sabuwar hanya ta nazarin adabin Larabci takan duba

dukkan matakan da tsohuwar hanya ta yi la’akari da su, sannan

kuma ta ƙara da waɗannan matakai gwargwadon ƙwarewar mai

nazari dangane da falsafa da sanin makamar rayuwar ɗan’adam:

9 Traditional Literary Criticism.

10 Modern Literary Criticism.

- fito da zatiyyar adabi wato ƙimar abu;

- fahimtar matsayin nazari, wato ya zo da sabon abu

ne ko kuwa maimaitawa ne;

- sanin ruhin ayyukan adabi da tasirinsu ga al’umma;

- duba matsayin mai nazarin adabi

- duba fannin adabi

- duba tarihin adabi

- duban adabi ta fuskokinsa jumlatattu

1.3 Al’ummar Turawa

A al’ummar Turawa nazarin adabi wani fage ne wanda

ake koyar da shi da muhimmanci ainun, inda ta kai tana bunƙasa

shi, musamman ta musaya a tsakanin juna da wasu al’ummu ta

hulɗar ba ni gishiri in ba ka manda. Turawa sun fara nuna

sha’awar nazarin adabinsu tun a wajejen ƙarni na goma sha

shida (Ƙ16) Miladiyya, kusan a daidai lokacin da suka ƙirƙiro

dabarar ɗab’i suka sami damar tattara wasu sassan adabinsu na

gargajiya. Amma, bisa haƙiƙani, a farkon ƙarni na goma sha tara

(Ƙ19) ne nazarin adabi a wajensu ya zama tsararre, mai nagarta

da yake ƙoƙarin zaƙulo kowane sashi nasa mai amfani. A ƙarni

na goma sha tara (Ƙ19) aka sami wasu Turawan Ingila da na

Jamus suka fara aiwatar da shi. A shekara ta 1812 Miladiyya

wasu Jamusawa guda biyu, Jacob da Wilhelm Grimm suka fara

buga juzu’ai guda biyu na adabi na gargajiyar Jamusawa. Adabin

Gargajiya11 ya fara samun wannan suna ne a wajen wani Baturen

Ingila da ake kira William John Thoms a shekarar 1846

Miladiyya. Da tafiya ta miƙa sai aka daɗa faɗaɗa ma’anarsa ya

ƙunshi sassan rayuwar ɗan’adam12. Turawa sun ɗauki nazarin

adabi ya zama wani fage ne wanda yake gano ko ƙirƙiro ko

zaƙulo abubuwan da rayuwar yau da gobe ta ƙunsa, sannan a yi

tunani ko sharhi ko tsokaci a kansu. Masana adabin Turawa suna

ganin ya ta’allaƙa ne bisa matakai kamar haka:

- maganganun azanci (na hikima);

- labarum gargajiya;

- tatsuniyoyi;

- labaran jaruntaka;

- labaran ban-dariya;

- waƙoƙin baka;

- da sauransu.

Waɗannan sassa da suka gabata sun danganci adabin

baka da ake bayaninsa da fatun baki. Akwai kuma:

- Sana’o’i: wato fasahar zahiri da ta danganci

aiwatarwa ta yaƙini, misali saƙa da sassaƙa da ƙira

da fawa da jima da sauransu;

11 Wato Folklore da Ingilishi.

12 Wato Folklife da Ingilishi.

- Al’adu na yau da gobe: wannan nau’i yana a tsakanin

adabin baka da sana’o’in gargajiya da ya shafi

haihuwa da ƙuruciya da balaga da aure da mutuwa;

- Kaɗe-kaɗen gargajiya da bushe-bushe da wasanni:

wannan nau’i ana gabatar da shi ne da kayan kiɗa ko

na bushe-bushe da makamantansu;

- Isharori da sauran hanyoyin sadarwa ta gargajiya:

kamar gatsine, nuni, gwalo, yalun, ɗaga gira da

sauransu;

- Addinin gargajiya;

- Rubutattun waƙoƙi;

- Ƙagaggun labarai;

- Wasan kwaikwayo.

Duk da yake nazarin adabin yana bayyana abu mai kyau

mai nagarta ko mummuna, maras ma’ana, a ɗewajje nazarin abu

ne da yake ƙarfafa amfani da kyakkyawan abu, mai taimaka gina

al’umma tagari da ƙoƙarin tabbatar da ci gaban tattalin arzikinta.

Mai nazari yana da wasu dabaru waɗanda suke daɗa taimaka

tabbatar da nazari ya zama ilmi tsararre. Waɗannan dabaru sun

haɗa da:

- tono abubuwa;

- binciken waje da tabbatar da salsalar labari;

- amfani da gidan tarihi ko wasu ma’adanai da bayanin

asalinsu;

- Sanin manufar kayan tarihi;

- sadarwa tsakanin masana adabi na duniya;

- tsunduma cikin farfajiyar bincike don gano

bambance-bambance da suke akwai;

- Sanin tarihi da asalin abubuwa;

- tarihin rayuwa;

- sanin wuraren aukuwar al’amura;

- sanin makamar amfani da ɗakin karatu da ajiye

littattafai.

Haka kuma yana da kyau mai nazarin adabi ya zama

mahiri a wajen wasu dangogin ilmi kamar:

- laƙantar ilmin harsuna;

- nahawu da lugga;

- yanayin ƙasa;

- kiɗa da hawa da sauka da faɗuwar murya;

- kare-karen harsuna;

- rayuwar zaman jama’a;

- sanin ɗabi’ar ɗan’adam;

- sauran dangogin rayuwa13.

13 Rashin sanin waxannan matakai da dabarun azarin adabi da aka

bukata mai nazari ya fahimta, ya janyo ake yi wa wannan fage xaukar

sakainar kashi, ake ganin sa kamar abu mai sauqi da za a iya

gudanarwa

nan take cikin xan lokaci qanqane, har ma idan an kwatanta shi da

wasu

sassan ilmi za a ce wai ba abin a zo a gani ne ba.

Bisa gaskiya mai nazarin na buƙatar sadaukar da kansa

da lokacinsa da rayuwarsa kacokan a wannan aiki. Sannan ya

zama mai juriya da lazimtar karance-karance da ƙoƙarin yin

tuntuntuni bisa dacewa.

1.4 Hanyoyin Zamani na Nazarin Adabi

Richard M. Dorson (1972)14 ya fito da wasu hanyoyi da

manufofin gudanar da nazarin adabi, sannan da yadda mai

nazarin adabi yake ƙoƙarin taimakawa da bunƙasa ilmi a

al’ummarsa, da inda ayyukansa sukan dosa. Akwai hanyoyi da a

kan ɗora nazarin adabi a kansu tare da bayyana manyan

manufofin masu nazari kamar haka15.

1.4.1 Hanyar Nazarin Asali da

Watsuwa Zuwa Sassa

Wannan hanyar nazarin asali da watsuwa zuwa sassa

hanyar nazarin adabi ce ta kwatanta adabin ƙabilu daban-daban

don gane asalinsu. Akan tattara labarai ne mabambanta a

kwatanta makamantan dangoginsu don gano asalinsu ta hanyar

bibiyar magudanarsu. Yin haka yana ƙoƙarin ya bayyana cewa

adabi yana da tushe guda, sai dai yakan warwatsu zuwa sassan

duniya. Akan dace a sami wata tatsuniya, alalmisali, da za a

14 Ana iya duba aikin da suka tace mai suna Folklore and Folklife: An

Introduction. London: U.C.Press.

15 An yi amfani matuqa da fassarar da Malam Salisu A. Sadi ya yi a

maqalar da ya gabatar mai suna ‘Tsokaci a kan Hanyoyin Nazarin

Adabin Baka na Hausa’, 1989.

ƙirƙiro ta tun a zamani daɗaɗɗe fiye da shekaru ɗari biyar, da

sannu-sannu ta yi ta tafiya ta watsu a uwa duniya. Amma ta yiwu

labarin ya taɓu a yayin wannan tafiya da yanaye-yanayen

wuraren da zai ci karo da su.

Irin wannan hanya ta nazari ta ƙi labarai waɗanda ba za

a iya tabbatar da tushensu ko asalinsu ba. Bincike ya tabbatar da

cewa labaran baka na gargajiya suna tafiya daga ƙasashen da

suka ci gaba zuwa ƙananan ƙasashe masu tasowa. Saboda

bunƙasar Turai a ƙarni na goma sha huɗu (Ƙ14) da na goma sha

biyar (Ƙ15), Turawan Mulki sun tafi da labaran gargajiya na

Turai zuwa ƙarorin arewa da kudu da Amerika da Afirka, amma

su labaran gargajiya na Afirka da na Amerikawan Indiya ba su

samu shiga suka watsu sosai a al’ummar Turai ba. Ta haka ne aka

amince mashahuran labaran gargajiya da ake tadawuli da su a

duniya sun samo tushe ne daga Indiya da Yammacin Turai. Asiya

da wasu sassan ƙasar Turai su ne ƙanana da manyan cibiyoyin

yaɗawa da baza waɗannan labarun gargajiya zuwa sauran

ƙasashen duniya.

Wannan makaranta ta nazarin adabin baka da

watsuwarsa zuwa nahiyoyi ta yi ƙoƙarin mamaye fagen nazarin

adabin gargajiya, amma ta sha fama da wasu ƙorafe-ƙorafen

masu nazari bisa ra’ayoyi da tunanen da take gabatarwa, sai dai

almajiranta sun yi ƙoƙarin karewa da mayar da martani.

1.4. 2 Hanyar Nazari ta Tarihin Hayayyafa

Wannan hanya ta tarihin hayayyafa tana amfani da

tarkacen adabin gargajiya da sauran dangogin rayuwar

ɗan’adam don bayyana asalin abubuwan da ake da ƙarancin

tabbacin tarihinsu. Wannan hanya ke nan ta ƙunshi amfani da

adabin gargajiya wajen fito da tarihin abu.

Ta gudanar da zuzzurfan bincike a kan tarihin adabin

gargajiya na Jafanawa, masanin adabin Jafanawa Kunio Yanagita

ya gano wani mataccen addinin gargajiyarsu. Ta yin tsokaci bisa

bukukuwan kaka (na ɗebe amfanin gona) da aƙidojin da ake

ta’allaƙa su da noma da kayan sihiri da al’adun aure da mutuwa,

Yanagita da mabiyansa suka tabbatar da Buddahism da

Shintoism na daga cikin aƙidojin farko na addinan gargajiya na

Tamashi a Jafan.

Ita ma wannan hanya takan ci karo da matsaloli,

musamman waɗanda suka danganci kasancewar yadda za a

sami labaran gargajiya su zamanto masu gaskiya bisa kansu har

a kafa hujja da su. Idan ana son a ƙarfafa amfani da wannan

hanya sai an lura da:

- Labarin yana da cikakken asali da salsala

ingantacciya a inda ake maganarsa?

- Al’adar wuri ta amince da tarihin baka?

- An ƙarfafa waɗannan labaran gargajiya da wasu

hujjojin bincike da nazari kamar yanayin harshe,da

kayan tarihi da sauransu?

1.4. 3 Hanyar Nazari ta Ra’ayi ko Manufa

Sarrafa manufofin adabin gargajiya don cim ma buri na

siyasa a ƙarni na ashirin (Ƙ20) ya samo tasiri daga labaran ƙasa

da suka bazu a ƙarni na goma sha tara (Ƙ19). Akan fayyace

manufofin adabi don ƙarfafa wa wasu ra’ayoyin ƙasa na tarayya

ko gurguzu waɗanda ake hango muninsu ga al’umma. Ta

wannan dama ce a 1930 ko zuwa sama ƙabilar Nazi ta yi amfani

da farfagandar adabin gargajiya ta bayyana tarihinta da zamanta

al’umma jini guda, uwa ɗaya, uba ɗaya, har Hitler ya sami kafa

gwamnatinsa ta ‘yan gurguzu.

Tarayyar Rasha ma sun ɗauki adabi a matsayin

gawurtaccen makami na gabatarwa da ci gaban ra’ayinsu na

kwaminisanci, suka kuma amince cewa adabi yana bayyana

fasaha da muryar talakawa. Ashe ke nan:

(a) adabi amo ne na abin da ya wuce, kuma murya ce mai

kuzari a ko da yaushe;

(b) adabi madubi ne kuma makami na bayyana manufofi jiya

da yau.

Yawanci, ana amfani da wannan hanya ne don kare ra’ayoyin

’yan gurguzu ko jari-hujja da sauransu.

1.4. 4 Hanyar Nazarin Gudunmuwar

Adabi ga Al’umma

Wannan hanya ta nazarin gudunmuwar adabi ga al’umma ta

fi mayar da hankali ne ga rawar da adabi yake takawa a hali na

zamantakewa. Kuma tana duba yadda adabi yake tafiya da al’adu

da fasahohi na al’umma da suke daɗa inganta rukunonin rayuwa.

Ana iya amfani da wannan hanya ga adabin baka ko

sana’o’i, cikas ɗin wannan hanya kuwa ba lalle ne adabin ya

ƙarfafa al’adun al’umma ba.

1.4. 5 Hanyar Nazari ta Tunani da

Hankalin Ɗan’adam

Wannan hanyar nazari ta tunani da hankalin ɗan’adam

hanya ce ta bayyana aƙidoji na cikin adabi a matsayin mas’aloli

na sarrafa bukatun ɗan’adam. Alalmisali, dodanni da mayu da

miyagun abubuwa, hotunan duhun dare ne da kuma son

dakushe ramuwar gayya.

1.4. 6 Hanyar Nazarin Sassarƙuwar Al’adu

Wannan hanya ta nazarin sassarƙuwar al’adu ta karkata

ga nazarin al’adun ɗan’adam bisa jumlarsu, musamman ta yadda

suka sassarƙu da juna. Makaranta ce wadda take ƙarfafa

bunƙasar al’adu a bai ɗaya da ci gabansu daga lokacin duhun kai

zuwa wayewar kai.

1.4. 7 Hanyar Nazarin Al’adu

Wannan hanya ta nazarin al’adu hanya ce wadda take

ƙarfafa nazarin adabi bisa al’adun al’umma a zangunan rayuwa.

Masana na wannan hanya sun ayyana adabin da sunan adabin

rayuwar ɗan’adam ko adabin gargajiya. Shi wannan nazari ya

game har da bayyanannar al’ada da fasaha kamar masana’antu

da kayayyakin aikinsu da sauransu.

1.4. 8 Hanyar Nazarin Sauyin Al’adu

Hanyar nazarin sauyin al’adu tana kokawa ne da yadda

tasirin baƙin al’adu da zamananci ko birnanci yake ƙoƙarin

mamaye al’adun gida na gargajiya, masu asali. Ta wani gefen

kuwa an lura da yadda mutanen ƙauyuka suke tururuwa zuwa

birane, su saje da al’adun ci gaba da suka taras, amma duk da

haka, suna masu kiyaye al’adunsu na asali. Ashe ke nan za a ga

kamar mutanen karkara na shiga birane su bar al’adunsu, amma

duk da haka al’adun nasu na asali na yin tasiri gare su. Dubi ma

yawancin shirye-shiryen talabijin da radiyo a birane na wakiltar

manufofin karkara.

Ita dai wannan hanya tana ƙoƙarin fayyace abubuwan da

suke na rayuwar birni ne da na rayuwar ƙauye, sannan suna

ƙarfafa ba sai adabin karkara ba ne kawai yake zama adabin

gargajiya.

1.4. 9 Hanyar Nazari ta Nahiya16

Wannan hanyar nazari ta nahiya takan dubi adabi a

duniyar da can da duniyar yanzu da yadda hijirar mutane take

sanya hijirar adabi daga wata nahiya zuwa wata nahiya. Dorson

(1972) shi ne ya ƙarfafa wannan hanya ta nazari. Wannan yana

komawa baya ga tarihin mulkin mallakar da aka yi wa Amerika

daga manyan garuruwan Turai kamar Spain da France da

England da Portugal. Haka kuma cinikin bayi daga ƙasashen

baƙaƙen fata na Afirka da Turawa suka tsayu a kai ya daɗa

ƙarfafa cuɗanyar al’ummu da al’adu. Mutanen Turai da na Afirka

sun cuɗanyi ’yan asalin Indiya daga wannan ƙasa zuwa waccan

ƙasa a lokutan hulɗoɗi mabambanta. Bayan Turawa ’yan mulkin

mallaka sun tabbatar da yanayin mulkinsu a nahiyoyin duniya

16 Ana ambatar wannan hanya Hemispheric da Ingilishi. Su kuma

Larabawa suna kiran ta Adbul-Mahjar wato adabin masu hijira daga

wannan nahiya zuwa waccan nahiya.

cuɗanya da gaurayar al’adu sun ƙara fitowa fili da bunƙasa. Irin

wannan yanayi ne Amirka ta gamu da shi, ta haka ne aka sami

cuɗanyar al’adu daga nahiyoi daban-daban a cikin farfajiyarta,

har ma aka kasa Amirka zuwa arewa da kudu, da gabas da

yamma. Dorson da almajiransa (1972) sun fahimci cewa

dangane da nazarin adabin mutane masu Hijira zuwa nahiyoyi

daban-daban cikin Amirka da wasu wurare yana da alfanu a

gano waɗannan abubuwa:

a) Yanayi da ɓurɓushin tarihinsu na asali;

b) Canje-canjen da suka samu;

c) Tasirin al’adu nasu bisa wannan wuri da suka shiga daga

bisani.

