Tarahin kafuwar garin Gombe

 YADDA AKA RADA SUNAN GARIN GOMBE

  Kafin na yi cikakken bayanin yadda aka samu sunan garin Gombe, yana da kyau na yi waiwaye, wanda masu hikimar zance kan ce, shi waiwayen adon tafiya ne. Kwarai kuwa waiwayen da zan yi yanzu yana da matukar muhimmanci, zai kuma zama kamar wata fitila mai haske da zai haska abubuwan da zan zayyano daki-daki cikin makunshiyar sakin layukan da za su biyo baya.

Tarihi ya nuna cikin karni na 14 (14 Century) aka fara sanin garin Gombe, sai dai kafin wannan lokacin an yi wasu mutane masu karama da sarauta da ake kira ‘Soninke Mandigos’, wadannan mutane su ne suka samar da tsatson garin Gombe, kuma ‘Tarekh-el-Sudan’ (mutanen yankin Sudan) ke musu lakabi da ‘Fararen Shugabanni’. Wadannan mutane ana kuma kiran su da ‘Kaya-Manga’. Sun mulki yammacin Sudan na wasu karnoni da dama. A cikin Kaya-Mangan an samu wani mutum da ake kira Bin-Kaya Mob, wanda sarki ne a wata masarauta da ake kira Mande, a dai yammacin Sudan din, wanda kuma wannan sarki ya ci zamaninsa a cikin karni na 10 ne. Sarki Bin-Kaya Mob yana matukar ji da jikansa Bin-Abubakar, wanda har ta kai ko kuda ba ya so ya taba shi. Ya mayar da shi dan lelensa kuma shafaffe da mansa. Hakan ce ma ta sanya Kaya Mob ya bai wa jikan nasa wani bangare na masarautar tasa da ake kira Ukuba.

Bin-Abubakar kaka ne ga Aliyu Ukuba, wanda shi kuma yake mahaifi ga Usman. Aliyu Ukuba shahararren malami ne, ya haddace Al-kur'ani, wanda daga baya aka hada shi aure da 'yar gidan wani attajiri a garin Tibati, inda kuma suka haifi Usman. Usman ya zauna a kauyen Lakumma kusa da garin Shellen, a nan kuma ya ci gaba da wa’azi don a bi addinin musulunci.

Da na yi waiwaye ne  kan tarihinsu game da addinin musulunci, sai na gano masarautar Kaya-Manga sun karbi musulunci daga Abubakar Almarobid (Sanha-ja-Imam) tun a shekara ta 1077, bayan Almarobid ya kafa daular musulunci a wajen.

   Usman Ukuba  ya auri Janaba 'yar gidan Gongon (Amna), wanda shi ne sarkin Shellen. Sun haifi da namiji da aka radawa suna Abubakar a garin Mada (tsohon garin Shellen) a shekarar 1762. Zuri'ar da ake kira KAMBARIJO ke nan. Ma'anar kalmar Kambarijo ita ce zuri'a daga Kaya-Manga da kuma mutanen garin Shellen. Mahaifin Abubakar ya mutu yana yada addinin musulunci a garin da daga baya aka san shi da Gombe, a lokacin wajen yana karkashin masarautar Adamawa ne.

   Bayan mahaifin Abubakar ya rasu ne, sai mahaifiyarsa ta mayar da shi wajen kakansa, wanda a nan ne kakan nasa ya yi masa lakabin 'Buba Yero'. Kalmar Buba na nufin Abubakar yayin da Yero ta samo tsatsonta daga Kanakuru Janafalu, wanda take nufin Manyan ko dara-daran idanu. Kasancewar da ma yana da manya idanuwa. Sannu a hankali, sai lakabin Buba Yero ya danne asalin sunansa na Abubakar Bin-Usmanu. Ya fara karatun Muhammadiyarsa a wajen mahaifinsa, sai dai kuma bayan rasuwar mahaifinsa, sai ya tafi Kukawa a cikin masarautar Barno, inda ya ci gaba da karatun addini.

   A shekarar 1810 ya ziyarci mujaddadi Shehu Usman Dan Fodiyo a garin Degel. Sai dai kafin ya karasa Degel ne ya yada zango a Katsina, inda a nan sarkin Katsina ya ba shi auren 'yarsa Zulai. An yi biki har ma Allah Ya azurta su da da namiji aka masa suna Sulaiman (sarkin Gombe na farko, 1842-1844). Ya sake zuwa a tarihi lokacin da Buba Yero yake zuwa Degel ya yada zango a Daura, inda a nan ma sarkin Daura ya hada shi aure da 'yarsa Hauwa, wadda ita ce mahaifiyar Muhammadu Kwairanga (sarkin Gombe na 2).

