Thursday, 11 October 2018

On the Limitations Of Freedom

My Essay of the Week published in the Sunday Tide of June 10, 1990

My article, "On the Limitations of Freedom", was published in the Sunday Tide newspaper, Port Harcourt, on June 10, 1990. I was doing my National Youth Service at the Rivers State government-owned media company at the time. I should say, with all sense of responsibility, that I was one of the leading writers in that organisation at the time, in spite of my young age and exposure. In this particular article, I waxed philosophical, as can be seen from the excerpts I am bringing here. I stumbled on a copy of the paper recently but, unfortunately, it has gone bad due to poor storage. I had to stitch the page together with cello-tape. Perhaps one day I or someone will get a better copy from the library of the Tide.

Even though it is difficult to read the whole piece here, one can glimpse an overview of my opinion at that time on the concept of freedom, which many scholars had written about. The headline of the article suggests what it contains. I began by quoting J.J. Rosseau, who said that "Man is born free, but he is everywhere in chains." That set the tone for my argument.

 "Many people have attempted to provide us with the exact definition of freedom," I wrote. I went ahead to quote Bob Marley and Western figures like G.K. Chesterton, Colin Wilson and Fitch. I wrote: "Chesterton mentions an anarchist who declared that since freedom is man's 'inalienable right', he had all the right to punch someone in the nose. Chesterton defensively replied, 'No, your freedom ends where my nose begins'!"

Elsewhere I quoted Wilson, who said, "Man is not born free. He is born a slave to his body, his desires, his hunger, his biological needs - his temperament, as well as to fear, illness, boredom and death."

I continued to submit that political freedoms are restricted by the peculiar circumstances of a given nation. In the so-called developing countries, "flag independence" has not guaranteed real freedom.

I wrote: "Indeed, this view is open to any controversy, but the heart of the matter, as aptly discovered by Wilson, has to be accepted: we experience the ecstasy of freedom at the moment of becoming free - when the schoolboy escapes from school, when the grown man averts danger or emergency just as you most enjoy the warmth of the bed when you have to get up in five minutes on a freezing winter morning."

Continuing, I wrote: "Political freedom is indubitably a valuable ideal, but it guarantees nothing. The real destroyer of freedom is boredom and lack of purpose."

On personal freedom, I wrote: "Some men subject themselves to absurd dangers - climbing mountains, sailing the world in a leaky boat to prevent the sense of freedom from falling asleep. Others are possessively competitive, pursuing fame or sex or possessions for the moment of triumph also brings the pure taste of freedom."

I asked: "Years after pronouncements of independence, are the years of trial of learning to walk. But then how many of us 'liberated' nations are able to stand on our feet without necessarily propping on the stilts of the IMF, the World Bank and the London and Paris Clubs, talk less of actual walking? One would like to know how many so-called free nations in Africa, Asia and Latin America do not carry the cumbersome loads of debts on their frail shoulders. And with coups swinging in always, patients dying in hospital beds, hunger and starvation posing threat to life, freedom becomes undeniably beaten to the walls... sure, there is no easy walk to freedom!"

My conclusion is important, perhaps, in understanding the whole gamut of the write-up. I wrote: "Man must bow down to God, pray and seek His forgiveness. If man is able to attract the Lord's sympathy, that would definitely be his greatest achievement in life. It is regrettable, indeed, that man is so proud."

Sheme Began Writing Shata Biography Before Me, Says Aliyu Ibrahim Kankara

On Wednesday, September 1, 2010, Aliyu Ibrahim Kankara posted the following article in his blog called Taskar Mamman Shata. In it, he clearly admitted, "In 1993 I began writing Shata’s biography, alongside collecting his albums." He added: "I met Ibrahim Sheme in 1997 whom began writing his own Shata’s book earlier then I, may be 1988 or 1990." 
This, for me, rested the abusive argument he launched recently that he had met and written a biography of Shata before I introduced him to the singer. By stating - in September 2010 - that 1) he began to write on Shata in 1993 and that 2) I began writing Shata's biography before him, he has discredited all the false claims he made about me, about the book that I authored and about his own perceived status as a leading commentator on the life and works of Dr Shata. The liar has caught himself in his own web!
Please check out his poorly-written article at this web link:



By Aliyu Ibrahim Kankara 

Perhaps should in case the name does not ring a bell across the core northern States in Nigeria because of numerous publications and radio or media featuring in advertising late Mamman Shata’s entire life, my name is Aliyu Ibrahim Kankara. Because Shata’s songs were unfathomable or rather too mysterious to be understood, especially those he composed between 1936 when he started singing, to 1953 when he stopped composing wakokin Datsa or Zube. Shata’s style of songs are uncanny and difficult to explain. In 1993 I began writing Shata’s biography, alongside collecting his albums. I met Ibrahim Sheme in 1997 whom began writing his own Shata’s book earlier then I, may be 1988 or 1990. After merging our works together, we suddenly, on the request of Mamman Shata himself met other two writers of the same biography, Tijjani Yusuf Albasu and Ali Malami both at Kano. That was on Saturday, 19th September, 1998. In 2006 we came out with an enchanting book, Shata Ikon Allah, culminating to about 604 pages with an index containing about 638 bits of songs collection of the evergreen hero of the millennium. Meeting so many people who lived with Shata for long periods of times, some of them were Usman Gizo makaman Rokon Kano, Alhaji Alasan Abdallah Dunu, Alhaji Dankwara Na Tabawa, Alhaji Dankwara uban Ladidi, Hajiya Nana matar Dankwara, Alhaji Mayau Kaduna, Alhaji Bature Sarkin Makadan Bakori, Alhaji Shehu Tsatso Katsina and many others I came to realize that Shata Ikon Allah was still an incomplete biography. There were many things of exciting, of interest about Shata that were missing or untold in the book. I was frisky and fortuitous. Fortunately the people listed above gave me the audience I was to be given, and after about half a decade most of them except Shehu Tsatso and Nana were dead. Usman Gizo knew Shata since in 1947 when the latter made his first appearance at Kano, Alasan Abdallah came to know him at Malumfashi at Kwastan’s House in 1942, Dankwara Ladidi knew and hosted him in his house at Fagge, Kano in 1954. Bature Sarkin Makadan Bakori knew Shata in June 1943. The earlier biography seems to be feeble. To make Shata’s biography and collection of songs fatten so that they can be ready for analyses and appraisals I had to indulge in writing another book on Shata. In fact it is incredible for four writers to collect a teaspoonful collections of 638 songs. Shata claimed to have had more than 10,000 songs to his credits. He once in 1998 lamented to us that a researcher (white lady) came to him from America with a collection of his 1,670 songs which she gathered, far ahead of us with 1,032. If Shata died by the middle of 1999 then the period after his death should be the one to begin analyzing his songs and grouping them into various classes or families. In 2010 I emerged with another spectacular unpublished biography of the late Hausa music sensation, Mahadi Mai Dogon Zamani: Shata Da Kundin Wakokinsa, with an index or a complete chapter containing of about 4,000 songs. It is believed that this new biography will open up a new window or path that will groom or entice researchers to think of exploring more of Shata and his contemporaries. Although I am currently down with financial reductionisms I therefore can’t print the present book now. Nobody also among the community members who are well to do can handle the financial aspect of the printing. Along side I am receiving strong attacks and onslaught from some members of the academics that they urge the quick presentation of the book. Although there was failure to recover the money for the launching of the earlier book ‘Shata Ikon Allah’. Shata’s family members are reluctant and weak about this new venture. The new book Mahadi…’ now appears like a Sanatorium or a hospital for people who are getting better but still need rest and care(I mean the uncertainty condition of the book not the story it carries). But there is an auspicious feeling in me and the book. Why the public are enthusiastic on the publication of the long awaited new book? Across the whole continents the book can be availably useful for academic research in African Languages, especially in America, Asia and Britain were Shata’s legacies are quit far and or scarce. The Hausa academic corner shouldn’t be lackadaisical about this new venture. Mahadi…’ is an elevation of Shata’s carrier and legacies, to properly tell who really Mamman Shata was. There are strong feelings in me that the book must even be translated to major international languages of the world. Who ever is ready to do it is welcome. I also defy anybody wanting to hinder the successful maturity of the book.

Ina Kudin Kaddamar Da Littafin Shata? Wasikar Aliyu Ibrahim Kankara Ga Marigayi

Wannan rubutun da ke kasa ba nawa ba ne, na Aliyu Ibrahim Kankara ne. Shi ya wallafa abin sa a turakar sa mai suna Taskar Mamman Shata a ranar Alhamis, 16 ga Satumba, 2010 (wato shekara takwas da su ka gabata). A ciki, ya yi bayani kan taron kaddamar da littafin mu na "Shata Ikon Allah!" a cikin shekarar 2006. A cikin 'yan kwanakin nan, Kankara ya wallafa zargin cewa wai ni, Ibrahim Sheme, ni ne na cinye kudin taron kaddamar da littafin Shata wanda aka yi a 2006.

