Nazarin wakar baka


  • Christian dating city Katsina Nigeria
  • Appreciation of some selected Akilu Aliyu’s poems
  • Nazarin Wakar ‘Bashi’ Na Mawaki ‘Alee Gee’
  • Jagorar nazarin wakar baka. Mutanen kogo. Mai fassara Ahmed Sabir. Histoire du Dawra. Hikayoyin Shehu Jaha. Kano : Baitul Hikmah, Hausa newspaper reader. Kensington, Md. Sarkin kano : alu maisango. Dare Daya : Allah kan yi Bature. Hausa ba dabo ba ne; a collection of proverbs. Translated and annotated by A. Kano Jalla babbar Hausa. Ilimin alkalanci na shari'a. Even the applicant did not describe him [self] as a gay.

    The SSMPA has negatively impacted the work of civil society organizations, human rights defenders, and health care workers, including peer educators and others who provide essential HIV services. The provisions forbidding association and support to gay associations have an impact on civil society organizations more generally.

    As representatives of mainstream human rights organizations have noted:. Representatives of at least three organizations, including one that works on health and HIV and two that cover more general human rights issues, told Human Rights Watch their offices were raided by the police because of their work with LGBT people or MSM.

    The organizations work with lesbian and bisexual women, providing training on human rights, security, sexuality, and health for their members.

    The organizations are registered as mainstream human rights groups with a mandate to work with the general population, since they are prohibited from registering as LGBT groups in Nigeria.

    Economy, History and Structure of Katsina For this reason, police would routinely come to their offices to inquire about their activities. However, since many of their members looked visibly gay, they decided to move the training session to a different location in the neighborhood. When the police arrived, The Kaduna State Security outfit, code-named Operation Yaki, confiscated the condoms and lubricants used for the training and detained 14 peer educators.

    Samuel said:. Samuel said they were all released only after paying bribes. Ben described the incident on that particular day:. They all spent three weeks in police custody without being formally charged and were finally released after paying , Naira.

    Lawrence, a worker at a health organization in Abuja, expressed similar concerns. After the law was passed, he said, they had to organize HIV education initiatives secretly.

    In Zamfara State, Mohammed, a representative of a human rights organization, told Human Rights Watch that since the passage of the SSPMA, they have had to take steps to protect themselves and the organization.

    According to Mohammed:. In Kano, a representative of a human rights organization, Abdul, described the challenges of working on sexual orientation and gender identity issues in the north of Nigeria, emphasizing that there are always serious concerns for personal safety and security.

    This brought him into the spotlight of the HISBAH and shortly thereafter, he started receiving threatening phone calls late at night. On September 19, , he was attacked in his home:. Abdul further told Human Rights Watch that the attackers asked for names of other gay people in the state. They also asked for the names of people who give him money to do human rights work on LGBT issues.

    He did not report the attack to the police or any other authority. Warren, a human rights defender, has worked with the LGBT community for many years. He established an informal network of peer educators who provide support to gay men and MSM in the Delta State. The Constitution further provides that persons arrested or detained must be informed within 24 hours of the reasons for arrest and detention, and brought before a court within a reasonable time.

    In terms of section 27, the High Court of the Federal Capital Territory, Abuja, has jurisdiction to hear and grant applications brought under this law. The purpose of this law is to prevent discrimination based on real or perceived HIV status and to ensure access to health care and other services to everyone, including LGBT people.

    The Federal Republic of Nigeria has ratified several regional and international human rights treaties that oblige it to respect the rights of LGBT people to freedom of association, expression, and privacy, without discrimination.

    The state has legal obligations to exercise due diligence in protecting persons, including LGBT individuals, from all forms of violence, whether perpetrated by state or non-state actors, and to prevent arbitrary arrests and torture or cruel, degrading, and inhuman treatment. As state party to the African Charter, which now forms part of its domestic laws, the Federal Republic of Nigeria is obligated to comply with all the provisions of the African Charter, to ensure the protection, without discrimination, of all individuals in its territory and subject to its jurisdiction.

    The African Charter imposes obligations on states parties, including ending all acts of violence and abuse, whether committed by state or non-state actors, and punishing all forms of violence targeting persons on the basis their real or perceived sexual orientation and gender identity.

    The right to liberty and security of the person is protected under regional and international treaties that Nigeria has ratified, specifically article 6 of the African Charter and article 9 of the ICCPR. Articles 4 and 5 of the African Charter entitle every individual to respect of their life and the integrity of their person, and prohibit torture and other cruel, inhuman, and degrading treatment.