A wannan ra’ayi na nazari akwai bukatar a nazarci kowace

irin sabuwar duniya da ta ɓulla daga bisani.

1.4. 10 Hanyar Nazari ta Yanayi17

Wannan hanya ta nazarin yanayi ba ta riga ta zama

zaunanniya kamar sauran hanyoyin ba. Taron matasan masana

ne daga jami’o’in Indiyawa da Pennylɓania suke ƙoƙarin

tabbatar da ita a matsayin makaranta. Suna ƙarfafa nazarin

adabi ta fuskar ƙunshiyarsa, kamar harshe da ɗabi’ar da aka yi

magana da yadda ake sarrafa su da aiwatarwa.

17 Wato Contextual

1.4. 11 Hanyar Nazari ta Tsari (Ƙira)

Ita wannan hanyar nazari ta tsari tana ƙarfafa ƙirar adabi

ce wadda ta fara ɓulla a doron ƙasa tun kafin shekarar 1960 . An

sami manazarta adabi waɗanda suka gabatar da ayyuka a kanta

tun daga wajejen 1928 kamar Ɓladimir Propp daga Rasha

(1928), Andre Jolles daga Jamus (1930), Lord Raglan (1936),

Alan Dundes (1964) da sauransu.

Propp (1928), wanda ya fara bayyana wannan

makarantar nazari ta tsarin adabi ko ƙirarsa yana cewa wannan

nazari ya ƙunshi bayanin sigar labari ne dangane da ginshiƙansa

da kuma haɗuwarsu da juna. Shi ko Dundes (1964) ya faɗaɗa

wannan hanya ne ta fuska biyu; ta cewa tsarin labari na bisa

jayayya ne tsakanin daidaituwa ko rashinta wato dai samu ko

rashi, misali Dodo ya kwashe duk ruwan gari (a tatsuniya) rashi

ne, amma wani ya ƙwato wa mutane samarwa ne. fuska ta biyu

kuwa yana ganin ginshiƙan adabin labari na iya zama kashi

huɗu. Kamar a tatsuniya za a iya samun:

- doka

- saɓa dokar

- sakamakon saɓa doka

- yunƙurin tsira

Kyakkyawan misali a nan shi ne a Tatsuniyar Gizo da san

Mutuwa. Ƙin amsar san shi ne bin doka, amsar kuwa keta doka

ke nan, dawowar mutuwa wajen Gizo ne sakamakon saɓa (keta)

doka, dabarar da Gizo ya yi ita ce yunƙurin tsira.

1.4. 12 Hanyar Nazari ta Awon Baka

Wannan hanya ta nazarin awon baka hanya ce wadda ta

ƙunshi nazarin amsa-amon kari da hawa da saukar murya da

layuka da ɗiya duk a waƙoƙin baka. Wanda ya ƙirƙiro wannan

hanya shi ne, Milman Parry (1935), daga bisani Albert Lord

(1937, 1950, 1951), Daɓid Bynum, Noɓi Pazart (1954), Besmer

(1971), King (1967), Schun (1967) suka biyo baya18.

Abubuwan da akan kula da su a wannan nazari sun

haɗa da:

- layukan ɗan waƙa;

- ƙulli da ƙari ta hanyar hawa da sauka da saukar

sauka;

- amsa-amon kari;

- takidi;

- rerawa;

- gidan dara na kari;

- da sauransu.

18 Dangane da adabin waƙar baka ta Hausa kuwa an sami waxanda suka

rayar da wannan nazari kamar Xandatti Abdulqadir (1975) da

Muhammad Sani Ibrahim (1983) da Sa’idu Muhammad Gusau

(1983,1995,2005) da sauransu.

Ba a waƙa kawai ba har a labaru an yi ƙoƙarin gwada

wannan hanya ta bin rukunonin jumloli.

2

TARIHIN GINUWAR NAZARI DA FEƊE

ADABIN HAUSA

Wannan babi ya bibiyi tarihin nazarin adabin Hausa

dangane da zamunansa mabambanta. An yi tsokaci ta fuskar

wanzuwar nazarin adabi a al’ummar Hausawa tun daga lokacin

zaman dauri na maguzanci da bayan saduwar ƙasar Hausa da

addinin Musulunci zuwa wannan lokaci da ake ciki. Har wa yau

an zo da makarantun da ake da su na nazari da koyar da Hausa,

da manya da ƙanannan malamai da suka yi fice wajen koyar da

Hausa. Daga nan aka rufe babin ta kawo jerin gwanon sunayen

wasu shahararrun mutane da suka taimaka wajen bunƙasawa da

haɓaka ayyukan Hausa.

2.1 Lokacin Zaman Farko (Maguzanci)

Al’ummar Hausawa zaunanniyar al’umma ce, daɗaɗɗiya,

mai cikakkiyar hanyar rayuwa, mai daɗaɗɗun al’adu ingantattu

wadda a ko da yaushe take ƙoƙarin watsi da munanan al’adu.

Adabin al’umma, musamman adabin baka, tare yake tafiya da

hanyar rayuwa, yana mai sarrafa ta tare da ajiye ta yadda ya

dace. Ba za a iya tabbatar da lokacin da al’ummar Hausawa ta

kafu ba, ko a tsakanin malaman tarihi ba a sami daidaitaccen

ra’ayi ko madogara a kan haka ba. Ana jin yawon farauta da

tsintar ’ya’yan itatuwa don samun abinci su ne abubuwa na farko

da Hausawa suka fara yi. Bayan da suka fahimci noma da

hanyoyinsa ya haifar da zamansu a wuri ɗaya, da samar da

wuraren zama, da sana’o’i daban-daban. Daga nan ne kuma aka

sami kirare-kirare da waƙoƙin noma da na sana’o’i da

tatsuniyoyi da labarum gargajiya da sauran sassan adabin baka.

Wasu masu bayyana yanayin ƙasar Hausa a lokacin

zaman farko na da’awar mutanen da suke zaune a wannan

farfajiya Maguzawa ne, masu bauta wa dodanninsu da sauran

tsafe-tsafensu na gargajiya. Farauta da mayar da hankali bisa

al’adun gargajiya su ne abubuwan da aka rinjaya bisa hidimar

yin su. A irin wannan lokaci da ba a tabbatar da iya rubutu da

karatu ba, ba za a iya tabbatar da samuwar wani yanayin nazari

adabin Hausa ba, musamman a wannan lokaci na ƙoƙarin samar

da ayyukan adabi ne, balle a ce a yi musu nazari.

2.2 Lokacin Zuwan Musulunci

Bisa dukan alamu mutanen da suke zaune a ƙasar Hausa

kafin zuwan addinin Musulunci ba su iya wani rubutu da karatu

ba ko kuma a iya cewa, kamar yadda wasu suke gani, ba a

tabbatar da kyautace iya rubutu da karatu ba. Amma akwai

bayanin Malam Aminu Kano da yake cewa akwai ɓurɓushi da

alamun Hausawa sun taɓa iya rubutun Yunananci (Greek). Ya ci

gaba da cewa a wani lokaci can da daular Yunanawa ta bunƙasa

ta shigo har ƙasar Hausa, har mutane Girkawa suka sami yawata

wasu garuruwan ƙasar Hausa kamar Kano. Daga wannan zuwa

ne rijiyar Akwa ta sami sunanta, kuma akwai wani rubutu da aka

yi a harshen Hausa, amma cikin haruffan Girkanci (Greek) a

gidan kayan tarihi na London. Wannan na nuna wataƙila

Hausawa sun yi wani rubutu kafin zuwan Larabci, sai dai bai iso

gare mu daidai wa daidai ba.

Musulunci ya shigo ƙasar Hausa, sannu a hankali a

manya da ƙananan garuruwan Hausa bisa ayyanannun lokuta

har zuwa lokacin da ya game farfajiyar ƙasar Hausa baki ɗaya.

Musulunci ya sadu da wannan ƙasa ta hanyar cinikayya da

kasuwanci tsakanin mutanen ƙasar Hausa da Larabawa ko da

ƙasashen Afirka ta Arewa, ko ta hanyar yaƙe-yaƙe ko ta shigowar

malamai sufaye waɗanda suka ci gaba da yaɗa shi tare da

bunƙasa shi. A wata ruwaya ana cewa Musulunci ya shiga

wannan ƙasa a daidai ƙarni na na goma sha ɗaya (Ƙ11) zuwa na

goma sha uku (Ƙ13). Ƙungiyoyin mutane masu yawon yaɗa

addinin Musulunci ko masu kai ziyarce-ziyarce sun shigo

wannan ƙasa tun a wajajen ƙarni na goma sha huɗu (Ƙ14). Daga

cikinsu akwai ƙungiyoyin Fulani daban-daban kamar

Wangarawa (Mallawa) daga ƙasar Mali da Torankawa daga

Futa-Toro cikin ƙasar Senegal da sauran nau’o’insu. Akwai kuma

mutane masu yawon yaɗa Musulunci irin su Al-Maghili da Al-

Sayuɗi da makamantansu da suka shigo wannan ƙasa ta Hausa.

Domin haka, a tsakanin ƙarni na goma sha uku (Ƙ13)

zuwa goma sha bakwai (Ƙ17) an fara samun cuɗanya tsakanin

al’adun Hausawa da na Larabawa. A wannan lokaci Hausawa sun

duƙufa wajen koyon karatu da rubutu cikin harshen Larabci.

Bayan da suka gogu, suka ƙware da rubutu da karatu na Larabci,

sai suka yi ƙoƙari ƙirƙiro rubutun Ajami ta amfani da haruffan

Larabci. Kamar yadda Farfesa Neil Skinner (1980) ya bayyana an

fara amfani da matakan ƙirƙiro rubutu na Ajami daga ƙoƙarin

rubuta suna da garuruwa. Daga nan, ya daɗa bunƙasa ta hanyar

karatun allo. Wasu na ganin rubutun Ajami tsohon abu ne, an

fara tunaninsa tun a tsakanin ƙarni na goma sha huɗu (Ƙ14)

zuwa ƙarni na goma sha biyar (Ƙ15) ko ƙarni na goma sha biyar

(Ƙ15) zuwa ƙarni na goma sha bakwai (Ƙ17). Amma wasu na

faɗin rubutun Ajami ya samu ne a wajejen ƙarni na goma sha

bakwai (Ƙ17) zuwa ƙarni na goma sha takwas (Ƙ18), wasu kuwa

sun ce a tsakanin ƙarni na goma sha takwas (Ƙ18) zuwa ƙarni na

goma sha tara (Ƙ19). Malam Aminu Kano ya fi ba da goyon baya

bisa ra’ayin rubutun Ajami ya faru ne tun a wajejen ƙarni na

goma sha huɗu (Ƙ14), in ma ba ƙarni na goma sha uku (Ƙ13) ba.

Tun daga lokacin da addinin Musulunci ya shigo ƙasar

Hausa da samuwar rubutun Ajami har zuwa ƙarshen ƙarni na 18

an sami ayyukan haɓaka adabin Hausa. A wannan lokaci ne aka

sami ɓullowar rubutattun waƙoƙin Hausa cikin Ajami inda

adabin baka ya sami wani sabon nau’i (kishiya) da sunan

rubutaccen adabi. Malamai irin su Wali Ɗanmasani da Wali

Ɗanmarina da Muhammadu na Birnin Gwari ɗan Malam Jibrin

da Malam Shi’itu ɗan Abdurra’uf da sauransu ana ganin sun

rubuta waƙoƙin Hausa cikin ajami a daidai ƙarni na goma sha

bakwai (Ƙ17)19.

Har zuwa wannan lokaci, nazarin adabin Hausa da

ma’anar fiɗa ko yin tsokaci bai kankama sosai ba, ba a sami

hanyar nazari da aka fito da ita ba.

2.3 Lokaci na Daular Usmaniyya (Ƙarni na 19)

A tsakiyar ƙarni na goma sha takwas (Ƙ18) a daidai

shekara ta 1754 aka haifi Shehu Usmanu Ɗanfodiyo. Shehu

19 Domin qarin bayani dubi Hausa a Rubuce: Tarihin Rubuce-Rubuce

Cikin Hausa (1988) na Ibrahim Yaro Yahaya, shafi na 13-48.

Usmanu Bafilatani ne daga cikin ƙabilar Torankawa waɗanda

suka fito daga Futa-Toro ta Senegal. Gidansu gidan ilmi ne, ya

tashi a tsakanin iyaye da kakanni masu ilmi. Ya koyi ilmi inda

Allah ya yi masa baiwa da sanin dangogin ilmin addinin

Musulunci. Saboda ilminsa da tsoron Allah da yake da shi ya sami

ɗaukaka da shahara, ya kuma sami karɓuwa tsakanin al’ummar

da yake a cikinta. A wannan lokaci ya lura da mutane na yi wa

Musulunci riƙon sakainar kashi, sarakunan ƙasar ba su mayar da

hankali ga tsayar da adalci tsakanin talakawansu ba, ƙasar cike

take da aikata ayyukan masha’a da sharholiya da waƙoƙin hululu

na kaɗe-kaɗe da sauransu. Saboda waɗannan dalilai da

wasunsu, Shehu Usmanu da mabiyansa suka yi ƙoƙarin tsayar da

jihadi don tsabtace addinin Musulunci. Sun yi wannan

gagarumin aiki a tsakanin shekara ta1804 zuwa1810. Bayan da

aka gama jihadi na yaƙe-yaƙe, sai aka tsayar da daula ta

Musulunci sahihiya tagari wadda daga bisani aka fi sani da

Daular Usmaniyya. Daga nan, aka ƙara wa jihadi ƙarfi ta hanyar

rubuce-rubuce da faɗaɗawa cikin fannonin ilmin addinin

Musulunci.

A wannan daula ta Usmaniyya ayyukan adabin Hausa

sun daɗa haɓaka, duk da yake wasu sassan adabin baka na

gargajiya ba su sami ci gaba da rayuwa ba. A wannan lokaci

waƙoƙin Hausa rubutattu cikin Ajami suka sami bunƙasa

matuƙa, suka sami ranar shanya garinsu. An sami marubuta

waƙoƙi da yawa, daga cikinsu akwai:

Shehu Usmanu Ɗanfodiyo

Abdullahin Gwandu

Muhammadu Bello

Muhammadu Tukur

Abdulsalami Bagimbine

Isan Kware

Muhammadu Buhari

Nana Asma’u

Abubakar Atiku

da sauransu

Rubuta waƙoƙi a lokaci na jihadi da bayansa wato a ƙarni

na goma sha tara (Ƙ19) ya bazu ba a ƙasar Sakkwato ba, a’a, har

zuwa wasu garuruwa kamar Kano da Katsina da Zariya da Daura

da Bauchi da sauran manyan garuruwan Hausa.

Bayan rubutattun waƙoƙi, an sami wasu ayyuka kamar

rubuta littattafai da yi musu sharhi da huɗubobi a lokacin sallar

Juma’a ko tarukan raɗin suna ko ɗaurin aure. An kuma sami

marubuta, musamman a majalisun umara’u da kotunan shari’a

ta fuskar alƙalai da wajen malamai a makarantun soraye (na

zaure) da sauran ayyukan ilmi.

Nazarin irin waɗannan ayyukan kuwa da yi musu ta’aliƙi

ya fara ɓulla ne tsakanin malamai da almajirai da makafi da

saura masu yin bara.

Malamai sukan dinga fassara wa ɗalibansu haƙiƙanin

matanin waɗannan ayyuka ta yadda za su fahimci ma’ana da

luggar kalmomi irin waɗanda suke fitowa na Hausa ko na

Larabci da ba kowane mutum ya mayyaze (rarrabe) da su ba.

Ta fuskar almajirai da sauran makafi kuwa suna ƙoƙarin

haddace su ne, musamman waƙoƙi su dinga yin bara da su. A

lokacin da suke haddar nan sukan tsarma fahimtarsu, ta yi wa

waƙoƙin sharhi don sauƙaƙawa da saurin fahimtar da masu

sauraro.

Kamar yadda aka gani kafin zuwa Musulunci adabin

Hausa ba rubutacce ne ba, adabi ne na baka wanda ake ƙoƙarin

kiyaye shi ta hanyar haddacewa, akan yaɗa shi ta hanyar labarai

da tatsuniyoyi da rera waƙoƙi da kaɗe-kaɗe da sauransu. Amma

bayan Musulunci ya bayyana wannan ƙasa aka sami tasirin

adabin Larabci kan na Hausawa, sai Hausawa suka sami wani

sabon adabi rubutacce ƙari bisa ga wanda suka saba da shi na

baka, ta hanyar aro labarai da waƙoƙin Larabawa da

kalmominsu da luggoginsu da ra’ayoyinsu da sauransu aka shiga

tsara rubutaccen adabi.

