'Lionheart', Genevieve Nnaji's diplomatic debut

Watching 'Lionheart', directed by Genevieve Nnaji, has convinced me, once more, that the Nigerian film industry has come of age. I watched it on Netflix, which released it on January 4.

 Nnaji starred in the lead role as Adaeze, a foreign educated only daughter of an Enugu-based bus passenger tycoon.  

Adaeze's father, played by Pete Edochie, is in the doldrums of a failing health and a company operating in a slippery business environment, threatened with bankruptcy as it clashes with an aggressive competitor. While her only brother has his sights on a career in music, it becomes Adaeze's lot to do all she can to save the company. To succeed, she teams up with a mirthful uncle (Nkem Owoh) whose ideas she at first rejects but has to embrace when all her chosen options are locked up.

There is an interesting north-meets-east portion in the movie where Adaeze's family teams up with the Alhaji Maikano family from Kano (played brilliantly by Sani Mu'azu and Yakubu Muhammad).

Poster of the movie 'Lionheart'

The film is superb. Tension, joy, family values, sensuality, humour, among other emotions, are well-conveyed. There is scarcely any misstep in the acting, setting and the cinematography generally. The mush-mash of English, Igbo and Hausa not only reflects our diversity but also projects a delicious art form. Kudos to Nnaji, the cast and crew, and The Entertainment Network (T.E.N.) which funded the 2018 production.

With 'Lionheart', the delectable Nnaji has re-established herself as an A-list African actress with the promise of a global prowess. And to think that this  is her directorial debut! No wonder it is the first Nigerian movie to be obtained by and featured in Netflix and it has received favourable responses at the international film festivals held in Toronto and Marrakesh. It has a rating of 5.5/10 on IMDb - a remarkable feat for a non-Hollywood production.

It is sad, however, that the cinema distribution cabal in Nigeria refused to show this film when it should because of some odious self-interest, hiding under the excuse of late booking. 'Lionheart' is the kind of movie that everyone should support. I'll call it a "diplomatic product" because it represents Nigeria culturally in the global marketplace. It is not just another Nollywood movie, but a universal flick that reflects our individual and collective dreams. You should go and see it.

After 'Up North' (the movie), give us 'Down South'

After 'Up North' (the movie), give us 'Down South'

By Ibrahim Sheme

Yesterday, Saturday, I watched the Nollywood movie, 'Up North', which was released two weeks ago on September 28. It is a movie in which the North and the South (read: Kannywood and Nollywood) meet in a marriage of convenience ending in tantalising results. As comedies go, 'Up North' comes with twists and turns that make it too serious to be regarded as one. Bassey Etuokong (Bankey W) is the foreign-trained son of a construction magnate who wishes to carve out his own life away from the one designed for him by his father. An opportunity for him to break away and make his life meaningful comes in the mandatory NYSC posting to the northern state of Bauchi, where, after an egregious one-month stint at an orientation camp, he is posted to a girls' secondary school in rural Kafin Madaki.

He and his boon-companion Sadiq (Ibrahim Suleiman) are drafted to teach the students the P.E. class. They also meet Maryam (Rahama Sadau), a widow teaching in the school. After a redoubtable brush with each other, Maryam and Bassey soon hit it off as they prepare the girls for a state-wide racing competition.

As they train the girls, an amorous relationship seems to develop between them. Largely undefined, the relationship serves as the fire which goads them on. But Bassey has since discovered his humanness and works hard to achieve. To accomplish his desire, he must surmount the difficulties presented by culture shock, his sentimental attachment to an overseas girlfriend, and the interruptions of his censorious father. There is also the problem of persuading Malam Usman, the overprotective father of one of the students, the asthmatic Aisha (Amal Umar), who has the magical speed needed to win the contest.

All's well that ends well as the school wins the competition, Aisha triumps over her illness to pursue her dream, Sadiq weds his ever-smiling, shy heartthrob Zainab (Adesua Etomi Wellington) and Bassey returns to Lagos where he and his father strike a deal that appears to work well for them. Maryam is, however, left in the lurch without any visible alternative that will give her hope.