    Such laws and their implementation must be clear, accessible and precise, consistent with international standards and respect for the rights of the individual;. Article 9 of the ICCPR guarantees everyone the right to liberty and security of the person; it prohibits arbitrary arrest and detention.

    Clarifying article 9, the UN Human Rights Committee stated that article 9 guarantees these rights to everyone, including lesbian, gay, bisexual and transgender persons. Article 9 5 obliges states parties to establish legal frameworks to enable victims of arbitrary arrest to exercise the enforceable right to compensation. In respect of allegations of torture in detention, the UN Committee against Torture has recognized that discrimination on the grounds of sexual orientation and transgender identity may render this group particularly vulnerable to torture.

    Nigeria has obligations under international and regional human rights treaties that it has ratified to guarantee the rights to freedom of expression, association, and peaceful assembly to everyone, regardless of sexual orientation or gender identity, and to ensure that any restrictions imposed on these freedoms are not discriminatory.

    In addition to treaty obligations, these rights are guaranteed by articles 19 and 20 of the Universal Declaration of Human Rights. As state party to the African Charter, Nigeria bears legal obligations to ensure that every individual has the right to free association, provided that he abides by the law and the right to freely assemble with others. The African Commission further held that any interference with this right that is not proportionate or justifiable under article 27 of the African Charter will be considered to be arbitrary.

    By prohibiting and criminalizing persons who register, operate, participate in, and support the activities of gay clubs, the SSMPA directly violates the right to freedom of association which is protected under article 22 1 of the ICCPR. In terms of article 1: Freedom of expression and information, including the right to seek, receive and impart information and ideas, either orally, in writing or in print, in the form of art, or through any other form of communication, including across frontiers, is a fundamental human right and an indispensable component of democracy.

    Verified Profiles. Join FREE. Nigeria dating app for Christian singles. Nigerian Christian singles NCS is a Christian dating app that is bridging the gap between you and your future partner.

    In its General Comment No. The Human Rights Committee expressly states that restrictions by states of freedom of expression can only be justified in accordance with the provisions of the ICCPR and in strict conformity with article The stated purpose of the SSMPA is to prohibit marriage and civil unions between persons of the same sex.

    To include in such an item of legislation provisions that severely curtail expression and association rights is in clear violation of international and regional human rights treaties that Nigeria has ratified.

    In General Comment No. The SSMPA compromises the right to the highest attainable standard of health, both through prohibiting the existence of health and HIV prevention groups composed of LGBT people, and through imposing risks for individual LGBT people who seek health services that may require revealing their sexual orientation.

    Additional production assistance was provided by Fitzroy Hepkins and Jose Martinez. Human Rights Watch is grateful to the LGBT people and human rights organizations in Nigeria who took time to share their experiences with us and helped to introduce us to others with information relevant to the issues addressed in this report.

    Human Rights Watch defends the rights of people in 90 countries worldwide, spotlighting abuses and bringing perpetrators to justice. Donate Now. Click to expand Image. Related Content October 20, News Release. July 23, Commentary. January 14, News Release. Content and pedagogy are conceived, taught, and evaluated by the Ministry of Education. The only real difference is language - the madrassas are Arabic medium schools, while the GON's public schools are French medium. In this way, Niger's adherence to the "French model" of strong central government control sets the country apart from neighbors where madrassas are left to their own devices, with predictable pedagogical consequences.

    Tidjaniya is the oldest and most popular sect in Maradi. Its local leader is Shefu Dan Jiratawa. In Niger, Tidjanis follow the Sheikh of Kiota, who was both the student and son-in-law of Tidjaniya's 20th century spiritual leader, the Senegalese Sheikh Ibrahim Niass.

    Tijaniya is classically Sufi, with an emphasis on saints, relics, and the authority of traditional chiefs and Marabouts. Many of the latter are thought to possess magical powers, a belief deemed heretical by fundamentalists, but one that suggests the means by which Tidjaniya co-opted the traditional faith healers or "witch doctors" of the animist past.