2.4 Lokacin Zuwan Turawa (Ƙarni na 20)

Bincike ya amince cewa tun wajejen ƙarni na goma sha

bakwai (Ƙ17) zuwa ƙarni na goma sha takwas (Ƙ18) Turawa iri

daban-daban na bincike da na mishan da na ciniki suka dinga

shigowa Afirka. Da yawa daga cikin irin waɗannan Turawa sun

shigo ƙasar Hausa kuma sun yi rubuce-rubuce game da Hausawa

da al’adunsu da kuma ƙasar Hausa. A daidai farkon ƙarni na

ashiri (Ƙ20), a shekarar 1900, Turawan mulkin mallaka suka

bayyana manufarsu ta ƙwace mulkin ƙasar Hausa daga hannun

’yan ƙasarta. Kafin mulki ya tabbata a gare su, sai da suka yi yaƙi

da wasu garuruwan ƙasar Hausa. Gwamna Lugga shi ne ya

shugabanci rundunar sojan Turawan Ingilishi na Sarauniya. A

shekarar 1903 ne suka tsayar da mulkinsu bayan cinye daular

Usmaniyya mai hedikwata a Sakkwato. Turawan mulki sun zo da

shirye-shirye irin nasu da dama, daga cikinsu ne suka kawo wa

wannan ƙasa yanayin rubutun boko ta amfani da baƙaƙen

Ingilishi, suka kafa makarantu don koyar da rubutu da karatu na

sha’anin boko, suka zo da hanyoyin tsarin mulkinsu da kuma

wasu dangogin ilmi daban-daban.

2.4.1 Ayyukan Turawa Game da Adabin Hausa

Turawa sun fi mayar da hankali ga samar da littattafan

zube na ƙagaggun labarai da aikace-aikacen fassara, musamman

littattafan da za a yi amfani da su wajen koyarwa a makarantu.

Amma Turawan mishan da na ciniki tun a wajejen ƙarni

na goma sha takwas (Ƙ18) ne suka fara tattara adabin Hausa,

musamman na baka, suka ari yanayin rubutunsu na boko suka

rubuta su a ciki. Daga cikin rukunin Turawan na farko da suka yi

wannan aiki akwai Park da Clapperton da Robinson da Bath da

Neibuhr da Schon da Frank Edger da R.S. Fletcher da R.S. Rattary

da sauransu.

- J.F. Schon shi ne wanda ya fara tattara adabin Hausa ya

yi rubutu a kansa, kuma shi ne ya fi Turawan da suka zo ƙasar

Hausa shahara a harkar tattara adabin Hausa, ya wallafa

littattafai shahararru har guda goma sha biyar (15), daga cikinsu

akwai: Magana Hausa da African Proɓerbs da Tales and Historical

Fragments .

- C.H. Robinson kuwa ya rubuta: Specimens of Hausa

Literature a shekarar 1896.

- Frank Edger (1911) Littafi na Tatsuniyoyi na Hausa, Belfest.

- R.S. Fletcher (1912) Hausa Sayings and Folklore, London.

- R.S. Rattary (1913) Hausa Folklore ( Kundaye Biyu); OUP

London.

- A.J.N. Tremoarne (1913): Hausa Supersititition and Customs,

Frank Cass.

A farkon al’amari, yawancin ayyukan da Turawa suka yi

sun gabatar da su ne cikin harshen Turanci, sannan ba tare da

bayyana ainihin tushen bayanansu ba. Ta irin wannan bincike

ne, Skinner (1980) ya rarraba labarun Hausa zuwa nau’o’i kamar

haka:

Labaran dabbobi;

Labarun nishaɗi da ban dariya;

Labarun ɗa’a da tarbiyya;

Labarun hulɗa da zaman iyali;

Almara;

Labarun hukunci da sulhu;

Labarun jaruntaka da sauransu.

Yahaya (1988) ya bayyana haka, kuma ya daɗa ayyana

cewa tun daga tsakiyar ƙarni na goma sha tara (Ƙ19) har zuwa

farkon ƙarni na ashirin (Ƙ20) an tattara adabin Hausa kamar

haka:

Labaran Zube- 1220

Karin Maganganu (Zantukan Hikima) – 3212

Kacici-Kacici- 182

Sauran tarkacen adabin Hausa – 603

Ta wannan hanya ce aka gabatar da ayyuka da yawa a

kan adabin Hausa, har aka sami damar kwatanta azuzuwa da

sigogin adabin Afirka baki ɗaya. Daga nan kuma Turawa suka

ƙirƙiro hanyoyi da dabarun nazarin adabi waɗanda da sannu-

sannu suka game duniya. Daga cikin Turawan da suka shahara a

wannan fage akwai R.M. Dorson (1972) da Finnegan(1970) da

Ruth da sauransu.

2.5 Ayyukan ’Yan Ƙasa a Makarantu

Kafin zuwan Turawa da mulkinsu na mallaka an sami

Hausawa suna rubuta Hausa ne ta hanyar rubutun ajami. Amma

zuwan Turawa wannan ƙasa ya kawo wani ƙari ga rayuwar

Hausawa, musamman ta yadda suka ƙirƙiro rubutun bokon

Hausa daga haruffan Ingilishi irin na Romawa. Daga nan

Hausawa suka rungumi wannan sabon ilmi aka mayar da hankali

ga koyonsa. Bayan da aka ƙware a cikin rubutun boko, sai

Hausawa da yawa suka shiga rubuce-rubuce cikin boko. Ke nan

daga cikin abubuwan da zuwan Turawa ya kawo dangane da

rayuwa waɗanda suka shafi tunanin Hausawa da rubuce-

rubucensu akwai kafa makarantu tun daga na koyon ilmin yaƙi

da jahilci da aka shirya don koyar da iya rubutu da karatu da

sha’anin mulki, da na Firamare, daga bisani, zuwa na sakandare

da jami’o’i.

Turawa sun kafa makarantu na farko a manyan

garuruwan ƙasar Hausa kamar Sakkwato (1906) da Zariya

(1907) da Kano (1909). Harshen da aka yi amfani da shi wajen

koyarwa shi ne harshen Hausa. An ci gaba da inganta hanyar

rubutun boko ta farko wadda su Schon suka ƙirƙiro, sannan aka

yi yekuwar samar da littattafan Hausa don koyarwa tun daga

shekarar 1933. A wannan lokaci aka ƙarfafa rubutun zube na

ƙagaggun labarai (1930-1959), aka kakkafa hukumomi na

haɓaka rubuce-rubuce kamar Hukumar Fassara da Hukumar

Talifi da Kamfanin Gaskiya da Hukumar NORLA da sauransu. Har

wa yau an yi ƙoƙarin shirya gasa tsakanin ‘yan ƙasa marubuta.

An samar da littattafai da yawa kamar su Ruwan Bagaja da Shehu

Umar da Jatau na Ƙyallu da Magana Jari Ce, da Ganɗoki da Ikon

Allah da Dare Dubu da Ɗaya da Hausawa da Maƙwabtansu da

sauran littattafai masu yawa.

Duk da wannan matsayi da adabi ya samu na ci gaba da

bunƙasa bai da wata tsararriyar hanya ta nazari wadda ta wuce

koyon rubutu da karatu da tattara ayyukan adabi. Shi wannan

nazari bai kankama ba sai bayan da aka kafa jami’o’i, musamman

bayan buɗe Jami’ar Ahmadu Bello a Zariya (1960) da Kwalejin

Abdullahi Bayero a Kano (1960).

2.5.1 Makarantar Kano; Jami’ar Bayero

Wannan makaranta ta Kano an fara buɗe ta ne a

shekarar 1960 da sunan Kwalejin Ahmadu Bello. A shekara ta

1962 aka mayar da ita ƙarƙashin Jami’ar Ahmadu Bello Zariya,

sai kuma aka juya mata suna zuwa Kwalejin Abdullahi Bayero. A

1975 ta sami wani ɓangare na matsayin jami’a, amma a 1977 ta

zama cikakkiyar jami’a da sunan Jami’ar Bayero, Kano.

Turawa su ne suka fara koyar da Hausa a wannan

makaranta inda suka nuna sha’awarsu ga nazarin harshen Hausa

a fannoninsa mabambanta, musamman harshe da adabi da

wasan kwaikwayo. Wannan ya sa koyar da Hausa ya zamanto

cikin harshen Ingilishi, maimakon harshen Hausa. Kuma ga

Ingilishi shi ne harshen da gwamnati take amfani da shi a

Nijeriya. Jami’ar Bayero ta zama cibiyar farko ta nazari da koyar

da Hausa. Koyar da Hausa cikin harshen Ingilishi ya ci gaba har

zuwa wajejen 1970 zuwa1974 inda wasu masu nazarin Hausa

’yan ƙasa suka fara tunanin sauyi. Daga nan ne aka shiga fassara

wasu kalmomi, musamman na fannin adabi zuwa Hausa. A

shekarar 1972 Cibiyar Nazarin Harsunan Nijeriya ta shirya wani

taro inda ta gayyaci ra’ayoyin mutane game da yadda za a fassara

wasu kalmomin da ake amfani da su wajen nazarin adabin

Ingilishi da na Larabci. Malamai da suka ba da gudunmuwa a

wannan lokaci sun haɗa da Farfesa Ɗalhatu Muhammad wanda

ya rubuta maƙala mai suna ‘ A Ɓocabulary of Literary Terms in

Hausa’ wadda aka buga a cikin Harsunan Nijeriya III a 1973.

Farfesa M.K.M. Galadanci ya yi ƙoƙarin fassara kalmomin

nazarin da za a riƙa amfani da su wajen nazarin nahawu da

nazarin karin waƙa. Farfesa Ɗandatti Abdulƙadir ya taimaka

wajen samar da kalmomin nazarin adabin Hausa. Farfesa Bello

Sa’id da Farfesa Abdulƙadir Ɗagambo sun taimaka ainun wajen

samar da kalmomin nazarin adabin Hausa, musamman fannin

nazarin rubutacciyar waƙa da hanyoyin yi mata fiɗa ko tarƙe.

Wannan Jami’a ta Bayero Kano ta taka muhimmiyar rawa ainun

wajen koyar da Huasa. An sami ’yan ƙasa waɗanda suka zama

malamai suka kuma taimaka wajen wannan aiki har ake ganin su

ne suka zama iyaye na nazarin harshe da adabi da al’adun

Hausawa. Za a iya karkasa waɗannan malamai zuwa zanguna da

rukunoni mabambanta kamar haka:

(i) Rukunin Turawa

Farfesa D.W. Arnott

Farfesa Neil Skinner

Farfesa M. Hiskett

Farfesa Russel G. Schun

Linda Dresel

Farfesa Krishna Rayan

Farfesa Grahm Furniss

Farfesa Carnirou

Farfesa Fremont Edward Besmer

Farfesa Philip Jaggar

Farfesa Kirk-Greene

Farfesa Paul Newman, Shugaban fassaro kalmomin

nazari daga Ingilishi da Larabci zuwa Hausa

Dr. Roɗana Ma Newman

(ii) ’Yan Ƙasa Rukuni na Ɗaya (1964-1970)

Farfesa M.K.M. Galadanci - Harshe

Farfesa Ɗalhatu Muhammad - Adabi

Farfesa Ɗandatti Abdulƙadir - Adabi

Farfesa Dauda Bagari - Harshe

Farfesa Abba Rufa’i - Harshe

Mal. Isa Ahmad Kurawa - Harshe

Farfesa Ibrahim Mukoshy - Harshe

Malam Giɗaɗo Bello - Adabi

(iii) ’Yan Ƙasa Rukuni na Biyu (1970-1972)

Farfesa Ibrahim Yaro Yahaya -Adabi da Al’adu

(iv) ’Yan Ƙasa Rukuni na Uku (1973-1975)

Farfesa Bello Ahmad Salim - Harshe

Farfesa Abdulƙadir Ɗangambo - Adabi da Al’adu

Farfesa Bello Sa’id - Adabi

Dr. M.M. Garba - Harshe

Dr. Ahmadu Bello Zariya - Harshe

Farfesa Usman Hassan - Adabi da Al’adu

Farfesa Ma’azu Sani Zariya - Harshe

Dr. Habib Ahmad Daba - Adabi

Farfesa Abdu Yahya Bichi - Adabi da Al’adu

Farfesa Maikuɗi Ƙaraye - Adabi

(v) ’Yan Ƙasa Rukuni na Huɗu (1976/1980)

Malam Muhammadu Sani Ibrahim – Adabi da Al’adu

Malam Muhammad Balarabe Umar – Adabi da Al’adu

Dr. Sammani Sani - Harshe

Farfesa Isma’ila Junaidu - Harshe

Malam Habibu Sani Ɓaɓura - Harshe

Malam Muhammad Wada Hamza – Adabi

Mal. A.G. Ɗantsoho Abdullahi - Harshe

Mal. Abdullahi Umar Kafin Hausa – Adabi da Al’adu

Dr. Tanimu Musa ‘Yar-Adua – Adabi da Al’adu

Dr. Usman Usaini Fagge - Harshe

Farfesa Sa’idu Muhammad Gusau - Adabi da Al’adu

Dr. Ahmad Magaji - Al’ada da Adabi

Malam Muhammad Babanzara

Hassan -Adabi

Farfesa Isa Mukhtar -Adabi

Bayan waɗannan akwai wasu rukunonin malamai ’yan

ƙasa waɗanda suka biyo baya da za a iya ambata da rukuni na

biyar(1981 zuwa yau):

Dr. Abdullahi Bature - Harshe

Farfesa Mukhtar Abdulƙadir Yusuf - Harshe

Dr. Aminu Lawan Auta - Adabi

Dr. Aliyu Musa - Adabi

Dr. Muhammad Tahar Adamu -Al’adu

Dr. Aliyu Mu’azu -Al’adu

Dr. Umma Ado Abbas -Al’adu

Dr. Hafizu Miko Yakasai - Harshe

Dr. Yakubu Magaji Azare -Harshe

Dr. Halima Abdulƙadir Ɗangambo -Adabi

Malam Abdurra’uf Tukur - Adabi da Al’adu

Malam Murtala Garba Yakasai -Al’adu

Daga cikin waɗannan rukunoni na masu nazari a Jami’ar

Bayero akwai waɗanda suka fi mayar da sha’awarsu bisa nazarin

waƙa daɗa rubutacciya ce ko ta baka wasu kuma sun ɗauki sassa

na adabin zube na baka ko rubutacce suka daɗa baza himma a

kai. Wasu kuma sun ɗauki sashen wasan kwaikwayo suka

zurfafa bincike a cikinsa. Daga cikinsu akwai:

Farfesa Ɗandatti Abdulƙadir - Nazarin Sigogin Waƙa

Farfesa M.K.M. Galadanci - Nazarin Karin Waƙa

Farfesa Ɗalhatu Muhammad - Nazarin Waƙa

Farfesa Abdulƙadir Ɗangambo - Nazarin Adabin

Hausa

Farfesa Bello Sa’id - Nazarin Waƙa

Malam Muhammadu

Sani Ibrahim – Nazarin Adabin Baka

Malam M. Balarabe Umar - Nazarin Waƙa

Farfesa S. M. Gusau – Nazarin Adabin Baka

Dr. Ahmad Magaji - Nazarin Adabi da Al’adu

Dr. T.M. ’Yar-Aduwa - Nazarin Wasan

Kwaikwayo

Farfesa Isa Mukhtar - Nazarin Ƙagaggun Labarai

da sauransu

2.5.2 Makarantar Zariya

Jami’ar Ahmadu Bello Zariya (1975-)

Jami’ar Ahmadu Bello Zariya ita ce ta zama ta biyu a

fannin buƙasa koyar da harshen Hausa da adabi da al’adu a

ƙarƙashin Sashen Koyar da Harsunan Nijeriya da na Afirka

wanda aka kafa a shekarar 1975. Wannan sashe ya mayar da

hankali wajen koyar da Hausa, musamman fannin adabin baka

inda har aka rayar da wani ɓangare da ake kira Taskar Fasahar

Baka20 . Komawar Farfesa Ɗalhatu Muhammad daga Jami’ar

Bayero, Kano zuwa wannan sashe ya taimaka ainun, musamman

yadda nazarce-nazarce da ƙirƙire suka daɗa yawaita. Daga cikin

malamai na wannan makaranta akwai:

Farfesa Ɗalhatu Muhammad - Adabi

Farfesa Muhammad Hambali Jinju - Harshe

Dr. A.Ɓ. King - Adabi

Mal. Giɗaɗo Bello - Adabi

Mal. Rabi’u Muhammad Zarruk - Harshe

da Adabi

Mal. Abubakar A. Kafin Hausa - Adabi

Dr. Bello Yaro Sodangi Alhassan - Harshe

20 Wato Oral Decumentation Centre, Department of Nigerian and

African Languages,Ahmadu Bello University, Zaria.