Ban yi karambanin yin editin din wannan rubutun nasa ba, don haka duk yadda aka gan shi haka ya rubuta kuma ya gabatar da kayan sa. In da hali ma, ya kamata mai karatu ya ziyarci turakar ta Dr Kankara, ya gane wa idon sa. Adireshin shi ne:

BUDADDIYAR WASIKA: Zuwa Ga Dokta Mamman Shata 


 Daga Aliyu Ibrahim Kankara


Ranka shi dade Yallabai, Ban yi niyyar rubuta maka wannan ‘yar guntuwar takarda ba,ban kuma yi niyyar rubuta ta da wata manufa don birgewa ko don in matsa maka a inda kake kwance ba, a’a Allah shi baka nasara tun lokacin da muka zanta da kai ranar asabar 19/9/1998 akan wallafawa da kaddamar da littafinka tun a sannan ka ga irin kokarinmu da kishin mu na ganin mun tallata abubuwan da ka yi a rayuwar ka.Littafi dai bai kammala ba sai bayan da ka bar wannan sararin. Kai kanka ka yi kokarin ganin littafin ya fito da wuri sai dai kash,a sannan rashin lafiya ta addabeka,wanda qarshe Allah bai yi zaka ga kaddamar da littafin ba. To, an qaddamar da littafi ranar asabar 7/8/2006 amma kusan ba’a taru ba a yanda ya kamata. Cikin aminanka da basu da adadi ina iya kirga maka waxanda suka halarci wurin:daga Sa’in Katsina Amadu Na Funtuwa sai Ammani Inuwa Fage Kano, sai Umaru xan Duna na Gwandu(direba) sai Alhaji Hassan Hadi da marigayi Dan Tireda Ali Gombe sai Hakiman Funtuwa(sarkin Maska Mainasara Idris kenan) da Musawa sai Alhaji Adamu Yusuf BBC marigayi. Ni kaina na tafi da Hajiya Maimuna Mairo Munari daga Funtuwa. A wurin, naga wasu da ban iya tantancewa ko kunyi alaqa tare ko a’a ba, kamar su ritaya Kanar Bello Kaliyal(tsohon Gwamnan Bauchi) da Janar Garba Duba(ko da yake shi aiko shi akayi ba zuwan kanshi ba ne), na kuma ga Musa Gwadabe(tsohon ministan ma’adinai) da shugaban Jami’ar Bayero, farfesa Attahiru Jega. Shi ASD(Alhaji Sani Dauda) ba’a ma gayyace shi ba a rediyo yaji ana shirin ya tashi ya je ya kuma bada naira dubu 100 saboda kaunar ka.Sarkin Zazzau ma ya aika da naira dubu 250 duk sabili da son ka.A nan mutane da dama masu qaunar tsakani da Allah sun je wurin da ban ma yi tsammanin za su je ba. Amma duk ‘yan siyasar nan da sarakuna da manyan sojoji da masu hali da ka wake duk basu je ba,alhali mun taka har gidajensu mun kai masu katunan gayyata. Sannan an kaddamar da littafi amma duk alkawurran da masu kaddamarwa suka yi basu bamu kudaden ba. Ga dai jerin sunayen wadanda muka biyo bashi na littatafan da suka kwasa: 1.Alhaji Sama’ila Isa Funtuwa(shine ma babban mai kaddamarwa)= naira 2,000,000. 2.Janar Ibrahim Badamasi Babangida =naira 1,000,000. 3.Gwamnatin Jihar Gombe =naira 250,000 4.Alhaji Dahiru Barau Mangal= naira 250,000 5.Alhaji AY Gombe= naira 100,000. 6.Alhaji Muntari Dandutse(shugaban karamar Hukumar Funtuwa)=naira 150,000 7.Alhaji Maitama Sule Danmasanin Kano= naira 100,000 8.Alhaji Sahabi Liman Kaura ya bamu ceki na kudi mun je Banki ba kudin=naira 50,000 Dokta Aliyu Modibbo shi ya biya kudi kaka buga littafin ya kuma buga katin gayyata ya kuma kama mana hayar wurin bukin, shi kuma ya jagoranci nemo masu kaddamarwa.Shima din ya taba kiran mu Abuja don mu amso kudin karshe bamu samu dammar ganin sa ba.Munje ga Alhaji Sama’ila Isa sai yace mu je mu samu Modibbo.Muka sake komawa Modibbo ba halin mu ganshi,don alokacin ministan Ciniki ne bashi ganuwa.Muka gaji da gararanba cikin Abuja kamar shegu marasa galihu muka dawo gida.Saima asarar kudi har dubu 14 da nayi.Na shiga mota na neme sun a rasa.Kaga garin nemo qiba na rame a Abuja. A waje daya ga wasu ‘ya’yan ka mazan suna ta azalzalarmu cewa mu basu kudi,sun dauka ko dai munyi sakacin qin amso masu kudin ko kuma mun amsa mun kashe. Yau shekara uku kenan ba wata magana ba alamar kudin za su fito, mu kuma wallafe-wallafen da muke yi da hirarrakin da mu keyi a rediyo na bayyanawa duniya wanene Shata bamu fasa ba, ba za kuma mu fasa ba. Ka duba kaga irin yanda ka sadaukar da rayuwar ka ka taimaka wa jama’a:ka yi hanya an ba wasu sarautu,ka yi hanya an ba wasu mukamai a gwamnati,arzikin wasu yak are ka taimaka masu,wasu sun rasa muqaman su ka taimakesu an mayar masu,wasu kuma ka basu kudi da abinci saboda tausaya masu.Amma yau gashi saboda an ga ba ka a duniya kowa ya watsar da hidimarka da abinda ya shafe ka. Yanzu an yi maka adalci kenan? Alhali kai da kana raye na tare da kai har tausayink a suke,don in ka xauko kudi da dukiya kana badawa kamar ba zaka bar ma iyalanka komi ba. Jama’a da dama sunce kyautar ka irin ta mutanen da ce:kyautar da in mutum yazo maka da matsalar kudi to bazaka bashi rabin kuxin ba ka ce ya tafi ya nemi sauran a’a gaba daya zaka bashi. Shata, ka tuna fa a da can duk maroqanka kusan ka kaisu Makka. A cikin 1970 kawai, a Kano ka biya wa mutum ashirin Hajji gaba daya. Ka yi waqoqi sama da 8,000 da bama nan nahiyar ta Afirka ba kawai har ma Jami’o’in Amurka da Turai suna nazarin su suna amfana da su.Tun cikin shekarun 1940 da 1950 aka fara nazarin waqoqin ka a can. Domin a Jami’ar Kalifoniya da ke Los Angeles a Amurka kawai Turawa kusan shidda suka amshi digiri na Ukku ta hanyar nazarin waqoqin ka da rayuwarka.Amma daga karshe yallabai kaga sakayyar da akayi maka.

Tuesday, 9 October 2018

Karairayi 16 A Martanin Aliyu Ibrahim Kankara

Na wallafa wannan maƙalar a soshiyal midiya a ranar 27 ga Satumba, 2018:



A ranar Juma'a da ta gabata, jaridar Aminiya ta soma buga hirar da wakilin ta, Bashir Yahuza Malumfashi, ya yi da ni a kan sabon bugun littafin tarihin Alh. (Dr.) Mamman Shata Katsina mai taken "Shata Ikon Allah!" wanda ya fito kwanan nan. Za ta ci gaba da buga hirar a gobe Juma'a, in-sha Allah.

Jiya, sai ga martani ya fito daga Dr Aliyu Ibrahim Kankara, daya daga cikin mu hudu da mu ka yi binciken farko don a rubuta littafin. Ban so in yi cacar baki da Kankara kan wani abu da ya shafi littafin ba, shi ya sa ma na yi hirar da Aminiya gaba-gadi a bisa tunanin ko mutum ba ya kaunar Allah idan ya karanta zai yarda da cewar lallai hakikanin abin da ya faru kenan. Haka kuma akwai wadanda su ka ce mani, "Kada ka kula shi, domin ba matsayin ku daya a idon al'umma ba."

To, ba maganar matsayi ba ce, magana ce ta menene mu ka bar wa tarihi; idan na yi shiru kan karan-tsayen da Kankara ya yi wa gaskiyar abin da ya faru, to ban yi wa tarihi adalci ba. Haka kuma ni ba irin mutanen nan ba ne da za su ga karya muraran su kyale saboda wani. Shi ya sa na ga dacewar in nuna wa jama'a cewa akwai karairayi jingim a rubutun na Kankara, wadanda na ke so a fahimta. Daga nan, idan mutum ya karanta, sai ya zabi na zabe!

