A Question from a Non-Shiite

Anybody saying the Shiites could be made to become "hardened" through the ongoing strong-arm security response to their demonstration in Abuja does not appear to know them properly. Theologically they do not harbour "hardening elements" in the mould of, say, the Boko Haram as some analysts think. For one, they fully believe in "boko" (western education), that is why they are everywhere - in business, politics, government, media, schools, and even the security services, among others. And that is why they do everything in the open. The guys we see demonstrating in the streets are merely the "face of the Shiites", but they are not the only ones.

From my reading of their history and activities, I do not believe they will engage in an insurgency like that of BH. I cannot think of a country where they did that, including those countries where they were/are severely persecuted - e.g. Iran under the Shah and today's Saudi Arabia. But they believe in increasing their numbers to such a humungous level where it is possible for them to launch a revolution. Alternatively, they believe in acquiring or utilising power through participatory politics and all other legitimate human endeavours - very much unlike the BH whose core belief centres on armed resistance.

Someone in the security circle seems to know only the aspect of their non-violent, participatory bent, in my view, hence the gruesome campaign to depopulate them through brazen killing of their unarmed members participating in  civil protest. But killing them is a misplaced and misguided option. The fact that what they are doing tallies with their constitutional rights makes the kiling illegal and untenable and disturbingly smacks of a Sunni plot.

Another thing those authorising the killing do not seem to know is that these gun-shootings don't scare the Shiites into submission or dispersal because martyrdom is at the core of their theology. The only "hardening element" the killing tends to cause is that it strenghtens the Shiites' sense of martyrdom and galvanises them into more protest. In the end the government is the loser because it is attracting negative world and local attention to itself.

Already, there is a growing backlash. One, human rights organisations have been crying foul, with Amnesty International two days ago giving a damning report on the strong-arm response to the Shi'a protest. Two, more than a million votes (of the Shiites) have already been lost by the ruling APC in next year's general elections. I daresay most Shi'a votes in the 2015 elections went to Buhari rather than to Jonathan, but this time around your guess is as good as mine! Three, some local legal luminaries and civil rights campaigners are talking about compiling evidence for filing a case at the International Criminal Court some time in the future. The question from me, a non-Shi'a Nigerian, is this: Pray, does Baba Buhari need all this awful negativity?

If I were an aide with the President's listening ear, I would tell Baba this:

1. Stop the brutal killing of the young protesters. Already there is a subsisting court order for this.

2. Release Sheikh Elzakzaky, his wife and other Shi'a detainees immediately.

3. Rebuild and give back Elzakzaky's Zaria house and learning centre.

4. Pay compensation to Elzakzaky for the killings and the demolitions.

5. Advise Governor El-Rufai and any other state governor to reach rapproachment with the Shiites.

6. Prosecute in court any Shiite found breaking the law in due course.

Doing this, I believe, is in accordance to the oath of office the President took. Sadly, I am no such aide and it appears that those who have his listening ear either are afraid to tell him the truth or actually think the present line of action is the best. Or, maybe, they don't give a hoot about any possible consequences.

Nason Musulunci A Kirarin Hausa: Misalai Daga Kirarin Da Lawal Tsangaya Ya Yi Wa Mamman Shata

Makala da Malam Ibrahim Sheme ya gabatar a taron duniya mai taken “International Conference On Mamman Shata” wanda Centre for Research in Nigerian Languages and Folklore, da hadin gwiwar Department of Nigerian Languages da Department of Linguistics and Foreign Languages, Jamia’ar Bayero, Kano, ta shirya, a BUK, Kano, a ranar Litinin, 3 ga Satumba, 2018

Lawal Tsangaya (a tsaye) ya na yi wa Shata kirari

GABATARWA

Tasirin addini a rayuwar Bahaushe ba abu ne da zan iya yin cikakken bayani a kan sa a cikin kankanin lokaci ba. Amma dai zan zo in fara da cewa: rayuwar Bahaushe da addinin sa na yi wa junan su shigar gizagizai, ko kuma in ce sun daura auren zobe a junan su, tun daga haihuwa zuwa mutuwa, walau dai a rayuwar sa ta haihuwa ce ko mutuwa, a al’adance ne ko a zamanance, a zamantakewa ne ko a dabi’a, ba yadda za ka iya raba yadda Bahaushe ya ke rayuwar sa da addinin sa, ko dai nagargajiya (maguzanci) ko kuma na zamani, wato Musulunci ko Kiristanci.

Zuwan Musulunci kasar Hausa ya zo da sauye-sauye da kuma wasu sababbin dabi’u, su ka yi tasiri a rayuwar Bahaushe, su ka mamaye rayuwar sa ta kowane fanni, musamman dabi’a, tunani da kuma adabi. Kusan ya zamana raba Musulunci da rayuwa, tunani, dabi’a da adabin Bahaushe da Musulunci, tamkar yunkurin raba hanta jini ne. Kusan inda duk ka duba sai ka ga nason addini a cikin dukkan abin da ya ke yi na rayuwa, walau dai abin da ya ke din ya zama daidai da koyarwar Musulunci, ko kuma akasin haka. Amma dai abin lura shi ne daidai da ba daidai din ba, dukkan su a mahangar Musulunci ya ke kallon su.

Wannan takaitaccen nazari ba a kan abin da Mamman Shata Katsina ya yi ko ya fada aka yi shi ba, a’a, an yi shi ne kan wani abu da wani daban ya yi ko ya fada a kan Shatan. Na yi nufin in shirya wata miyar adabi, da kayan cikin Musulunci, inda zan zama ina mai hada miyar kuma ina bayani da irin kayan masarufin da na yi amfani da su wurin hada miyar. Abin nufi dai shi ne zan kalli tasirin da addinin Musulunci ya yi a salon kirarin Bahaushe, inda zan maida himma ne wurin yin bayani a kan kirarin da Alhaji Muhammadu Tsangaya ke wa ubangidan sa, Alhaji Mamman Shata.

Malam Ibrahim Sheme (a dama) tare da Alhaji Liman na ’Yalleman a wurin taron. Liman shi ne wanda Shata ya yi wa waka

KIRARI A KASAR HAUSA

Kirari wani muhimmin bangare ne a al’adar Hausawa, musamman a waka ko a wake. A kan yi shi cikin waka ko a wajen taro ko biki irin su nadin sarauta ko a mahauta ko filin dambe ko wajen farauta ko wasan tauri da sauran su. Nau’i ne na yabo, amma ya bambanta da yabo domin shi tsagwaron zuga ne ko kambamawa. Yawanci, mutum daya ne ke yi wa wani mutum daya kirari, kuma mutum daya ake yi wa kirarin a lokaci guda. Haka kuma, mutum zai iya yi wa kan sa kirari, kamar yadda ’yan dambe ko ’yan kokawa ko kauraye ke yi.