    Tarihi ya nuna in ka dauke sarki Sulaimanu da yake da tsatso daga Katsina, sauran sarakunan Gombe tsatson masarautar Daura ne. Buba Yero ya shafe shekaru goma a wajen Shehu Dan Fodiyo, wanda a shekarar 1820 Shehu ya ba shi Tuta ta 5 daga cikin tutoci 12 da ya fara rabawa. Buba Yero ya dawo Shellen daga nan ya ci gaba da Jihadi, har lokacin da Shehu ya dakatar da shi. Daga nan kuma Shehu ya bayar da Kabilar Lala da Yungur da kuma Hona ga Modibbo Adama na Adamawa.

   Daga baya Buba Yero da dan uwansa sun hada hannu da kuma karfi da karfe wajen ci gaba da Jihadi, inda suka ci kabilar Fali da yaki, bayan an yi gwajin kwanji da kuma dauki-ba-dadi a garin Burmi (wanda ake kiran yakin da suna Yakin Burmi na 1). Sun shiga garin Kororofa babban birnin masarautar Jukun, inda a nan Buba Yero ya dora lura da wajen a hannun Hammaruwa, sakamakon zargi da Buba Yero ya yi na cewa za su iya daukar fansa.

   Daga nan sai Buba Yero ya zauna a wani waje da ake kira Gumbol Ribadu, wanda yanzu yake karkashin masarautar Nafada, a cikin shekarar 1814. Ya zauna har tsawon shekara 7. Daga nan ya koma yamma da Dukku, aka rada wa garin suna Gombe-Abba, wanda har yanzu ana kiran garin da haka.

Daga nan Buba Yero ya aiki Magajin Garin Gombe-Abba, da ya nemo masa wajen da zai yi dadin zama. Bayan ya fita nema ne ya samo wani waje kusa da wani tsauni da yake yamma da Dukku, nisan wajen daga Dukku Mil 19 ne.

A nan Buba Yero ya gina gida kusa da wata bishiyar kuka da 'yan kabilar Bolewa masu bauta mata ke kiran ta da Gombe-Memositi. Wasu daga cikin Bolewa sun sauko daga tsaunikansu, suka kuma zauna tare da Fulani (su Buba Yero), daga nan kuma aka fara kiran garin da Guru-Gombe-Memositi. Ana cikin haka kuma sai auratayya ta shiga tsakanin Bolewa da kuma Fulani. Da tafiya ta yi tafiya, sai suka fara kiran garin da suna Gombe.

Bayan an gina garin Gombe ne, sai kuma ya ci gaba da Jihadinsa, inda da shi da dakarunsa, suka karkata gami da sa gabansu arewa. A karshe suka hadu da dakarun Shehu Dan Fodiyo, sannan suka tunkari birnin Ngazargamu (babban birnin masarautar Barno), wanda sun yi hakan ne bayan sun yi galaba a garin Darazo da kuma Logo.

Bayan wannan lokacin ne sai Buba Yero ya samu sabani da dan uwansa Hammaruwa (sarkin Muri 1883), wanda hakan ne ya zama ummul'aba'isin da al'ummar Jalingo suka mika kukansu ga Shehu kan a ba su 'yancin kansu daga kasar Gombe.

Shehu ya karbi kukansu, ya kuma share musu hawaye, inda ya ce da su cikin 'Kirdi' (Fulfulde), cewa ya ba su 'yanci, amma har yanzu sun kasa karbar tutar Jihadi, wannan dalilin ne ya sa har yanzu ake kiran fulanin Jalingo da sunan 'Fulani-Kiri'. Buba Yero ya mutu a shekarar 1841. Buba Yero bai yi mulki ba, ya dai kafa masarautar Gombe ne. Bayan ya rasu ne, aka fara mulkin sarauta, wanda ake kiran sarki da 'Modibbo Gombe'.

Kamar yadda na yi bayani a baya cewa, Buba Yero ya auri Zulai 'yar gidan sarkin Katsina, wanda a kan hanyar sa ta dawowa ne, aka haifa masa Sulaimanu a wani waje da ake kira Shani karkashin ikon Biu, wani gari a masarautar Barno. Sulaimanu ne ya zama sarkin Gombe na farko.