Kafin in jero karairayin, ina so in yi shimfida da cewar ba wannan ba ne karo na farko da Aliyu ya fara shara karya game da tarihin Shata ko dangantakar da ya ce wai ya na da ita da mawakin. Tun a farkon haduwar mu, lokacin da ya kawo mani takardun da ya rubuta kan Shata don in gani, na ga dimbin abubuwan shaci-fadi da ya rubuta wadanda hankali ba zai iya dauka ba, wadanda ko d’an karamin bincike ma zai nuna wa mutum cewar karya ne. Irin wadannan abubuwan, na yi watsi da su a lokacin da na ke rubuta littafin "Shata Ikon Allah!" da aka kaddamar a cikin shekarar 2006. Na san Kankara bai ji dadin watsi da na yi da su ba, kuma hakan na daga cikin dalilan shi na warewa daga gare mu, mu "marubutan littafin Shata", ya tafi ya dauki littafin mu ya baddala shi ya fito da wani a matsayin nasa (zan yi magana kan wannan a nan gaba, ba a yau ba).

Na biyu, a zantuttukan sa a soshiyal midiya da hirarrakin sa a rediyo na sha jin irin yadda Kankara ya ke zubo karairayi game da Shata ko tarayyar da ya ke ikirarin ya na da ita da Shatan, ba tare da kawo hujjar da za ta tabbatar da hakan ba. Hasali ma dai, Kankara ya saba da sheka k'arya game da Shata ta yadda har akwai alamun ya yi amanna da cewa karairayin sa gaskiya ne. Shi ya sa a duk inda ya zauna, sai ya dinga zuba ratatata kan tarihin Shata da ba gaskiya ba ne, ya debo dahir ya gwamutsa da kirkira, ya fitar da wata magana wadda yawancin masu saurare ba za su kama ba. Har ta kai mutane da dama na mamakin yadda za a ce wai mutum mai PhD ne ke magana haka babu kangado, sai ka ce ko sakandare bai gama ba!

Irin wannan kame-kamen ne na gani a rubutun shi na jiya mai take irin na taken hira ta da Aminiya, wato "Ni Na Fara Rubuta Littafin Tarihin Shata", taken da shi kan sa ba daidai ba ne (kamar yadda na fada wa Bashir Yahuza bayan na karanta hirar da ya yi da ni).

Bari mu koma kan karairayin Kankara. Da farko, ban damu da yaushe ne Kankara ya soma kaunar Shata ba; ko tun ya na cikin ciki ya fara son sa, ba damuwa ta ba ce. Amma wace irin soyayyar ya ke yi masa har ta kasance iyalin marigayin ba su yarda da abubuwan da ya ke yad’awa game da mahaifin su ba? Sannan wace irin soyayya ce ya ke yad’awa a hirarrakin sa ta yadda duk manazarcin da ya bincika zai tarar da cewa zuk’i-ta-malle ce wadda ba ta iya tsayawa da kafafun ta? Misali, “sai da aljannu su ka yi wa wata ‘yar bori bushara da haihuwar Shata!” “A ranar da aka haifi Shata, an ji kalangai su na tashi a sararin samaniyar garin Musawa!” “Kafin ranar sunan Shata, Shatan ya bace daga zanin goyon sa, ba a sake ganin sa ba sai bayan kwana uku!” “Kai, Shata ba mutum ba ne, aljani ne!” Da dai sauran su.

Bari mu duba martanin Kankara daki-daki.

Cewar Kankara: "Cikin 1990 na ya kai wa Shata littafin da na rubuta":

Wannan maganar, da makamantan ta da ya yi a baya, ba gaskiya ba ce. Ba zan ce Kankara ba ya son Shata kafin haduwa ta da shi ba, amma wallahi shi da Shata ba su san juna ba sai da na kai shi wajen Shatan a Funtuwa bayan hadewar mu. Zurfin hulda ta da Kankara, tare da zurfin sanayya ta da Alhaji Shata da yaran shi, ta isa ta sa in san idan Kankara da mawakin sun san juna kafin haduwa ta da Kankara. Babu wani lokaci da wani daga cikin su ya fada mani ya san dayan. In da Kankara ya san Shata kafin in kai shi wurin sa, to da ya fada mani. Haka kuma in da Kankara ya yi wani littafi kan Shata har ya kai masa, to da ya fada mani lokacin da na ce mu je in gabatar da shi ga Shata a cikin 1997. Kuma in da Kankara ya yi littafi kan Shata, to da ya ba ni shi lokacin da mu ka hade, mu ka shiga fafutikar tattara tarihin Shata domin yin littafi.

"Wai a 1994 Kankara zai tafi NYSC, ya kai wa Shata littafi".

Wannan ma karya ce ya shirya. Ban san wani labarin Kankara ya nemo izinin Shata don ya rubuta wa wata kungiya a Kano tarihin Shata ba, wanda har ya rubuta ya kai masa da zai tafi bautar kasa. A rubutun shi, Kankara ya ce har ya kammala littafin a 1994, to ya aka yi a 1997 da ya ba ni warkokin da ya rubuta na ga ba su fi shafi 15 na rubutun hannu ba? Shi ne littafin? Ya aka yi bayan haduwar mu, mu ka dinga fadi-tashin bincike don fito da littafin, abin da ya dauke mu shekaru? Sannan idan har a 1994 ya rubuta littafin, to daga 1991 da na fara binciken tarihin har zuwa lokacin babu shakka da na samu labarin sa a wajen Shata ko Ya'u Wazirin Shata ko wani yaron Shata. A gaskiya, Kankara bai rubuta littafi ba a lokacin.

"Wai Shata ya umarci Kankara da ya yi hira da wasu mutanen Legas da ya wak’e".

Wannan magana ba gaskiya ba ce, domin in da an yi hakan to babu shakka da Kankara ya je ya yi wadannan hirarrakin. Tun da mu ka fara bincike kan tarihin Shata har mu ka gama a 2006, Kankara bai kawo mana hira ko da kwaya daya da ya yi da daya daga cikin mazauna Legas da Shata ya yi wa waka ba.

"Wai a 1995 Ya'u Wazirin Shata ya yi wa Kankara maganar Ibrahim Sheme".

A cikin 1995 ba mu hadu da Kankara ba, ban san shi ba. Hasali ma dai, sai bayan haduwar mu da na dauki Kankara na kai shi wajen Shata sannan ne ya san Ya'u Wazirin Shata. Ni ne na dauki Kankara a mota ta, bayan mun bar gidan Shata, na kai shi gidan Alh. Ya'u na gabatar da shi ga Ya'un. Ko kadan Ya'u Waziri da Kankara ba su nuna wa juna sanayya ba lokacin da na sada su. In da a ce an san Kankara a fadar Shata, to da shi mawakin da shugaban ‘yan amshin nasa sun nuna haka lokacin da na kai Kankara wajen su.

"Wai Ibrahim Sheme ya zauna gida daya da wani Kabiru Dan'azumi Kankara a unguwar Badikko, Kaduna".

A Badikko, na kama hayar gida sukutum ne (2-bedroom flat da garejin mota da filin tsakar gida). Ban zauna da kowa a gidan ba sai mata ta. Wannan magana shirme ce.

"Wai ba Ibrahim Malumfashi ya hada Kankara da Ibrahim Sheme ba".

Babu shakka, ban taba jin ko sunan Kankara ba sai a bakin Malumfashi lokacin da ya bukace ni da in hadu da shi in ga abin da ya rubuta kan Shata. Farfesa Malumfashi na da rai, zai iya tabbatar da wannan magana ko akasin haka.

"Wai a 1995 Sheme da Kankara su ka hadu har Sheme ya nuna masa aikin littafin da ya yi. Daga nan ba su sake haduwa ba sai a 1997."

Wannan ma wata karyar ce. A 1995, ban taba jin sunan Kankara ba, sai a 1997 lokacin da Ibrahim Malumfashi ya hada mu. Kuma tun da mu ka hadu ba mu taba rabuwa ba har lokacin da aka kaddamar da "Shata Ikon Allah!" a cikin 2006.

"Wai Sheme ya ziyarci Kankara a ofis din sa a Kaduna Polytechnic a 1997 inda ya nemi su hade su yi littafi daya".