Ana yin kirari ga mawaki ko basarake ko attajiri ko mayaki ko malami ko maharbi ko dan dambe ko dan kokawa – kai, ko ma barawo – don kara fito da bunkasar sa ko gwarzantakar sa a fagen da ya yi fice. Sau tari, wanda ke zugar – wanda ake kira maroki ko mazugi – ya kan yi kokarin tunzura ko ingiza wanda ya ke yi wa kirari don ya yi wani abu ko ya kara azama, sannan ya taimaka wajen daga darajar wanda ya ke yi wa kirarin, ya fifita shi a kan sauran mutanen da ke cikin fagen sana’a ko aikin mutumin. Haka shi ma wanda kan yi wa kan sa kirari, ya kan koda kan sa, ya nuna shi wani ne, don ya daga darajar sa a wajen masu saurare.

Kirari ya kunshi kalmomi kamar: “Kai ne wane dan wane jikan wane! Babu kamar ka! Ba a ja da kai! Kai ne ka yi abu kaza da kaza!” A wani kirarin, a kan kara da kalmomi na tsoratarwa ko firgitarwa saboda abokan gaba, misali a kira mutum Dodo. Wata sa’a har ashariya ko batsa a kan watsa a cikin kirari. Shi ma mai koda kan sa da kan sa din hakan ya kan yi.

Idan ana maganar waka, za mu iya cewa ta wani fannin akwai bambanci tsakanin maroki da mai yin kirari. Inda za a gane haka shi ne a yayin da mawaka da dama a kasar Hausa su na da maroki, amma ba kowanne mawaki ba ne ya ke da mai kirari. Maroki shi ne wanda ke yin ‘He!’ idan ana wasa, ya bayyana kyautar da wani ya yi wa mawaki, ko ya tayar da mawaki a lokacin da ya ke cikin waka ta hanyar jefa wasu kalamai wadanda mawakin zai iya cafewa ya gina baitin wakar sa na gaba, misali ya ambaci sunan da ko mata ko dan’uwan wanda ake yi wa waka.

Amma shi mazugi, zugar ce ya ke yi wa mawaki, ya koda shi, kafin ya fara waka. Ba a cika yin kirari a cikin waka ba, amma fa ana yi. Misali shi ne kirarin da Shago ke yi a tsakiyar wakar sa da Bawa Dan’anace ya yi. Shi ma Shata, shi da kan sa ya rika yi wa Alhaji Liman na ’Yalleman da Alhaji Widi Usman Jalo (‘Widi dan Tijjani’) kirari a wakokin da ya yi masu, wadanda kusan gaba dayan su ma kirari ne.

Sannan duk abin da ka ji a kirari ba lallai ne ya zama gaskiya ba; yawanci ma shaci-fadi ne, misali a ce wane (wanda ake kambawa) aljana ce ta goya shi ya na jariri ko kuma ya na zuwa sallar Asuba a Ka’aba sannan a gan shi ya fito daga gida da hantsi, ko a ce duk wanda ya ja da shi zai kurunce ko zai makance.

A cikin wannan nazari, za mu kira mai yin kirari da mazugi, maimakon maroki, don bambance shi da wanda tsagwaron rokon kadai ya ke yi.

Mawakan Hausa masu mazugi sun hada da Hamisu Caji Sarkin Kida, Surajo Mai Asharalle, Sani Sabulu Kanoma, Ali Makaho da sauran su.

Alhaji Mamman Shata Katsina ya na daga cikin mawakan Hausa masu mazugi. Shi mazugin sa ma ba daya ba ne, amma wadanda aka fi sanin sa da su hudu ne: Lawal Tsangaya, Muhammadu Gizo, Shehu Tsatso da Sabitu Katsina. A cikin wadannan, Tsangaya ne babban, kuma shi ya fi yin fice, sannan kirarin da ya yi wa Shata ma an fi sanin sa.

Wannan nazari ya dauki samfurin kirari guda uku da Tsangaya ya fi yi masa, wadanda kuma su ne aka fi sani. Ya dubi yadda addinin Musulunci da addinin Maguzanci su ka yi tasiri a zugar da mazugin ke yi, wanda kuma ya yi daidai da yadda Shata ya rika gabatar da wasu daga cikin wakokin sa. Nazarin ya dubi kalaman da Tsangaya ya yi amfani da su, wadanda tushen su daga Musulunci ne, wasu kuma daga Maguzanci.

ADDINI DA GARGAJIYANCI

Kowace al’umma ta na bin bautar wani abu wanda ta ke ganin shi ne ya ke gudanar da rayuwar ta. Kafin bayyanar manyan addinan da aka sani yanzu, wato Musulunci, Kiristanci, Yahudanci da sauran su, al’ummomi kan yi bautar abubuwa daban-daban, wanda a cikin su su kan ware wani guda daya a matsayin shi ne babban abin bautar su, wato allan su. Akwai masu bauta wa rana ko wata ko wani dutse ko bishiya ko gumaka ko dabba ko aljannu ko wani abin daban. Wasu al’ummar ma na bauta wa alloli da dama, ba guda daya kadai ba.

Hausawa su na da dadaddiyar al’ada wadda ta shafi addinin da su ke bi tun kafin zuwan Musulunci, wato Maguzanci. Addinin su ya ginu ne bisa imanin da su ka yi da cewa iskokai – wato aljanu – su na shafar rayuwar su. Kafin zuwan Musulunci kasar Hausa, Maguzanci ya na da karfi sosai. Hausawa sun rika bauta wa iskokai ta hanyoyi daban-daban. Haka kuma sun yi imani da wasu halittun na daban masu kama da aljanu, misali dodanni, wadanda halittu ne masu ban-tsoro wadanda idan aka shige masu har kisa su na yi. Akwai kuma masu zuwa wajen wata bishiya kamar tsamiya ko wani dutse ko kuma wata dabba kamar maciji ko kada, su allantar da su a matsayin abin bautar su, wanda sun yi imani da cewa zai iya ba su kariya ko dukiya ko haihuwa ko karfi ko nasara ko dai wani abin daban.