    Subscribe to Crisis Group's Email Updates Nigeriens are recent 18th and 19th century converts to Islam, and it was Tidjaniya, with its mysticism and magic, to which most of them were first converted. When one thinks of syncretistic African Islam, one is thinking of Tijaniya. Tidjaniya Islam makes some claims reminiscent of the pre-reformation Roman Catholic Church: that the Koran can only be read in Arabic, and must be interpreted for laymen by trained and literate Imams; that authority derives from these Imams and the traditional chieftaincy; that elaborate and costly rituals such as weddings, funerals, and naming ceremonies are essential to the faith; and, that relics and saints' tombs have healing powers.

    Tidjaniya is the religion of mainstream political power in Niger. The vast majority of traditional chiefs and established Marabouts adhere to it. Niger's first military leader, Gen. Matchmaking on in Lodz Poland Contents:.

    Bayanin salo da sarrafa arshe: Salo zabi ne da marubuci yake das hi wajen rubutunsa. Wannan kuma, sine yake bambanta si da sauran mawaka, sarrafa harshe kuwa yana nufin yadda marubuci ya yi amfani da harsen Hausa wajen rubuta waka. Duba yanayin kafiya ko amsa-amo. Faraway da budewa a cikin waka. Wasu marubuta sukan bude waka da yabo ko rufeta da yabon Annabi Wasu marubutan kuma sukan fara waka ko su rufe da adireshinsu.

    Wasu kuwa suna faraway ne kawai. Amfani da kalmomi da jimloli. Adaftarwa: Siffantawa, kamantawa, Babbantarwa, habaici, Karin Magana da sauransu. Duba yadda marubuci ya yi amfani da Karin harshe da kuma sauran harsuna.

    A takaice wadannan abubuwa da aka labarta sune abubuwan dubawa wajen yin nazarin rubutacciyar waka. Nazari akan wakar kadaura: kamar yadda mukayi bayani tun, da farko. Marigayi Akilu Aliyu shi ne ya rubuta wannan wakar da hannunsa cikin tsarin rubutu Hhausar ajami.

    Gundura jigon wakar kadaura. Wannan waka jigonta kocokan yana nuna muimmancin ilmi. Baiti na 7 shi ne kadaura, ilmi babbar gayya, Inuwa mayalwaciya wajen hutawa. Da farko dai mawakin ya fara bude wakarsa da sunan Alla a inda yake cewa. Bai tin a 1 : bismillahi das hi nake faraway. Ko mai nake niyyar nufin faraway. Sannan a baitinsa na biyu sai yayi gaisuwa ga Manzon Allah S.

    W da sahabbai da kuma ahlinsa baki daya. Baiti na 4 : dan gargadine kwarya-kwarya zanyi, Ba mai yawa ba kadan nake gutsurawa. Baiti na 5 : sannan na barku das hi ku dinga tunani. Wato a kansa ku dai kuna komowa.

    Baiti na 8 : lallai mu ja damara mu mike sosai. Ba nuna lalaci da san gajiyawa. A cikin baiti na 21 mawallafin wakar ya nuna cewar duk wani yaro maras ilmi ko kuma wanda bay a nemna ilmi to basi da wata mafita ko makama kyakykyawa a rayuwarsa.

    Baiti na 21 : yaro marar ilmi, tasono kenan. Mai toshe hanci babu nunfasawa. Haka zalika, a cikin baiti na 25, fadakarwa ce wannan marubuci ya yi game da amfanin ilmi ga mutum shi kansa, da kuma taimakawar ilmi wajen cigaban kasa baki daya. Baiti na 25 : ka yi kokarin neman sani don kanka, Da kasarka aiki ne abin godewa.

    Hakan yana bayyana mana tsananin muni da jahilci ked a shi. Baiti na 29 : shin jahilci ransa mai ya dade ne. Da zamansa dinnan gwamma macewa. In maka sake natsuwaa cikin bitikan wakar zamu ga inda Malam Akilu Aliyu ya nuna cewa shi mai ilmi baya bukatar wasu kaya na kasaita ko kuma kudi domin nagartarsa ta ilmi da yake das hi ya fi jahili komai irin shigarsa ko kuma kudinsa.

    Wannan baiti ya kara fito da muhimmancin ilmi. Baiti na 82 : mai ilmi ko baida babbar riga, Shi ne mafi Magana abar kamawa. Cika makin baitin da za mu rufe dashi, shi ne baiti na 85, inda mawallafin yak e kara kira ga matasa dasu nemi ilmi, domin shi ne ado fiye da rigar sawa, domin jahilci da kayan kasaita shirme ne, kuma abu ne mai muni. Wannan baiti ba karamin kalu-bale ba ne ga rayuwar matasa a yanzu.