  Bayan Buba Yero ya bar garin Shani ya koma Gulani ne, matarsa ta biyu Hauwa ('Yar sarkin Daura), ta haifa masa da namiji, wanda aka sanyawa suna Muhammadu Kwairanga, wanda kuma shi ne ya zama sarkin Gombe na biyu. Wannan shi ne dalilin da ya sa ake kiran masarautar Gombe da 'Shanima Gulanima Fulbe Janafulu'.

YAKIN BURMI NA BIYU (2/ga watan Jimada Akir,1320 H  daidai da 27-Juli, 1903)

 Wannan yakin yana da matukar mahimmanci a tarihin kafuwar garin Gombe, kasancewar bayan yakin ne garin Gombe ya hau wata turba har zuwa yau. Sai dai kafin nan bari na dan yi baya da mai karatu.

   A zamanin sarkin Gombe na shida wato Umaru (1899-1922), an samu hauhawar kaurar mutane zuwa Gombe, ciki har da korarru da tubabbun sarakunan Arewa, wadanda Nasara masu jajayen kunnuwa suka hambarar. Wadanda suka hada da: sarkin Misau Ahmadu na biyu (1900-1902) da sarkin Keffi Magaji Dan Musa da sarkin Malle Basiru da sarkin Bida da dai sauran masu fada a ji da talakawan da suka sha alwashin ba za su zauna karkashin mulkin Nasara ba. Wadannan mutane sun yi kaura daga garuruwa irin su Kano da Gombe da Bauci da Misau da Bida da sauransu. Sun ce ba za su zauna karkashin gwamnatin Sa Fredrick Lugard ba.

Bayan sojojin Nasara a qarqashin Lugard sun ci karfin Kano da Hadejiya ne, sai suka tattaro hankalinsu garin Gombe, kasancewar sun samu labarin kusan dukkan tubabbu da korarrun sarakuna sun hadu a garin Burmi. Kamar yadda ruwa ba ya tsami a banza haka Nasara ya san tun da wadannan sarakuna suka taru a waje daya, to sun san ko badade, ko ba jima komai zai iya faruwa. Bugu da kari ga Sultan Attahiru ma na garin Burmi. Kuma dama Sultan Attahiru ya samu labarin Faransawa suna jiran sa a tafkin Chadi, kasancewar ita ce hanyar da yake bi, idan zai je aikin Hajji ko Ummara ke nan. Wani zafi-a-kan-zafi kuma shi ne, ga Fadel-Allah (dan gidan Rabeh) da mutanensa suna jiran sa a kudancin Burmi.

Kasancewar garin Burmi ne da yawancin wadanda suka yi Jihadi suke, sai suka yi ittifakin ko da sama da kasa za su hadu, to sun shirya kare Burmi. Wannan shi ne dalilin da Sultan Attahiru ya shirya wata tawaga ta malamai da sojojin yaki da aka sanya wa suna 'Ferol'.

   A ranar 27 ga watan Yulin 1903 Manjo F.C Marsh ya iso garin  Burmi, sannan ya yi sansaninsa a kusa da shiga garin. Bayan ya yi kwanaki uku ne, sai kazamin yaki ya barke a wajen, inda aka yi ta karon-battar-karfe, fito-na-fito da kuma dauki-ba-dadi. Jinin mayaka sun zuba. Inda a karshe sojojin Nasarawa suka yi galaba. Sai dai kuma Sultan Attahiru da kuma Manjo F. C Marsh duka sun rasa rayukansu a yakin da aka yi a garin Burmi. Wanda har a yanzu kuma kaburburansu suna garin na Burmi.

                                          Kabarin Manjo F. C. Marsh da ke garin Burmi

                                            Kabarin Sultan Attahiru da ke garin Burmi

A cikin shekarar 1913 Hedikwatar Gombe ta tashi daga garin Gombe zuwa Nafada, wanda a cewar Nasarawa Nafada ta fi saukin zuwa daga manyan garuruwan Arewa irin su Kano da Bauci da Maiduguri da sauransu. Har ila yau a wannan shekarar aka girke sojoji masu lura da shige-da-fice a kan iyaka.

     Sarkin Gombe Umaru ya halarci wani hawan daba da aka yi a Kano, lokacin da sarki Edward na III ya kawo ziyara Kano. Bayan sarki Umaru ya dawo daga Kano ne, ya sake zabar wani gari da ake kira Doma karkashin Akko. Inda a shekarar 1919 aka sake rada wa garin suna Gombe-Doma. A kuma wannan shekarar ce aka mayar da Gombe-Doma zuwa masarautar Bauci, sannan aka rage mata dagatai zuwa 3, wanda a da take da 13. Daga nan kuma sai aka dawo garin Gombe na yanzu. A karshe ta zama karamar hukuma, a karshen-karshe kuma cikin shekarar 1996 masarautar Gombe ta samu jiha.