Da Musulunci ya zo, ya tarar da wannan addinin na gargajiya, sai ya yi kokarin shafe shi. To amma bai cimma nasarar hakan dari bisa dari ba domin Maguzanci dadadden addini ne wanda kau da shi farat daya ya yi matukar wuya. Kuma duk da yake Hausawa sun rungumi Musulunci, sai ya kasance da yawa daga cikin su sun ci gaba da yin amanna da wasu sassa na Maguzanci. Hakan ya sa shugabannin addinin na gargajiya tare da mukarraban su – kamar ’yan bori da wasu malaman tsibbu – su ka ci gaba da cin karen su ba babbaka. Hasali ma dai, wasu sun goya Maguzanci a gadon bayan Musulunci, su ka nuna kamar Danjuma ne da Danjummai. Shi ya sa a wakar “Iro Sarkin Malamai” Shata ya na cewa: “Ga fa sallar nan su nai, / Sun aje dan gunki gida! /-/ Shi Iro bai alla biyu.”

Gwama shirka da Musulunci da Hausawa su ka rika yi, ciki kuwa har da wasu sarakunan kasar Hausa din, da malamai, ya na daga cikin manyan dalilan da ya su ka sa jawo Jihadin Sheikh Usmanu Danfodiyo daga shekarar 1804, ba domin komai ba sai domin tsarkake Musulunci daga Maguzancin da aka cusa a cikin sa.Diid Danfodiyo ya samu nasarar yin juyin juya halin sarauta tare da sauya tunani daga gwama shirka da Musulunci, to amma kuma akwai dimbin Hausawa da su ka ci gaba da bai wa iskokai muhimmancin da har su ka ci gaba da yin tasiri a rayuwar su ta yau da kullum.

Za mu iya gane hakan daga dimbin misalan yadda mawakan Hausa su ke nuna cewar wasu mutane na da rauhanai ko aljanu. A kan kira Shata da “dodo” ko “mai rauhani”, kuma shi ma ya kan kira kan sa “aljani” ko “dodo”.

A wannan nazarin, za mu ga yadda Lawal Tsangaya ya ciyar da irin wannan tunanin gaba a kirarin sa. Kuma za mu ga yadda Hausawa Musulmai masu sauraren Tsangaya da Shata ba su dauki wannan a matsayin wani abin a zo a gani ba ballantana su daura jihadi da wannan tunanin na fasihan biyu, wato makadin da mazugin sa.

WANENE LAWAL TSANGAYA?

Tarihin Danliti Tsangaya ko Lawal Tsangaya ya yi kama da na Shata ta fuskoki da dama. Da farko dai, sunan su daya, wato Muhammadu Lawal. Danliti sunan rana ne, wato wanda aka haifa a ranar Litinin. A cewar Ya’u Wazirin Shata, tun ya na matashi ake masa lakabi da “Tsangaya feshi!” saboda yadda ya iya feso magana.

Kuma kamar Shata, shi ma Tsangaya a Musawa aka haife shi, kuma an haife shi ne a wajajen shekarar 1920, wanda hakan ya nuna kenan ya dan girmi Shata da shekarun da ba su fi uku zuwa hudu ba.

Sunan mahaifin Tsangaya irin sunan mahaifin Shata ne, wato Malam Ibrahim, amma ana masa lakabi da Mairiga. Malamin allo ne. Asalin su, Barebari ne da su ka taso daga Zariya. Sannan kamar Shata, shi ma Tsangaya ya yi karatun allo a Musawa, amma bai yi na boko ba. Haka kuma kamar Shatan, shi ma ya shiga cikin yayin nan da aka yi na wakokin Asauwara wanda matasan wancan zamanin – samari da ’yan mata – su ka yi. Ta wannan hanyar ne ya zama mawaki a dandalin Asauwara. Haka kuma kamar Shata, shi ma mahaifin sa ya yi kokarin hana shi yin sana’ar roko saboda yadda ake kallon ta a kaskance.

A farkon zamanin ficen Shata a fagen waka, Shata ya yi nasarar yi wa matasan mawaka zarra. Saboda haka da yawan su sai su ka rika zanzarewa su na bin Shatan a matsayin ’yan amshi ko makada. To, shi ma Danliti Tsangaya sai ya zabi zama marokin Shata, maimakon dan amshi. Ta haka shi ma ya zama “yaron Shata”, amma kuma abokin sa ne. Shata ne ya biya masa kujerar aikin Hajji da ya yi a 1969. Daga tsakiyar shekarun 1930 har zuwa lokacin da ya rasu a Funtuwa a cikin 1984.

KIRARIN TSANGAYA

Lawal ko Danliti Tsangaya mutum ne mai fikira ta iya jera kalmomin zuga. Ya kan yi wa Shata kirari gab da lokacin da zai fara rera waka. Haka kuma ya kan kara wa Shata kalmomi idan ana cikin waka, kamar yadda ake ji a wakar “Abu Kaita Sarkin Malamai” da wakar “Na Gode Goshi Ta Dangude” da sauran su da dama. Kuma shi ne ya kara wa Shata kalaman nan na cikin Bakandamiyar sa, wato “Su ci abinci kowanne yai shakwara yai jamfa” da “In sun sami kudi sui auren zamani.”

Kirarin da Tsangaya ya yi wa Shata kala uku aka fi sani: na farkon shi ne wanda ya ke farawa da fadin “Sarkin kidan da ba a muzanta shi ko garin da ba a da Hausa”, da wanda ya fara da “Dodo yardar Allah!” da kuma wanda zan kira da “kirarin magajiyar karuwan Makka”. A cikin kowannen su, akwai nason addinin Islama. Manufa a nan ita ce Tsangaya kan debo wasu kalamai daga cikin tarihi ko ruhin Musulunci ya dora su a kan kwarzanta Shata a fagen waka. Hakan ya nuna cewa Tsangaya mazugi ne wanda ya san tarihin Musulunci bakin gwargwado, kuma ya san gargajiyanci ko Maguzanci. A ina ya san wadannan abubuwan? Amsa ita ce tun a garin su na Musawa, inda ya tashi a matsayin dan Malam, wanda ya yi karatun allo amma ba mai zurfi ba. Bugu da kari, tarihe-tarihen Musulunci da aka rika yadawa da fatar baki ko a wajen taron wa’azi sun shahara a kasar Katsina a wancan lokacin kusan ma fiye da sauran kasashen Hausa.Dviid Bayan haka, a wancan lokaci Maguzanci na da karfi sosai a kasar Katsina, akwai gidajen Maguzawa masu yawa. Maguzawa da su ake cin kasuwa kuma da su ake yin wadansu hidindimu a cikin gari ko a gona ko a wajen farauta ko su (wato kamun kifi), sannan kowa na iya halartar bukukuwan su ya yi kallo, har ma ya ci abincin su. A wakar “A Sha Ruwa Ba Laifi Ba Ne” Shata ya ambaci wasu daga cikin irin wadannan Maguzawan da su ka shahara a wannan karkarar, wato irin su Dankilli Arne, Maidare da Dan’ali.

i.“Sarkin kidan da ba a muzanta shi”

A cikin wannan kirari, Danliti ko Lawal Tsangaya ya kambama Shata da cewar shi kane ne na wani mashahurin masani ne a addinin Musulunci, wato Sasana. Sasana dai shi ne Hassana bin Thabit, sahabin Manzon Allah (SAW) wanda ya shahara a fagen waka. Shi ne aka ce ya na maida wa Yahudawa da martani a wake idan sun soki Annabi a waka.