    Saboda haka ilmi shi ne garkuwa ga dukkan wani matashi don samun kariya ga shiga mummunar rayuwa. Baiti na 85 shi ne ado gun saurayi, ko yaushe, Ko ya kasance bai da rigar sawa. Zubi da tsari. Kamar yadda aka yi bayani tun da farko, zubi da tsari a rubutacciyar waka shine yadda marubuci ya tsara waka da kuma yadda ya jeranta tunaninsa a cikin baiti. Ganin yadda wannan mawaki ya tsara baitikan wakar daki-daki. Yawan baiti da yanayin Dango da kuma Baiti. Wannan waka tana da baituka ar guda tamanin da bakwai Yanayin dango da baitin wakar kuwa shine, wakar dai iyar tagwaice.

    Wato tana da kwar biyu. Kusan kowane layi zai iya zama da gindinsa. Wani abin lura anan shi ne, wannan waka bat a da tsarin nan na sabi-zarce ko shangangara. Wato da datsa wata kalma ko rukunin wasu kalmomi gida biyu. A bar rabinsu a layi na farko, rabin kuma akai layi na biyu.

    Amma wasu baitikan sukan yi farin bayani ne akan abinda baitin day a gabace su ke yi. Salo da sarra harshe: Yanayin Salo:- Wannan waka tana da salo sassauka, wadda baya bukatar wani Karin bayani ga maikaratu ko kuma mai saurare dangane da sakon da wakar ke dauke dashi.

    Amsa-Amo:- Layi na farko a wannan wakar bashi da wani amsa-amo, tsayayye. Kowane layi yakan kare ne da hharuffa ko kalmomi daban-daban. Misali: wa, kai, yi, ni da sauransu. Misali: Bt na 1 : bismillahi das hi nake faraway; Ko me nake niyar nufin shiryawa.

    Bt na 2 : na gaida manzo Alu, su da abokai. Hhaka kuma mawakin ya yio amfani da salon rufewannan na rufewa da adreshi wanda yake cewa Bt na 87 : ni ne mawakin nan na kofar wambai, A kano, Akilu Aliyu mai tsarawa. Amfani da Karin harshe da sauran harsuna: Karin harshen da marubucin wannan waka ya yi amfani da si, Karin harshe ne irin na dai-daicciyar Hausa. Haka kuma marubucin wakar ya yi kokarin yin amfani da kalmomi na Hausa zalla.

    O da sauransu. Amfani da kalmomi da jimloli: Marubucin ba safai yake amfani da kalmomi masu tsauri ba a cikin wannan waka. Hhaka kuma ba wasu jimloli masu tsauri cikin wakar.

    Irin wadannan kalmomi suna da tsaurin fahimta. A bangaren jimloli a kwai wasu masu dan tsari. Misali: Bt na 31 : tirkasi aikin ya fi karfin wasa. Zan buntuna maka kyas ka san ta kararwa. Wannan jimla ta layi na biyu inda mawakin ke cea.

    A gaskiya jimlar tana dad an tsauri a wajen fahimta. Bt na 56 : In anyi ma lakabi da mai kutsawa, Ka tuna akwai wani lokacin makalewa. Bt na 57 : In kayi kutsin ma, ba ka zarce ba, Wannan rawar kuwa gara kin takawa.

    Karangiya:- Bt na 14 : Taro kacinci kacinci ko a cinta, Wacce ce kazamar rayuwa mara yalwa? Bt na 15 : Kan-ta-kalai gashe babu mai ko naso, Dafe babu room ko na dan lasawa. Kamantawa:- Bt na 51 : si jahili, kun ganshi, shi ne hoto, Tamkar baka ba tsirkiyar daurawa. Bt na 53 : In ba a gasa tab a, tai rakaukau din nan, Kunsan ruwa a cikinta bai zaunawa. Sharhi akan jigo:- Wakar kadaura tana daya daga cikin wakokin Akilu Aliyu da akan rera a gidajen radiyo.

    Babbar manufar wannan waka itace don muimmancin ilmi. Akilu Aliyu yana ganin neman ilmi ba karamin abu ba ne a rayuwa. Sharhi akan salo da sarrafa harse:- Fitaccen salon wannan waka shi ne yadda wannan mawaki yake amfani da kalmomi wajen dunkule zance gu guda, da kuma yadda yayi amfani da baitika a jere yana mai zayyana irin aiyukan dab a za su yu ba jahili ya yi.