Mal. Adamu Ibrahim Malumfashi - Adabi da Al’adu

Dr. Magaji Tsoho Yakadawa - Adabi

Farfesa Munnir Mamman - Harshe

Dr. Abdullahi Garba Wurma -Harshe

Farfesa Umaru Balarabe Ahmed 21 - Adabi da

Al’adu

Fafesa Muhammad Lawal Amin - Adabi

Dr. Salisu Garba Kargi - Harshe

Malama Rabi Garba -Harshe da Adabi

Mal. Rabi’u Muhammad Tahir -Harshe da Adabi

Malama Hauwa Muhammad Bugaje -Adabi

2.5.3 Makarantar Sakkwato

Jami’ar Usmanu Ɗanfodiyo Sakkwato (1975-)

Wannan Jami’a ta Usmanu Ɗanfodiyo an buɗe ta ne a

shekarar 1975. Ita ma ta bayar da muhimmiyar gudunmuwa

wajen nazarin adabin Hausa. Yawancin malamai na wannan

Jami’a sun yo ƙaura ne daga Jami’ar Bayero ta Kano ko kuma sun

yi karatu a cikinta. Daga cikinsu akwai:

21 Farfesa U. B. Ahmed a wajejen 2007 bayan da aka buxe Sashen Koyar

da Hausa a Jami’ar Jihar Kaduna, sai aka nemi ya shugabance shi don

ya

yi masa fandisho mai nagarta.

Farfesa Ibrahim Mukoshy - Harshe da

Adabi

Farfesa Muhammad Dauda Bagari - Harshe

Farfesa Muhammad Hambali Jinju - Harshe

Farfesa M. Hiskett - Adabi

Farfesa Haruna Abdullahi Birniwa - Adabi

Farfesa Abdullahi Bayero Yahya - Adabi

Farfesa Atiku Ahmed Dunfawa - Adabi

Farfesa Ibraham M. A. Malumfahsi - Adabi

Farfesa Aliyu Muhammad Bunza - Al’adu

Farfesa Salisu Ahmed Yakasai - Harshe

Mal. Mahbub Amin Alkali - Adabi

Mal. Ɗayyabu Miko Ɗiso - Harshe

Dr. Hamza A. Ainun - Adabi

Mal. Ahmed Abdullahi Sokoto - Adabi

Dr. Ibrahim S.S. Kontagora -Al’adu

Dr. Bello Bala Usman - Adabi

da sauransu

A wannan Jami’a akwai manyan sassa na bunƙasa

nazarin harshen Hausa da adabi da al’adu guda uku wato Sashen

Koyar da Harsunan Nijeriya da Cibiyar Nazarin Hausa da

Hukumar Fassara ta Jekadiyar UNESCO.

2.5.4 Makarantar Maiduguri

Jami’ar Maiduguri (1975-)

An kafa wannan jami’a ta Maiduguri a shekarar 1975, ita

ma an buɗe Sashen Koyar da Ilimin Harsuna a cikinta. Daga cikin

manazarta na wannan makaranta akwai:

Farfesa Abdulhamid Abubakar - Harshe

Farfesa Ahmad Baba Tela - Harshe

Farfesa Andrew Haruna -Harshe

Farfesa Mustapha Abba -Harshe

Dr. Muhammad Mu’azu -Harshe

Farfesa Balarabe Zulyadaini - Adabi

Dr. Garba Adamu -Adabi

Dr. Ai’sha Iya Muhammad -Harshe

Farfesa Muhammad Munkaila -Harshe

Mal. Rabi’u Musa - Adabi

Mal. Buhari Ibrahim Maigari - Adabi da

Harshe

Mal. Muhammad Shu’aibu -Adabi

Mal. M. Abdulwahab -Adabi

2.5.5 Sauran Makarantu

Bayan waɗannan manyan makarantu da suka kafu a

jami’o’in Kano da Zariya da Sakkwato da Maiduguri, akwai wasu

ƙananan makarantun nazarin harshe da adabi da al’adun Hausa

waɗanda suka biyo sawunsu. Akwai ma’aikatun ilimi a jihohi da

manyan makarantun horon malamai da kwalejojin ilimi da

makarantun share fagen shiga jami’a da sauransu. Daga cikin

malaman da suka fito fili a irin waɗannan makarantu akwai:

Alhaji Garba Sa’ad (Ma’aikatar Ilmi, Kano) -Adabi

Mal. Alhassan M. Dawaki (Ma’aikatar Ilmi, Kano) -Adabi

Mal. Yusuf Yunusa (Ma’aikatar Ilmi, Kano) -Adabi da Al’adu

Malam Salisu A. Sadi ( F.C.E (T), Gusau) - Harshe

Malam Haruna Bunguɗu (F.C.E (T), Gusau -Al’adu

Malam Sani Aliyu Soba (F.C.E (T), Gusau - Adabi da Harshe

Mr. Calɓin Y. Garba (Kwalejin Ilmi, Kano) -Harshe da Adabi

Mal. Abdullahi Hamma Misau (Kwalejin Ilmi, Azare) -

Harshe

Mal.Ja’afaru Ayuba (Kwalejin Fasaha, Katsina) -Harshe

Dr. Garba M. Gital (Bauchi) -Harshe

Mal. Bashir Ibrahim Sharifai (Ma’aikatar Ilmi, Kano) -Adabi

Mal. Usman Abdullahi Binanci (Kwalejin Ilmi, Sakkwato) -Harshe

Dr. Aliyu Muhammad Ambursa

(Kwalejin Ilmi,Sakkwato) -Adabi da Harshe

Mal. Umaru Zagga (Kwalejin Ilmi, Sakkwato) -Harshe da Adabi

Malama Zahra’u Ibrahim Waya

(Polytechnic Kaduna) – Adabi

da Harshe

Mal. Umaru Rabi’u Ɗankiri – Adabi

Mal. Ibrahim Garba Satatima (F.C.E, Kano) - Adabi

Mal. Abdullahi Asiru (ASIL, Kano) -Adabi da Al’adu

Mal. Aliyu Hudu Sulaiman

(Kwalejin Ilmi, Kumbutso) -Adabi da Al’adu

Mal. Usman Ibrahim (Kwalejin Fasaha, Sokoto) -Adabi da

Al’adu

Mal. Ɗanjuma Maigari Salihu - Adabi

da sauransu

Daga bisani kuma an bubbuɗe wasu jami’o’i a wasu

jihohin Nijeriya waɗanda wasu daga cikinsu suka kakkafa sassan

koyar da harshen Hausa. Daga cikin waɗannan jami’o’i sababbi

akwai Jami’ar Musulunci ta Katsina da Jami’ar Jihar Katsina da

Jami’ar Jihar Nassarawa da Jami’ar Jihar Kabi da Jami’ar Jihar

Kaduna da sauransu. Ga sunayen wasu malamai da suke

koyarwa da nazarin Hausa a waɗannan Jami’o’i:

Malam Muhammad Bashir Yusuf,

Jami’ar Jihar Nassarawa - Adabi

Malam Bashir Aliyu Sallau Safana,

Jami’ar Jihar Katsina -Al’adu

Malam Aminu Galadima |atagarawa

Jami’ar Jihar Katsina -Harshe

Malam Mustapha Shu’aibu

Jami’ar Jihar Katsina -Adabi

da sauransu

Daga cikin waɗannan shahararrun manazarta ne aka

sami waɗanda suka gina tare da daɗa rayar da makarantun

nazarin adabin Hausa, suka kuma ɓullo da dabaru da hanyoyin

yi wa adabi nazari da tsokaci da tarƙe da fiɗa da ta’aliƙi da sharhi

na zamani. Su waɗannan hanyoyin nazari na zamani da aka fito

da su a makarantunsu daban-daban sun ƙunshi sanabe-sanabe

da ƙaƙale-ƙaƙale da tsokace-tsokace da nufin ayyana kyawon

adabin Hausa ko muninsa, zaƙinsa da balagarsa da karsashinsa

ko ɗacinsa da laminsa.

Mazauwa nazarin adabin Hausa sun yi la’akari da

hanyoyin nazarin adabin Larabawa da na Turawa, sannan da

tasirin zamananci bisa adabin kansa da sauransu suka ƙirƙiro

hanyoyinsu. Amma saboda rashin musayar ra’ayoyi sosai da

sosai akan sami bambance-bambance tsakanin waɗannan

hanyoyin nazari na waɗannan malamai. Ta haka ne kusan

kowane manazarci ya fi dogara ainun bisa hanyar nazarin da ya

shimfiɗa. Ba a sami daidaito bisa ga waɗannan hanyoyi da

kalmomin nazarin adabin da ake amfani da su a makarantu ba,

sai daga bisani22. Akwai kuma wasu muhimman matakan

nazarin adabin Hausa da yawancin manazartan farko da na

yanzu suka amince da su kuma suna amfani da su.

22 A halin yau (2008) an sami tsararriyar hanya ta nazarin rubutacciyar

waƙa wadda Farfesa Abdulqadir Xangambo ya shirya tun da jimawa

a

littafi mai suna Xaurayar Gadon Fexe Waƙa (Sabon Tsari) 2007. Akwai

kuma littafin Jagoran Nazarin Waƙar Baka (1995) wanda Sa’idu

Muhammad Gusau ya tattara dabaru da hanyoyin nazarin waƙar

baka

a cikinsa. Malam Tanimu Musa’Yar-Aduwa shi kuma ya shirya hanyar

nazarin wasan kwaikwayo na Hausa a littafi mai suna Wasan

Kwaikwayo na Hausa: Yanaye-Yanayensa da Sigoginsa (2008). Sai

kuma Farfesa Isa Mukhtar ya tsara hanyar nazarin qagaggun labarai

a

littafi mai suna Jagoran Nazarin Jagaggun Labarai (2004). Duka

waxannan ayyuka qari ne a kan ayyukan da ake da su dangane da

kalmomin nazarin adabi da harshe da al’adu da suka haxa da littafin

Kevavvun Kalmomin Nazarin Hausa ( Hausa Metalanguage ) da “ A

Vocabulary of Literary Terms in Hausa” a cikin Harsunan Nijeriya III

(1973) da sauransu.

2.6 Wasu Manazarta Adabin Hausa

Wasu daga cikin malaman da suka taimaka wajen fito da

hanyoyi da dabarun nazarin adabin Hausa sun haɗa da:

Farfesa Ɗalhatu Muhammad - Nazarin waƙa, tare

da kalmomin Nazarin adabi

Farfesa M.K.M. Galadanci - Nazarin karin waƙa

Farfesa Ɗandatti Abdulƙadir - Nazarin waƙa

Farfesa Ibrahim Mukoshy - Nazarin Adabin baka,

musamman tatsuniya

Farfesa Ibrahim Yaro Yahaya - Nazarin adabi

Farfesa Bello Sa’id -Nazarin waƙa

Farfesa A. Ɗangambo -Nazarin Adabi. Ya fito da:

-Gadon Feɗe Waƙa

-Ɗaurayar Gadon Feɗe Waƙa

-Gadon Feɗe Adabin Hausa

Dr. A.Ɓ. King - Nazarin waƙar baka

Mal. M. S. Ibrahim -Nazarin Adabi da al’adun Hausawa

Farfesa Sa’idu Muhammad Gusau - Nazarin waƙar baka,

ya fito da Jagorar Nazarin Waƙar

Baka wanda ya ƙunshi dabaru

da

hanyoyin feɗe waƙar baka ko yi

mata tarke da tsokaci

Farfesa Abdullahi Bayero Yahya - Nazarin waƙa

rubutacciya da ta baka

Farfesa Isa Mukhtar – Nazarin Ƙagaggun Labaran Hausa

Malam T.M.’Yar-Aduwa – Nazarin Wasan Kwaikwayo na

Hausa

2.7 Wasu da Suka Bunƙasa Ayyukan Hausa

Wasu daga cikin shahararrun mutane, masana da

manazarta da masu kishin harshen Hausa waɗanda suka samar

tare da haɓaka ayyukan inganta Hausa sun haɗa da:

Sarkin Daura Alhaji Muhammadu Bashar

Sarkin Kano Alhaji Dr. Ado Abdullahi Bayero

Sheikh Abubakar Mahmud Gumi

Sheikh Muhammad Nasiru Kabara

Sheikh Ɗahiru Usman Bauchi

Malam Yahaya Gusau

Sheikh Halliru Binji

Alhaji Dr. Abubakar Imam

Alhaji Na’ibi Sulaiman Wali

Alhaji Yusufu Maitama Sule, Ɗanmasanin Kano

Waziri Alhaji Junaidu

Malam Bello Daura

Liman Muhammadu Daura

Alhaji Usman Muhammad Daura

Alhaji Mudi Sipikin

Alhaji Aƙilu Aliyu

Alhaji Bello Alkanci

Alhaji Bello Giɗaɗawa

Alhaji Abubakar Liman

Alhaji Dr. Mamman Shata

Alhaji Hayatu Hussaini

Alhaji Yusufu Ladan

Alhaji HaliluAhmed Getso

Alhaji Dr. Ɗanmaraya Jos

Farfesa Abdallah Uba Adamu

Dr. Yusuf Adamu

Alhaji Aliyu Namangi

Alhaji Inuwa-Hausa By T. Ɓ.

Madam Jean Boyd

Alhaji Ahmadu Ingawa

Alhaji Abubakar Ladan

Alhaji Umaru Dembo Zariya

Alhaji Ƙasimu Yaro

Samanja Alhaji Usman Baba Fategi

Alhaji Ladan Kwantagora

Hajiya Harira Kaciya

Alhaji Ibrahim Mandawari

Malam Rabi’u Musa

Malam Ado Ahmad Gidan Dabino

Alhaji Aminu Ladan Abubakar, ALAN WAƘA

Alhaji Sadiƙ Zazzaɓi

Hajiya Fati Nijar

Hajiya Maryam Fantimoti

Malam Ibrahim Alkaulahi, Mai Kalmomin Waƙa

Maiwaƙa, Nazir M. Ahmad

Hajiya Maryam A. Baba

Malam Hafiz Abdallah, Mai Kalmomin Waƙa

da sauransu

3

DABARU DA HANYOYIN NAZARIN

ADABIN HAUSA DAGA MANAZARTA

DABAN-DABAN

Malamai da yawa da za a kira masana adabin Hausa sun

ba da muhimmiyar gudunmuwa wajen ƙirƙiro tare da samar da

tubalai da matakai na nazari tun daga lokacin fassaro kalmomin

nazari daga wasu harsuna kamar Larabci da Ingilishi har zuwa

fito da matakai da hanyoyin fiɗar adabi. Sannan kuma an sami

ɗalibansu suka ci gaba da bibiyar wannan aiki, suna daɗa faɗaɗa

shi da inganta shi da bunƙasa shi. Ƙoƙarin wannan babi shi ne

ruwaito himmace-himmacen da masu nazarin adabin Hausa

suka aiwatar daga makarantunsu mabambanta. An kawo

taimakawar da kowane manazarci ya bayar dangane da

hanyoyin yi wa adabi fiɗa ko tarke ko tsokaci. A halin yanzu

akwai hanyoyin nazarin adabin Hausa da yawa, amma za a kafa

misalai daga waɗannan23:

3.1 Farfesa Ɗalhatu Muhammad-Zariya

Farfesa Ɗalhatu Muhammad yana ɗaya daga cikin

shahararru kuma gogaggun manazarta harshen Hausa na farko

’yan ƙasa da suka ba da dukkan rayuwarsu wajen rayar da

wannan harshe. Ya taimaka ainun wajen rayar da nazarin adabin

Hausa fiye da duk yadda ake zato. Shi ne na farko da ya fara

fassara kalmomin nazarin adabin Hausa daga Ingilishi da

Larabci zuwa Hausa, sannan ya rattaba su daki-daki a rubuce,

23 A wannan aiki an kira waxannan hanyoyi da sunayen malamai wato

masana waxanda suka qirqiro su ko suka zavo su suka inganta aiki da

su.

bisa nagartaccen tsari. A wajensa ne aka fara ganin yadda za a

rarraba adabin Hausa kansa zuwa sassansa mabambamta ta yi

wa kalmar adabi ɗoriya a gabanta. Ta haka ne aka sami adabin

Hausa da adabin gargajiya da adabin zamani da adabin baka da

adabin takarda da adabi rubutacce da adabin ka da adabin raha

da sauransu24. Kalmomin nazarin adabin Hausa da ya yi ruwa, ya

yi tsaki, ya shugabanci masana adabin Hausa wajen ƙirƙiro su da

tattaro su, da suka shafi waƙa da zube da wasan kwaikwayo, an

fito da su a takarda mai suna ‘ A Ɓocabulary of Literary Terms in

Hausa’ a cikin Harsunan Nijeriya III, CNHN, shekarar 1973 (shafi

na 1-11).