Haka kuma Tsangaya ya ce Shata dan’uwa ne na wasu Larabawan, fasihai, wato Alfazazi da Tanimuddari. Shi dai Alfazazi, cikakken sunan sa Sheikh Abu Zayd Abd al-Rahman al-Fazazi. Kalmar Al-Fazazi na nufin shi mutumin wani yanki ne mai suna Fazaz da ke arewa-ta-tsakiyar kasar Marokko, wato kamar a kira mutum Nagwambe ko Bazamfare ko Dandunawa. Malamin, wanda ya rasu a birnin Fez na kasar Marokko din a shekarar 1230 miladiyya, shi ne ya rubuta shahararren littafin na dogon wake mai suna Kasid al-Ishriniyyat fi Madh Saiyidna Muhammad, wanda ake takaitawa a ce Ishiriniya. Haka kuma shi ne ya wallafa waken yabon kushewar Manzon Allah (S.A.W.) mai taken Risalah ila draih an-nabi, ko Risala a takaice.

Shi kuma Tanimuddari, an fada mana a littafin “Labaru Na Da Da Na Yanzu” cewa ya na daya daga cikin sahabban Manzon Allah (s.a.w.) wanda ya yi wani ba1aguro zuwa sama’u.

A dai cikin wannan kirari, Tsangaya ya kira Shata da “Shaihun mawaka”, sannan ya fadada manufar sa da cewa shi ne “Sidi Abdulkadirin duk mai ba da waka”. A nan, ya alakanta shuhurar sa da ta Shehu Abdulkadir Jilani, wato Sarkin Waliyyai kuma jagoran Kadiriyya, darikar da ta fi kowace yawan mabiya a tsawon zamanin Shata. Wato kenan Tsangaya ya daga darajar Shata da shugabancin sa da yawan mabiyan sa, wato masoyan sa, zuwa matakin ta Abdulkadir Jilani a cikin waliyyai – amma a fagen waka.

Bugu da kari, ya kira shi da “‘La sharika’ na mawaka – wanda ba shi da abokin tarayya, / Ko ga wane mawaki in ya fito mawaki ne shi.” Nan kuma ya dauko wadannan kalmomi ne daga Kalmar Shahada, amma ya yi sauri ya nuna cewa Shata ba shi da abokin tarayyar ne a tsakanin mawaka; ba ya na nufin tsakanin halittun Ubangiji ba ko allolin da wasu ke bauta wa.

Mazugin ya ci gaba da cewa Shata “Hizbullahi” ne, wato tsarin Allah, sannan shi mutum ne “mai isimil azzamu”, wato a nan ya tsarkaka sunan sa.

A bayyane ya ke cewa wadannan sunaye an dauko su ne kai-tsaye daga tarihi da kuma ruhin addinin Musulunci.

Wannan turbar ce ya ci gaba da tafiya a kan ta a cikin kirari na biyu, wato kirari mai taken “Dodo Yardar Allah”. A wannan kirarin, Tsangaya ya zurfafa zugar sa domin ya kara daga darajar ubangidan nasa, abin ya kai kololuwar da ma za a iya kallon sa a matsayin sabo ko sakin baki.
Tun a farkon wannan kirarin, ya maimaita alakokin nan da ya yi wa mawakin da su Alfazazi, Sasana da Tanimuddari, har ya kara da wani malamin, wato Shehu Jazuli, ya ce shi ma wan Shata ne. Sheikh Muhammad ibn Sulaiman Jazuli dai shi ne mawallafin shahararren littafin nan na Dala’ilul Khairati.
Sannan sai Tsangaya ya ce:

“Kun ga wadannan, su ne su ka yabi Annabi,
Da za su bar duniya su ka ce: ‘To Alhaji Mahamman Shata, kai ma ka yabi mutanen Annabin.’
Shi ya sa idan Alhaji Mahamman Shata ya bude baki ya yabe ka, wallahi ba ka tabewa har abada!”

Da wannan kalamin, mazugin na nuna mana cewa akwai kusanci ta kai-tsaye tsakanin Shata da wadannan manyan shaihunnai wadanda su ka rayu tun shekaru masu yawan gaske da su ka shude. Duk da yake mu ba za mu dauki maganar kai-tsaye ba, wato mu kalle ta a haduwar ido da ido, za mu iya cewa mazugin ya na ba Shata wata kebabbiyar mu’ujiza ne, kwatankwacin wadda mabiya wasu darikun ke bai wa shaihunnan su na yanzu da shaihunnan da aka yi a zamunnan da su ka shude. Da ya ce “idan Alhaji Mahamman Shata ya bude baki ya yabe ka, wallahi ba ka tabewa har abada,” fadar sa ta yi daidai da wadda mabiya wasu darikun ke yi game da shaihunnan su, wato idan har shehi ya yabe ka, to shakka babu ba za ka taba tabewa ba.

Tsangaya, har ila yau, ya bayyana cewar shi Shata “yardar Allah” ne, wato wanda Ubangiji (SWT) ya yarda da shi. Wannan yarda na nufin duk abin da ya furta ko ya aikata, to ba yin sa ba ne, kamar wahayi ne, kuma babu kuskure a ciki. Wannan magana ya dauko ta ne kai-tsaye daga cikin littafin Arba’una Hadith na al-Nawawi, musamman daga hadisin nan wanda ya ce idan Allah ya yarda kai to ya zama jin ka, ya zama ganin ka, ya zama maganar ka, da dai sauran su.

