Bambanci tsakanin Turawa da Nasarawa

                        BAMBANCI TSAKANIN TURAWA DA NASARAWA

Kamar yadda tarihihi suka nuna bayan zuwan Larabawa kasar Hausa, an jaddada musulunci a kasar Hausa ta hanyoyi biyu ne. Hanya ta farko ita ce, wacce mutanen kasar Turkiyya suka bi, wanda suka shigo Afirka ta kasashen Magribi (Afrikiyya ta Arewa), wato kasashe kamar su Moroko da Tunisiya da Masar da Mauritaniya da sauran kasashen Arewacin Afirka, wanda suka gangaro zuwa kasashen Hausa. Hanya ta biyu ita ce, wacce Wangarawa (mutanen kasar Mali) suka bi, wanda suka biyo ta kasar Chadi, zuwa kasar Borno, daga bisani suka karaso kasashen Hausa. Masu tarihi sun amince da wadannan hanyoyi biyu, amma da yake rubutuna don a fahimci bambamcin da yake tsakanin Turawa da Nasarawa ne, sai na fi mayar da hankalina, ga bangaren da musulunci ya shigo kasar Hausa ta hanyar kasashen Magribi, wanda tsatson faruwar hakan shi ne, a sakamakon zuwan mutanen Turkiyya.

Mutanen Turkiyya wanda tarihi ya nuna a zamanin baya sun fi Nasarawa (wadanda ake kira Turawan Mulkin Mallaka) karfi da ilmi da wayewa, sun kuma kasance ma’abota kasuwanci da yawon bude idanu, kuma uwa-uba masu dabbaka addinin musulunci ne, wanda a ta dalilin hakan ne suka shigo kasashen Afirka.

Da farko da niyyar cinikayya suka shigo, sai dai sannu-a-hankali, sakamakon sabawa da aka yi da su, ta kuma hanyar nuna dabi’u da halaye nagari, sai suka fara yi wa mutane wa’azi, wanda ba a jima ba suka yi galaba a kan mutanen Afirka, suka kuma karbi musulunci. Hakan kuwa ya samu nasaba ne, sakamakon yanayinsu, halayyarsu da kuma sanin ya kamatarsu da zamantakewarsu. Haka dai suka yi a kasashen Hausa ma lokacin da suka shigo kasar Hausar, wanda hakan ya sanya suka yi nasara ba tare da kaulin-bala-a-malin ba.

Ya zo tarihince cewa, suit ko coat din da Nasarawa suke sanyawa, asalinta suturar mutanen kasar Turkiyya ce, wanda wani mutum ne da ake kira Mustafa Kemal Ataturk yake sanyawa. Wanda da ma na fada a baya cewa mutanen kasar Turkiyya sun fi Nasarawa wayewa da ilmi da kuma sanin duniya, don haka a sakamakon yawon bude idanu da mutanen kasar Turkiyya suke yi, ya sanya da suka je kasashen Nasarawa, sai Nasarawa suka kwaikwayi sanya coat ko suit, wanda yanzu matane da yawa suka dauka cewa coat ko suit suturar Nasarawa ce. Mai karatu ka rike wannan zai zo a gaba.

                                                  Mustafa Kemal Ataturk da 'yan tawagarsa

 

                                       Mustafa Kemal Ataturk sanye da kwat

 

Bayan mutanen Turkiyya sun jaddada musulunci a kasar Hausa ne, sai kuma Wangarawa suka sake jaddada shi. Sai dai duk da wannan jan aiki da suka yi, ba su fitar da daudar maguzanci a cikin kasar Hausa ba, wadanda suka hada da: rawar bori da camfe-camfe da zuwan wajen boka da kuma sauran ayyukan al’ada. Wadannan ayyukan al’adar sun ci gaba da faruwa ne, har zuwa lokacin da Mujaddadi Shehu Usman Dan Fodiyo, ya fara Jihadi cikin shekarar 1804, inda ya fara da Gobir, wanda ya yi ta yi har ya ci garuruwa irin su Kano da Gwandu da Daura da Zamfara da Katsina da Bauci, wanda a lokacin jihadin Jihar Bauci ta samu tutocin Shehu guda 5, wadanda suka kunshi Bauci da Gombe da Katagum da Misau da kuma Jama’are. Haka dai ya ci sauran garuruwan kasashen Hausa, da yawansu ba tare da an yi yaki ba.

