Agogon da yake a bango a aji ya tsaya, ba ya nuna mana yadda lokaci yake tafiya.

Agogo means clock / watch.
Agogon is agogo + -n, where -n is a linker often called the genitive/construct ending.

You use -n before things that modify the noun, for example:

• agogon da yake a bango = the clock that is on the wall
• agogon Malam = the teacher’s clock

So in Agogon da yake a bango a aji…, the -n links agogo to the relative clause da yake a bango a aji, and in practice it usually gives a definite meaning: agogon ≈ the clock (not just a clock).

In Hausa, a finite verb normally comes with a subject pronoun marker (like ya, ta, suka) even when the subject noun is already stated.

So:

• Agogon ya tsaya. = The clock stopped.
• Ali ya tafi. = Ali went.

You cannot say *Agogon tsaya; it would be ungrammatical.
Here ya is the 3rd person masculine marker agreeing with agogon (which is grammatically masculine), and it also carries tense/aspect information (perfective).

The verb tsaya literally means to stand, to stand still, but by extension it also means to stop, to come to a halt.

• With people: Mutum ya tsaya. = The person stood / stopped (walking).
• With machines or clocks: Agogo ya tsaya. = The clock has stopped (working).

In this context, with agogo, the natural meaning in English is “has stopped / stopped working”, not “stood up”.

Here da introduces a relative clause. It is roughly equivalent to English “that / which”.

• Agogon da yake a bango a aji
  = the clock *that is on the wall in the classroom*

This da is not the “and/with” da you see in phrases like ni da kai (me and you). In this sentence, it is a relative particle linking agogon to the descriptive clause yake a bango a aji.

Both yake and yana are forms of the progressive / continuous “be” used with verbs or locations, but their distribution is different.

• In simple main clauses, you commonly see yana:

  • Agogo yana a bango. = The clock is on the wall.
  • Lokaci yana tafiya. = Time is passing.

• In relative or embedded clauses introduced by words like da or yadda, you typically see the ke-form, here yake:

  • Agogon da yake a bango a aji… = the clock that is on the wall in the classroom…
  • …yadda lokaci yake tafiya. = …how time is passing.

So da / yadda + yake is a very common pattern in such subordinate clauses.

No; each a is a separate preposition meaning in / at / on (general location).

• a bango = on the wall
• a aji = in the classroom

Putting them together gives a layered location:

• a bango a aji = on the wall in the classroom

This is normal Hausa: each location phrase gets its own a.
You could also rephrase, for example:

• a bangon aji = on the classroom wall
• a bango cikin aji = on the wall inside the classroom

…but a bango a aji is perfectly correct and natural.

The pattern here is ba + subject pronoun + verb for a present/habitual negative:

• Yana nuna mana… = It shows us / is showing us…
• Ba ya nuna mana… = It doesn’t show us / is not showing us…

So in the sentence:

• ba = negative marker
• ya = 3rd person masculine subject pronoun (referring to agogon)
• nuna = to show
• mana = to us

Compare with a past/perfective negative, which usually has bai … ba:

• Yai mana nuni. = He / it showed us.
• Bai mana nuni ba. = He / it didn’t show us.

Here we’re in a non-past, general sense, so ba ya nuna mana… is appropriate.

Mana is an indirect object pronoun meaning “to us / for us”.

It comes from ma + mu:

• mini = to me
• maka / miki = to you (m/f)
• masa / mata = to him / to her
• mana = to us
• muku = to you (pl)
• musu = to them

So:

• nuna mana = show to us → show us

Without mana, ba ya nuna yadda lokaci yake tafiya would mean “it doesn’t show how time is passing” in a more general sense, with no specific “us” mentioned. Mana marks that we are the ones not seeing this.

Yadda is a subordinator meaning “how / the way (that)” in an embedded clause.

• Ba ya nuna mana yadda lokaci yake tafiya.
  = It doesn’t show us *how time is passing.*

Here yadda introduces a clause that functions as the object of nuna (show).

Yaya, on the other hand, is typically used in direct questions:

• Yaya lokaci yake tafiya? = How is time passing?

So:

• yaya…? → question word “How…?”
• yadda… → “how / the way (that)” inside a larger sentence, not forming a question itself.

The verb tafiyā / tafiya literally means to go, to walk, to travel, but Hausa uses it metaphorically with lokaci (time), similar to English “time goes by”.

So:

• Lokaci yana tafiya. or lokaci yake tafiya.
  = Time is going / time is passing.

It doesn’t mean time is literally walking; it’s an idiomatic way to express the idea of time moving forward, just as English uses verbs like go, fly, pass with time.