Akwai kuma inda Tsangaya ya siffanta Allah Mahalicci a wannan kirari da nufin kwarzanta Shata. Ya nuna cewa Shata ya bambanta da duk wani dan’adam da Allah ya halitta, wanda shi ya sa wakar sa ta kebanta. Ga abin da ya ce:

Zaki mai makogwaro, irin, ba irin namu ba ne na mutane makogwaran shi,
A’a, makoshin sa ba irin namu ba ne mu,
Wane mu mutane?
Wane mu, makoshin mu da Allah ya halitta da nama da fata da kashi da dakashi da bargo da jijiya da lakka da majina da mura da kwata da mashako a cikin makogwaron mu?
Shi ko da danyen zinare Ubangiji ya halicci makogwaron Alhaji Mahamman Shata,
Da Ubangiji ya gama halitta tai da danyen zinari,
Ubangiji kuma ya mike ya yi kirari,
Ubangiji ya ce ya rantse da ikon shi,
Wannan makogwaro na Alhaji Mahamman Shata ya yi shi ne don ya na kamna tai,
Don ya gyara shi ne, ya yi ma mura kashedi: “Kul mura! Kul ki ka kama wannan makogwaro na Alhaji Shata!
Ban da mura, ban da mashako, ban da kwata, ban da atishawa ana cikin wakan nan,
Ban da mugun kaki a tofar;
Ko ko tari ya sarke mutum,” duk an masu kashedi.
Ba dai wannan makogwaro na Shata ba, har abada!

Mu lura da inda mazugin ya ce: “Da Ubangiji ya gama halitta tai da danyen zinari, / Ubangiji kuma ya mike ya yi kirari, / Ubangiji ya ce ya rantse da ikon shi, / Wannan makogwaro na Alhaji Mahamman Shata ya yi shi ne don ya na kamna tai…” Wannan nuni ne muraran da yadda Allah ya halicci Annabi Adamu (A.S.) da matar sa Hauwa’u (R.A.). Adamu da Hauwa’u dai Allah ya halicce su ne kai-tsaye, aka gan su a matsayin baligai; ba wani ya haife su ba, su ka tashi daga jarirai su ka girma. Shi kuma Shata, a cewar mazugin sa, an halicce shi ne – ko mu ce an halitta makogwaron sa – da “danyen zinari,” wato kenan ba a haife shi da makogwaro yadda aka san ana haihuwar sauran mutane da nasu ba.

Haka kuma da ya ce, “Ubangiji kuma ya mike ya yi kirari, / Ubangiji ya ce ya rantse da ikon shi,” a nan ya siffanta shi ne da mutane masu tashi tsaye su yi kirari. Da ya ce, “Ubangiji ya ce ya rantse da ikon shi,” ya dauko wannan kalma ne kai-tsaye daga ayoyin Alkur’ani masu nuna yadda Allah ya yi rantsuwa da wani abu mai bayyana ikon shi, misali a Suratul Asr inda Allah (SWT) ya yi rantsuwa da cewa, “Wal Asr innal insana la fi khusr”, ko Suratul Kamar inda Allah ya yi rantsuwa da wata, da Suratul Tinu inda Allah ya yi rantsuwa da itacen tinu da zaitun da dutsen Durisinina da kuma birnin Makka (“gari mai aminci”).

Bugu da kari, marokin na Shata, ko mazugin sa, ya dauko wasu siffofi da su ka kebanta ga Annabi Muhammadu (SAW), ya lika wa Shata a fagen waka. Kamar yadda malamai ke fada, Annabi ne “khatimal anbiya’i” wanda ya yi daidai da “tammat bihamdihi”, wanda daga kan sa an rufe annabta har abada. Shi kuwa Tsangaya, ga abin da ya ce:

“Shi dai kenan tammat bi hamdihi!
Ba a yi ba, ba za a yi ba,
Ba za a sake wani mawaki kama tai ba daga nan haw waccan abadar!”

Haka kuma ya nuna cewa Shata ba zai mutu ba, zai ci gaba da rayuwa, ba wai a cikin wakokin sa kadai ba, a’a har ma cikin siffar sa da wanzuwar sa ta dan’adam domin shi ba a debar masa kwanaki a doron kasa ba. Cewa ya yi:

“In ba kai ba kanen Tanimuddari, wane mawaki ne wanda Mahadi ya wo ma takarda ya ce kada yai nisa, kada Alhaji Mamman Shata yai nisa, sai yai kida wurin bayyana tai?
Ga shi ko sauran shekara dubu Mahadi zai bayyana,
Shata na nan, na waka tai.
Shi ba irin mu ba ne mutane: au sittina, au saba’inawwatun;
Shi ya na nan har abada, haw waccan abadar.
Dodo na Ali, ba fasawa, mai tambura na Bilkin Sambo,
Sarkin kidan da ba shi mutuwa;
Sun ma daidaita da mutuwa tun can a hanyar Barno,
Da mota ta fadi da mu, Mutuwa ta ce: ‘A’a Shata, tashi kai da iyalin ka! Shata ina ruwa na da kai!’ inji mutuwa.”

A bayyane ya ke cewa wannan magana ta saba wa Musulunci, domin ta shiga wani hurumi na Ubangiji domin shi kadai ne tabbatacce, kadimi.

A kirari na uku da mu ka yi nazari, wato na “Magajiyar Karuwan Makka”, bayan Tsangaya ya koda Shata ta hanyar danganta shi da su Sasana da Alfazazi da Tanimuddari, kamar yadda ya saba, sai ya kira shi da “khudubul fasahati” (Khudubi shi ne wanda ya kai kololuwa a sufanci), to amma khudubil fasahati ya kai kololuwa a fasaha kenan. Sannan ya ce Shata ne “nuruz zamani”, wato hasken zamani. Wannan kuma ya na daga cikin mukamin da malamai su ka ba wa Shehu Usmanu Danfodiyo. Amfani da kalmomin Larabci ba tare da fassara su ba, kamar yadda Tsangaya ya yi a nan, ya alamta wani yunkuri na addinantar da kirarin, kwatankwacin yadda malami mai wa’azi ke yi.

Bugu da kari, ya tabo batun aikin Hajji da Shata ya je a shekarar 1956, ya ce, “Shi ko da ya je Makka, ba sallah ta kai shi ba, dacewa ya yi ana sallah yai sallar.” A cewar sa, hasali ma dai Shata ya je Makka ne bisa gayyatar Sarkin Makka Masa’audu wanda zai aurar da ’ya’yan sa su 12, bayan ’yan majalisar Sarkin sun bada shawarar cewa duk Afrika mawakin da za a kira shi ne Mamman Shata Katsina. Da Shata zai dawo gida bayan an kare bikin, wadanda su ka rako shi gida su ne jagororin karuwanci a Makka da Madina da Jidda. Ga yadda Tsangaya ya zayyana zuwan nasu:

"Bayan an gama biki, matan biki su ka rako shi su goma sha biyu har Kano:
Da Lauratul Akhiru, magajiyar mata ta Madina,
Da Badi’atuj Jimali, magajiyar mata ta Makka,
Da Dunyazada, magajiyar karuwai ta Jidda
Da Imtusankuru, magajiyar mata ta Masar wadda kyau ya hana ta mutu,
Har da Baturiya ’yar gidan Sakina wadda ake ibar sawun ta anai ma mata hoda su na shafawa.
Su su ka kawo shi har Kano, a takaice!"