Poster of the movie 'Up North'

I enjoyed the movie. It reflects so much about life in the North even if overdramatised. The panoramic views taken by the drone camera, the many laughters, etc., are appealing. Some of the best scenes are also the biggest - the Sallah durbar, the holiday at the Yankari game reserve and the SheRunsBauchi sports finals where, interestingly, the actual Governor of Bauchi state, Mohammed Abubakar, makes an appearance as himself.

However, there is the usual stereotyping of the North by a southern filmmaker, writer or journalist. The scene showing Bassey traveling together with a man holding a goat in an overloaded taxi is the worst in this regard. So also the clear attempt to portray the region as backward and gutter-poor. This is in contrast to the Southerners who are portrayed as rich and capable of speaking polished English (even university-educated Northerners like Sadiq have to combine their English with Hausa words in order to prove their "northernness" in the movie; in contrast, there was no single Igbo, Efik or Yoruba word uttered in the film).

Nevertheless, the actors have put in their best. I doff my hat to Banky, Kanayo O. Kanayo, Rahama Sadau, Ibrahim Suleiman and Amal Umar.

The story-telling is superb, though it fails to meet up in several places. For example, no one (not even Sani Mu'azu who plays the role of a Muslim jurist) bothered to indicate that the idea of a marriage between Maryam and Bassey is an anathema considering the fact that Islam forbids such a union between a Muslim woman and a Christian man. Also, Rahama appearing in many places with her head uncovered and resting her body on Banky's would be unacceptable in a Muslim town like Kafin Madaki. The cinematography is also great. 

I will give the director, Tope Oshin Ogun, and her crew more than a pass mark. 'Up North' is the type of flicks one expects to see in this era when we hope to bridge the yawning gap between our multicultural peoples. After 'Up North', the producers, Anakle Films and Inkblot Productions, should now give us 'Down South'!

A Family of Hafizai

Invitation card to Aisha's graduation

 

Normally I don't write about my family in the social media, but I'm breaking the rule today. I wish to inform you, my friends and my elders, that my daughter Aisha is going to graduate as a memoriser of the holy Qur'an this morning. To those who don't know what this means, Aisha can now recite any portion of the Qur'an by heart ("offhead"), a milestone we Muslims regard as an important feat. It signifies educational attainment, commitment, hope, perseverance, focus, talent, righteousness, blessings, etc.

We call the person capable of doing that a Hafiza (female) or a Hafiz (male).

Even prior to the current accomplishment, Aisha has participated in some Qur'anic recitation competitions, including state and national ones, where she won prizes. In the pictures here she can be seen (in the middle) with some fellow reciters (Hafizai) in the Sultan's Palace in Sokoto when they went to that city for a national competition as part of the Kano contingent (being a 300L student at the Kano State University of Science and Technology in Wudil).

Earlier, she had won the first prize in the state competition in Kaduna (where we live). 

I am also proud to say she is going to participate in the 33rd national Qur'anic recitation competition coming up in Gombe on 5th January.

That's one.

 

I must also announce that Aisha's younger sister Mariya has graduated as a Hafiza since last year. The young lady, whom we call Mommy because she bears my mother's name, is in SS3 class now and is regarded as the most intelligent child in my street because she has consistently, without fail even once, come first in all her exams in the western-type (Boko) schools and the Islamic schools from nursery to date.

Also, their elder sister, Fauziyya (my first child) and three brothers (all three of them university students) have graduated from Qur'anic school ("Sun yi sauka", in Hausa) a few years ago. They have also gone very far in the memorisation of the Holy Book.

Meanwhile, we're having the two ceremonies we always organise when this kind of event happens: a walima or feast at the Islamiyya today and another one my family is organising at home tomorrow.

Am I soaringly happy and proud? "Fadi bata baki" (i.e. to say it is a waste of breath). I thank the almighty Allah for giving me a family I am eternally proud of. Education, more than silver and gold, is priceless. So I break the bank to give education (temporal and spiritual) to the kids because when I am gone and no more, it should be their greatest inheritance. 

I am certain you, too, my friends and elders, bear these sentiments in you and are similarly committed to giving your wards this type of legacy. May God assist us all as we strive to build upright families.