Wannan ma karya ce. Tun lokacin da Malumfashi ya sada ni da Kankara, ba a yi ko mako daya ba na amince mu ka hade. Sannan ban taba zuwa ofishin Kankara a Kaduna Polytechnic ba; wani zuwa da na yi sau daya rak, na je ne domin in taimaka masa kan wata wuta da ya kunno wa kan sa. Matsalar ita ce wata yarinya daliba ta kai Aliyu Kankara ga hukumomin makarantar, har an kafa kwamitin musamnan ana bincike. Na je ne bisa bukatar Kankara in ga ko zan iya sasanta lamarin, a matsayin sa na abokin aiki na kan littafi. A karshe, ba mu samu nasara ba, domin kwamiti ya bada shawarar a kori Kankara daga aiki. Haka kuwa aka yi, aka kore shi daga aikin koyarwa bisa koken da dalibar sa ta yi. Wannan ne ya sa ya koma aiki a wani kamfanin wasu 'yan kasar Chaina masu hakar ma'adinai a yankin Sakkwato (aikin da Saleh Abu Katsina ya sama masa). Daga can ya kukuta aka dauke shi aiki a matsayin malamin makarantar sakandare (GDSS) ta garin Daudawa da ke Faskari LGA a Jihar Katsina. Malamin Polytechnic ya koma malamin sakandare kenan! Daga nan ne, bayan shekaru, aka dauke shi aiki a Jami'ar Umaru Musa Yar'Adua a Katsina. Nan gaba zan dawo kan ainihin kes din nan da ya sa aka kore shi daga Kadpoly da matsalar da ya samu da Chanis din nan da yadda aka yi ya koma Jami'ar Tarayya da ke  Dutsin-ma, musamman ma yadda wadannan matsalolin su ka kawo mana cikas wajen kammala littafin "Shata Ikon Allah!"

"Wai matar Kankara na shaidar...!"

To, ni ban sani ba idan maganar Kassu Zurmi gaskiya ce ba da ya ce "mutum ba ya shaidar dan'uwan shi ko hwada" da kuma fadar Shata a wakar Dambu Dan Mamman cewa "wace shaidar d'an ka za yai ma, in ka hada duka duk dai Dambu ne?"

Wallahi, ban taba zawarcin Kankara don mu hade mu yi littafi ba. Kamar yadda na fada, mun hade da Kankara tun a satin farko na haduwar mu a cikin 1997. Idan na taba zuwa gidan shi, hakan bay a rasa nasaba da aikin da mu ka tsunduma yi ne, ba domin mu hade ba tunda mun riga mun hade. Amma shi ya kan zo gida nay a fi sau shurin masaki, idan za mu yi tafiya ko idan zai karbi kudi a waje na. Saboda haka maganar wai ina zawarcin sa domin mu hade ba gaskiya ba ce.

"Wai Sheme ya fito 'sabon-huji', ya fito fes, ya kammala karatu na biyu".

A 1997 lokacin da na fara ganin Kankara har mu ka hade mu yi littafi, ni ba sabon yanka rake ba ne wajen kammala karatun digiri na biyu. Na samu M.A. Journalism Studies daga Cardiff University, a U.K., tun cikin 1994 (shekaru 3 kafin in fara ganin Kankara a rayuwa ta). A 1997 ina daga cikin manyan editoci a kamfanin jaridar New Nigerian.

"Wai Sheme na tura Kankara ya yi masa hira da jama'ar Shata saboda shi ba ya da lokaci".

Kamar yadda na fada, na fara hira da Shata a 1991 domin rubuta tarihin shi. Shekaru 6 kenan kafin in fara ganin Kankara. A tsawon wannan lokacin, na yi hira da mutane masu yawan gaske. Misali: Garban Bichi, Indon Musawa, Sa'in Katsina Amadu Nafuntuwa, Amadu Doka, Tukur Othman, Turi Muhammadu, Musa Musawa, Munari Jikar Mairo, Nagwandu Mainama, Laila Dogonyaro, Amadu Doka, Danmaraya Jos, Hakimin Bakori Alhaji Tukur Idris Nadabo, Shehu Maigidaje, Halilu Ahmed Getso, Bala Maikaka, da sauran su da dama. Kuma na yi hirarraki da yaran Shata da su ka hada da shugaban ‘yan amshi Alhaji Ya'u Wazirin Shata da shugaban makadan kalangun Shata, wato Bawa Dungun Mu’azu. Sannan na je Musawa na yi hira da 'yan'uwan Shata da abokin sa irin su Mal. Ali  Dankane. Duk wannan ya faru ne KAFIN in ma san wani wai shi Aliyu Kankara. Sannan bayan haduwar mu da shi, na ci gaba da yin wasu hirarrakin. Saboda haka maganar ba ni da lokaci ma karya ce.

Tura Kankara da na yi zuwa wasu garuruwan, kamar Bauchi da Gombe, da kuma Musawa saboda ya yi mana hira da Magajin Gari Malam Abdullahi Inde da wasu mutanen, duk cikin raba aiki da mu ka yi bayan mun hade mun zama mu 4 a aikin. Ko ya manta cewar mun raba aiki ta yadda su Yusuf Albasu da Ali Malami su ma za su samo mana wasu hirarrakin, musamman a Kano? Wannan shi ne dadin hadewar ai, wato wannan ya kama nan, wancan ya kama can. Hakan ne ya sa ni ne na yi hira da mutane irin su Dauda Mani da Sarki Jinjiri da Goshin Dangude ba tare da Kankara ya sani ba sai daga baya na fada masa. Abin lura shi ne duk da yake ina yin hirarrakin nan kamar yadda na lissafa a sama, ai kuma ni ne mai rubuta littafin; ni ne wanda ke karance duk abin das u Kankara su ka yayumo, ya fitar da ma’ana daga ciki, ya jera bayanan a cikin littafi inda ya dace; shin ko wannan bai isa aiki ba?

"Wai Kankara ya hada Sheme da wasu mutanen Shata a Kaduna tunda shi bai san su ba".

Hankali zai iya daukar wannan maganar kuwa? Mutum ne ya same ka ka na bincike domin rubuta littafi, har ka shafe shekara shida ka na yi. Kuma a Kaduna ka ke zaune. Ka yi tafiye-tafiye a wasu garuruwa. To ya za a ce ba ka ma san mutanen da su ne ka ke samo bayani a wajen su ba?

Kankara ya ambaci Alh. Nagwandu Mainama, wai shi ya hada ni da shi. Wannan ba gaskiya ba ce. Na yi hira da Nagwandu a mayankar da ke Tudun Wada, Kaduna, ba tare da Kankara ba.

Kuma ya ambaci Alh. Amadu Doka mai kukuma, wai shi ya hada mu. Ka ji tantagaryar k’arya! Kankara ya manta cewa Amadu Doka amini na ne na tsawon shekaru tun kafin mu hade, sannan ni din nan ni ne na fara kai shi wajen Amadu Dokan har gida, na gabatar da shi? A nan ma dai, karya ce ya yi wa kwalliya domin ya sayar da ita ga wanda bai ankara ba!

Na yi hira da Amadu Doka domin sakawa a littafin Shata tun a cikin 1993 (shekaru 4 kafin in fara haduwa da Kankara). An buga hirar a mujallar Rana ta ranar 19 ga Oktoba, 1992. A lokacin, ni ne Editan mujallar, kuma ban san wani  Aliyu Kankara a duniya ba.

"Wai cikin 1998 Sheme ya tafi Funtuwa ya tarar Shata ya kwanta asibiti a Kano".

Ban samu Shata domin ya kwanta a asibiti ba. Kamar yadda na sha fadi, a matsayi na na jagoran rubuta tarihin Shata, na sha zuwa in same shi kan wani abu da ya danganci aikin. Kuma ba lallai ba ne sai na je tare da Ali Kankara. Lokacin wannan ziyarar da Kankara ke magana, na je ne domin in yi wata sabuwar hira da Shata kan wasu abubuwa da na lissafa wadanda jama'a ke magana a kan su, misali batun cewar wai Sule Jikan Korau ya taba marin Shata, da batun wai Shata ne ya yi wa Ali Dansaraki makaru ya kasa waka, da batun Garba Goga ne ya fara kai Shata garin Funtuwa kamar yadda mawakin ya ke ambata a Bakandamiya. Kaset din hirar, na ba Kankara ya rubuta shi a takarda, kuma har yau din nan ya ki dawo mani da kaset din. To, a wannan zuwan ne Shata da kan shi ya ba ni labarin su Yusuf Tijjani Albasu da Ali Malami. A lokacin, ni dai ban taba jin wai an kwantar da Shata a asibiti ba.

"Wai Sheme ya dauki Kankara tare da wani abokin Shemen mai suna Aimana Datti Usman, su ka tafi Funtuwa".

Ban taba yin aboki mai wannan sunan ba. Ina jin dai Aimana abokin Yusuf Albasu ne da su ka je Funtuwa taro lokacin da na gayyato su daga Kano. Ni Yahaya Umar na dauka a Zariya.

"Wai Shata ne ya ce a hade a yi littafi daya".