Yanzu zan dawo jihadin da aka yi a Kano saboda mahimmancin da yake da shi a wannan rubutun. Cikin shekarun 1805-1806 ne, Mujaddadi Shehu ya ci kasar Kano, wanda a nan aka nada Sarki Suleiman sarautar Kasar Kano, inda cikin shekaru biyu, wato (1807-1808) aka gina masallaci da kuma makarantar islamiyya. Kuma tarihi ya nuna mutanen kasar Turkiyya ne suka kafa harsashin masallaci da makarantar.

Daga nan ne, Mujaddadi Shehu ya ci gaba da jihadi, wanda hakan ya kawo kifewar duk wata dauda ta maguzanci. Musulunci mai inganci ya samu harsashin kafuwa. Duk da cewa an samu matsaloli amma abubuwa sun yi ta gudana har zuwa shekarar 1903, wato karni na 19 ke nan, lokacin da Nasarawa (Turawan Mulkin Mallaka), suka ci kasar Hausa ke nan. Matsaloli biyu ne suka janyo Nasarawa suka ci kasar Hausa, wato matsalar cikin gida (Internal Factors) da kuma matsalar waje (External Factors).

Matsalar cikin gida ta faru ne, sakamakon kara dawowa da sha’anin mulkin masarautu da aka yi, wanda ake yi tun kafin jihadi. Inda sarakuna suke gabatar da mulki bisa ga abin da ya kwanta musu a rai, maimakon bin tafarkin shari’a. Wasunsu ma ba su da karatun addini irin na su Halifa Muhammadu Bello, bugu da kari, an mayar da Halifanci gado, maimakon karatun addininka da dacewarka ya baka Halifanci. Misali a Sakkwato bayan mutuwar Aliyu Babba, sai kawunsa Abubakar Atiku ya gaje shi. Haka a Kano, bayan mutuwar Sarki Ibrahim Dabo (1816-1846), sai ‘ya’yansa uku suka gaje shi, daya-bayan-daya. Tarihi ya kuma nuna cewa, a dukkan masarautun da aka yi jihadi an samu wadannan matsalolin, wanda hakan ya janyo ake mulkin kama karya maimakon mulki bisa tafarkin shari’a.

Hakan ya kawo aka fara fadan karon-battar-karfe, gami da fito-na-fito don neman sarauta, misali a Kano da Gombe da Muri da Hadejiya duk hakan ya faru. Ire-iren wadannan matsalolin cikin gidan da suka dabaibaye kasar Hausa ne, suka sanya Nasarawa yin nasara a kasar Hausa, tun da sun yi amfani da rarrabuwar kai wajen karya sarakunan kasar Hausa. Da ma kowa ya sani rashin hadin kai na jawo a farraka al’umma komai yawanta.

Idan muka koma matsalolin waje (External Factors) kuma, sai mu gane cewa, Nasarawa irin su Mango Park da William Lander da kuma Letitra Strode Landern waxanda ake kira Landern Brothers da Clapperton da Barth da Overweg da Vogel, suka tura wa Nasarawa bayanan leken asiri. Haka akwai rohoto daga mutanen kasar Jamus da Dokta Gerhard Rolfs ya yi a Tafiya Mabudin Ilmin da ya yi daga Tripoli (kasar Libya) zuwa Legas ta Najeriya. Har ila yau an samu bayanai a kan kasar Hausa daga Gustav Nactigal, wanda Sarki William na Prussia ya turo da kyaututtuka zuwa wajen Shehu Omar a Kukawa, wanda bayanin takardar da aka turo Nactigal tana kunshe da wani ihsani da aka yi wa Shehu Umar din, wanda hakan ya samu ne, a dalilin tarba da karramawar da ya yi wa ‘yan hakar ma’adanan kasar Jamus. Bugu da kari an samu rahotannin daga ‘yan hakar ma’adanan kasar Faransa.