Daga jin wannan hikaya, za a ji kamar an debo ta ne daga cikin littafin “Dare Dubu Da Daya” domin wasu daga cikin wadannan matan da ya ambata a littafin su ke. Babu ruwan sa da nuni da cewa a kasar Musulunci irin Saudi Arebiya akwai magajiyoyin karuwai a birane masu tsarki, wadanda kuma su ke tare da sarakuna da malaman kasar har su na wakiltar su! Tsangaya ya kera wannan hikayar ne ba domin akwai ta a tarihi ba sai don ya addinantar da kambamawar da ya ke yi wa Shata, wanda a daidai lokacin da ya kirkiri kirarin ya kan yi mu’amala da mata masu zaman kan su da kuma maneman su ta hanyar yi masu zuwa bukukuwan su, ya wake su. Nuna cewa karuwai daga kasar da ruhin Musulunci ya samo asali, kuma su ne mafi kyau da isa a zamanin su, su ne su ka rako Shata zuwa gida wani salo ne na nuna isar sa a tsakanin mata Hausawa masu zaman kan su.

Duk da yake hotuna da siffofin addinin Musulunci ne su ka mamaye wadannan kirarin na Tsangaya, amma dai mazugin ya kuma sarko dan abin da ba a rasa ba daga Maguzanci. Misali, a cikin kowanne daga wadannan kirari, ya rika kiran Shata “dodo”. Akwai kuma inda ya yi wa ubangidan nasa tambaya da cewa, “In ba kai ba, dodo na Ali, shin wane mawaki ne wanda ya ratsa teku da waka har aljanai su kai mashi guda, su ka ba shi rakumin ruwa yai kiwo?”

NADEWA

In mu ka yi la’akari da wannan dan bayani da na gabatar, za mu fahimci cewa tasiri da yaduwar ilimin addini ya yi naso a cikin salon kirarin da Alhaji Lawal Tsangaya ke wa Alhaji Mamman Shata, musamman ilimin tarihi da kuma sufanci, wanda a wannan lokaci shi ne abin da ya fi kamari a tsakanin Musulmin Hausawa a arewacin Nijeriya.

Za kuma mu fahimci yadda Bahaushe ke amfani da addinin sa da ilmin addinin domin ya kawata adabin sa.

Wani abin lura kuma shi ne yadda aka hausantar da rayuwar Larabawa ta zama Bahaushiya domin ingiza wanda ake wa kirarin, ya yi wani abu na bajinta a fagen sa. Tunda in an lura, mun yi bayani a baya cewa akan yi wa mutum kirari ne walau don a sanya shi ya aikata wani abu da ake ganin in ba a bi ta wannan hanyar ba zai yi ba, ko kuma a yaba masa saboda wani abin ku zo ku gani da ya aikata.

Malam Ibrahim Sheme tare Khalifa Sanusi Shata a wajen taron

I did not write Shata's biography for money - Sheme

The first page of the interview

Today, Blueprint Weekent, the Abuja-based newspaper, published an interview its Arts editor, Ibrahim Ramalan, had with me earlier in the week. Ramalan had been at my neck for this interview ever since my book, "Shata Ikon Allah!" was published recently. I have reproduced it here:

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I did not write Shata's biography for money - Sheme

A few weeks ago, Ibrahim Sheme, a former newspaper editor who now heads the media and publicity office of the National Open University of Nigeria (NOUN), issued a 921-page biography of the famous Hausa musician, Alhaji Mamman Shata Katsina. Sheme is a novelist and poet who once served as the national publicity secretary of the Assocition of Nigerian Authors (ANA). What goaded him into writing the biography of an oral singer rather than a "big" politician or businessman? What were the challenges he faced in compiling and writing the book? Which lessons did he learn from this work? He answered these questions and others in this interview with IBRAHIM RAMALAN in Abuja:


To some people, Mamman Shata was only a famous Hausa oral singer. Who really was this personality called Shata?
Alhaji Mamman Shata is generally considered as the foremost Hausa musician. He lived between around 1923 and June 1999. He was born in Musawa, a town in present-day Katsina State, where he began to sing for fun as a young man before he transformed into a professional oral singer. He used the "kalangu" type of drum for most of his life, which some drummers beat for him, accompanied with a group of choristers. In his life, Shata was mainly a praise-singer, singing for all categories of people, but he also sang on other things - such as animals and social issues like marriage, relationships, education, drug addiction, alcoholism, tourism, the Nigerian Civil War, etc., as well as on occupations like agriculture, trading, prostitution, soccer, commercial driving, hair-dressing and journalism. He even sang on the American space programme, specifically the first moon-landing in 1969. So widespread and impactful was his music that Shata was awarded an honorary doctorate degree in letters by Ahmadu Bello University, Zaria. As a troubadour, he visited several countries in West Africa and was also in England, the U.S. and France. He was also a successful big-time farmer and politician.

The title, ‘Shata Ikon Allah’, seems to attribute or attach a mystery into the personality of this great man. Could you explain the rationale behind the choice of this title?
'Shata Ikon Allah' simply means "Shata, God's Miracle." I did not create this truism. It was one of the emirs of Kano, Alhaji Sir Muhammadu Sanusi (reigned 1953 – April 1963 ) who used to address the musician with those words in an appreciative manner whenever he visited the palace to pay his respects to the monarch. The emir had found in Shata an incredible personality due to the depth of his creativity, sagacity and prowess. So, as the singer bowed in front of the emir, as the palace courtiers watched with interest, the royal father would be heard saying in a soft but clear voice, "Shata ikon Allah! Shata ikon Allah!" And the words went round, soon becoming one of the praises by which people called Shata. So, picking that as the title of the book came easily because it fitted with my own perception of the musician. And I should add that the title was suggested to me in 2006 when the first version of the book was published, by Dr. Aliyu Modibbo Umar, the former minister who was also a benefactor to Alhaji Shata.