Wannan ba gaskiya ba ne. Makasudin kiran su Albasu da Malami shi ne a kwace littafin su, a kore su, bisa hujjar cewa ba a ba su izinin rubuta littafin ba. Da ni aka yi wannan shiri, ba a gaban Kankara ba. Ni ne na bada shawarar a yi littafi daya, bayan mun fita waje na duba aikin da su ka yi, na ga ya burge ni matuka domin sun yi hirarraki da wasu mutane da mu ke so mu yi hira da su, irin su Abubakar Uwawu, Hassan Hadi, Delun Kunya, Hauwa Maituwo, da sauran su. Shawarar  da na bayar cewa a hade, ta ba kowa mamaki, har shi kan sa Shatan, domin ba ta cikin shirin da aka yi a makon da ya gabata. Sannan ko kadan Kankara ba ya goyon bayan hadewar, kawai dai don babu yadda zai yi ni ne a matsayi na na shugaban shi.

"Wai Shata ya manta da littafin da Kankara ya rubuta wa kungiya, shi kuma kawaici ya hana shi magana".

Wannan ma wani soki-burutsu ne. Lokacin da mu ka je taron da mu ka hade da su Ali Malami da Yusuf Albasu a Funtuwa, an fi shekara daya da hadewa ta da Kankara. Wato kenan Shata ya san ni da Kankara, saboda haka ya yi maganar wani littafin kungiya ai bai taso ba. Me ya sa ma a lokacin da na fara kai Kankara wajen Shata, na ce masa ga wani wanda za mu yi aikin rubuta littafin da shi, ba su nuna sun san juna ba? Dalili shi ne babu wata sanayya tsakanin Shata da Kankara, sannan Kankara bai taba kai wa Shata littafin da ya ke ikirarin ya rubuta ba. In da akwai littafin, kuma in da sun san juna, to da tun tuni na sani. Wannan maganar, kawai kirkira ce aljannun da ke damun kwakwalwar Aliyu Ibrahim Kankara su ka ba shi, shi kuma ya hau kai ya na kokarin yaudarar mutane da ita.

Ina kira ga Aliyu Kankara da ya nuna guntun rikodin ko kwaya daya da ya taba yi da Shata, wato wata hira da su ka yi, ko wani hoto da su ka taba dauka tare, a matsayin nuna sanayyar da ya ke karyar sun yi wa juna shi da mawakin. Na san babu. Dalili shi ne, Kankara da Shata ba su san juna ba kafin in kai Kankara wajen sa, kuma ko da na kai shi din, babu wata sanayya da Shata ya yi masa, domin bai taba zuwa wajen Shata ba tare da ni ba, sai idan na kai shi. Hasali ma dai, Kankara bai taba hyin hira da Shata domin yin littafi ba. Duk abin day a ke fada a bayan rasuwar Shata, kirkira ce irin ta marubucin da kwakwalwar sa ta motsu, ya na ganin dodon wani abu da ya ke ganin kamar ya taba faruwa a rayuwar sa bayan kuwa bai taba faruwa din ba.

Zan yi zango a nan. Zan kawo ci-gaban wannan raddi nan gaba kadan, domin wannan magana yanzu na fara ta.


Monday, 8 October 2018

Yadda Na Jagoranci Rubuta Littafin Tarihin Mamman Shata

A ranar Juma’a, 21 ga Satumba, 2018 jaridar Aminiya (ta kamfanin Media Trust Limited) da ke Abuja ta soma buga wata tattaunawa da ta yi da ni. Daga nan ta ci gaba da buga hirar a makwanni biyu masu zuwa, wato a ranakun 28 ga Satumba da 5 ga Oktoba. A rana ta farko, kanun labarin hirar (headline) shi ne “Ni Na Fara Aikin Rubuta Littafin Tarihin Shata – Ibrahim Sheme”, a mako na biyu kuma kanun labarin shi ne, “Abin Da Ya Sa Na Sake Rubuta Littafin Tarihin Shata Karo Na Biyu – Ibrahim Sheme”, sannan na ƙarshen shi ne “Ina Shirin Samar Da Gidauniyar Adana Ayyukan Shata Da Na Sauran Mawaƙa – Sheme”.

Wanda ya yi hirar da ni shi ne Bashir Yahuza Malumfashi.  Ga yadda hirar ta kasance:

Littafin "Shata Ikon Allah!"

Ni na fara aikin rubuta littafin tarihin Shata – Ibrahim Sheme

A kwanakin baya ne marubuci kuma ]an jarida, Ibrahim Sheme ya fitar da wani babban kundi da ke }unshed a tarihin shahararren mawa}in Hausa, marigayi Mamman Shata Katsina. Aminiya ta gana das hi, inda ya warware zare da abawa na fa]i-tashin day a sha wajen samar da wannan littafi mai suna SHATA IKON ALLAH!

Daga Bashir Yahuza Malumfashi

Ko za ka bayyana yadda ka fara tunanin tunkarar rubutu game da marigayi Mamman Shata?
Da farko dai, mahaifi na ne ya fara haɗa ni da Alhaji Mamman Shata. Sun san juna matuƙa ta yadda zan iya cewa mutumin sa ne ƙwarai duk da yake bai yi masa waƙa ba. Mahaifi na shi ya ɗauke ni ya kai ni wajen Shata, ya ce masa, "To ga ɗan ka." Har Shatan ya yi ta mamakin cewa na yi girma haka. A lokacin, ban daɗe da gama jami'a ba. To ni kuma sai soyayyar Shata ta ɗarsu a zuciya ta, ya kasance a ko yaushe ina so in je in gan shi. Don haka a duk lokacin da na samu sarari, na kan je in gaida shi a gida.

Ana cikin haka, ina aiki a Kaduna a matsayin Mataimakin Editan jaridar mako-mako ta Nasiha, sai na yi tunanin me zai hana a matsayi na na marubuci in rubuta tarihin Shata? A lokacin, ba a damu da rubuta tarihin mawaƙan Hausa ba, an fi yin ƙoƙarin rubuta tarihin wasu manyan mutanen irin 'yan siyasa da ma'aikatan gwamnati da 'yan kasuwa don a kira taron ƙaddamarwa a samu kuɗi. Ni kuma ina yi wa Shata wani irin kallo na fasihin mutum wanda ya kamata a taskace ayyukan da ya yi a rayuwar sa. Ni mutum ne mai yawan karance-karance, don haka na jima da ganin alfanun hakan a wasu al’ummomin. A ƙarshe, sai na tafi Funtuwa na sami Alhaji Shata har gida, na faɗa masa niyya ta, kuma ya amince da buƙata ta. A cikin 1991 na fara aikin, kuma na fara yin hirar farko da shi.

Littafin da ku ka haɗu ku ka samar na farko mai suna “Shata Ikon Allah!”, yaya al’amarin ya gudana kuma me ya biyo baya?
Na dai na fara aikin a 1991, to har na yi shekaru da farawa sai Allah ya hada ni da wani mutum mai suna Aliyu Ibrahim Ƙanƙara. Bari ka ji yadda abin ya faru. Daga 1991 ɗin nan har zuwa 1996 na ɗan yi abubuwa bakin gwargwado. A 1992 na bar jaridar Nasiha, na zama Editan mujallar Rana (ta kamfanin mujallar Hotline). A 1993 na tafi ƙasar Birtaniya domin yin digiri na biyu a Jami'ar Cardiff. Da na dawo, na ɗan yi aiki a matsayin Editan mujallar Hotline kafin in koma jaridar kullum-kullum ta New Nigerian, inda har na yi Mataimakin Edita.

Duk a tsawon wannan lokaci ban daina aiki kan tarihin Shata ba. A daidai lokacin ina da wani aboki mai suna Ibrahim Malumfashi, wanda malami ne a Jami'ar Usmanu Ɗanfodiyo a Sakkwato, yanzu kuma farfesa ne a Jami'ar Jihar Kaduna. Wata rana, ina jin a cikin 1997 ne, sai ya zo har gida na ya ce mani akwai wani mutum da ya ce masa ya na so ya gan ni kan aikin rubuta tarihin Shata. Ya ce mani mutumin ya ce shi ma ya na rubuta tarihin Shata kuma ya na so mu haɗe mu yi littafi ɗaya. Ya ce sunan mutumin Aliyu Ibrahim Ƙanƙara, wanda malami ne a Kwalejin Kimiyya da Fasaha ta Kaduna, wato Kaduna Polytechnic.

Kamar ba zan amince ba, amma Malumfashi ya ja hankali na kan cewa mu dai ha]u da wancan ɗin, in ji da wacce ya zo, kafin in yanke shawara. Sai na ce to shi kenan, su zo tare, in ga abin da shi Ƙanƙara ya rubuta.