    Wato sai a dai mai ilmi, wannan baiyuka kuwa sun fara ne tun daga baiti na 58,59,60,61,62,63,64,65,66,67,68,69,70,71, cikin wadannan baituka ne mawakin ya yi ta zayyana irin aiyukan da lallai sai mai ilmi a ke bukata, ba jahili ba. Haka kuma wani salon sarrafa harshe wanda mawakin ya yi amfani da kalmomin amsa-kama. Wato a layi na biyu kenan. Gabatarwa A wannan babi an yi nazari a kan wakar addini. Wato sako a Hannun Mumini, da kuma yin sharhi game da jigo, salo da sarrafa harshe da kuma zabi da tsarin wannan waka mai taken sako a hannun mumini, muna fatan nasarar wannan aiki.

    Nazari akan wakar, sako a hannun mumini:- Ita ma dai wannan waka marigayi AKilu Aliyu ne ya rubuta tad a hannunsa cikin Hausar ajami. Haka kuma wannan waka tananan a rubuce cikin fasaha a kiliyya wanda aka rubuta cikin Hausar boko a shekarar Gungarin jigon, wakar sako a hannun mumini:- Wannan waka jigonta dai bai wuce addini ba.

    Domin wakar gaba dayanta tana Magana ne akan ibada ta aikin hajji. Wannan ibada kuwa tana daya daga cikin shika-shikan musulunci biyar 5 wannan mawallafi ba wai yana koyar da yadda ake aiwatar da ibadar ba ne illa, yana nuna mana yadda ya dokanta da zuwa aikin hajji.

    Kamar yadda ya nuna cikin wadannan baitika na kasa. Baiti na 3 : Ya alhazaya kun ga ni, Dinbin bukata ce dani. Baiti na 4 : sai dai yawan rauni gare, Ni, akwai rasin karfi a ni. Baiti na 50 : Bayau ba ne ma tun tuni, Nika, son a je makatan da ni. Baiti na 6 : Raina sin a can tun tuni, Nan ne jiki ya tsayar da ni. Baiti na 28 : Dukkan musulmi mumini, Zai ce, ina ma dai da ni? Warwarar jigon wakar sako a Hannun Mumini. Kamar yadda bayani ya gabata tunda farko, babban jigon wannan waka dais hi ne bayani game da yadda shi wannan mawallafi ya dokanta da zuwa aikin hajji.

    A baiti na farko, mawallafin ya bude wakarsa da nuna cewa skao ne yake da nufin baiwa alhazai.

    Bugu da kari kuma, mawakin ya yi amfani da wasu baituka don yin bayani game da wasu rukunan aikin hhaji. Wato tun, daga kan dawafi, jifan sahidan, da hawa arfa da kuma safa da marwa.

    Hhaka zuwa kan baiti na 57, gaisuwa ce mawakin ya yi ga Manzonn Alla da Ahalinsa da Sahabbansa. Dangane da salon sarrafa harshe, mawakin ya bayyana sakon da yake so ya isar cikin harshe mai sauki. Ko da yake dai akwai kalmomi na kai, amma, basu taka-kara sun karya ba. Wato bas u da yawa sosai. Kila domin wakar na dauke da jigo na addini ne shi yasa mawakin sassarko kalmomi irin na azanzi a wakar ba. Wannan si yasa wakar da tafi sa-sakai. Amma duk da haka akwai habaici dad a kamance a baiti na 27 da baiti na Amma kuma suke cike da bayanai masu gamsarwa.

    Gabatarwa A wannan babi na biyar an tabo abubuwa da dama wadanda suka shafi nazari da sharhi akan wakar Dandaudu. Sharhin kuwa ya ada da salon wakar da salo da sarrafa harshe da zubi da tsarin wakar, wadannan abubuwa da aka labarta su ne muimmai da aka yi bayani cikin wannan babi Nazari Akan Wakar Dan Daudu. Ita ma an rubutata cikin Hausar ajami aka kuma, tana nan rubuce cikin littafan fusaha kiliyya wanda aka buga a shekarar Nazari Akan Wakar Dan Daudu. Baiti na 2 : Danhamsin yake ko Dandaudu?

    Wa ma zai kula garar kasha.