 Bashir Musa Liman

 Marubuci, manazarci da kuma sharhi kan al'amuran yau da kullum.

07036925654

diddigi@yahoo.com; ko gandunmashi@gmail.com

We're not promoting immorality- Sadiq Sani Sadiq

We’re not promoting immorality – Sadiq

Bashir Musa Liman, Abuja
Sadiq Sani Sadiq is one of the shining actors in the Hausa movie industry also known as Kannywood. He is the current holder of the Best Actor for the year 2012. He is also one actor who enjoys the goodwill of his colleagues, being someone that is persevering, patient and understanding. He is known to work with producers for free when the need arises, making some in the industry to describe him as the most loyal actor to producers and directors. He speaks about his career, among other things. Excerpts:

Tell us a little about yourself?
My name is Sadiq Sani Sadiq. I was born in Unguwar Gangare, in Jos North Local Government Area of Plateau State. I did my primary school in Gangare, while I had my secondary school education in Jos. From there I went to School of Continuous Education, University of Jos, where I had my diploma in journalism before venturing into film acting.

What was the attraction for you to join the Hausa movie industry?
To be honest I started nursing the ambition of becoming a film star since my secondary school days. So, it is the interest I have in the profession that gave me the push to join the Hausa movie industry. Again, I have a friend with whom we schooled together; he is now a director called Bello Muhammad Bello. He has been recording films since when we were in school, that also influenced me to a great extent.  And when I started I realised that it is much more than just interest; it is actually something through which I can earn a living and even take care of my dependants.

Can you give us an idea of the number of films you have starred in, the one you like most and why?
At least, I have 20 films that have been released into the market; I have another 20 or 30 others that have not been released yet. Out of the films I have starred in the one I love most is ‘Yan Uwan Juna’, though it has also not been released. The reason why I like that film is because I appeared as Hassan and Hussain, a double role. We were born twins. One is physically challenged and calm, very simple. The other is able-bodied, quick to temper and troublesome. I have never acted like that in my entire career.

How many films have you starred in?
My first film is called ‘Nas’; the second which was an English film is called ‘Beats of Pain’ which I did under Lenscope Media Company in Jos. The film series aired on television. There are also ‘Masarufi’, ‘Haraba’, ‘Su’al’, ‘Haula’, ‘Sarki’, ‘Ga Zara Ga Wata’, ‘Maryam Diyana’, ‘Yan Uwan Juna’, ‘Dan Marayan Zaki’, ‘Adamsy’, ‘Hadarin Gabas’, and so many others

Some say Hausa actors are promoting immorality instead of addressing them. What is your take on this?
Well, you know it has to do with perception. People perceive things differently. You don’t just label allegations against people. What I want to say is, if truly you are morally sound, and educated in both modern and religious knowledge, you will understand. I want people to take Indian, American, Ghanaian films or even those from the south and compare them with Hausa films and see if really Hausa films are promoting immorality. Take 20 houses in Nigeria, you will find like 10 watching one of those films I mentioned earlier. So ask them, which films are promoting immorality.

I want our viewers to appreciate the fact that all the Hausa movies they see us do are being built on our attitude, culture and religion. They should understand that what we are doing is to identify a trend, develop it into a story and pass a message to the viewers so that we can collectively address that trend. If I appear in a film as a cheat or an addict, that does not mean I am into those negative habits. No, what it means is that I am trying to pass a message to the viewers to know the ills associated with such acts. I may therefore behave as a cheat or an addict, but that is where it ends. So if you are from a good home, and you watch those acts, you will move further away from such vices. Same thing if you are from a bad home. So people should know that we are enlightening the people not exposing them to immoral acts. We are actually discouraging not promoting immorality.

You featured in quite a number of films, which would you say was the most difficult for you?
Ever since I joined the Hausa movie industry, I have never suffered in any film as much as I did in ‘Dan Marayan Zaki’, and the film is yet to hit the market. The reason is that the film is long and we spent months recording it. Again, the film is full of narratives and words that are very hard to pronounce. We travelled far and wide, including outside Nigeria, and the film was recorded at night and in the day, in the bush and in the river. However, I think it paid off in the end because the film has set a record in the Hausa movie industry. I mean there was never a time such a huge amount of money was expended in a single film and as Allah will have it, I am the lead act in it.