Wannan gwaron ƙoƙari da ya yi, ya ba shi damar fito da

wasu dabaru waɗanda za a iya amfani da su a zaƙulo hikimomin

da suke ƙunshe a adabin Hausa, na waƙa ko na zube ko na wasa.

Shi kansa ya yi amfani da waɗannan dabaru a ayyukan25 da ya

24 A halin yau (2008) wasu manazarta na jujjuya wannan xoriya yadda

ta

Kama kamar adabin waƙa da adabin zube da adabin wasa da adabin

baka na zube da sauransu da yawa.

25 Wasu daga cikin ayyukan wannan masani sun haxa da ‘ Sharhin

Hausa

mai ban Haushi’ a cikin Harsunan Nijeriya III (1973:46-67), da

‘Structural Tension in Poetry: Case Note on Enjambment and Run-on

in

Hausa’ a cikin Harsunan Nijeriya VIII (1978:79-90), da Interaction

Between Oral and the Literate Traditions of Hausa Poetry’ a cikin

Harsunan Nijeriya I X (1979:85-90), da ‘ Zumunta Tsakanin Marubuta

Waqoqin Hausa’ a cikin Harsunan Nijeriya X (1980:85-102), da

‘Introduction to Nigerian Literature’ a cikin Modern Language

Literature (1971,Evans & Unilag: 53-63), da ‘Waƙa Bahaushiya’ a

cikin Studies in Hausa Language and Literature (1978:47-62), da

sauransu da yawa.

gabatar daga lokaci zuwa lokaci. Daga cikin hanyoyin yi wa adabi

tarƙe da ya zo da su akwai:

Hanyar Nazarin Waƙa :

Farfesa Ɗalhatu Muhammad ya fito da hanyoyin da za a

yi amfani da su wajen nazarin waƙa tun a daidai shekara ta

1972/73 kamar haka:

– Tarihin mawallafi ko makaɗi

– Jigon waƙa da warwararsa

– Salon sarrafa harshe

– Tsarin waƙa

Waɗannan su ne muhimman matakan waƙa da ya fara

fitowa da su a matsayin somin taɓi, amma ya yi musu bi ta da

ƙulli da wasu ƙannan matakan nazari a ƙarƙashin kowane

babban mataki kamar haka:

Jigo da warwararsa:

Jigo ya ƙunshi fito da manufar waƙa da warware

abubuwan da ta ƙunsa daki-daki.

Salon sarrafa harshe:

A ƙarƙashin salon sarrafa harshe yakan duba waɗannan

abubuwa da suka haɗa da:

Ƙarangiya Baƙin Kalmomi

Amsa-kama26 Hausantarwa

Tamka27 Tsofaffin Kalmomi

26 Wato Ideophone

27 Wato Simile ko tashbihi

Mutuntarwa28 Karya Dokar Nahawu

Kamance29 Karin harshe

Ɗinki30 Saɓi-Zarce 31

Zango Siffantawa

Kwalliya

Adon harshe:

Tamka Mutuntarwa

Ƙarangiya Kamance

Rayarwa Siffantawa

Kwalliya

Tsarin Waƙa (Tsari)

- Baiti/Baitoci (Rubutacciyar Waƙa):

Ƙwar ɗaya

’Yar tagwai (ƙwar biyu)

’Yar uku (ƙwar uku)

’Yar huɗu (ƙwar huɗu)

’Yar biyar (ƙwar biyar)

Tahamisi

-Ɗa/Ɗiya (waƙar baka)

- Amsa-Amon Harafi

28 Wato Personification

29 Metaphor ko Isti’ara

30 Enjambment . Wannan wata dabara ce ta sadar da saqo daga wani

baiti

zuwa wani baiti da yake biye.

31 Wato Run-on. Shi ne sadar da saqo qarami daga wani layi zuwa

wani

layi. Wannan ita ce dabara ta gangara a wajen Farfesa Xangambo.

- Amsa-Amon Kari

- Bismilla da Tamat32

- Tsarin Baiti

-Yawan Baitoci

- Karin Magana, musamman na gargajiya, da tasirin karin

waƙoƙin

baka a kan rubutattun waƙoƙi.

Wannan mashahurin masani, manazarci Farfesa Ɗalhatu

Muhammad ya ƙara ciyar da rumbun adabin Hausa, musamman

nazarin waƙa, gaba ya daɗa faɗaɗa shi ta la’akari da sababbin

abubuwa, ƙirƙiraru ko kuma fassararru.

3.2 Farfesa M.K.M. Galadanci-Kano

Farfesa M.K.M. Galadanci yana ɗaya daga cikin

mashahurran masana harshen Hausa da adabinsa na farko daga

cikin ’yan ƙasa waɗanda suka bayar da gagarumar gudunmuwa

a rayar da harshen Hausa. Baya ga taimakawar da ya yi wajen

fassaro kalmomin nazarin harshe da nahawu da adabi, ya yi

ƙoƙarin fito da nazarin karin waƙar Hausa da dangantakarsa da

na Larabci. Bisa ƙoƙarin ƙara rayar da wannan nazari ne ya

gabatar da takarda33 a kan haka. Shaihun Malami Ɗalhatu

Muhammad (1980:85-102) ya bayyana a wata maƙalarsa cewa

Greenberg (daga 1949) ne ya fara ayyana dangantakar karin

32 Wato Opening da Closing Do xology

33 Galadanci, M.K.M. 1975. ‘The Poetic Marriege Between Arabic and

Hausa’ a cikin Harsunan Nijeriya V. Kano: Cibiyar Nazarin Harsunan

Nijeriya, Jami’ar Bayero.

rubutattun waƙoƙin Hausa da na Larabci. Manazarta Turawa34

da Hausawa35 suka ci gaba da bunƙasa wannan yanayi na

nazarin karin waƙa. Farfesa M.K.M. Galadanci ya fi ɗaukar

nazarin gadan-gadan ta koyar da shi a tsakanin ɗalibansa, har

zuwa inda ɗalibansa36 suka ɗauka suka ci gaba da yayata shi. Ya

bayyana wannan nazarin karin rubutattun waƙoƙin Hausa da

yake da alaƙa da na Larabci daki-daki kamar haka:

- Gaɓa

Tsawon gaɓa

Nauyin gaɓa

Gaɓa maras ja da gajeriyar gaɓa

Gaɓa mai ɗauri

-ƙafafuwa (10)

-manyan ƙafafuwa (na asali)

-Ƙannan ƙafafuwa

ɗan ƙari

turke

-kari/Bahari (13)

-zihafi

Gwauron zihafi

-illa

Illar daɗi

Illar ragi

34 Kamar Farfesa Neil Skinner (1969-1974) da Farfesa M. Hiskett

(1969-

1975) da sauransu.

35 Kamar shi Farfesa M.K.M. Galadanci (1973-1975), da Farfesa

Xandatti

Abdulqadir (1974-1975) da sauransu.

36 Kamar Farfesa Bello Sa’id, da Dr. Ahmad Bello Zariya, da Dr. Isma’il

Junaidu da Farfesa M.A.Z.Sani da sauransu.

Ƙafafuwa goma su ne:

Fa’uulun 0 00 00

Mafaa’iilun 0 00 00 00

Mafaa’alatun 0 00 0 0 00

Faa’ilaatun 00 0 00 00

Faa’ilun 00 0 00

Mustaf’ilun 00 00 0 00

Faa’ilaatun 00 0 00 00

Mutafaa’ilun 0 0 00 0 00

Maf’uulaatu 00 00 00 0

Mustaf’ilun 00 00 0 00

Karuruwa (Bahar) goma sha uku su ne:

Ɗawil Rajaz

Madiid Munsarih

Basiiɗ Hafiif

Waafir Muƙtalib

Kaamil Mutaƙaarab

Hajaz Mutadaarak

3.3 Farfesa Ɗandatti Abdulƙadir-Kano

Farfesa Ɗandatti Abdulƙadir shi ma yana cikin rukunin

farko na ’yan ƙasa, Hausawa, manazarta harshe da adabi da

al’adun Hausawa. Ya nuna irin tasa hoɓɓasa ta fuskar raya

nazarin adabin Hausa, musamman fannin nazarin waƙa. Daga

cikin ayyukan da ya gabatar ne ya fito da waɗannan hanyoyin

nazari kamar haka:

Jigon waƙa

Kayan cikin waƙa

Sarrafa kalmomi (salo)

Bayan wannan zango, Farfesa Ɗandatti Abdulƙadir ya

daɗa faɗaɗa hanyar fiɗar waƙa kamar haka:

Jigo

Raɓa-dannin jigo/Warwarar Jigo

Kayan cikin waƙa

Ƙwarangwal

doguwar waƙa/gwauruwa

ƙwar biyu

ƙwar uku

ƙwar huɗu

ƙwar biyar

Tahamisi

Tarbi’i

Amsa-amo (ƙafiya)

Casar kalma/Luguden kalma (Ƙarangiya)

Yagalgala

Ƙara gishiri:

Kamantawa

Siffantawa

Muzantawa

Zambo/Habaici

Shaguɓe/Hannunka-mai-sanda

Zaɓen kalmomi

Ma’auni

Mabuɗin waƙa da Marufinta

3.4 Farfesa Ibrahim Mukoshy- Kano/Sakkwato

Farfesa Ibrahim Mukoshy ya kasa adabin Hausa zuwa na

zube da na tsari, kuma kowane kashin yana iya zama na gargajiya

ko na zamani. Haka kuma kowane nau’i na wannan adabi da

hanyar da za a yi masa nazari ta kallon jigo ko tauraro ko jirwaye

ko zubi ko salo. Ta haka ne ya kalli tatsuniya dangane da

tauraronta ya ayyana cewa akwai tatsuniyar Gizo da sauran

tatsuniyoyi da suka danganci mutum ko tsuntsu da sauransu.

Daga nan ya fito da

wasu muhimman shika-shikai da za a iya amfani da su a yi wa

tatsuniya nazari ko fiɗa ko tarƙe37.

Waɗannan shika-shikai su ne:

a) tauraro/tauraruwa

b) maƙiyi/maƙiyiya-abokin kishin tauraro (Bora da

Mowa)

c) jigo-manufa

d) zango-ƙarshen gatana ko wurin kwana, musamman

bayan waƙa

e) ƙashi-ƙananan manufofi ko ra’ayi (tubalan ginin

jigo), ƙasusuwa ke haɗuwa su yi jigo. Yana ƙara

fahimtar da zango.

f) Hauhawa-jan hankalin mai sauraro ya dinga

tsimayar ci gaban gatana wato tatsuniya.

g) ƙololuwa-ƙarshen hauhuwa, inda ɗokin mutum ya

kai gayarsa.

37 Ana iya duba Mukoshy, I. 1978. ‘Adabin Hausa’. Takarda wadda ya

gabatar. Kano: Jami’ar Bayero.

h) Lokaci da wuri-iyakokin da suke ba da bayanin abu a

wurin aukuwarsa da lokaci kamar damana ko rani ko

bazara ko gona ko gida ko daji da sauransu.

i) ƙodago-wato ’yar waƙa a cikin tatsuniya

j) fayyacewa-wato inda komai ya fito a fili wato

bayyanar da ƙarshen gatana tare da nuna samun

nasara ko rashinta.

k) bi-yarima-bi-yarima ka sha kiɗa, su ne ƙananan

taurari waɗanda sukan fito don cikon tatsuniya

l) salo-dabarun da aka yi amfani da su don isar da

tatsuniya.

Ta fuskar nazarin rubutattun waƙoƙi kuwa, Farfesa

Ibrahim Mukoshy yakan duba waɗannan abubuwa ne:

Taƙaitaccen tarihin mawallafi

Mawallafi a matsayin marubucin waƙoƙi

Jigo ko manufar waƙa

Amsa-amo

Karin waƙa

Baƙin kalmomi

Salo da sarrafa harshe waɗanda suka haɗa da:

- sassan nahuwa kamar suna, wakilin suna,

aikatau,

harafi da sauransu.

- tsarin sauti.

Naɗewa

Ga alama Farfesa Mokushy ya fi mayar da ƙarfi ne ga

nazarin waƙoƙin Filatanci38, amma duk da haka, a nazarin

38 Alalmisali, akwai Mukoshy, I. A. 1979. “ The Shehu’s Fulfulde Poem:

Yimre Tanashahuje: Its Translation and Analytical Commentary” a

cikin Harsunan Nijeriya IX. Kano: Cibiyar Nazarin Harsunan Nijeriya,

adabin Hausa mahiri ne kuma jagaba, musamman a fannin

tunani da zaƙulo abubuwa. Ya ƙware ƙwarai a fagen nazarin

harshen adabi da hango nesan da adabi yakan kalla ko yake

kallowa.

3.5 Farfesa IbrahimYaroYahaya-Kano

A matsayin nazarin adabi, babu ko tantama Farfesa

Ibrahim Yaro Yahaya yana daga cikin mashahuran manazarta

kuma marubuci, mawallafi. Manazarci ne na farko da ya yi

amfani da alƙalaminsa wajen rayawa da bunƙasa adabin Hausa.

Nazarce-nazarcen da ya gabatar sun bayar da haske da yin

jagora bisa fahimtar adabin Hausa nagartacce. Yana daga cikin

rukuni na biyu na masana adabin Hausa waɗanda suka tattaro

ayyukan adabi suka tsara su a rubuce bi-da-bi, sannan suka

fassaro tare da shimfiɗa hanyoyin da za a bi ta kansu a yi nazari

da sharhin adabin Hausa.

Farfesa Ibrahim Yaro Yahaya ya kasa adabin gargajiya

zuwa ƙananan sassa kamar haka:

-Adabin fasahar hannu wanda ya shafi sana’o’i da sauran

hanyoyin tanade-tanaden gargajiya kamar noma da kiwo da ƙira

da sassaƙa da sauransu.

-Adabin ƙirƙire-ƙirƙiren ayyuka da suka danganci wasanni

kamar dambe da kokawa da kabanci da sauransu.

-Adabin gargajiya na bukukuwa kamar bukin salla ko tashe ko

cika-ciki ko takutaha da sauransu.

Jami’ar Bayero.

-Adabin gargajiya na baka kamar waƙoƙin baka da labarun

gargajiya da karin maganganu da tatsuniyoyi da sauransu.

Farfesa Ibrahim Yaro Yahaya ya bayyana za a iya duba

adabin gargajiya a fagen nazari ta fuskar:

-Tsari da

-Aiwatarwa da kuma

-Ɗaiɗaiku

Farfesa Yahaya ya daɗa bayyana matakan da za a yi

amfani da su wajen feɗe adabin baka na zube ta fuskar ɗaiɗaiku

kamar haka:

-Tubalan Gini: Kamar mutane da dabbobi da

tsuntsaye da Aljannu da ƙwari da Annabawa da

Mala’iku da

rauhanai da wasu abubuwa da sauransu.

-Tasiri: Gargajiya da al’ada da gaskiya da ƙarya da

zamananci da addini da littattafai da hulɗa da

sauransu.

-Masu Yi: Samari, yara da mata, da manya da

malamai da ɗalibai da jarumai da bokaye da

sauransu.

-Lokacin yi da wuri: Lokacin hirar manya da hirar

yara da lokacin shaƙatawa da kiciɓis da wani abu na

kawo misalai da lokacin fadanci da sauransu.

-Zubi da tsari: Kara zube da tarƙoƙo wato ɗaurin

gwarmai mai neman ba da amsa ko ra’ayi, da

gudunmuwar tattaunawa.

-Jigo da warwararsa

-Hikimomin da suke ciki

-Salon sarrafawa: Mai sauƙi ko mai tsauri ko

matsakaici ko mai armashi ko mai ban sha’awa ko

maras karashi ko maras daɗi.

-Yanayin maganganun tarurari (manya da ƙanana),

kamar kwaikwayon abubuwa da maimaita

kalmomi

da cuɗanya gaskiya da ƙarya da tafi da hankali da

bazama cikin mafarki.

-Taurari (manya da ƙanana)

-Kammalawa39.