    Christian dating city Katsina Nigeria

    Warwarar Jigo:- In muka duba cikin baitikan wannan waka, tun a farko mawallafin fara yin bayani ame da Dandaudu. Haka kuma baiyi wata-wata sai ya zaiyana mana irin hasarar da dandaudu ya yi a rayuwarsa. Domin ya nuna Dandaudu a matsayin wanda ya yi batan-bakatantan. Wato bas hi ga suntsu kuma bas hi ga tarko.

    A ganin wannan mawaki, Dandaudu ya baro maza ne kuma ba zai kai ga mata ba. Baiti na 6 : Ba sia tsuntsu, ba si dabba, Jamage shi ke, mai ban hausi. Baiti na 7 : Babu fikafikai gun dabba, Tsintsu shi kuwa bas hi hakori. A wannan baiti kuma sai mawallafin ya nuna yadda Dandaudu ya yi watsi da girma da daraja wacce Allah ya yi masa ta fifiko fiye da mata.

    Wato yafi so ya koma kamar mace, wacce kasansa take a daraja. Baiti na 9 : ya ki mafi girman daraja tasa, Shi ya zabi ta karshen baya. Baiti na 16 : Allah ma wadaran Dandaudu, Zin diki shike dai-dai yanka. Baiti na 17 : Bas hi da airi sai tula sharri, Gara a kar matsiyacin banza. Bugu da kari wannan mawallafi ya nuna illar Dandaudu da cewa ta fit a barowa. Saboda irin ayyukansa na barna da dabi;unsa na rashin mutunci. Baiti na 20 : gara ba awo ma da na daudu, Mai a karairaya zaren mata.

    A wani baitin sai kuma mawallafin ya nuna mana yadda uban Dandaudu ya yi hhasara har ubi biyu. Baiti na 32 : Gad a ua za,a lalatacce, Bayan an kasha ragon suna. Malan Akilu Aliyu ya bayyana uban Dandaudu da cewa kullum yana cikin takaici domin dansa bas hi da wani amfani a rayuwa. Anan kuma mawallafin ya rufe wakarsa da cewa. Allah ya tsare kansa da shiga Daudanci, inda yake ganin gwamma wannan dan nasa a ya zama gyartai.

    In kuma hakan bata samu ba, to gara ya mutu a huta daya. Baiti na 32 : Ni da ace dana zama shi, Gara ace mini ya zama gyartai. Baiti na 33 : Ai day a zam Dandaudu jinni na, Gara ya zam ajali ya sauko. Dalili kuwa ce, wakar tana cikin wani yanayi na kyakykyawan tsari. Ta yadda mai karatu ko mai saurare zai fahimci sakon kai tsaye. Wanna wakar kanta suna jere ne daki-daki tun daga kan bayani game da kowane ne Dandaudu.

    Kuma dukkan abitikan suna biye daya-bayan daya. Yawan baiti da yanayin Dango da na Baiti. Wannan waka tana da baitika da suka kai har, guda talatin da hudu Yanayin dango da baiti. Kamar sauran wakokin da aka yi nazarin su a baya, ita ma wannan waka apollogroup tv apk tagwai ce. Wato mai kwar biyu. Aka kuma, yawancin layukanta sukan iya tsayawa da kafafunsu.

    Haka kuma ko kadan mawakin bai yi amfani da tsarin sabi-zarce ko sangangara ba. Haka kuma, baitikan suna bayani daki-daki. Wato dai baiti ma biyu na biyu yana Karin bayani ne akan baiti na farko.

    Yanayin salo:- Salon da mawakin ya yi amfani das hi salo ne mai karashi, kuma mai saukin fahima. Amsa-Amo:- Wannan waka bat a da salon nan na tsayayyen Amsa-amo.

    Wato layi na farko bashi da wani tartibin amsa-amo kafiya. A takaice dai kowane layi, na farko da na biyu na wannan waka bas hi da tsayayyen amsa-amo kafiya. Kowane layi yakan kare da kowace irin kalma ko harafi. Misali: sa, ki, shi, ki, da sauransu. Farawa da rufewa:- kamar yadda aka sani cewa wasu mawakan sukan bude waka da adireshinsu ko kuma yabon Manzon Allah. Amma ita wannan waka tsarinta ba aka bane, don kuwa an bud eta ne kai tsaye bias ga gundairn sakon da mawakin ke son isarwa.

    Misali: Bt: 1. Haka kuma wannan waka an rufe tab a tare da yin salon nan na bayyana adreshi ko yabon Manzon Allah ba. Don kuwa mawakin ya rufe wakarsa ne da bayanai cikin baiti wanda ke nuna kiyayyarsa ga Dandaudu inda yake nuna da dai ace dansa ya zama Dandaudu to, gara a dannan nasa ya rasu.