What are the challenges you are facing as an actor?
Challenges are a reality of life, no matter what endeavour you are into. I have faced so many challenges in filmmaking; the one I cannot easily forget is the one that led to my incarceration. What actually happened was that, at a time I was trying to find my footing in the Hausa film industry, I was involved in a controversy while I was living in Kaduna. Some people recorded a song in which they defamed the Governor of Sokoto State, Aliyu Magatakarda Wamakko. Initially they alleged that the song was done by Adam A. Zango. And that time we were sitting inside Adam A. Zango’s company known as Zango Movietone, when some security operatives came looking for him (Adam A. Zango) and didn’t find him, but they met, Zahradeen A. Sani, Hamza M. Adam and Hafsat Suleiman (a female radio journalist based in Kaduna) and myself. They arrested and took us all to a police station, before they took us to court. Eventually, they took us to prison where we spent days before we were freed.
I had to endure a lot of abuse and maltreatment but in the end, with tenacity and perseverance as well as loyalty, I am now a force to reckon with.

What about achievements?
I have recorded so many achievements through acting and I am proud of that. For example, until I ventured into the moviemaking industry I have never had the opportunity of holding N100,000 of my own. In short, through acting I am able to take care of my needs, more than what a government worker can think of. I eat, drink, clothe and shelter myself through this trade. I thank Allah for that.

Any other thing you will want to add?
I want those watching our movies to be fair to us in their assessment of us. I want them to know that some of the roles we play on screen have no connection whatsoever with our everyday life. As an actor, it is possible for them to see me today acting as an Islamic school teacher and tomorrow a drunkard; they may also see me as a dishonest man today and an honest man tomorrow. If our viewers see me in roles they find difficult to stand, they should please remember that it is only a film.

Wakar Zaman Lafiya

WAKAR ZAMAN LAFIYA

Na gabatar da wannan wakar yayin taron da Kungiyar NOA ta yi a dakin taro na Multipurpose da ke Bauchi kan zaben 2011.

Ina farawa da sunan Jallah,

Mai rahama, jin kai da falalah,

Wanda Ya umarci a yi Sallah,

       Taimake ni a wakar zaman lafiya.

 

Dubun salati ga Baban Zara,

Ta hannunsa aka sauke Tabara,

Tawassali da shi a wakar da na tsara,

       A yi ji na fahimta don zaman lafiya.

 

Ina kira a gare ku ‘yan Najeriya,

Ga ni gare ku da zazzakar murya,

Kawace da matsananciyar soyayya,

       Don kira a gare mu a zauna lafiya.

 

Ina tuna kasata, nakan ji takaici,

Zuciyata na kasancewa cikin kunci,

Har na ji na kasa yin daddadan bacci,

       Saboda rikice-rikicen hana zaman lafiya.

A Kudu-maso-Gabas ana ta hatsaniya,

Suna fasa bututun mai da hauragiya,

Tattalin arziki ya zama koma baya,

       Muna cikin talauci, ba zaman lafiya.

Jihohin Najeriya ana sace mutane,

Sai an bayar da kudi a fanshi mutane,

Fargaba ta darsu ga zuciyar mutane,

       Wanda ta haifar da rashin zaman lafiya.

 

A Arewacin kasata har da Maiduguri,

Ana ta rikici na Addini, babu tsari,

Rayuka da dukiya sun bata ba ikrari,

       Wanda hakan ya haifar da kiyayya.

 

A Najeriya ga rikicin Boko-Haram!

Ana cikin garari da garam-garam!

Ga kayan fada ana ta ham-ham!

       Wannan ma ya hana zaman lafiya.

 

Tukunyar zabe na bararrakowa,

‘Yan siyasa suna ta kara sabawa,

Karaf-karaf! Ana ta kara yakewa,

       Bayan zabe za a yi zaman lafiya?

 

Masu iko sun yi ki-mudu-gus,

Wajen bai wa talaka hatsin gus-gus,

Su kuwa suna ta tauna gurus-gus,

       Hakan ya haifar zaman kiyayya.

 

‘Yan siyasa suna alkawartawa,

Idan sun ci zabe za ai morewa,

Suna ci sai su zam bacewa,

       Hakan ma na jawo hatsaniya.

Masu mulki suna sheka mulki,

Wanda ya sa wasu ke take hakki,

Almundahana, danniya da zulaki,

       Wanda ta sa talaka yin gogayya.

Najeriya ta zam tsumman cuta,

Mazalunta, matsafa da macuta,

Kura, damisa har da kwarkwata,

       Sun yawaita a kasata Najeriya.

 

Yawaitar irin wadannan mutane,

Ya haddasa rudani ga mutane,

Har ya zamanto an kasa zaune,

       Face tashin hankali a cikin zuciya.