3.6 Farfesa Bello Sa’id-Kano

Farfesa Bello Sa’id masani ne kuma shahararren mai

bincike mai sha’awar nazarin waƙa, musamman rubutacciya

wadda masu jihadi suka rubuta a ƙarni na 19. Ya bibiyi

waɗannan waƙoƙi yana mai tsettsefe su cikin fiɗa da tarƙe har

ya fito da yanayi da sigoginsu. Shi ne na farko wanda ya fito da

yanayin waƙoƙin ƙarni na 19 daki-daki tun daga su kansu

mawallafan har zuwa ga waƙoƙin da suka rubuta. Farfesa Bello

Sa’id ya yi amfani da dabarun yi wa waƙa fiɗa kamar haka:

Gabatarwa

Jigo

- ambaton jigon waƙa tun daga farkonta

-tattauna jigo filla-filla

Tsari: ya shafi

a) mabuɗi da marufi

b) ma’aunin waƙa

39 Domin qarin bayani ana iya duba Yahaya, I. Y. 1979. ‘ Hausa Folklore

as an Educational Tool’ a cikin Harsunan Nijeriya IX. Kano: Cibiyar

Nazarin Harsunan Nijeriya, Jami’ar Bayero.

c) amsa-amo (ƙafiyar waƙa):

amsa-amon ciki

amsa-amon waje

amsa-amon kari

d) shirin baitoci (Ɗangogin waƙa):

gwauruwa

’yar tagwai

’yar uku

’yar huɗu

’yar biyar

tahamisi

tarbi’i

sunan mawaƙi da tarihin waƙa

Salo mai ƙarfi babu ƙaƙale ko tsaurarawa

Salo yakan ƙunshi:

sauƙin fahimta

ƙarfin harshe

gwaninta da harshe

Gwaninta da harshe:

- kamantawa

- saƙa tagwan-kalmomi masu ma’ana daban-daban

- ƙarangiya

- gugar zana

- habaici

- jefa karin magana

Abubuwan da suke ɓata kyawon waƙa (illolin waƙa) su

ne:

- yawaita aron kalmomi

- maimaita kalma iri ɗaya

- karyewar ma’aunin waƙa a baiti ko ƙaruwarsa

- rashin daidaituwar ƙafiya a cikin waƙa

- amfani da kalma wurin da bai dace ba

Frafesa Bello Sa’id ya yi ƙoƙari ya warware sigogin

waƙoƙin masu jihadi na ƙarni na goma sha tara (19) dangane da

tsarinsu da salonsu da ƙunshiyarsu kamar waƙoƙin da suka

rubuta

a kan ilmin taurari da sauran darussan da waƙoƙin suka ƙunsa

mabambanta da tarihin mawallafansu da irin ayyukan da suka yi

da sauransu40.

3.7 Farfesa Abdulƙadir Ɗangambo-Kano

Farfesa Abdulƙadir Ɗangambo ya taka rawar gani a

fagen nazarin adabin Hausa, musamman yadda ya zama

manazarci mai son ganin an haɗa hanyoyin nazarce-nazarce su

tafi bai ɗaya. Ya yi ƙoƙarin bibiyar nazarce-nazarcen da aka

gabatar daga manazarta mabambanta ya shimfiɗa hanyar fiɗa

tsararriya. Ya taimaka matuƙa wajen fassaro kalmomin nazari

tare kuma da ƙirƙiro su. Ya zo da wasu ƙaƙale-ƙaƙale da sanabe-

sanabe waɗanda suka ƙara wa hanyoyin nazari armashi da zaƙi.

40 Farfesa Bello Sa’id ya gabatar da ayyuka da dama game da nazarin

rubutattun waqoqi, wasu daga cikinsu sun haxa da ‘Salo da Tsarin

Rubutacciyar Waƙar Hausa a Qarni na 19’ a cikin Studies in Hausa

Language, Literature and Culture (1978; Kano: Jami’ar Bayero) da

Verse Structure in Hausa Poetry’ a cikin Harsunan Nijeriya Xiii

(1983/1985). Kano: Cibiyar Nazarin Harsunan Nijeriya, Jami’ar

Bayero,

da kuma kundin digirinsa na uku mai suna; “Rubutattun Waqoqin

Hausa na Qarni na Ashirin a Sakkwato da Kebbi da Zamfara” (2002).

Farfesa Abdulƙadir ya gabatar da ayyuka41 da yawa da suka

bunƙasa tare da faɗaɗa fagen nazarin adabin Hausa, duk da yake

sun fi karkata a nazarin rubutacciyar waƙa.

Farfesa Abdulƙadir Ɗangambo ya raba hanyar nazarin

adabin Hausa zuwa kashi uku, hanyoyin feɗe waƙa rubutacciya

da hanyoyin feɗe ƙagaggun labarai da kuma hanyoyin nazarin

wasan kwaikwayo42.

Farfesa Ɗangambo yana ganin nazari a kan rubutattun

waƙoƙi, ba wai rubuta su ba, bai jima sosai ba. A shekarun baya

ana yin rubutacciyar waƙa don a saurara kawai ko a karanta, ko

a yi mata sharhin baka, ba a rubuce ba. Alalmisali, a lokacin

Shehu Usmanu Ɗanfodiyo da sauran mabiyansa sun rubuta

waƙoƙi da yawa bisa fannoni daban-daban, amma ba a sami

wani gamsasshen bayani a kan hanyoyin da suka yi musu fiɗa ko

tsokaci ba. Abin da aka lura suka fi yi wa waƙoƙi shi ne tahamisi.

Malamai irin su Muhammadu Dikko ɗan Bagine da Nana Asma’u

da Abdullahi ɗan Fodiyo da Mamman Tukur da Isan Kware da

sauransu da yawa sun yi wa waƙoƙi tahamisi. Ba a sami

41 Daga cikin ayyukan da Farfesa A. Xangambo ya gabatar akwai ‘ The

Nigerian Hausa Ci vil War Poems’ a cikin Studies in Hausa Language

and Literature (1978). Kano: Jami’ar Bayero, da ‘Gadon Fexe Waƙa’

1976. Kano: Jami’ar Bayero, da ‘Xaurayar Gadon Fexe Waƙa 1981 &

2007, da ‘Rikixar Azanci: Siddabarun Salo da Harshe Cikin

Tabarqoqo,

Tahamisin Aliyu Xansidi’ a cikin Studies in Hausa Language, Literature

and Culture. 1981. Kano: Jami’ar Bayero da sauransu.

42 Akwai littafi wanda Farfesa A. Xangambo ya rubuta a kan waxannan

hanyoyi na fexe adabi wanda yake kan fitowa. Ya ba wannan littafi

suna, Gadon Fexe Adabi .

wadataccen bayani game da yadda mutanen wannan lokaci suke

nazarin rubutacciyar waƙa da yadda suke sharhin ta ba.

Akwai wata hanya ta sadar da waƙa kuma wadda ta yi

kama da ta nazari inda za a sami almajirai su dinga zagaya titi ko

gidaje ko kasuwanni suna rera waƙoƙi. A lokacin da almajirai

suke rera waƙa sukan yi wasu ’yan bayanai domin su ƙara janyo

hankalin jama’a kan abin da suke rerawa.

Haka rubutattun waƙoƙi suka zauna tsakanin malaman

addini da na nahawu da na adabi ta fin mayar da hankali wajen

kafa hujjoji da su, sannan almajirai da makafi su kuma suna

yawo suna yin bara da su cikin sigar wa’azi, har zuwa lokacin da

Turawan Mulki suka bayyana a ƙasar Hausa.

Bayan zuwan Turawa da kafuwar mulkinsu sun yi

ƙoƙarin yaɗa ilmin boko da kafa makarantu, ta haka ne nazarce-

nazarce suka haddasu har da nazarin nahawun Hausa da

adabinsa. Domin haka, Farfesa Abdulƙadir Ɗangambo yake

ganin yana yiwuwa a ce nazarin rubutattun waƙoƙi na Hausa ya

faro daga makarantu, musamman jami’o’i. Mutanen ƙasashen

waje, musamman Turawa, su ne suka fara nuna fitacciyar

sha’awarsu a nazarin harshen Hausa, suka inganta nazarin

rubutattun waƙoƙi da zube da wasan kwaikwayo. Mutanen da

suka fara koyar da harshe da adabi da al’adun Hausa Turawa ne.

An fara koyar da Hausar ne cikin Ingilishi, daga bisani aka juya

ana koyar da Hausa cikin Hausa, har aka sami ‘yan ƙasa suka

himmatu wajen rayar da wannan aiki. Farfesa Abdulƙadir

Ɗangambo ya fito da hanyoyi guda biyu manya na nazarin

rubutacciyar waƙa. Akwai hanyar nazari ta gargajiya da hanyar

nazari ta zamani.

Hanyar Nazari ta Gargajiya

Farfesa Abdulƙadir ya bayyana hanyar nazari ta

gargajiya da cewa ba wata fitacciya ko rattababbiya ce ba wadda

aka tsara ta kuma aka amince da ita. Hanya ce wadda ake amfani

da ita kara-zube don a bayyana ra’ayi game da waƙa ko littafi ko

wani rubutu. Ta fi ƙunsar zantuttuka na yabo ko na kushewa da

ake amfani da su don auna darajar abu. Wannan hanya ta ƙunshi

bayyana waƙa da cewa:

ta yi armashi

ta ƙayatar

ta burge

ta tsaru

ta waƙu

ai ba dama

Wato kyau mai daraja ta ɗaya

a yaba

ta yi kyau

ta gamsar

Wato kyau mai daraja ta biyu

ba laifi

da dama

da ɗan dama-dama

ai sha’ani

ba ta shige ni ba

ba ta kai min ba

ba tai kyau ba

ga ta nan dai

Wato ba kyau

A wannan hanya har wa yau akan lura da waɗannan

abubuwa:

Daidaitaccen kari (bahari)

Daidaitaccen amsa-amo

Salo mai armashi

Amfani da azanci

Sarrafa harshe (nahawu)

Muhimmancin saƙo da amfaninsa

Faɗar gaskiya, kyakkyawan ra’ayi

Malaman addini kan ƙara da cewa: waƙar mai amfani ce

ko ta hululu ce, in ta addini ce, shin ta yi daidai da:

Alƙur’ani

Hadisi

Ijma’u

Ƙiyasi

Amfani da Larabci

Ɗariƙa (ko akasi)

Hanyar Nazari ta Zamani

Wannan hanya ta zamani ta samu ne a sakamakon koyar da

Hausa a makarantu bayan zuwan Turawa. Malamai da almajirai

Turawa da Hausawa sun nuna sha’awarsu game da wannan

hanyar nazari ta zamani, kowanne ya fito da gwargwadon

fahimtarsa. A ra’ayi ko a hanyar nazarin da Farfesa Abdulƙadir

Ɗangambo ya gina ta zamani ya bayyana ita ce wadda take

ƙunsar wasu ƙaƙale-ƙaƙale da babu su a cikin hanyar nazari ta

gargajiya. Ita wannan hanyar nazari ta zamani ta haɗa dukkan

hanyoyin nazari waƙoƙin Larabawa da kuma na Turawa. Farfesa

Ɗangambo ya fito da matakan hanyar nazari ta zamani kamar

haka:

Tarihi ko Bayanan Share Fage:

Marubuci/Mawallafi

Bayanin diddigi/salsala

Shekarar da aka wallafa waƙar

Jigo da Warwararsa:

Furucin Gundarin Jigo/Ƙwayar jigo

Jigo a Gajarce (Taƙaita Jigo)

Warwarar Jigo da Shimfiɗarsa

Ƙananan Jigogi

Zubi da Tsarin Waƙa:

Zubi da Tsari a Cikin Baitoci

Yawan Baitoci da Layuka a Waƙar

Amsa-amo (Ƙafiya)

Karin Waƙa (Arulin Waƙa)

Zubi da Tsari na Gaba Ɗaya

Salo da Sarrafa Harshe:

Salo na Gaba Ɗaya

Dabarun Jawo Hankali/Salon Sarrafawa

Kwatantawa (kwatanci)

Kamantawa (kamanci)

daidaito

bambanto

ƙasƙanto

siffantawa

gajeriyar siffantawa

doguwar siffantawa

jinsintarwa:

Mutuntarwa

Dabbantarwa

Abuntarwa

Alamtarwa ko alamci

Kambamar Zulaƙe ko Kambame

Jerin Sarƙen Daidaito/Bambanto

Ƙarangiya ko Gagara Gwari

Kalmomin Fannu/Muhalli

Baubawan Burmi

Zubi mai jan rai/Ɗaga Hankali

Gangara

Saɓi-Zarce

Jinkiri Faɗar Sakamakon Wani abu

Amfani da al’adu da karin magana da tatsuniya da

sauran

sassan adabin baka a cikin waƙa.

Samarwa da korewa (i, ko a’a)

a) i - a’a

b) i – i

c) a’a – i

d) a’a – a’a

e) i (samarwa kawai)

f) a’a (korewa kawai)

Sarrafa Harshe (Nahawun waƙa)

Amfani da Kalmomi:

Zaɓen Kalmomin da Suka Dace

Baƙin Kalmomi

Tsofaffin Kalmomi

Dangantakar Kalmomi da Junansu

Karin Harshe (Hausar Gari-Gari)

Siffar Kalmomi: Ginin Jimla ko Ƙirarta

Tsarin Jimla da Nau’inta: Giɓin Jimla ko Tsumbure jimla

Ƙimar Jimla

Manazarta, Hashiya ko Tushen Bayani

Hanyar Feɗe Zube

Farfesa Abdulƙadir Ɗangambo kuma ya fito da wasu

hanyoyin nazari da za a iya amfani da su wajen feɗe ƙagaggun

labarai ko wasannin kwaikwayo. Dangane da yi wa adabin zube

na ƙagaggun labarai tarke ya zayyana waɗannan matakai:

Share fage (Gabatarwa)

Tarihin Mawallafi

Sharhi a kan Jigon Littafi

Sharhi a kan Zubi da Tsarin Littafi:

Zubi da tsari na Gaba Ɗaya

Zubi da Tsari na Filla-Filla:

- Tsarin Jimloli

- Tsarin Sakin Layi

- Tsarin Babi-Babi

- Tsarin Ƙulla Labari

Sharhi a kan Salon Littafi:

Salon Littafi na Gaba Ɗaya

Salon Filla-Filla:

Dabarun Jawo Hankali:

- Ba-ɗoki

- Ɗaga hankali

- Amfani da addini

- Hoton zuci (hoto cikin bayani)

- Lokacin da labari ya auku

- Amfani da hotuna da zane-zane

- Jerin daidaiton lafazi daga jerin bambantonsu

Dabarun Sarrafa Harshe:

- Amfani da azancin zance

- Amfani da kalmomi cikin hikima

- Kalmomin aro

- Tsofaffin kalmomi (Tsohuwar Hausa)

- Karin harshe

- Ginin jimloli

Sharhi a kan Mutanen Cikin Labari:

i) Sunayensu da Siffofinsu

ii) Sharhi a kan Babban Tauraron Labari

Ƙimar Jimila (sharhi a kan Ingancin Littafin)

Farfesa Abdulƙadir Ɗangambo ya kuma shimfiɗa yadda

za a yi wa wasan kwaikwayo nazari da sharhi bisa zaɓaɓɓun

matakai kamar haka:

Share Fage (Shirye-Shiryen Gabatar da Wasa)

Tarihin Littafi da na Marubuci (a Taƙaice)

Sharhi a kan Jigon Littafi

Sharhi a kan Zubi da Tsari:

a) Zubi da Tsari na Gaba Ɗaya

b) Zubi da Tsarin Filla-Filla:

- Tsarin Gini Jimloli

- Tsarin Maganganun ’Yan Wasa

- Tsarin Fitowa-Fitowa da Kashi-Kashi

- Tsarin Ƙulla Manufofin Wasan

Sharhi a kan Salo da Sarrafa Harshe:

a) Salo na Gaba Ɗaya

b) Salon Filla-Filla

i) Dabarun Jawo Hankali

- Ba-Ɗoki

- Ɗaga Hankali

- Amfani da Kalmomi

- Hoton Zuci

- Amfani da Raha (Ban Dariya)

- Lokacin da Labari ya Auku

- Amfani da Gargajiya

- Amfani da Hotuna da Zane-Zane

- Jerin Daidaito da na Bambanto

-Amfani da Tasirin Aiwatarwa

ii) Dabarun Sarrafa Harshe

- Amfani da Azancin Zance

- Baƙin Kalmomi (Kalmomin aro)

- Karin Magana

- Tsohuwar Hausa (Tsofaffin Kalmomi)

- Karin Harshe

Sharhi a kan ’yan wasa

i) Sunayensu da Siffofinsu

ii) Matsayinsu da Halayensu

Sharhi a kan Tauraron Wasa

Sharhi a kan Aiwatarwa da Tasiri

Ƙimar Jimla

Bayan waɗannan hanyoyin nazari da Farfesa Abdulƙadir

Ɗangambo ya tsara su dalla-dalla kuma daki-daki, ya kuma yi

ƙoƙarin shimfiɗa keɓaɓɓun kalmomin nazari, musamman

waɗanda aka amince da su a babban taron tsara keɓaɓɓun

kalmomin nazarin Hausa. Farfesa Abdulƙadir Ɗangambo ya

bayar da muhimmiyar gudunmuwa wajen bunƙasa ayyukan

adabin Hausa, ya sadaukar da rayuwarsa bisa wannan hidima, ta

haka ne, ya sami damar gina shimfiɗaɗiyar hanyar yi wa adabi

fiɗa da tarƙe.