Biographies are mostly written for politicians, great businessmen and are mostly done in anticipation for material gains. What then is your obsession with Mamman Shata?
I'd rather call it affection rather than obsession. First, it was my father who introduced me to Shata at his home in Funtua. I came to understand that they knew each other for a very long time. I had known Shata's music as a child, like most Hausa people, because it was a regular feature on the radio and our parents used to play his music on cassettes in their tape recorders. So, meeting him physically was a great eye-opener. At that time I was someone given to consuming all sorts of books, just as I was  making a steady progress as an emerging writer from this part of the country. And it occurred to me that Shata was a unique artiste, a poet, whose life story should be documented in book form. So, after several visits, I sought his understanding and permission to write it, and he agreed. I recorded my first interview with him in 1991.

At the back of my mind, I was aware that such biographies were being done on mostly politicians, businessmen, emirs and retired top civil servants with the main purpose of making money from the book launches, but that was not my target. The money part did not bother me at all. That's why when my co-researchers were worried at the length of time it was taking for me to finish writing the book I did not bother at all because my aim was to bring out a well-researched and well-written book, one which would go down in history as a book of reckoning. And I guess that's what happened.

The second page of the interview

Sir, your first attempt at co-publishing Mamman Shata’s biography was 12 years ago. What informed the going solo and the need for its review or revision?
I started working on the biography alone in 1991. Then in 1997 I was introduced to one Aliyu Ibrahim Kankara by Ibrahim Malumfashi, presently a professor at Kaduna State University (KASU), Kaduna, as somebody who had also begun to write a biography of Shata. Malumfashi said the young man had requested to introduce him to me and see if we could merge our works to produce a single volume. All of us lived in Kaduna. When we met, I agreed. 

Subsequently, I took Kankara to Shata in Funtua and explained the development to him, and he said it was alright by him since it was okay by me. A year later, we merged with two other guys from Kano who were also working on a biography of Shata. Four of us worked, conducting interviews, for the book. I was the leader of the group as main researcher and lead writer. The biography was published and launched at Arewa House, Kaduna, in 2006 - seven years after Shata had died.

But we saw that we did not make much money from the launch. So we decided to rework that book by conducting more interviews and making corrections in the book where necessary so that we could bring out an updated version which we could release into the market. Copies of the one launched were about 600 only and there was none for the bookshops. Given Shata's popularity, we figured that we would make big sales. 

Unfortunately, however, my colleagues did not cooperate on that new projection. They did not contribute a single word since then. In fact, Aliyu Ibrahim Kankara, now a PhD holder and lecturer at Federal University, Dutsin-ma, Katsina state, went solo and published a biography of Shata, whose content was mostly taken from the 2006 book, and released it into the market. That was after he had agreed to hand over his manuscript to me for the updated version I was working on. He had even given to me more than  half of the manuscript with some photographs and I was working frenetically to finish the work.

At first, I was deterred but decided to go on. So, twelve years since the first version, I was able to bring out this one a few weeks ago. You will notice that it still carries the names of all four of us, but with my name given more emphasis as the lead writer.

How is it unique from the previous one?
It is different in many respects. First, the volume is larger - 921 pages as opposed to the first one which had about 600 pages. Even the quality of printing, finishing and presentation is different. The content is where most of the difference lies: the information is more up to date, with some errors of facts that appeared in the first version corrected, more interviews, more insights into the life and times of Shata, more photographs, more colour pages, etc. And you should know that this version has subsumed much of the  content of the biography Dr Kankara produced in his own name because he had asked me to merge it with this version before he strangely issued it under his byline.

Right from the conception of the idea up till the last drop of ink on this biography, have you experienced any back-stabbing, discouragement or any other challenge from within or without?
I met encouragement mostly. Many people who knew about the 2006 book wanted to have a copy, but it was not in the bookshops. And they knew about the quality of anything I write. So they kept urging me to bring out that book. That explains the rush at which readers welcomed this new version; everybody wants to grab a copy.
Initially, my disappointment was with those who pledged monetary donations at the launch of the book in 2006, including the chief launcher, but refused to redeem their pledges up till today. That opened us to insinuation and even open attack by some children of Mamman Shata who thought we collected the money and refused to give them a share of it. But knowing that we didn't misappropriate that money, I didn't care much about that.

However, my biggest disappointment came from the direction of Dr Kankara on two occasions. First, I was highly challenged by his decision to publish the biography in his name only, knowing that he took most of its content from our joint work of 2006 and knowing that doing so would be plagiarism. As an academic, he stands the risk of having his reputation questioned and impaired. But he went ahead and did it. For me, it was a big literary backstabbing of sorts. The second occasion was the outburst he launched recently after he saw the updated version and an interview I granted to a Hausa newspaper in which I faithfully narrated the history of the book. He made a lot of wild allegations and made several attempts to rewrite the history. I had begun to take him up in a rejoinder because I did not want history to judge me unfairly when so many people I respect begged me to stop.

Having successfully stuck to your guns in spite of these challenges, what great lesson or lessons did you learn?
I have learnt lessons in single-mindedness, good focus and forgiveness. Never derail in your work because of financial constraints or backstabbing. Maintain your focus. And, then, move on after the successful completion of your project. Above all, try and not make the same mistakes of the past; learn from your own history.

What efforts are you making in terms of distribution or visibility to the potential readers considering the country’s poor distribution network?
I and some friends have done some publicity in the social media where we created awareness about the book. I printed posters and handbills too. The book is now obtainable in many reputable bookshops in cities and universities. But mind you, the copies are not that many, so we are expecting to sell them within a few months. But I am hoping to receive orders for bulk purchases in order to recoup some of my investment. I paid some millions of naira of my own to have the book printed, and I want to get that back if possible.

What is your call on other writers to tow the path of documenting the lives of great men like Mammna Shata for the benefit of the posterity?
There are so many Nigerians who have achieved greatness or heroism in their fields of endeavour. It is the duty of writers to recognise those men and women and try to document their stories for the benefit of not only the present generation but also the future generations. Those achievers are not only in the spheres of politics or business or the civil service but also in the arts, religion and philanthropy, among others. Some are not even the so-called big people but unsung little men and women stuck in the critical areas of human cohabitation.

The important thing is that one should not seek to do it for the sake of making money but for historical documentation, for readers to benefit from the insight of another person's life.

Finally, achievers should also write their own stories, i.e. bring out autobiographies. If you can't write or have no time, appoint a ghost writer. Do not hide your story and take it to your grave. Doing that would not help the society; you would only leave room for speculation. Families should also not allow their fathers or mothers take their stories away to the great beyond without taking them out of them and putting them on record.