Washegari, su ka zo gida na. Ƙanƙara ya zo da littafi inda ya yi rubutu mai yawa da biro. Na karɓa na shiga dubawa. Sai na lura da cewa Ƙanƙara na da irin azamar da na ke buƙata, kuma har ya yi hira da wasu mutanen da Shata ya yi wa waƙa waɗanda ina so in yi hira da su. A lokacin ni ma fa na yi hirarraki da mutane da dama waɗanda shi bai kai gare su ba, irin su Indon Musawa, Shehu Maigidaje, Goshin Ɗangude, Amadu Doka, Garban Bichi, dangin Shata a Musawa, da sauran su. To, sai na ga lallai haɗewar mu za ta taimaki dukkan mu; ka ga ai ba sai na tafi wajen waɗancan mutanen da ya yi hira da su ba, shi ma ba sai ya je wurin waɗanda na yi hira da su ba. Saboda haka nan take na ce na yarda mu yi littafi ɗaya. Babban dalili na shi ne ni ba domin in samu kuɗi na ke yin aikin ba, buri na dai in cimma nasarar tattara tarihin Shata, saboda haka ko waye ya zo ya ce mu haɗu mu kai gaci zan amince.

A nan Ƙaanƙara ya bar mani wannan rubutu da ya yi, a matsayi na na jagoran aikin. Haka kuma, bayan wani lokaci, na ɗauke shi a mota ta, na kai shi wajen Shata a Funtuwa na ce, “Baba, wannan shi ne wane. Yanzu da shi mu ke rubuta tarihin ka, ya na taimaka mani.” Shata ya ce to ba komai tunda ni na yarda da hakan.

To, daga nan fa sai mu ka bazama aiki, shi ya yi nan, ni in yi can. Wani lokacin mu tafi waje tare. Da yake aikin tattara tarihin Shata kamar teku ne, sai dai ka ɗebi na ɗiba ka bar sauran, haka mu ka dinga tafi da aikin bakin iyawar mu.

Ina so ka sani cewa babu wata ƙungiya ko wani mutum da su ka ɗau nauyin mu kan wannan aikin; ni ne ke ɗaukar nauyin yawancin aikin, da yake bakin gwargwado na fi Ƙanƙara samu. Duk inda za mu, ni ke ɗaukar nauyin mu. Haka kuma na kan tura Ƙanƙara wasu wuraren, in ba shi kuɗin zuwa da dawowa. Misali, na tura shi Bauchi ya wo mana hira da Garkuwan Bauchi Alhaji Ahmed Kari, na tura shi Gombe ya yi mana hira da Garkuwan Gombe Alhaji Bappa Ahmed, wanda Shata ya yi wa waƙar "Ɗan Liman Uban Ciroma, Ɗan Shehu Garkuwa", na tura shi Musawa ya wo mana hira da Magajin Gari Abdullahi Inde da su Ayuba Mainama da sauran su dai. Amma ya kamata ka sani, ni ma fa ba a kwance na ke ba, ina nawa rangadin. Kuma dai ni ne ke zuwa wajen Shata a kai a kai, ina sanar da shi halin da ake ciki.

Ana cikin haka, rannan na je wajen Shata sai ya sanar da ni cewa wasu mutum biyu sun same shi a Kabo Guest Inn a Kano, wato otal ɗin Jarman Kano Alhaji Muhammadu Adamu Ɗankabo, sun faɗa masa cewa su na rubuta tarihin rayuwar shi. Ya ce, "Ka san su?" Na ce ban san su ba. Sai nan take wasu yaran Shata da na ke da matuƙar kusanci da su, irin su Alhaji Ya'u Wazirin Shata, su ka ce ai kuwa ya kamata a kira su nan Funtuwa a hana su ci gaba da aikin, domin dai ni aka sani, ni aka amince wa.

Shata ya yarda. Ya ce to yaya za a yi a gano su? Na ce ina da abokai marubuta a Kano, zan iya zuwa in gano su. Aka sa ranar da za a ce su zo Funtuwa mu haɗu mu duka idan na gano su. Daga Funtuwa, na ja mota ban zame ko'ina ba sai Kano. Ta hanyar wani aboki na, marubuci, Ado Ahmad Gidan Dabino, na shiga bincike har aka kai ni wani gida a unguwar Daneji, aka ce nan ne gidan su Ali Malami, wato ɗaya daga cikin waɗanda aka samu labarin su na aiki kan tarihin Shata. Na yi masa sallama, ya fito. Da mu ka tattauna, ya tabbatar mani da cewa lallai shi da wani mai suna Yusuf Tijjani Albasu sun fara rubuta tarihin Shata. Na isar da saƙon cewa to Shata na neman su a Funtuwa a rana kaza. Ya ce to in-sha Allah za su je. Ban faɗa masa matsayi na a wajen rubuta tarihin Shata ba.

Daga Kano, sai na zarce zuwa gida Kaduna. Na samu Aliyu na faɗa masa abin da ake ciki. Da ranar ta zo, mu ka rankaya zuwa Funtuwa - ni da Ƙanƙara da wani aboki na da na ɗauka a Zariya, wato Yahaya Umar. Mu ka yi sa’a, Alhaji Shata bai je ko'ina ba. Da ya fito zaure ya zauna, aka taru kamar kullum, ana jiran isowar Kanawan nan. Can kuwa sai ga su sun iso tare da wani abokin su. Kuma sun zo da littafin su kamar yadda aka ce su yi. Abin da aka shirya shi ne idan sun zo, za a ƙwace littafin ne, a kore su bisa hujjar cewa Shata bai ba su izinin rubuta tarihin rayuwar shi ba! To amma sai na ce a ba ni dama in duba aikin da su ka yi. Su duk ba su san shirin da aka yi ba.
Na karɓi littafi biyu da su ka cika da rubutu da biro, mu ka koma waje, na jingina da mota na shiga dubawa. Littafi ɗaya na ƙunshe da matanonin wasu waƙoƙin Shata, yayin da ɗayan - wanda shi ya fi jan hankali na - ya na ɗauke da hirarraki da wasu mutane da Shata ya yi wa waƙa. Kamar dai yadda na gano lokacin haɗewa ta da Ƙanƙara, sai na ga cewa lallai Kanawan nan sun yi aiki irin wanda na ke so; sun yi hira da wasu mutane waɗanda mu ke da burin ganawa da su, irin su Delun Kunya, Abubakar Uwawu, Umaru Ɗanduna, Liman ’Yalleman, Laila Dogonyaro, da sauran su.
Da mu ka koma gaban Shata, sai na ce masa, "Baba, ni ina ganin ya kamata mu haɗe da waɗannan su ma, a yi littafi ɗaya."
Sai mamaki ya kama kowa. Shata ya ce, "Haka ka ke so?" Na ce, "E." Ya ce, "To ai shi kenan." Sai na bada shawarar mu koma waje mu tattauna tare da Ali Malami da Yusuf Tijjani Albasu. Da mu ka koma, na faɗa masu irin aikin da mu ka yi, kuma na nuna masu namu aikin tare da ɗimbin hotunan da mu ka tara. Nan take su ma su ka amince da cewa mu haɗe mu huɗu mu yi littafi ɗaya.

Bayan mun tattauna, na rubuta takardar yarjejeniya, mu ka koma gaban Shata, na karanta ta kowa ya ji. Aka amince, kowa ya rattaba hannu a kan cewa mun haɗe.

Daga nan, aiki ya koma ɗanye. A matsayi na na jagoran aikin, na kira taro a Kaduna, inda mu ka tattauna kan yadda aikin zai kasance, musamman abin da ya rage mana, da kuma yadda za a yi mu ci gaba da tunkarar aikin. Kowannen mu zai ci gaba da bincike kamar yadda mu ka faro, sannan ni ne marubucin littafin, wato ni ne zan karanta abin da kowannen mu ya farauto, in saƙa shi cikin sassan littafin kamar yadda na tsara shi.

A tsawon lokacin da mu ka yi, na lura da wani abu. Abokan aiki na sun damu matuƙa kan lallai in gama littafi a ƙaddamar da shi. Ni kuma gani na ke ta yi har yanzu ban samu kaiwa inda na ke so littafin ya kai ba; kullum gani na ke yi akwai giɓi nan da can. Ana haka, har Shata ya fara ciwon ajali, ya koma ga Mahaliccin shi. A ƙarshe, littafin bai fito ba sai a cikin 2006, wato shekara bakwai bayan rasuwar Shata.