3.8 Malam Muhammadu Sani Ibrahim-Kano

Malam M. S. Ibrahim masani ne wanda ya bayyana

sha’awarsa ga ƙoƙarin haɓaka ayyukan adabin Hausa. Ya

gabatar da ayyuka43 da yawa, amma sun fi karkata ne ga adabi

da al’adun Hausawa, musamman hanyoyin nazarin al’adun

Hausawa da tasirin addinin Musulunci a kansu. Malam

Muhammadu Sani ya ƙarfafa wasu matakai(Ibrahim,1982:298-

310) da za a yi amfani da su wajen fito da tasirin Musulunci a kan

al’adun Hausawa. Su ne kuwa:

Imani

Ilmi

Ibada

Abinci da sutura

Tsarin gine-gine

Magunguna

43 Daga cikin ayyukan da Ibrahim, M.S. ya gabatar akwai ‘Adabin

Gargajiaya na Hausa Kafin da Kuma Bayan Musulunci’ a cikin Studies

in Hausa Language, Literature and Culture . 1981. Kano: Cibiyar

Nazarin Harsunan Nijeriya, Jami’ar Bayero,da ‘Tasirin Addini a kan

Al’adun Hausawa: Gudunmuwar Adabin Baka Wajen Raya Al’adun

Hausawa’ da ‘ Halaye da Xabi’un Hausawa’ da ‘ Gudunmuwar

Sana’o’in Gargajiya na Hausa Wajen Farfaxo da Tattalin Arzikin

Nijeriya’, da Kowa ya sha Kixa , 1983. Lagos: Longman Nigeria

Limited da sauaransu.

Haihuwa

Aure

Mutuwa

Bukukuwa

Ta fuskar waƙar baka kuwa, Malam Muhammadu Sani

Ibrahim ya bayyana dabarun da za a iya amfani da su wajen yi

wa waƙar baka nazari da sharhi. Ya fito da waɗannan dabaru

kamar haka:

Jigo

- Tsofaffin Jigogi

- Sababbin Jigogi

Salon Sarrafa Harshe:

Salon Gaba Ɗaya

Amfani da Sakkwatanci

Kalmomin ban Tsoro

Kwatantawa

Kamantawa/Tamka

Lugugden Kalmomi

Aron Kalmomi

Tasirin Addini44

3.9 Farfesa Abdullahi Bayero Yahya-Sakkwato

Farfesa Abdullahi Bayero Yahya ya bayar da himma

dangane da nazarin adabin Hausa, musamman ɓanganren da ya

44 Domin qarin bayani dubi Ibrahim, M.S. 1983. Kowa ya sha Kixa .

Lagos, Ikeja: Longman Nigeria Limited.

danganci fiɗar rubutacciyar waƙa. Wannan masani yana

kwaikwayo ne da malamansa masana adabin Hausa45, yana

ƙoƙarin biyar sawun dugadugansu ta fuskar ƙara wa rumbun

nazarin adabin Hausa yawa. Ya gabatar da ayyuka46 waɗanda

suka fito da azamarsa bisa nazarce-nazarce. Daga cikin

hikimomin nazari da ya keɓantu da su akwai yadda ya shimfiɗa

wasu matakai da za a iya fahimtar haliyyar waƙa ta kan su. su ne

kuwa:

Haliyyar Mawallafin Waƙa

Cusassar Haliyya:

a) Cusassar Haliyya mai Asali ko Tushe

b) Cusassar Haliyya mai |uɓɓuga

Kalmomin Waƙa

a) Fuskar Ma’anar Kalma

b) Fuskar Furuci ko Sautin Baƙi/Wasali

Hasashe

Farfesa Yahya ya ba da tasa gudunmawa wajen nazarin

waƙa, ta yadda ya ɓullo da wasu dabaru a wannan fagen nazarin

45 Kamar Farfesa M. Hiskett da Farfesa Neil Skinner da Farfesa Xalhatu

Muhammad da Farfesa Abdulqadir Xangambo.

46 Wasu daga cikin ayyukan Farfesa A.B.Yahya sun haxa da ‘ Halayya

Cikin Waƙa’ (1984), da ‘Hikima a Cikin Waqoqin Hausa’ (1988), da ‘

Madahu, Zikiri and Yabo Verse: Some Further Consideration of Style

and Theme (1983), da ‘Qawancen Jigo Tsakani Waqoqin Baka da

Rubutattu na Sarauta’ (1988) da ‘ Fa’idar Ilmantarwa da Waqoqin

Hausa na Q 19 ke yi ga Jama’a’; da ‘ A Critical Anthology of the

Verse of Alhaji Bello Gixaxawa’ (M. A. 1983), da Jigon Nazarin Waƙa ,

da Salo Asirin Waƙa, da ‘ Siffantawa Bazar Mawaƙa’ (2002) da

sauransu.

waƙa. Ya tsara waɗannan hanyoyi na yi wa rubutacciyar waƙa

tarƙe.

Tarihin Mawallafi da na Waƙa

Tsarin Waƙa

a) Tsarin Baitoci

b) Basmala da Hamdala

c) Amsa-Amo

d) Karin Waƙa

Salon Waƙa

- Zurfin Ma’ana/Ma’anar Ciki

- Kaifin Ma’ana

- Zayyana (Hotu Cikin Kalmomi)47

- kinaya48

Sarrafa Harshe a Waƙa

a) Harshen Waƙa

b) Nahawun Waƙa

c) Baƙin Kalmomi

Muhimmancin Waƙa

- Fayyace Gaskiya

- Nuni ga Dabarun Zaman Duniya

Saƙon Waƙa (Jigon Waƙa/Manufa)

Kammalawa

47 Ita ce Farfesa Xangambo yake ambata ‘doguwar siffantawa’ shi kuma

Farfesa X. Muhammad yana kiran ta ‘kwalliya’.

48 Ita ce Farfesa A. Xangambo yake kira ‘Alamtarwa’.

3.10 Farfesa Sa’idu Muhammad Gusau-Kano

Farfesa Sa’idu Muhammad Gusau ya fahimci an yi ayyuka

da yawa , amma an fi mayar da yunƙuri ne kan fannin nazarin

rubutacciyar waƙa, ba a gudanar da wani fitaccen aiki a kan

hanyoyin nazarin waƙar baka ba. Domin haka ne, sai ya fi

karkatar da sha’awarsa ga shimfiɗa dabaru da hikimomin yi wa

waƙar baka nazari da sharhi. Ya gabatar da ayyuka49

gwargwadon hali a kan haka. Farfesa Sa’idu Muhammad Gusau

ya gina dabaru da hanyoyin nazarin waƙar baka kamar haka:

Gabatarwa

a) Salsalar Waƙa

b) Shekarar Haihuwa da Lokaci da Wuri

c) Yawan Ɗiyan Waƙa

d) Nasabar Makaɗi a Taƙaice

e) Nasabar Wanda aka yi wa Waƙa

49 Daga cikin ayyukansa akwai ‘ Nazarin Zavavvun Waqoqin Baka na

Hausa’(1984), da ‘Salo da Sarrafa Harshe a Waqoqin Baka na Hausa’

(1985), da M akaxa da Mawaƙan Hausa (1987/2005), da ‘Waƙar

Fada: Nazarin Yanayi da Wasu Sigogin Waƙar Gogarman Tudu ta

Narambaxa’ (1990), da Jagoran Nazarin Waƙar Baka (1993/2003),

da

Dabarun Nazarin Adabin Hausa (1995/2008), da Sarkin Taushi

Salihu

Jankixi (2002), da ‘Waƙar Sa Sanusi Sarkin Yaqi a Mazubin Nazari’

(2004) ), da ‘Jirwayen Cimakar Hausawa a Waqoqin Baka na Hausa’

(2007), da Waqoqin Baka a Qasar Hausa (2008) da sauransu.

Turke

a) Muhallin Turke

b) Taƙaita Turke

c) Warwara da Tsettsefewar Turke

d) Tubalan Ginin Turke

Awon Baka

a) Yawan Layuka a ɗan Waƙa

b) Zubin Ɗiyan Waƙa

c) Tsarin Ɗan Waƙa

i) Ma’ana = Hawa, Sauka, Saukar Sauka, Ajewa, Gindin Waƙa

ii) Alamun Ma’ana = A-Z

iii) Alamar G/Waƙa = Ɗ

d) Tsarin Rerawa:

i) Rera ɗa mai Ƙulli da Ƙari

ii) Karɓi: Tarbe, Rakiya (Karɓeɓɓeniya)

iii) Rera ɗa na Bayeyyeniya

iɓ) Rera ɗa mai Ƙulli Kawai.

e) Takidi (maimaitawa):

i) A Farkon ɗa

ii) A Tsakiyar ɗa

iii) A Ƙarshen ɗa

iɓ) A ɗa Gaba Ɗayansa

ɓ) A Gurabu uku na ɗan Waƙa

ɓi) Karɓeɓɓeniya

f) Amsa-Amon Kari

Salon da Sarrafa Harshe:

a) Salo na Gaba Ɗaya

b) Adon Harshe:

- Kamantawa/Tamka/Kamance

- Siffantawa/Kwalliya

- Alamatarwa (Alamci)

- Ƙarangiya (Gagara-Gwari/Kakkarya Harshe)

- da sauransu.

c) Aiwatar da Harshe (Nahawu a Waƙa)

- Zaɓen Kalmomi

- Tsofaffi da Ƙirƙirarrun Kalmomi

- Baƙin Kalmomi (Ararrun Kalmomi)

- Karin Harshe (Harshen Waƙa)

- Jumla: Gininta da Tsarinta

Naɗewa

Manazarta

Rataye

3.11 Malam Salisu Alhaji Sadi-Gusau

Malam Salisu Sadi ya faɗi albarkacin bakinsa cewa

harshen Hausa ya samu bunƙasa ta fannoni daban-daban, amma

har yau ba a samu daidaita hanyoyin nazarin adabin baka na

Hausa ba. Ya ci gaba da nuna hatta ma wasu hanyoyin nazarin da

ake da su na zamani ba a san da wasu daga cikinsu ba, ko kuma

ba a kula da su ba, ko ba a sami haɗuwar manazarta a kansu ba.

Malam Salisu ya yi ƙoƙarin bayyana matsayin nazarin adabin

baka na Hausa inda ya bayar da wasu shawarwari game da

yadda za a daidaita hanyoyin fiɗar adabin baka50. Wannan

50 Domin qarin bayani dubi Sadi, S.A. 1989. ‘Tsokaci a kan Hanyoyin

Nazarin Adabi Baka na Hausa’ . Kano: Jami’ar Bayero.

manazarci yana ganin ana iya ɗaura aure tsakanin sababbin

hanyoyin nazari na zamani waɗanda Turawa, musamman na

Amerika suka gina da hanyoyin nazarin rubutaccen adabi da

Farfesa Abdulƙadir Ɗangambo ya ƙarfafa, a fitar da hanyar

nazarin adabin baka. Daga nan ya shimfiɗa wannan hanyar

nazari mai tsari kamar haka:

Gabatarwa:

a) Hanyar Nazari ta Nahiya

b) Sassarƙuwar Al’adu

c) Asali da Watsu Zuwa Sassa

Jigo da Warwararsa:

a) Gudummuwa

b) Tunani da Hankali

c) Al’adu da Fasahohi

d) Manufa ko Ra’ayi

Zubi da Tsari:

a) Siga ko Ƙira

b) Awon Baka

Salo da Sarrafa Harshe

Yanayi

Tauraro: Tarihin Hayayyafa

Kimar Jimla

3.12 Alhaji Mudi Sipikin-Kano

Mawallafin waƙoƙin nan, Alhaji Mudi Sipikin, yana ganin

babu abin da ya haɗa ma’aunin waƙar Larabci da ta Hausa

rubutacciya, musamman yadda ya lura da yawancin marubuta

waƙoƙin Hausa ba su da wata masaniya da ilmin aruli, wato

ma’aunin waƙar Larabci, balantana a ce sun yi tasiri ko

kwaikwayo da shi. Ya ci gaba da bayyana Arulin Larabci ma, bai

bayar da ainihin tafiyar waƙa, sai dai kawai yana nuna iya

tsawonta ne ko gajartarta, ko tsakaitarta.

Alhaji Mudi Sipikin ya nuna me zai hana a samo wa

waƙoƙin Hausa ma’aunan da za su dace da ɗabi’arsu, maimakon

maƙalƙalewa a ma’auni na Kamil ko Basiɗ ko Mutaƙarab. Daga

nan, ya ba da shawara cewa mu dubi al’adu da ɗabi’u da suke

kewaye da mu, mu yi amfani da su wajen fito da ma’aunan

rubutattun waƙoƙin Hausa. Ta haka ne ya fito da wasu ma’aunai

na gargajiya da za a iya amfani da su a matsayin ma’aunan

waƙoƙin Hausa. Su ne kuwa:

Algaitar Ɗanwaire

Ƙwaryar Amada

Sandar Sarki

Ɗangarafai

Laraba ’Yar Maikoko

Asha Ruwa Lafiya

Jatau mai Magani

Allah Ƙara Dabino

Takutaha

Falken Goro

Kugen yaƙi

Gangarar Jirgin Ƙasa51

51 Ya kawo waxannan ma’aunai na gargajiya ne a takarda da ya gabatar.

Ita ce, Sipikin, M. 1978.’Ma’aunin Waƙar Hausa’ a cikin Studies in

Hausa Language and Literature. Kano: Cibiyar Nazarin Harsunan

3.13 Malam Muhammad Balarabe Umar-Kano

Malam Muhammad Balarabe Umar shahararren

marubuci ne kuma manazarci, mai fasaha ne mai hikima, haziƙin

gaske a fagen nazarin adabin Hausa, musamman adabin

gargajiya. Ya yi rubuce-rubuce da yawa52 inda a ciki ya gabatar

da wasu shawarwari game da yadda za a yi wa wasu sassan

adabin Hausa nazari da sharhi. Daga cikin gudunmuwar da ya

bayar akwai fito da wasu hanyoyin nazarin adabin baka guda

biyar kamar haka:

Jigo da karan adabi

Ƙwarangwal ɗin adabi (tsari)

Zaƙi da adon adabi (Salo da balaga)

Amfani da tasirin adabi a kan al’umma

Kayan cikin adabi da zumuntarsu da al’ada

Daga nan Malam M.B. Umar ya bayyana waƙoƙin baka na da

wasu sigogi da suka bambanta su da sauran sassan adabin baka

da kuma adabi na zamani. Su ne kuwa:

Zubi da Tsari

Nijeriya, Jami’ar Bayero.

52 Daga cikin rubuce-rubucen Umar, M.B. akwai Dangantakar Adabin

Baka da Al’adun Hausawa (1978) da Xanmaraya Jos da Waqoqinsa

(1985), da Camfe-Camfen Hausawa (1977), da Adabin Baka (1980),

da

Al’adun Haihuwa a Qasar Hausa (1980), da Nazarin Waqoqin Hausa

(1980), da Wasannin Tashe (1980), da sauransu.

Jagora

’Yan Amshi

Makaɗa

Maroƙa/’Yan Ma’abba

’Yan Rawa

’Yan Kore

Haka kuma Malam M.B. Umar ya shimfiɗa wasu hanyoyi da

dabaru da za a iya amfani da su wajen feɗe rubutacciyar waƙar

Hausa. Ya nuna tun kafin zuwan rubutun boko wannan ƙasa

malamai na addini suke rubuta waƙoƙin Hausa, suna karanta su

ga jama’ar da ke kewaye da su. Sannan a kan yi wa waƙoƙin

tsokaci game da ƙunshiyarsu da layukan baitoci da tsawonsu da

ƙafiyoyinsu da salon sarrafa harshe kamar amfani da tsofaffin

kalmomi ko aron kalmomin da sauransu. Bayan zuwa Turawa

nazari ya daɗa bunƙasa da kyautatuwa, ya ɗauki wani yanayi na

zamani. Bisa wannan hali ne Malam M.B. Umar ya bayyana wani

salon nazarin waƙa da ya kira da kansa mai matsakaicin matsayi

yadda kowa da kowa zai amfana.

Rukunonin nazarin waƙar Hausa rubutacciyar da ya zo da su

sun haɗa da:

Tarihin Marubuci

Mafari da Fuska

Jigo (Babba da Ƙarami):

- Bayyananniyar Ma’ana

- ɓoyayyiyar ma’ana

- Warwarar Jigo

Zubi da Tsari:

- Yabon Farawa da na Rufewa

- Ginin Baiti (Muwafaƙa)

- Yawan Layuka/Adadin Layuka

- Amsa-Amo/Ƙafiya

Salon Sarrafa Harshe:

- Zaɓen Kalmomi

- Aron Kalmomi

- Karya Ƙa’idar Nahawu (Ragi, Kari, Canza Tsarin Kalmomi)

- Karin Harshe

- Jerin Sarƙe

- Ƙarangiya

- Tamka

- Kamance

- Guntattakin Zantukan Hikima

- Salon Jawo Hankali

3.14 Farfesa Isa Mukhtar-Kano

Farfesa Isa Mukhatar shi ma ya ba da gagarumar

gudunmuwa wajen nazarin adabin Hausa, tun ma ba ɓangaren

da ya shafi sanabe-sanaben salo a ƙagaggun labarai na Hausa ba.