 

                    Landern Brothers a lokacin da suka ziyarci Sarkin Badagiri a Legas

 

                                              Zanen hoton Mungo Park

 

Rahotannin suna dauke da al’adu da noma da kiwo da tattalin arziki da muhalli da masarautu da nazarin kasa da yanayi da kuma sauran hanyoyin rayuwar al’ummar Hausawa. Da wadannan rahotannin Nasarawa suka yi amfani, wanda daga karshen-karshe suka ci kasar Hausa, wanda tarihi ya nuna sun shigo kasar Hausa bayan zuwan mutanen kasar Turkiyya ne.

 

An bar mutanen kasar Ingila sun shigo kasar Hausa ne cikin ruwan sanyi, ba tare da sa-toka-sa-katsi ko kai-wa-ruwa-rana ba, kafin daga bisani aka fara yake-yake, dalilin da ya sa aka bar su suka shiga kasar Hausa cikin ruwan sanyi shi ne, su ma an gan su sanye da suit ko coat, wanda kuma da ma an ga mutanen kasar Turkiyya suna sanya irin ta. Mutanen Turkiyya kuwa Bahaushe ya san mutanen kirki ne, wannnan sai ya sanya Nasarawa suka sakata, suka bararraje, suka kuma wala, ba tare da wani ya lakuci hancinsu ba! Wanda hakan ya sanya suka nemi wuce makadi da rawa, ta hanyar fitowa da manufofinsu ta son yada addinin Kiristanci, da kuma son kwashe dukiyar da take arewa, sai aka yi musu tawaye, ta hanyar taka musu burki, bayan an nuna su da yatsa, a lokaci guda kuma aka shirya yakar su, wanda hakan ya kawo aka yi ta gwajin kwanjin yake-yake tsakanin mutanen Hausa da kuma masu jajayen kunnuwa.

Kada ka gaji, biyo ni kadan zuwa baya, lokacin da mutanen kasar Turkiyya suka shigo kasar Hausa, sun shaida cewa daga kasar Turkiyya suke, wanda daga nan ne, Hausawa suka fara kiransu da Turkawa, ma’ana suka Hausantar da sunan. Wannan al’ada da dabi’a ce ta Malam Bahaushe wato ya hausantar da duk wani abu da ya ji an ambata, don yarensa ya zama ya hadiye shi, don kuma ya samu saukin iya furtawa da kuma gane shi. Misali, ya hausantar da sunan Khadijah zuwa Hadiza karshe da ya ga sunan yana ba shi wuya sai ya hausantar zuwa Dija ko Dije. Haka ya Hausantar da sunan Usman zuwa Usmanu karshe zuwa Manu. Wannnan ga fannin sunayen mutane ke nan.

Malam Bahaushe ya hausantar da kalmar Din zuwa Addini, Ilmu zuwa Ilimi, Al-khair zuwa Alheri da sauran batutuwa da Bahaushe yake hausantarwa. Wannan dalili ne, ya sanya Bahaushe ya Hausantar da sunan kasar Turkey zuwa Turkiyya, mutanen kasar Turkiyya kuma zuwa Turkawa, karshe da ya ga hakan yana yi wa harshensa tsauri, sai ya sake hausantarwa zuwa Turawa. Namiji Bature maimakon Baturke; ta mace, Baturiya maimakon Baturkiya.