 

Rayuwa ta zam tabarbarewa,

Al’amura sun zam rikirkicewa,

Komai-da-komai yai kazancewa,

       Sai Lahaula a kasata Najeriya.

 

Talakan kasata yana cikin kunci,

Rayuwarsa tana cikin garari,

Ya kuma kasa samun inganci,

       To, ya za a yi ya zauna lafiya?

 

Masu iko na fashi-da-mukami,

An bar talakawa cikin jimami,

Da warin jiki mai tsabar hamami,

       Ga ruwan hawaye na zuba a idaniya.

Talauci ya sanya fashi-da-makami,

Kana gida ka ga barayi da makami,

A kan hanyar tafiya ma da makami,

       Ka bayar da kudi ka zauna lafiya.

 

Matasa ba aikin yi sai zaga gari,

Ba su da ko sule, balle zancen dari,

Hakan kuwa ya sa su cikin garari,

       Wanda ya sa suke ta hatsaniya.

 

Kuntatawa, makurewa, kassarawa,

Bangajewa, tozartawa, karkashewa,

Tafarfasawa, gasawa da bindigewa,

       An yi wa talakan kasata Najeriya.

 

Addinai sun koyar da zaman lafiya,

To, me ya sa muke ta nuna kiyayya,

Wanda ta sa ga juna ake ta bugayya,

     Me ya sa ga addinanmu  muke juya baya?

 

Ca-cai, ca-cai, a bakunanmu,

Muna kira da mu so junanmu,

 A aikace muna kashe junanmu,

       Da martani irin na ramuwar gayya.

 

Yanzu ga Bashiru dauke da shawari,

Mai kunshe da kyakkyawan tsari,

Wanda zai fisshe mu daga fita garari,

       Mu bi shawarin don mu zauna lafiya.

 

Talakawa su mike don kallawa,

A zabe, a kasa, har da rakawa,

Don ya zamo a kasa an yi walawa,

       Don kuma tabbatuwar zaman lafiya.

 

‘Yan siyasa su san cewa,

A zabe, akwai ci da faduwa,

In sun fadi su zam hukurewa,

       Hakan zai haifar da zaman lafiya.

 

Su kuma wadanda su kai ga dalewa,

Ga mukami, kujera suna masu lilawa,

To, su sauke nauyi da hakkin talakawa,

       Don a samu kyakkyawan zaman lafiya.

 

Matune su tashi don dubawa,

Don hangowa da kuma lekawa,

Don  kiyayewa da kuma gujewa,

       Abubuwan da ke haifar da kiyayya.

 

Masu kudi ku zam taimakawa,

Kayan masarufi ku zam bayarwa,

Taimkon talaka ku ci gaba da yowa,

       Wannan zai sa a samu zaman lafiya.

 

Idan kuka zam kirmishewa,

Kuna ci gaba da kin tallafawa,

Da yin kallo-uku-saura-kwatawa,

       Wa talaka, to za a samu jayayya.

 

Mu so juna, mu kaunaci juna,

Mu ji tausayi, mu taimaki juna,

Mu agaza, mu kyautata wa juna,

       Yin hakan zai sa a zauna lafiya.

 

Idan muna so mu zam walawa,

Bangaranci ya zamto mun wullarwa,

Yarenci da kabilanci, mu zam kaucewa,

              Hakan zai sa a yi daddadar dariya. 

 

Mu ankara da makircin Nasarawa,

Masu hadawa a yi ta gwabzawa,

Su koma gefe, suna ta darawa,

       Burinsu ya cika, ba zaman lafiya.

Jama’a mu guji rudin budurwa Duniya,

Kazamiya, Mamugunciya, Makauniya,

Ashararriya, Iblishiya, Mayaudariya,

       Makaryaciya, Mahillaciya, Mazambaciya.

 

Rudinta ke haifar da kiyayya,

Har ya zamanto ana ta bugayya,

Yaudararta  ta wuce sanayya,

       Ta wani, bare a yi zancen dubayya.

 

Ya kamata mu yo tunani,

Don tantance yanayin zamani,

Don gujewa sharrin Shaidani,

       Wanda ba ya son zaman lafiya.

 

Ya kamata mu zamo nagari,

Don fita daga cikin garari,

Mu kuma tabbata an ci gari,

       Wanda zai sa mu kyakyata dariya.

 

A yi ilmin Addini da na Kimiyya,

Kuma a kasa, idan aka samu tarbiyya,

Mu lura kasa za ta zauna lami-lafiya,

       Da rayuwa ba kwan-gaba, kwan-baya!