Manazarci ne mai sha’awa da ƙoƙarin ƙalailaice zubi na

littattafan zube na Hausa da nau’in saƙonnin da sukan ƙunsa53.

Wasu daga cikin hanyoyin da ya shimfiɗa na nazarin ƙagaggun

labarai sun haɗa da:

Zubi da Tsari

Jigo

53 Farfesa Isa Mukhtar ya rubuta littafi a kan nazarin qagaggun labarai

na Hausa wanda ya sa wa suna: Jagoran Nazarin Qagaggun Labarai

(2004) kuma kamfanin buga littattafai na Benchmark Publishers

Limited, Kano ya buga shi.

Taurari

Babban Tauraro

Ƙananan Taurari

Ire-Iren Taurari

Tauraro Mai Gammo

Tauraro Mai Walƙiya

Samar da Tauraro

Salo

Dabarun Bayar da Labari

Yanaye-Yanayen Ruwaito Labari

Bayar da Labari Daga Bayan Fage

Bayar da Labari Daga Cikin Fage

Magana a Cikin Labari

Bayar da Labari a Cikin Kwaikwayo

Mawallafi

Muryar Mawallafi

Sharhin Mawallafi

Kawaicin Mawallafi

Nuna Ra’ayi a Cikin Labari

Sauran dabarun da ya yi magana a kansu sun ƙunshi:

Kanun Zantuka a Labari

Tattalin Zance a Labari

Ƙulle Zaren Labari

Kwance Ƙullin Labari

Nisa a Labari

Amafani da Lokaci

Lokacin Rubuta Labari

Saɓanin Lokaci

Zamani a Labari

Hoton Gurbi

Taɗi a Labari

Ƙarin Bayani a Labari

Zaɓen Kalmomi

Nazartar Kalmomi

Tsawon Jimloli

Nau’in Jimloli54

3.15 Taƙaita Hanyoyin Nazarin Adabin Hausa a

Manyan Makarantun Nazarin Adabin Hausa

An kawo bisa yawanci yadda masana da manazarta

adabin Hausa, manyansu da ƙananansu da na farkonsu da

mabiyansu, suka himmatu wajen ƙirƙiro da kyautata hanyoyi da

dabaru na feɗe adabin Hausa. An sami ayyuka da yawa da aka

gabatar inda kowane manazarci yake ƙoƙari ya ɓullo da

hanyarsa, kuma ya rayar da ita, ta yawaita amfani da ita. Bisa

jimla, za a iya taƙaita waɗannan dabaru da hanyoyi daban-

daban na feɗe adabin Hausa da yi masa tarƙe ko tsokaci a kan

manyan makarantun nazari kamar haka:

Makarantar Tarihin Adabin Hausa

Makarantar Kula da Yanayin Adabin Hausa

54 Wasu daga cikin ayyukan da Farfesa Isa Mukhtar ya gabatar sun haxa

da Hausa and Swahili Dictionary (1998) Introduction to Stylistics

Theories, Practice and Criticisms (2004), Bayanin Rubutattun

Waqoqin

Hausa (2005), da ‘Bitar Nazarce-Nazarcen Salo a Cikin Rubutu (1987),

da sauransu.

Makarantar Sigogin Adabin Hausa

Makarantar Nazarin Al’adun Hausawa daga Adabin

Hausa

Makarantar Tasirin Baƙin Al’adu da Ɗabi’u a Adabin Hausa

Makarantar Nazarin Ƙagaggun Labarai

Makarantar Yanaye-Yanaye da Sigogin Wasannin

Kwaikwayo

Makarantar Nazarin Waƙar Baka ta Hausa

Makarantar Nazarin Rubutacciyar Waƙa ta Hausa

Makarantar Hikimomin Adabin Hausa

Makarantar Gudunmawa da Muhimmanci da Amfanin

Adabin Hausa

Makarantar Falsafa da Tasirin Adabin Hausa ga Rayuwar

Al’umma

JAWABIN KAMMALAWA

Harshen Hausa yana da yalwa da faɗi ta yadda za a iya

amfani da shi don gabatar da kowane irin nazari da ake son

gabatarwa ko aiwatarwa idan dai an sa azama ta sosai. Harshe

ne wanda yake karɓar ci gaba ta hanyar saduwa da baƙin al’adu.

Wannan ni’imtacciyar ɗabi’ar harshen Hausa ce ta ba manazarta

damar shirya wa da ƙirƙiro hanyoyin nazarin adabin Hausa.

Manazarta adabin Hausa sun yi ƙoƙarin samarwa da fassaro

kalmomin nazari daga baƙin harsuna, musamman harshen

Larabci da na Ingilishi. Daga nan nazarin adabin Hausa ya

kankama har ya cim ma zango na tabbatar da shiryayyun

hanyoyin nazarin adabi da suka shafi adabin waƙar baka da

adabin rubutacciyar waƙa da adabin ƙagaggun labarai da kuma

adabin wasan kwaikwayo.

Babu shakka, a wannan lokaci (2008) waɗannan hanyoyi

na nazarin adabin Hausa sun fara karɓuwa a tsakanin manazarta

da ɗalibai da su kansu masana adabin Hausa. Kuma yawancin

waɗannan hanyoyi an yi ƙoƙarin bubbuga su55 don ɗalibai da

sauran manazarta su sami kai wa gare su.

A wannan nazari an duba makarantu da hanyoyin nazari

na Larabci da kuma na Ingilishi domin su ne suka buɗe wa

Hausawa ido a fannin nazarin adabin Hausa. An ruwaito

hanyoyin nazari daban-daban daga waɗannan al’ummu

waɗanda suka zama matakai na ɗora nazarin adabin Hausa .

Daga nan aka kawo tarihin ginuwa da feɗe adabin Hausa ta

kallon zamunan adabin Hausa da suka haɗa da lokacin zaman

farko da lokacin zuwan Musulunci da zamanin daular

55 A wannan aiki an kawo misalai da yawan gaske na ire-iren

waxannan ayyuka da aka bubbuga.

Usmaniyya da lokacin zuwan Turawa. Sannan an duba ayyukan

adabin Hausa da suka auku a waɗannan lokuta. Haka kuma an

ruwaito makarantu da masana daban-daban waɗanda suka

taimaka wajen samar da hanyoyin nazarin adabin Hausa.

Wani muhimmin ginshiƙi da wannan aiki ya duba shi ne

ayyana dabaru da hanyoyin nazarin adabin Hausa kamar yadda

manazarta daban-daban suka raya su. Aƙalla an kawo ayyukan

manyan manazarta guda goma sha huɗu (14) da suka fito da

hanyoyin nazarin rubutacciyar waƙa da waƙar baka da

ƙagaggun labarai da kuma wasannin kwaikwayo da sauran

sassan adabin baka. A wannan aiki an fahimci masana da

manazarta adabin Hausa sun haɗu a kan waɗannan manyan

matakan nazarin adabin Hausa:

Matakan Nazarin Rubutacciyar Waƙa Matakan Nazarin Waƙar Baka

Share Fage Gabatrwa

Jigo Turke

Zubi da Tsari Awon Baka

Salo da Sarrafa Harshe Salo da Sarrafa

Harshe

-Adon Harshe Adon Harshe

-Aiwatr da Harshe Aiwatar da Harshe

Naɗewa Jawabin Kammalawa

Manzarta Manazarta

Rataye Rataye

Ga kuma matakan nazarin zube na ƙagaggun labarai da

wasan kwaikwayo:

Share Fage

Jigo

Zubi da Tsari

Taurari

Salo da Sarrafa Harshe

Naɗewa

Manazarta

Matakan nazarin sauran sassan adabin baka su ne

kamar haka:

Gabatarwa

Ma’ana

Asali ko Tushe da Yanayi

Nau’o’in/Rabe-Rabe/Ire-Ire

Jigo

Tsari

Siga ko Ƙira

Salo

Naɗewa

Manazarta

A dunƙule, matsayin nazarin adabin Hausa ya cim ma

mataki na a zo a gani, ayyukan da aka gabatar na a yaba ne.

Amma ya zama wajibi ga manazarta Hausa a ƙara tashi tsaye a

sa himma don a daɗa kyautata wannan hanya, a daɗa bunƙasa

ta, ta ci gba da dacewa da zamani.

MANAZARTA

Abdulƙadir, Ɗ., 1975. ‘The Role of an Oral Singer in Hausa/Fulani

Society: A Case Study of Mamman Shata.’ Kundin Digiri na Uku.

Indiana: Indiana University.

Abdulhalim Al-Najjara.1968. Tarikh al-Adb al-Arabi. Al-Asr Al-

Islami. Cairo: Dar al-Ma’arif.

Abraham, M.H. 1981. A Glossary of Literary Terms . New York,

Holt:Rinehart & Winston.

Ahmad Amin, 1964. Duhal-Islam. Cairo: Maktabat al-Nahda.

Ahmad, A; 1981. ‘An Anthology of the Verse of Nana Asma’u

Kundin Digiri na Biyu. London:SOAS.

Alhashimi, S. A; Babu Shekara Bugawa. Mizanul-Zahab . Cairo:

Khalifa Printing Press.

Auta, A.L. 1986. ‘ Gudunmuwar Adabin Baka Dangane da Adana

Tarihi’. Kundin Digiri na Biyu. Kano: Sashen Koyar da Harsunan

Nijeriya, Jami’ar Bayero.

Badawi, D. 1969 & 1974. Dirasatu fi Nakd al-Adab al-Arabi. Beirut,

Lebanon: Dar al-Thi qafah.

CNHN; 1977. Waƙa a Bakin Mai Ita I & II. Kano: Cibiyar Nazarin

Harsunan Nijeriya, Jami’ar Bayero.

Dan Ben-Amos and Kenneth, S.G. (Eds) 1975. Folklife:

Performance and Communications. Paris: Mouton, The Hague.

Dennis, R. 1974. Poetry And Truth. Paris : Mouton, The Hague.

Xangambo, A; 1976. Gadon Fe xe Waƙa. Takarda Wadda ya Gabatar.

Kano:Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero.

Xangambo, A. 1980. ‘ Hausa Wa’azi Verse From C.1800 to C.1970

Kundin Digiri na Uku. London: SOAS.

Xangambo, A. 1981. Xaurayar Gadon Fe xe Waƙa. Takarda wadda ya

Gabatar. Kano: Sashen Koyar da Harsunan Nijeriya, Jami’ar

Bayero.

Xangambo, A. 2008 . Rabe-Raben Adabin Hausa (Sabon Tsari).

Zaria: Amana Publishers Limited.

Xangambo, A. 2007. Xaurayar gadon Fexe Waƙa (Sabon Tsari).

Kano, Nigeria: K.D.G Publishers.

Finnengan, R., 1970. Oral Literature in Africa. London: Oxford

University Press.

Gusau, S.M. 1983. ‘Waqoqin Noma na Baka: Yanaye-Yanayensu

da Sigoginsu, Musamman a Qasar Sakkwato’. Kundin Digiri na

Biyu. Kano: Sashen Koyar da Harsunan Nijeriya: Jami’ar

Bayero.

Gusau, S.M. 1984. Nazarin Zavavvun Waqoqin Baka na Hausa .

Unpublished Book. Kano: Sashen Koyar da Harsunan

Nijeriya: Jami’ar Bayero.

Gusau, S.M. 1988. Waqoqin Makaxan Fada: Yanayinsu da

Sigoginsu’. Kundin Digiri na Uku, Kano: Sashen Koyar da

Harsunan Nijeriya, Jami’ar Bayero.

Gusau, S.M. 1989. Tsokaci A Kan Waƙar Sahibi. Unpublished

Book. Kano: Jami’ar Bayero.

Gusau, S. M. 2002. Salihu Jankixi Sarkin Taushi . Kaduna: Baraka

Press and Publishing Limited.

Gusau, S.M. 1993&2003. Jagorar Nazarin Waƙar Baka . Kano:

Benchmark Publishers Limited.

Gusau, S.M. 2008. Waqoqin Baka a Qasar Hausa: Yanaye-

Yanayensu da Sigoginsu . Kano: Benchmark Publishers

Limited.

Hiskett, M., 1975. A History of Hausa Islamic Verse. London.

Ibrahim, M.S. 1982. ‘ Dangantakar Al’ada da Addini: Tasirin

Musulunci kan Al’adun Hausawa’. Kundin Digiri na Biyu.

Kano:Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero.

Ladan, U., 1974. ‘Drama And Performance in the Northern

States’, Kundin Digiri na Biyu. Leeds: Jami’ar Leeds.

Muhammad, X. 1971. ‘Modern Hausa Literature’ a cikin King, B.

(ed) Introduction to Nigerian Literature . Lagos.

Muhammad, X. 1990. Hausa Metalanguage ( Qamus na Kevavvun

Kalmomi). Ibadan: University Press Limited.

Muhammad, Ɗ., 1973. ‘A Vocabulary of Literary Terms in Hausa .

Harsunan Nijeriya III. Kano : Cibiyar Nazarin Harsunan

Nijeriya, Jami’ar Bayero.

Muhammad, X.1977. ‘ Individual Talent in Hausa Peotic Tradition:

A Study of Aqilu Aliyu and His Art’. Kundin Digiri na Uku.

London: SOAS.

Mukhtar, I. 2004. Jagoran Nazarin Qagaggun Labarai . Kano:

Benchmark Publishers Limited.

Mukhtar, I. 2004. Stylistics Theories, Practice and Criticism .

Abuja: Countryside Publishers Limited.

Mukhtar, I. 2005. Bayanin Rubutattun Waqoqin Hausa. Abuja:

Countryside Publishers Limited.

Mukoshy, I. A. 1979. “ The Shehu’s Fulfulde Poem: Yinre

Tanashahuje: Its Translation and Analytical Commentary” a

cikin Harsunan Nijerya IX. Kano: Cibiyar Nazarin Harsunan

Nijeriya, Jami’ar Bayero.

Ndudim, C. 1999. Introduction to the Study of Literature and

Criticism. Durbar, Oyo: Odumatt Press & Publishers.

Richard, M. Dorson, 1972. African Folklife . London: Prentice Hall

Richard, M. Dorson; 1972. Folklore And Folklife:An Introduction.

America, Chicago: U niversity of Chicago Press.

Sa’id, B; 1978 . Gudunmuwar Masu Jihadi Kan Adabin Hausa .

Kundin Digiri na Biyu. Kano: Jami’ar Bayero.

Sa’id, B. 2002. “Rubutattun Waqoqin Hausa na Qarni na Ashirin

a Sakkwato da Kebbi da Zamfara”. Kundin Digiri na Uku.

Kano: Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero.

Sadi, S.A., 1989. ‘Tsokaci a kan Hanyoyin Nazarin Adabin Baka

na Hausa’. Takarda Wadda ya Gabatar. Kano: Sashen

Harsunan Nijeriya, Jami’ar Bayero.

Sayyid Qudub; Babu Shekarar Bugawa. Al-Naqad al-Adabi:

Usuluhu wa Manahijuhu . Beirut, Lebanon: Dar al-Kutub al-

Arabiyyah.

Skinner, N. 1980. An Anthology of Hausa Literature in

Translation . Zaria: NNPC.

Sipikin, M. 1978. “ Ma’aunin Waƙar Hausa” a Cikin Studies in

Hausa Language and Literature. Kano: Cibiyar Nazarin

Harsunan Nijeriya, Jami’ar Bayero.

Umar, M.B. 1984. Dangantakar Adabin Baka da Al’adun

Gargajiya Na Hausa: Kano: Triumph Publishing Company.

Wellek, R. & Warren A. 1956: Theory of Literature. London: Lowe

and Brydone Limited.

Williams, D. 1990. English Language Teaching: An Integrated

Approach . Ibadan: Spectrum Books Limited.

Yahaya, I.Y. 1979. “ Hausa Folklore as an Educational Tools” a

cikin Harsunan Nijeriya IX. Kano: Cibiyar Nazarin Harsunan

Nijeriya, Jami’ar Bayero.

Yahaya, I.Y. 1979. ‘ The Oral Art and Socialisation Process’ Kundin

Digiri na Uku. Zaria: Jami’ar Ahmadu Bello.

Yahaya, I.Y. 1988. Hausa A Rubuce: Tarihin Rubuce Rubuce Cikin

Hausa. Zaria:NNPC.

Yahaya, I.Y. da Ɗangambo, A., 1986. Jagoran Nazarin Hausa Don

Makarantu. Zaria: NNPC.

Yahya, A.B.,1983. ‘ A Critical Anthology of the Verse of Alhaji Bello

Giɗaɗawa’. Kundin Digiri na Biyu. Kano: Jami’ar Bayero.

’Yar-Aduwa, T. M. 2007. Wasan Kwaikwayo na Hausa: Nau’o’insa

da Sigoginsa . Kano: Benchmark Publishers Limited.