Wannan ta sa da Bahaushe ya ga Nasarawa da irin kayan Turkawa, sai ya fara kiran su da Turawa, maimakon ya tambayi sunansu. Bayan Nasarawa sun ci kasar Hausa da yaki ne (1903-1906), sai suka bi diddigin dalilin da ya sa Hausawa suke kiran su da Turawa, a nan suka fahimci tsatson sunan ya samo asali a ta dalilin sunan da ake kiran mutanen kasar Turkiyya ne, daga nan sai suka nemi a daina kiran su da Turawa, a nan kilu-ta-ja-bau! Maimakon a daina kiran su da Turawa, sai kuma abin ya zama a garin gyaran gira aka rasa ido, domin an dawo ana kiran su da kafirai. Wannan ce ta sanya Nasarawa suka yi ruwa, suka tsaki, suka yi uwa- da–makarbiya, wajen janyo hankalin Hausawa da cewa, ku musulmi ne, masu bin Kur’ani, idan kuka duba littafinku za ku ga an kira mu da Nasara ne ba kafirai ba, wannan ce ta sanya wadanda suka hankalta suka Hausantar da sunan Nasara zuwa Nasarawa, wannan ne ma kuma ya sanya ake kiran sunan unguwar da Nasara suka zauna a Kano da sunan Nasarawa.

Sai dai ko a wancan lokacin an samu wadanda ba ruwansu, in dai mutum farar fata, mai jan kunnuwa da kuma gashi yana yalki kuma sanye da suit ko coat, to sunansa Bature, jam’insu kuma Turawa. Wanda har zuwa yanzu da na yi rubutun nan, wasu ba ruwansu don tantance Turawa da Nasarawa. Kuma wasu ma ba su san ko akwai bambamci tsakanin Turawa da kuma Nasarawa ba. Ko Bature da Banasare ba.

A karshe ina fata wannan mukala za ta zama sila da za ta sanya a fahimci bambancin da ke tsakanin Turawa da Nasarawa.

Bashir Musa Liman

Marubuci, Manazarci da kuma sharhi a kan al’amuran yau da kullum.

diddigi@yahoo.com

07036925654

 

 

Wakar Najeriya

Waqar Najeriya

Sakamakon halin da Najeriya ta kasance a ciki, sai na yi nazari haxe da fito da hanyar da komai zai daidaita, a samu zaman lafiya a qasa. Waqa ce da ta bayyana matsalolin da suka yi cacukwi da kwalar Najeriya har suke neman farraqa ta. Ina fata za a yi nazarin waqar don a samun romon darussan da take koyarwa. A sha karatu lafiya:

1 Godiya ga Jallah Sarki xaya,

Da ake bauta masa Shi xaya,

Shi Ya haskaka rana a duniya,

Taimake ni a waqar Najeriya.

2 Salati dubu ga Angon Aisha,

Wanda ya hana aikata alfasha,
Kaqi bin sa ka zama shashasha,
A qarshe ka yi kuka da idaniya.

3 A yanzu na kasance cikin qunci,

   Idanuna na zafi sun gaza barci,
   Zuciyata kuwa cike da takaici,
    Da na kalli qasata Najeriya.

4 Abubuwa sun sukurkuce,

Tabbas al’amura sun rikice,

Najeriya kuwa ta valvalce,

Ya Ubangiji ceci Najeriya.

5 Yanzu gani ina cikin kuka,

Rayuka na salwanta babu iyaka,
Saboda tashin bam babu iyaka,
Haka za a ci gaba a Najeriya?

6 Shugabanni kamar almajirai,

Sun maida‘yan Naija sakarkarai?
Kuma tabbas duk sun sani sarai,
Suna ta walawa da kwalliya.

7 Yanzu Arewa ta koma baya,

Tattalin arziqi ya samu karaya,
Shugabanninta sun juya baya,
Ga taruka amma babu matsaya.

8 Cacai da baki suna furtawa,

Hanyoyin da zai magantawa,
Amma sun kasa aiwatarwa,
Sun koma gefe suna dariya.

9 Al’amarin gobara daga kogi,

Shugabanni sun shiga sabgogi,
Sai tarukan banza da na bogi,
To ko yaushe za a yi dariya?

10 Wadatar zuciya, tafi dukiya,

Farin cikin zuciya, yafi dukiya,
Ramuwar gayya baya sa dariya,
Zaman lafiya, yafi zama sarauniya.