Manya ɗibar fari: Tarihin Rupert East, tsanin adabin Hausa

A ranar Juma'a da ta gabata da kuma yau Juma'a, jaridar 'Aminiya' ta buga sharhin da na yi kan wani littafi na tarihin Dakta Rupert M. East wanda Dakta Aliyah Adamu Ahmad ta rubuta. Haka ita ma jaridar 'Leadership A Yau Lahadi' ta ranar Lahadi da ta gabata, ta buga sharhin baki ɗayan sa. Wannan shi ne sharhi na farko da aka yi kan littafin, wanda an wallafa shi tun bara. Ina godiya ga Malam Bashir Yahuza Malumfashi, Mataimakin Editan 'Aminiya' kuma mai kula da filin ta na adabi, da Malam Nasiru Gwangwazo, Editan 'Leadership A Yau Lahadi', waɗanda da taimakon su ne aka buga wannan sharhi a jaridun su. Ga sharhin a nan na kawo saboda masu bibiyar wannan turakar tawa.

Manya ɗibar fari: Tarihin Rupert East, tsanin adabin Hausa

Littafin tare da marubuciyar

Daga Ibrahim Sheme

LITTAFI: Rupert Moultrie East 1898-1975: Tarihinsa Da Sharhi A Kan Gudunmawarsa Ga  Adabin Hausa (Juzu'i na 1)
MARUBUCIYA: Aliyah Adamu Ahmad
KAMFANIN WALLAFA: Whales Adverts Limited, Kaduna
SHEKARA: 2017
SHAFUKA: 360


Kowa ya san Alhaji (Dakta) Abubakar Imam. Idan ba ka san shi ba, ballantana kuma a ce ba ka taɓa jin sunan sa ba, to ba ka san tarihin adabin Hausa ba; sannan ba ka karanta littattafan Hausa irin su 'Ruwan Bagaja' da 'Magana Jari Ce' ba, waɗanda Imam ɗin ya rubuta.

To amma ba kowa ba ne ya san wani mutum mai suna Dakta Rupert Moultrie East; wanda ma ya san shi ɗin, to sanin shanu ya yi masa. Shi dai R.M. East, kamar yadda aka fi sanin sa, Bature ne ɗan Ingila wanda ya zauna a Nijeriya a zamanin mulkin mallaka. Ya yi aikin koyarwa tare da riƙe muƙamai a Ma'aikatar Ilimi. To amma ban da aikin da ya yi a fagen ilimi, inda ya fi yin tasiri da suna shi ne fagen talifi da adabi. East shi ne malamin Abubakar Imam a wannan fage, domin kuwa shi ne wanda ya koya masa dabarun rubuta ƙirƙiraren labari da ma wanda ba na ƙirƙira ba. Shi ne tsanin da Imam ya hau ya kai ƙololuwar ɗaukaka ta yadda ya kasance babu marubucin Hausa kamar sa har ya zuwa yau ɗin nan.

Marubuciyar wannan littafin, Dakta Aliyah Adamu Ahmad, malama ce a Sashen Nazarin Harsunan Nijeriya a Jami’ar Jihar Sokoto da ke birnin Sokoto. Shi littafin, ya samu ne sakamakon aikin nazari da ta yi na neman digiri na uku a Jami’ar Bayero, Kano, kuma Hukumar Tallafin Ilmin Gaba Da Sakandare ta Ƙasa (TETFund) ita ce ta ɗauki nauyin buga shi.

Littafin ya ba mu cikakken labarin yadda East ya kasance marubuci, shugaban kamfani, kuma manazarci. Ya na ɗauke da tarihin East daga haihuwa har zuwa mutuwa, da sharhi kan ayyukan da ya yi a fagen adabi, musamman yadda ya taimaka wajen rayar da rubutaccen adabin Hausa na zube da na wasan kwaikwayo da tarihi da kimiyya, kai har ma da aikin jarida. Littafin zai sa duk wanda ya yi wa East sanin shanu ya san shi da kyau yanzu, kuma ya nuna mana asalin marauwar mutane irin su Imam da ɗimbin marubutan Hausa ’yan zubin farko.