 

Kun sai dai Bashiru na fadar gaskiya?

Don a zam an kauce wa son zuciya,

Gaskiya da karya babu a waje daya,

       Tsorona kada a zo, a yi kuka da idaniya.

 

Rokona ga Ubangiji Makadaici,

Mai hallita har da iccen madaci,

Wanda Ya sa har abinci nakan ci,

       Ya sa a kasata a yi zaman lafiya.

 

Tammat a wake na zo karshe,

Don alfamar Annabin karshe,

Dace da ganinsa shi ne karshe,

       Allah Ya sa a samu zaman lafiya.

Ni ne Bashiru Dan Musa ne,

Na Jama’are, Gandun Mashi ne,

Ke ta yin roko a gare ku matane,

       Da ku daure mu zauna lafiya.

 

Jallah Sarki nan nai nufin tsayawa,

A wake mai baituka arba’in da biywa,

Allah tsare ni mugun ji da ganowa,

       Abubuwan da za su haddasa hatsaniya.

 

 Idanuna sun gaza barci

 Rayuwa tana cikin kunci

 Zuciya dauke da takaici

 Ga shi an kasa kaiwa gaci

 Kasa ana ta nuna bambanci

        Ana cikin rayuwa mai muni 

                       

                        Bashir Musa Liman

                   Marubuci, Manazarci da Sharhi kan Adabi.

                   080525255817, 08036925654.

                   diddigi@yahoo.com, gandunmashi@gmail.com.

An kirkiro tashe don gyara tarbiyyar rayuwar Bahaushe ne – Farfesa Lawan Danladi Yalwa
Daga Isa Muhammad Inuwa, Kano da Bashir Musa Liman
A yayin da watan azumin Ramadana ya yi kwanaki masu yawa da shigowa, har ma a yanzu ake kokarin yin ban kwana da shi, lokacin gudanar da al’adar tashe tuni ya yi. Wakilan Aminiya sun gana da masana a Sashin Nazarin Harsunan Najeriya da ke Jami’ar Bayero da ke Kano, inda suka yi bayani filla-filla kan ma’anar tashe da kuma darussan da yake koyarwa. Ga yadda tattaunarwa ta kasance:  

Farfesa Lawan Danladi Yalwa na Sashen Nazarin Harsunan Najeriya a Jami’ar Bayero ta Kano, ya ce: “Wani abu ne na gargajiya da aka jima ana yin sa, kuma ana yin sa ne a lokacin azumin watan Ramadana. An fara tashe a kasar Hausa ne, bayan zuwan addinin musulunci.
Tashe yana kunshe da fadakarwa ko wa’azi ko nishadantarwa.  Akan fara gudanar da shi ne bayan an cika kwanaki goma na farkon azumi. A takaice dai jigon tashe shi ne, don a gyara tarbiyyar rayuwar Bahaushe.”

 Wadansu mutane suke tashen 'Ka Yi Rawa Kai Malam Ka yi Rawa, Ban Yi Ba'

Wadansu Mata suke Tashen: 'Hajiyar Kauye'