11 Zuciyata ta shiga harbawa,

Idanuna sun yi ja har da kaxawa,
 Qwaqwalwata ta shiga sarawa,
Ina ta gudu, ina ta haxa hanya.

12 Idan na tuna sai na ji hawaye,

Annunshuwa da murna sun yaye,
Tafiya ta yi tafiya babu tsimaye,
Abubuwa za su daidaita a Najeriya?

13 Yanzu ana barci da ido xaya,

Gudun kada a aikata maka tsiya,
An kasa zama tsintsiya guda xaya,

Hakan ya sanya Turawa dariya.

14 Ka shiga mota za ka yi tafiya,

Ga jami’an tsaro sun cika hanya,
Riqe da bindiga suna zare idaniya,
Sai su yi harbi su kuma yi dariya.

15 Masu babura suna yin turi,

Wai da babura ake kaiwa hari,
Duk da hakan ana kaiwa hari,
Hakan zalunci ko qin gaskiya?

16 Gwamnati ta ce ai tattaunawa,

Boko Haram sun zam amincewa,
Qarshe aka sharar da sulhuntawa,
Anya ana so a yi zaman lafiya?

17 Boko Haram za ta zam vacewa,

Inji Jonathan ko me ya yi takawa?
Yanzu ga hare-hare na ta qaruwa,
Shugaba ne ko karan-kaxa-miya?

18 A yanzu hankali a tashe yake,

Ta ko’ina ka duba a tsaye ake,
Idanun mutane kalle-kalle suke,
Kasancewar qasa ba zama lafiya.

19 Ba ta wutar lantarki ake yi ba,

Ko ruwan sha mai sanyi ake yi ba,
Ko a samu hanyoyin motoci ba,
Kai dai a samu zaman lafiya.

20 Mai cin qasa kiyayi ta shuri,

A dava wuqa a ciki ana kirari,
Tabbas abubuwa ba sa cikin tsari,
Ana ta yin qwan-gaba-qwan-baya.

21 Idan na kalli wannan duniya,

Samanta rufe yake da samaniya,
Ciki har da babban kogin maliya,
An vata komai don rashin gaskiya.

22 Bakuna sun zam rabuwa,

Kan yadda za ai shawowa,
Matsalar da ta-qi-cinyewa,
Wayyo Allah! Qasata Najeriya.

23 Cin hanci har da rashawa,

Ka yi aiki har  da gamawa,
Kuxin fansho an hanawa,
Har mutuwa babu naira xaya.

24 Jaridu ku tsayar da gaskiya,

Kada ku ba da labarin waskiya,
Ko ku riqa goyon bayan qarya,
Kullum ku riqa watsa gaskiya.

25 Amurka mai faxa da ta’addanci,

Har yanzu tana cikin halin firgici,
Kasancewar ba ta samun sassauci,
Sai ma barci take yi da ido xaya.

26 Kada ta zuga ‘yan Najeriya,

Har su tsokalo babbar zuliya-
Ta dodo mai tsananin qarfin tsiya,
A qarshe a yi ta kuka da idaniya.

27 ‘Yan Kudu suna kira a raba qasa,

Domin Arewa ba ta bunqasa qasa,
‘Yan Arewa sun qi yarda a raba qasa,
Sai sharar gara suna sheqa dariya.

28 Jama’a a koma ga Allah,

A tsayar da azumi da Sallah,
Da yin nafila don samun falalah,
Allah Zai bada zaman lafiya.

29 Tawassali da Annabin qarshe,

Mai kyawun fata har da harshe,
Mai furta kalamai a tausashe,
Allah Ya kawo mana zama lafiya.

30 Bashirun jaridar Aminiya,

Da ya je Kano har da Zariya,
Yayan Ahmad da Shamsiyya,
‘Yan Najeriya a zauna lafiya.

31 Tammat a nan zan sa aya,

A waqa mai baiti talatin da xaya,
Wadda take kira a zauna lafiya,
Cikin shekarar 2012 aka shirya.

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.