My Birth-date Versus My Birth-day

Staff of the media directorate helping me to celebrate yesterday

As a rule, I don't celebrate my birthday. But I help others celebrate theirs through organisation, funding and or participation, when the need arises. Indeed, I have for years been participating in celebrating my children's birthdays.

I hardly care to remember my birthday. I only have an inkling that it falls officially on October 14. Still, it comes and passes uneventfully; sometimes I would not remember until the next day. Unless if someone reminds me.

Like the banks. This year it was the two banks where I maintain accounts that reminded me it was the day - by wishing me a Happy Birthday. Then, late in the evening I got a phone call from Ambrose Bernard Gowang, a colleague at the office, who also wished me a Happy Birthday. Though I was grateful to him and told him so, I also explained to him why I don't attach much significance to the celebration of my own birthday.

Then, I was astonished, nay taken aback, yesterday when my colleagues at the National Open University of Nigeria (NOUN) invited me from my office to the "general office" where most of them have their desks. They wanted to show me "something", they said. I am the director in charge of the media and publicity unit in the university and they all work under/with me. 

As I walked into the big room, excited cries of "Happy Birthday to you!" and "For he is a jolly good fellow!" rented the air. Every staff of the directorate (except the Regional Media Officers, who are based in the states) was standing there, clapping and chorusing the joyous felicitation. I was momentarily speechless.

One piece of attraction was in fact the cake that was neatly arranged on a small desk. At first I thought it was three copies of my recently-released biography of Alhaji Mamman Shata, the foremost Hausa musician. The cake was made in the shape of the book, complete with the exact design, title, byline, size and colours. It was so perfect that one would think it was the book!

The cake is shaped like two copies of my book

In an appreciation speech, I expressed joy and happiness at the kind gesture of my colleagues, for the effort they put in organising that unique celebration. Inwardly, I wondered why they spent so much to do that, especially in these lean times. I also wondered if I really deserved to be celebrated!

In the speech, I told them a story of why I have never celebrated my own birthday and why I don't put so much store to it. Here is the story, with a few additional details thrown in:

I was born in the '60s at a small village in today's Katsina State which had no even a primary school, hospital or market, not to talk of a tarred road, electricity or pipe-borne water. (Dear reader, I was not born in Sheme town, whose name I bear as my surname; but that's a story for another day). In those days, there was no register for births or deaths or weddings in that village. It was unlike today when everything has changed (there are university graduates and students in the village, which has also grown into a small town). So, when I was born there was no birth certificate given or kept. And my father, who was virtually the only "boko" literate person in the village, was not in town at the time. 

Then a time came for me to go to the secondary school. My father personally escorted me to Government College, Kaduna, where I had gained admission. The day was October 14, 1979 - exactly two weeks after Shehu Shagari took office as the first Executive President of Nigeria.

Sometime later in the school, we (the students) were required to fill a form. There were boxes for names (surname first), date of birth (with separate boxes for the day, the month and the year), etc. Now, I had never been told my birth-date or even my age, so I didn't know what to write. Suddenly, the first significant date in my life that I could recall at that material time cropped up, October 14 - the day my father took me to the school. So I quickly filled that date into the form. I also guessed my age to be 13, and I wrote 1966.

That was how 14th October, 1966 came to be my official date of birth. I used the date in filling any official form throughout my school and working life.

But there was a time in the early '90s when I added a year to my life and claimed 1965 as my year of birth. That was after a chat with the mother of someone who was said to have been born the same week as I in that village. But I had to revert to 1966 when I made further inquiries to find the exact date of my birth. Curiously, I never asked my father about my birth date; I thought it was improper (you had to be from my type of background to understand).

Explaining why I don't celebrate my own birthday

One day, I found the exact date - from my father. It was after my father passed on in April, 2004. I inherited his books and documents. But I didn't go through them all immediately. It took some years. One day, in my leisure time, I took the books and papers and started going through them. I knew that my dad used to keep a diary of some important events of his life or even national ones. He wrote such dates in various exercise books. Sometimes he would write on a piece of paper, which he would tuck  inside a book. I guess that I inherited such record-keeping disposition from him; I started keeping diaries since my first year in college.

As I went through my father's documents I came across his diaries. In them, I read about his travels, his marriages, his thoughts, his activities as a member of the NPN, his acquaintance with Mamman Shata, his purchases, his philanthropy, and events such as the death of Sultan Abubakar  III, the death of Malam Aminu Kano, the deposition of Sultan Dasuki, the ouster of Shonekan by the military, Nigeria's success in the USA soccer tournament, the day my sister Amina was born, etc. 

Then I saw it: my birth date. My father had written clearly that I, his son, was born on 8th July, 1968. That means I had been adding two years to my age in all my official dealings. The feeling was so humbling.

Having known the truth, I was advised by a friend of mine that I should start using my real birth date thenceforth, since that was the absolute truth. Another friend said I should maintain the adopted date because I had been using it for so long.

I stuck to the old date. I have two reasons. One, all my documents, including my international passports, driver’s license and school testimonials, bear it. If I changed it at this stage in my life, especially since it would involve reducing my age by two years, some people would think that I was trying to cheat. In recent years I came across scandals involving political office candidates or civil servants who reduced their ages. Two, I’m simply comfortable with the adopted date; after all, age is just a number, as the saying goes.

But I want everyone to know that I was born on July 8, 1968, and not on October 14, 1966. However, I am using the latter in all my official documents because I have always used it, ever since I adopted it in college.

The date my father gave actually made sense. I was put in primary school at the age of 6, and I joined Class One during the school's third term; my guardian said he could not wait for the intake of the new Class One, which would be made after the end-of-session holiday. I was supposed to join the new intake when school resumed, but I simply located my old classmates, who were starting Class Two, and sat in the class. No one cared to tell me to leave. That’s how I spent five years plus one term in primary school instead of six years before going to the college, where I began the futile search for my correct birth date. 

If I had asked my father about the date I was born, he would have certainly told me. But I never did. Consequently, I became indifferent towards celebrating my own birthday. I do not know which one to celebrate – the real one of 1968 or the adopted one of two years earlier. It was only yesterday that I was compelled to celebrate the one I have always written in my documents. Thank you guys for the kind gesture. 

Birthdays are an eye-opener: they remind us to appreciate God for giving us long life, good health and prosperity. I have got all three. They also remind us about our immortality. Both sides of the coin contain important lessons for us all. The greatest lesson for me, indeed, is that what you do with your life - the positive imprints you etch on the canvass of the society - is what truly matters. Celebrating your longevity is a personal choice. I'd always help others to celebrate, while maintaining a studied silence on my own milestones. That, I reckon, is also a choice.

Cutting the 'book' cake