    Amfani da Karin harshe da sauran harsuna: Mawakin ya yi amfani ne da Karin harshe irin na daidai tatacciyar Hausa. Haka kuma, koda kalmomin da aka yi mafani das u yawancinsu a cikin Karin harse na daidaitacciyar Hausa.

    A dangane da amfani da kalmomi wadanda suke an aro su ne daga sauran harsuna su ma wadannan bas u da yawa. Amfani da kalmomi da jimloli:- A gaskiya wnnan waka bata dauke da wasu kalmomi masu tsauri, aka kuma, ba irin jimloli masu arshen damo ko kuma tsaurin fahimta. A takaice dai, a iya cewa kalmomn da aka gina jimloli das u da kuma irin jimlolin da aka gina wakar dasu duk ba masu rikitarwa ba ne ko kuma saurin fahimta.

    Adaftarwa:- wannan waka tana cike da kalmomi masu nuna hikima da azanci. Amma anan an tsakuro wasu daga cikin irin wadannan zantuka na azanci domin buga misali. Karin Magana. Zambo:- Baiti na 17 : Bas hi da airi sai tula sharri, Gara a kar matsayacin banza. Baiti na 18 : Ko ba a karshi ba gara a daure, Har abada a kaso ar kullum.

    Appreciation of some selected Akilu Aliyu’s poems

    Habaici:- Baiti na 3 : Domin in nuna si a fili, Har ma ai masa kallon banza. Baiti na 4 ; can wani sashashan daga gefe, Wofin wofiyo banzar banza.

    Baiti na 8 : Si dai ya zama jakin-dokin, Ya bata wa mazaje suna. A cikin wakar Akilu Aliyu yana ganin lalacewar duniya ta tabbata wurin Dandaudu. Mawakin bai tsaya anan bad a ya bayyana irin asarar da mahaifin Dandaudu ya yi.

    Nazarin Wakar ‘Bashi’ Na Mawaki ‘Alee Gee’

    Aka zalika, mawakin ya rufe wakar sa ne da cewa da dai ace dansa ya shiga Daudu to gwamma wannan dan nasa ya tsa007 combination lock reset Sharhi a kan salo da sarrafa arshe. Ko da yake wannan waka bata da tsawo sosai. Da farkon faraway kamar ragowar wakokinsa na gargadi, a wannan waka Akilu Aliyu yayi amfani da sassaukar Hausa.

    Sharhi akan zubi da tsari: Kamar yadda idan muka duba zamu gani, wannan waka na da tsarin layi bibiyu ne kowane baiti. Ke nan. Amma kuma baitikan, ko kuma layukan karshe na wakar baki daya kowane abin da yake karewa da si ya bambanta da na saura.

    Misali: Ali wallahi da dai ya yi ni dai, Gara ya ma mutu, si yafi sauki. Abubuwan da aka yi binciken a kansui su ne nazari da sharhin wasu wakoki guda uku 3. Wakar ilmi ta kadaura da wakar adinin wai taken sako a hannun mumini inda waka ta uku it ace wakar fadakarwa maitaken Dandudu.

    Haka kuma bayan nazari a kan wadannan wakoki an yi shari dalla-dalla game da jigo zubi da tsari da kuma salo da sarrafa harshe na wadannan wakoki.

    Muna fatan sakamakon wannan bincike da aka yi za a samu wasu manazarta da za su kara fadada bincike game da bain daya shafi wakokin Marigayi Akilu Aliyu domin hakan zai taimaka ga bunkasar rubutaccen adabin Hausa. Ya kamata suke maida hhankali wajen gudanar da wannan aiki.

    According to Mohammed:. In Kano, a representative of a human rights organization, Abdul, described the challenges of working on sexual orientation and gender identity issues in the north of Nigeria, emphasizing that there are always serious concerns for personal safety and security. This brought him into the spotlight of the HISBAH and shortly thereafter, he started receiving threatening phone calls late at night. On September 19,he was attacked in his home:.

    Abdul further told Human Rights Watch that the attackers asked for names of other gay people in the state. They also asked for the names of people who give him money to do human rights work on LGBT issues.