Farfesa Lawan ya ce: “Galibi idan an cika goma ga wata, to a rana ta sha daya ga wata za a fara fitowa tashe. Yara maza da ‘yan mata suka fi yin tashe, amma kuma da akwai tashe na manya.”
Farfesan ya fadi muhimmancin tashe ga al’adar Bahaushe inda ya ce, yana koyar da abubuwa da dama da suka hada da koya wa yara tarbiyya da al’amura na rayuwa, irinsu ladabi da biyayya da hana hadama
da zari. Tashe yana koyar da neman abin kai da ma koya wasu abubuwa na magungunan Hausawa. Ya ce: “Tashe yakan koya wa yara mata tarbiyyar zaman aure da biyayya ga miji. A wani fannin kuma tashe yana nuna yadda Bahaushe yake kallon wasu kabilun, irin su Gwarawa, ta hanyar kwaikwayon su da nuna yadda suke gudanar da wadansu abubuwa na rayuwarsu.”
Daga nan sai ya bayyana takaicinsa bisa ga yadda a yanzu wannan al’ada ta tashe take bacewa sannu-a-hankali daga zukatan matasan Hausawa na zamanin yanzu. Ya ce: “A yanzu yaran ba su iya komai na tashe ba, sai abin da ba a rasa ba, inda galibi sai dai su dauki garewani da galalluka da jarkoki suna ta yin kida,  sannan su rika  tare masu ababen hawa suna tambayarsu kudi har sai sun ba su, sannan su kyale su.”
Farfesan ya ce ba komai ne ya kai ga bacewar tashe a zukatan yaran Hausawa na yanzu ba, sai zamananci da abubuwan zamanin ya kawo na bakin al’adu da sababbin salo na rayuwa.  Ya ce a
maimakon yaran su rika yin abubuwa na al’adar Hausawa da daddare, sai su bige wajen kallon talabijin da kallon Sinima da kuma zuwa gidajen rawa, wanda “wannan ne ya sa yaran yanzu da dama ba su san komai game da tashe ba, ko wasu al’adun yara na Hausa ba”.
Farfesan ya ce mafita daya ita ce iyaye su tashi tsaye a kan kula da tarbiyyar ‘ya’yansu tare da ganin suna bin al’adun Hausa sau da kafa. Haka nan ya ce ya kamata Hukuma da sauran masu fada-a-ji, su tashi su rika fadakarwa tare da cusa al’adun Hausa a cikin zukatan yara da matasan wannan zamanin. Ya ce: “Abin takaici ne a ce dan Bahaushe bai san wani abu na al’adarsa ba, kuma kowa ya bar al’adarsa, ita ma
al’adar tasa fa ta bar shi ke nan, idan hakan ta kasance sai ya zama Bahaushe ba shi ga tsuntsu, ba shi ga tarko.”
Shi ma wani manazarcin Hausa a Sashen Nazarin Harsunan Najeriya na Jami'ar Bayero ta Kano, Malam Tijjani Shehu Almajir, ya yi karin bayani a kan tashe, a cikin mukalar da ya gabatar, mai taken:
“Jigon Fadakarwa Da Ban Dariya A Cikin Wakokin Tashe”, a wajen taron farfado da al'adar tashe a Cibiyar Adana Al'adu da Tarihi ta Jihar Kano a makon da ya gabata.
Ya bayyana tashe a matsayin wata al'ada ce ta Hausawa wacce ta samu bayan zuwan musulunci; wacce kuma yara maza da mata da ma manya suke aiwatar da ita a yayin da watan Ramalana ya kai kwana goma.
 Malam Tijjani ya ce: "Tashe ya samo asali ne daga yadda wasu mutane suka dora wa kansu tashin jama'a domin yin suhur, kasancewar barci yana yi wa mutane nauyi, har su kasa tashi don su yi suhur. Hakan ta sanya  wasu nau'in mutane da suka hada da almajirai, da wadanda kuma a lokacin ake ba su sadakar abinci suka rika tayar da mutane don su yi suhur, daga nan kuma sai maroka su ma suka shiga yin tashe zuwa gidajen manyan mutane don samun kyaututtuka.”

 Ya ce, tun da yara ba sa iya tashi da asuba, sai suka rika yin tashensu da daddare bayan an sha ruwa.
Daga nan sai ya bayar da misalin jigon fadakarwa a cikin tashen Hausawa, inda ya fara da tashen: "TSOHO DA GEMU, YA TSUFA ... KU TALLAFE SHI ... YA TSUFA ..." Ya ce a nan ana koya wa yara muhimmancin jin tausayi da tallafa wa tsofaffi. Ya ce kuma a tashen: "NA CI NA KASA TASHI … BABA ZARI GARE KA ", yana koya munin zari da hadama ga yara, ta yadda za su tashi ba tare da yin halin hadama da zari ba.
A wani tashen kuma na: "WAYYO ALLAH! ... BA MU KUDINMU ... " Malamin ya ce wannan yana nuna illar cin bashi ko kin biyan bashi. Inda kuma tashen: "JATAU MAI MAGANI", yake koya wa mutane muhimmancin neman magani da nau'in magungunan Hausawa tare ma da dogaro da Ubangiji a wajen neman maganin, da yarda cewar magani yana wajen Ubangiji.
Ya kuma ce wakar tashen: "GA MAIRAMA GA DAUDU", tana kunshe da koyarwa ta yadda ya kamata mace ta yi wa mijinta biyayyar aure, wacce kuma ake koya wa yara mata a cikin wannan tashen.
Daga bisani kuma Shugaban Kwamitin Amintattu na Cibiyar Adana
Al'adun ta Kano, Dokta Sule Bello, ya bayyana bukatar a tattara kungiyoyin masu tashe, domin tattaunawa da su tare da ganin yaya za a farfado da wannan al'adar, kuma ta yaya za a gudanar da wannan al'ada ta tashe a yayin watan Ramadana na gaba. Ya kuma bukaci kafafen yada labarai, musamman gidajen rediyo da talabijin su rika yada tashe, domin yara ‘yan baya su koya kuma su rike shi.