Ga shi bayan wasu shekaru masu yawa, ka fito da sabon littafin “Shata Ikon Allah!” Yaya aka yi haka ta faru?
Da aka ƙaddamar da littafin mu na farko a Gidan Arewa a Kaduna, sai mu ka lura da cewa ba mu samu kuɗi ba kamar yadda mu ke so. Yawancin mutanen da su ka yi alƙawarin bada kuɗi a wurin, ciki har da babban mai ƙaddamarwa, ba su cika alƙawarin su ba - har yau ɗin nan! Wasu ma cakin kuɗi na bogi su ka bayar a bikin ƙaddamarwar. Sannan kwafen littafin guda 1,000 da aka ce za a buga mana, ba mu samu ko da 600 ba, saboda haka babu ma na sayarwa. Aka bar mu da basussuka. Hakan ya sa mu ka kasa ba iyalin Shata ko sisi kamar yadda yarjejeniya ta buƙaci mu yi.

Sai mu ka zauna mu ka shawarta cewa mu yi ƙoƙarin sake fito da littafin don mu sayar, mu ga ko za mu fanshe ta nan. Sai na ce kowannen mu ya je ya karanta littafin ya ga ko akwai kurakurai da ya kamata mu gyara, da yake ni na rubuta shi na bayar aka buga ba tare da sauran sun samu lokacin karanta shi kafin a buga ba. Haka kuma na ce ya kamata mu zurfafa bincike, tare da tattaunawa da wasu mutanen waɗanda ba mu samu zantawa da su ba kafin a buga littafin. Mu ka rabu a kan haka.

To, tun daga nan fa sai na fara Allahn-ba-ku da abokan aikin nawa. Kusan kowannen su ya ƙi ba ni haɗin kai kan abin da na ke so mu yi. A gani na, sun gaji da aikin. Mutum ɗaya ne ma ya karanta littafin ya ba ni wuraren da ya gano an yi kuskuren rubutu, misali a rubuta 'Shta' maimakon 'Shata' ko 'Dara' maimakon 'Daura'. Amma su kurakuran ma ba su da yawa sosai. Daga nan babu wanda ya ba ni ko kalma ɗaya a matsayin ƙarin bayani na bincike ko hira da wani mutum. Duk wanda na nemi ya yi wani abu, sai ya goce. Kai, akwai ma wanda ya turo mani da saƙon tes daga Kano ya ce don Allah don Annabi in rabu da shi, shi ya fita in dai aikin littafin Shata ne, ba ya so! Na kira abokin aikin mu ɗayan, na faɗa masa, ya ce e, shi ma ya faɗa masa haka. Shi kenan, ni sai na ci gaba da bincike na.

Abin ban-mamakin ma, sai na samu labarin cewa Aliyu Ibrahim Ƙanƙara na can ya na ƙoƙarin fito da wani littafin kan Shata. Da na tuntuɓe shi kan maganar, da farko ya ce ƙarya ake masa. Mun ɗau shekaru ina fama da shi a kai, domin an kai lokacin da na tabbatar da cewa lallai ya na kan aikin, ina nuna masa cewa sake fito da wani littafin zai kasance cin amanar mu duka. Na zauna da shi a Kaduna da Katsina ba sau ɗaya ba, ina nuna masa cewa abin da ya ke so ya yi bai dace ba, musamman tunda babu yadda za a yi ya rubuta wani littafi ba tare da ya kwashe bayanan da ke cikin wanda na rubuta ba, kuma idan ya yi hakan zai kasance ya karya dokar haƙƙin mallaka tare da satar basira. Na ce masa kamata ya yi ya ba ni duk wani sabon bincike da ya yi, in haɗa da wanda na yi, a zuba cikin sabon littafin da mu ka amince mu yi.

Da ƙyar na samu ya ba ni wani sashe na littafin, daga babi na 1 zuwa na 6; ya aiko mani da shi ta hanyar Kwamared Bishir Dauda Sabuwar Unguwa, ya kawo mani a Kaduna. Ya haɗo da hotuna kaɗan, sannan ya turo mani wasu hotunan ta imel.  Da na duba, sai na kira shi na ce to ina sauran littafin? Ya ce iyakar abin da ya rubuta kenan. Na san ba haka ba ne. Duk da haka, na karanta na ɗauki abin ɗauka, na watsar da yawancin abin da ke ciki domin kuwa an kwaso wajen kashi 80 cikin ɗari ne daga bugun farko na "Shata Ikon Allah!" A ƙarshe ma dai, sai na bi wata hanya na samo sauran littafin da ya hana ni, wato babi na 7 zuwa ƙarshe, kuma na kira shi na faɗa masa, har na karanta masa abubuwan da ke ciki. Ya yi ta mamaki.

Na ɗauka zai karaya, ya bari mu haɗe kamar yadda ya amince. Amma sai na riƙa jin cewa ya na fa ci gaba da ƙoƙarin fito da littafin, har ya rubuta takardu zuwa ga gwamnatin Jihar Katsina, ya na roƙon ta ba shi kuɗi ya buga littafin. Duk na samu takardun da ya rubuta, kuma na sanar da shi.

A ƙarshe dai, kwatsam sai na ji Aliyu ya fitar da littafi. Ina jin ko a 2016 ne? Da na ga haka, sai na ƙyale shi. Na ce in dai don ya na ganin zai samu kuɗi da littafin ne kamar yadda ya ke ta tsinkaya, to ya je ya samu. Ni dai ba domin kuɗi na ke fafutikar tattara tarihin Shata ba. Don haka sai na yi bakam, na ci gaba da nawa binciken ni kaɗai, ina yi ina rubuta littafi, har tsawon shekarun nan goma sha biyu. A ƙarshe, na ƙare, na gamsu da cewa littafin ya kai matsayin a fito da shi.

Kada ka manta, wannan littafin da ya fito ya ƙunshi "Shata Ikon Allah!" na farko, ya ƙunshi littafin Aliyu Ƙanƙara mai suna "Mahadi Mai Dogon Zamani" (wanda shi ne sunan  farko da na raɗa wa namu littafin kafin Dakta Aliyu Modibbo Umar ya ba ni shawarar cewa in canja masa suna zuwa "Shata Ikon Allah!"), sannan ya ƙunshi sabon binciken da na yi. Saboda haka wannan sabon littafin da na fito da shi, in dai ka same shi, to ba ka buƙatar wancan namu na farkon da kuma na Ƙanƙara domin ya ƙunshi dukkan su. Abin da babu a ciki daga na Ƙanƙara yawanci shi ne irin almarorin nan da ya ke yaɗawa game da Shata, misali wai an yi wa mahaifin Shata girka har aljanu su ka yi bushara da haihuwar mawaƙin ko a daren da aka haifi Shata an ji kiɗan kalangai na tashi a sararin samaniyar garin Musawa ko kuma Shata ba mutum ba ne aljani ne.

Menene bambance-bambancen da ke tsakanin wannan sabon littafin da na farko?
Bambanci na farko shi ne wanda ido ke gani tun kafin mutum ya buɗa littafin. A bugun farko, shafi sama da 600 ne, wannan kuwa shafi 921 ne; a da, ya ma haura shafi 1,000. Na biyu shi ne a wajen ingancin ɗab'i ya ninka wancan. Na uku, za ka ga duk da yake sunayen mu huɗu duk sun fito, amma suna na ne mafi girman rubutu domin in nuna cewa ni ne na rubuta littafin, to amma na amince da cewa akwai gudunmawar sauran masu binciken a ciki. Kuma ba handame littafin na yi ba, domin ko jiya mun yi waya da Yusuf Albasu cewa za mu kira taron mu huɗu mu zauna mu tattauna kan haƙƙin kowa a littafin. Na biyar, a wannan karon littafin kala biyu ne, wato mai ƙarfin bango da mai laushin bango.

Idan ka shiga cikin littafin, za ka ga shafuka masu kala fiye da na da, da ɗaruruwan hotuna kuma masu faɗi.

To amma babban bambancin shi ne bayanan da littafin ya ƙunsa. Sun fi na farkon yawa, da kuma inganci. A wannan sabon littafin akwai hirarraki da ƙarin wasu mutanen waɗanda Shata ya yi wa waƙa ko ya yi hulɗa da su, akwai tarihe-tarihe na wasu mawaƙan da wasu mutanen. Sannan a littafin farko, akwai kurakurai na wasu bayanan. Misali, ko Jami'ar Ahmadu Bello da za ta ba Shata digiri cewa ta yi mahaifiyar Shata "Fulata-Borno" ce - wato Fulanin da su ka fito daga gabas, su ka zo ƙasar Hausa kafin da bayan Jihadin Shehu Usmanu Ɗanfodiyo. Mu ma a littafin farko (da ma na Ƙanƙara ɗin) haka mu ka rubuta. To amma da na je Tofa, garin mahaifiyar Shata, sai na gano cewa ashe ita Babarbara ce, domin mahaifin ta Kanuri ne.
Sannan a da, ana cewa wani aminin Shata tun su na yara a Musawa, mai suna Malam Ɗanƙane, wai ɗan'uwan Shata ne na jini. Ashe ba haka ba ne, ba su haɗa komai ba sai maƙwabtaka da kuma amintaka. Na yi sabuwar hira da Alhaji Balan Guzun, ɗan'uwan Shata, da shi kan shi Ɗanƙane ɗin, mako uku kafin a buga littafin, inda na gano ashe ba ɗan'uwan su ba ne na jini. Sannan a da ana cewa mahaifiyar Shata ta taɓa yin aure a Ingawa, ashe ba haka ba ne. Kai, ga su nan dai!