    He did not report the attack to the police or any other authority. Warren, a human rights defender, has worked with the LGBT community for many years. He established an informal network of peer educators who provide support to gay men and MSM in the Delta State. The Constitution further provides that persons arrested or detained must be informed within 24 hours of the reasons for arrest and detention, and brought before a court within a reasonable time.

    In terms of section 27, the High Court of the Federal Capital Territory, Abuja, has jurisdiction to hear and grant applications brought under this law. The purpose of this law is to prevent discrimination based on real or perceived HIV status and to ensure access to health care and other services to everyone, including LGBT people.

    The Federal Republic of Nigeria has ratified several regional and international human rights treaties that oblige it to respect the rights of LGBT people to freedom of association, expression, and privacy, without discrimination. The state has legal obligations to exercise due diligence in protecting persons, including LGBT individuals, from all forms of violence, whether perpetrated by state or non-state actors, and to prevent arbitrary arrests and torture or cruel, degrading, and inhuman treatment.

    As state party to the African Charter, which now forms part of its domestic laws, the Federal Republic of Nigeria is obligated to comply with all the provisions of the African Charter, to ensure the protection, without discrimination, of all individuals in its territory and subject to its jurisdiction.

    The African Charter imposes obligations on states parties, including ending all acts of violence and abuse, whether committed by state or non-state actors, and punishing all forms of violence targeting persons on the basis their real or perceived sexual orientation and gender identity.

    The right to liberty and security of the person is protected under regional and international treaties that Nigeria has ratified, specifically article 6 of the African Charter and article 9 of the ICCPR.

    Articles 4 and 5 of the African Charter entitle every individual to respect of their life and the integrity of their person, and prohibit torture and other cruel, inhuman, and degrading treatment. Such laws and their implementation must be clear, accessible and precise, consistent with international standards and respect for the rights of the individual.

    Article 9 of the ICCPR guarantees everyone the right to liberty and security of the person; it prohibits arbitrary arrest and detention. Clarifying article 9, the UN Human Rights Committee stated that article 9 guarantees these rights to everyone, including lesbian, gay, bisexual and transgender persons.

    Article 9 5 obliges states parties to establish legal frameworks to enable victims of arbitrary arrest to exercise the enforceable right to compensation. In respect of allegations of torture in detention, the UN Committee against Torture has recognized that discrimination on the grounds of sexual orientation and transgender identity may render this group particularly vulnerable to torture.

    Nigeria has obligations under international and regional human rights treaties that it has ratified to guarantee the rights to freedom of expression, association, and peaceful assembly to everyone, regardless of sexual orientation or gender identity, and to ensure that any restrictions imposed on these freedoms are not discriminatory.

    In addition to treaty obligations, these rights are guaranteed by articles 19 and 20 of the Universal Declaration of Human Rights.

    As state party to the African Charter, Nigeria bears legal obligations to ensure that every individual has the right to free association, provided that he abides by the law and the right to freely assemble with others. The African Commission further held that any interference with this right that is not proportionate or justifiable under article 27 of the African Charter will be considered to be arbitrary.

    By prohibiting and criminalizing persons who register, operate, participate in, and support the activities of gay clubs, the SSMPA directly violates the right to freedom of association which is protected under article 22 1 of the ICCPR.

    In terms of article 1: Freedom of expression and information, including the right to seek, receive and impart information and ideas, either orally, in writing or in print, in the form of art, or through any other form of communication, including across frontiers, is a fundamental human right and an indispensable component of democracy.

    Verified Profiles. Saboda haka Wasan Kwaikwayo na nishadi, ko wanda ake yi don motsa jiki, ko na addini abu ne wanda ya samo asali da dadewa a Kasar Hausa.

    Kuma muna hangen cewa abubuwan gargajiya sun girmi na zamani ko wadanda ake rubutawa. A nan yara za su kasu gida biyu ne wannan langar da wancan, kuma kowane gida yana kokarin ture langar dan uwansa ko abokin wasansa. Kuma su wadannan gidaje biyu suna daukar kansu a matsayin abokan gaba na garuruwa guda biyu. Sannan kowane gari yana karkashin sarkinsa. Babu ko tantama tunda aka samu wasa da kuma kwaikwayo, to ya zamo Wasan Kwaikwayo ke nan.

    Idan ana neman waraka daga wannan cuta mai rikitarwa, to wani lokaci a ce sai an yi wa mutum mai irin wannan cuta girka kafin ya samu waraka. Su ko sai su hau bori suna tuma suna faduwa.


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