Ganin cewa marigayi Shata ya rasu bai ga littafin na farko ba balle wannan, yaya dangantakar ku ta ke da iyalan sa?
Tun farko ina da kyakkyawar dangantaka da iyalin Shata. Farkon mu'amala ta da shi ma, 'ya'yan nasa yawanci ƙanana ne, amma yanzu duk sun girma, sun hayayyafa. Yaran Shata irin su marigayi Alhaji Ya'u Waziri da marigayi Alhaji Bawa Dungun-Mu'azu sun san ni da Shata, don haka kowannen su har gida na ke samun shi mu yi hira. Sannan ina da amini a gidan Shata, wato Alhaji Mustapha Sulaiman Shata, wanda ɗa ne ga mawaƙin, to ya taimaka ƙwarai wajen buɗe mani ƙofofi a farkon fara bincike na.

Bayan rasuwar Shata kuma, sai uwargidan shi, wato marigayiya Hajiya Furera, ta riƙe ni kamar ɗan ta; ko wane irin bayani na nema game da Alhaji, za ta ba ni ko da a waya ne. Akwai kuma kishiyar ta, Hajiya Dije (mahaifiyar Sanusi Shata), ita ma mu na zumunci sosai, kuma har zuwa daf da buga wannan sabon littafin ta taimaka mani sosai. Misali, lokacin da na ke neman wani hoto, sai ta tashi takanas daga Funtuwa ta tafi garin mahaifin ta, wato Falgore, ta kwaso dukkan hotunan ta na rayuwar ta da Shata, ta ba ni. Da yake Hajiya Furera kuma ta rasu, sai ɗan ta, Bishir, wanda ke aiki a Maiduguri, ya bada umurni ga matar sa cewa ta kwaso dukkan hotunan mahaifiyar tasa da ke cikin wani buhu, a ba ni. To ka ga akwai kyakkyawar dangantaka tsakani na da iyalin Shata. Kuma har yau ɗin nan ina kallon kai na a matsayin ɗan'uwan su, tunda ni mai ƙaunar Alhaji ne irin na har abada. Don haka ina matuƙar son ganin cewa rayuwar zuri'ar sa ta inganta ƙwarai da gaske.

Wane irin shiri ka ke yi game da wannan littafi na Shata yadda zai shiga duniya kuma ya zama wata sila na taskace ayyukan mawaƙan Hausa, ban a Shata kaɗai ba?
Shekaru masu yawa da su ka gabata, na taɓa jagorantar wani yunƙuri na kafa wata ƙungiya mai suna Gidauniyar Mamman Shata ko Cibiyar Mawaƙa Da Kaɗe-Kaɗe ta Mamman Shata, ba domin komai ba sai domin a taskace ayyukan da Shata da sauran mawaƙan Hausa su ka yi wajen adana adabin malam Bahaushe. Shugaban ƙungiyar shi ne Alhaji Hamisu Gamarali Funtuwa, ni kuma sakatare. Ƙungiyar ba ta siyasa ba ce, kuma ba ta neman kuɗi ko riba ba ce. Amma tun tashin farko mun samu matsala domin wani kuskure da mu ka tafka. In-sha Allah za mu sake zama domin farfaɗo da ƙungiyar da gyara mata fasali.

Burin ƙungiyar shi ne ta samar da wani gida inda za a riƙa tara dukkan waƙoƙin Hausa, ba na makaɗan zamanin da ba kaɗai, har da na yanzu, irin su Aminu Ala da Mudassir Ƙasim da Fati Nijar da Maryam Fantimoti da Yahaya Makaho da Umar M. Shareef da sauran su, ta yadda duk mai nema zai je ya samu. Na yi la'akari da cewa idan wasu mutane da ke rirriƙe da waƙoƙin su ka shuɗe, to wasu waƙoƙin sun salwanta kenan. A yanzu haka ma akwai waƙoƙin Hausa da su ka ɓata, sai ka sha wuya kafin ka samu wata waƙar.

Wane kira za ka yi ga gwamnati da cibiyoyin ilimi da attajirai da ma al’ummar Hausa gaba ɗaya dangane da Shata?
Kiran da zan yi shi ne su yi ƙoƙari su ga an taskace dukkan ayyukan adabi na Malam Bahaushe. A nan, ba waƙa kaɗai ba, har ma finafinai da littattafai da hotuna da sauran su. Waɗannan abubuwan su ne ke ɗauke da tarihin al'adun mu, waɗanda zamani ke shafewa a hankali. Ba cewa na yi a kafe kan al'ada ba, domin sauyawa ta ke yi, to amma a riƙa adana ta saboda 'yan baya su gani kuma su ji yadda kakannin su su ke a da. Misali, yanzu kayan kiɗan Hausawa da dama sun ɓace; haka abinci da sutura da magunguna. Ko gidan tattara kayan tarihi ka je ba za ka samu wani abin ba. Yanzu ina hoton Narambaɗa? Babu! Hotunan Ɗan'anace guda nawa ka gani? Ba su da yawa! Ko Abubakar Imam hotunan shi guda nawa ake da su? Ba yawa! Shin akwai ma muryar sa a wani faifai kuwa? Ban taɓa ji ba! To, haƙƙi ne da ya rataya a wuyan duk wanda zai iya da ya bayar da tasa gudunmawar don adana irin waɗannan abubuwan. Haka ake yi a duk ƙasashen da su ka ci gaba.

Bayan fitar da wannan babban kundi kan Shata, me kuma al’umma za su tsimaya daga gare ka a nan gaba?
Ina da wasu shirye-shirye na waɗansu abubuwan da na ke so in yi. Idan har Allah ya ara mani tsawon kwana da lafiya da lokaci, za a ji ni na sake fito da wani abin.

Shafin da Aminiya ta fara bugawa na hirar

Sunday, 16 September 2018

Wasu baitocin marigayi Malam Lawan Maiturare

Ƙaunar Muhammadu na nutse ba waiwaye,
Na sanya kai na can ciki na dulmiya,
Ya hamidan Mahmudu ban da kamar ka.

Ya Annabin rahama gare ka na durƙusa,
Al-Musɗafa kai ne ka san matuƙar isa,
Mai son ka ma ya san isa domin ka.

Kaicon mutum ya san ka in bai so ka ba,
Kaicon mutum bai so ka don bai san ka ba,
Ba arziƙi gun wanda ba ya son ka.

Tsuguno da zaunawa da miƙewa tsaye,
Tafiya da hango nesa har mu yi waiwaye,
Mun sami wannan arziƙi domin ka.

Ya Ɗahirun mai kyan jiki da na zuciya,
Muɗahhiran ka tsakake mana ƙungiya,
Hadi ka na shiryar da mai ƙaunar ka.

Al-Musɗafa kai ne iya matuƙar rabo,
Mai son ka sai mai arziƙi kuma mai rabo,
Ba arziƙi faufau wajen maƙiyan ka.

Mutari du mai son ka ya gama arziƙi,
Mahmudu wanda ya ƙi ka ya rasa arziƙi,
Domin ko ba wani arziƙi sai naka.

Mutari jikan Nuhu in ba don ka ba,
Wallahi du taron mu da ba a yi mu ba,
Mun shaƙi ƙamshin arzikin nan naka.

Ya mai siraɗal mustaƙima mamallaki,
Don Murtala Hadi rasulun arziƙi,
Al- Musɗafa jirgin fiton bayin Ka.

Ya Rabbu mai Malakutu mai ma'ul haya,
Don sahibin Jibrila gwarzon Mariya,
Hasken ibada maganin mai shirka.

Mun roƙi alfarma saboda abin biya,
Mun tuba mun kora da ƙaunar zuciya,
Mun durƙusa Allah mu na roƙon Ka.

Ba za mu sami abin da bai zama naka ba,
Wa za mu ce wa ya ba mu in ba Ka ba mu ba?
Ka san buƙata ce da mu bayin Ka.

Ka ce a sa bakin da bai saɓe Ka ba,
Ban wo gaban kai na wajen roƙon Ka ba,
Shi ne na zo gun Musɗafa manzon Ka.


Saturday, 1 September 2018

Adam A. Zango a bangon mujallar Fim

Adam A. Zango, Sadiya Kabala, Sallau da Furerar Arewa24 ne a bangon mujallar Fim