Littafin ya faɗa mana cewa shi dai East, haifaffen London ne. Ya yi karatun firamare har zuwa na digirin digirgir a Oxford. Abin da ya karanta shi ne ilimin haɗa magunguna (Chemistry) da kuma harsunan Larabci da Latin da Girkanci. Ya ɗan taɓa aikin koyarwa, sannan ya shiga aikin soja a zamanin Yaƙin Duniya na 2.

Daga nan ya bi ayarin Turawan da ake turowa Afrika domin taimaka wa Birtaniya ta cimma burukan ta na mulkin mallaka. Shi sai aka liƙa shi a Ma’aikatar Ilmi domin a nan ne ya fi wayo. Da farko, an tura shi yankin Binuwai ta Arewacin Nijeriya, inda ya yi aikin koyarwa a makarantu da ke garuruwa daban-daban. Sai yankin Adamawa, inda ya shafe shekaru. Ta dalilin haka ya ji yarukan Tibi da Fulatanci raɗau. Daga bisani aka tura shi Kwalejin Horon Malamai ta Katsina inda ya koyar da ɗalibai waɗanda daga baya su ka zama mashahurai a Nijeriya, wato irin su Firayim Minista Abubakar Tafawa-Ɓalewa da Firimiyan Arewa Sir Ahmadu Bello (Sardaunan Sakkwato) da Alhaji Abubakar Imam da sauran su.

Ƙofar da Dakta East ya bi ya zama babban tsani ko ma mu ce gagarabadau a fagen adabi an buɗe ta ne a cikin 1929 lokacin da gwamnati ta kafa Hukumar Fassara (Translation Bureau) a Kano, amma a 1931 an maida ita Zariya, aka naɗa East ya zama shugaban ta. Aikin hukumar shi ne fassara wasu takardu da littattafai irin su dokokin gwamnati da makamantan su daga Ingilishi zuwa Hausa, sannan ta shirya takardun jarabawar iya harsunan mu na gado wadda ake yi wa Turawa masu son zuwa Arewacin Nijeriya domin kama aiki.

Kashi na farko na sharhin a Aminiya

Bayan shekara bakwai, bisa shawarar East, sai aka sauya wa hukumar suna zuwa Hukumar Talifi (Literature Bureau) domin ya lura aikin ta ya wuce fassara kaɗai, ya faɗaɗa zuwa samar da littattafan da za a yi amfani da su a makarantu, ganin cewa ana da ƙarancin su. A matsayin East na shugaban wajen, a cikin 1945 sai ya buƙaci gwamnati ta ba hukumar kuɗi ta sawo injinan buga littattafai, maimakon a dogara ga kai aikin ɗab'i a wasu garuruwan kamar Kaduna da Jos. Dalili kenan da aka samar da Kamfanin Gaskiya (Gaskiya Corporation).

Duk da yake ayyukan da East ya yi a Nijeriya su na da tarin yawa, amma an fi kula ne da ayyukan sa a fagen adabi domin a nan ne ya fi yin tasiri. Misali, a cikin 1933 ya shirya gasar rubuta littattafan hikayoyi inda aka samar da littattafai biyar da aka buga, wato ‘Ruwan Bagaja’, ‘Ganɗoki’, ‘Idon Matambayi’, ‘Shehu Umar’ da ‘Jiki Magayi’. Sai dai wani abin lura shi ne Dakta Aliyah ta sanar da mu cewa ba wannan ba ce gasa ta farko irin ta, an yi wasu gasannin har sau biyu a baya, waɗanda ba East ɗin ne ya shirya su ba. Amma bambancin ita wannan gasar da waɗancan biyun shi ne ita ce aka buga littattafan ta, domin kuwa su waɗancan na farkon ba a buga littattafan ba, kuma ma littattafan da aka shigar a gasar duk sun ɓace.

Babban tasirin wannan gasar da East ya kawo shi ne yadda ta sa ‘ɗan ba’ a fagen rubutaccen adabin ƙirƙira na zube na Hausa da haruffan Romanci ko mu ce boko. A da, rubutaccen adabin Bahaushe a cikin ajami ya ke, kuma ya ƙunshi waƙe ne; sauran zube na ƙirƙira yawancin sa Turawa ne su ka yi shi, ba ’yan ƙasa ba.

East ya ci gaba da aiki gadan-gadan wajen bunƙasa wannan adabi da aka kawo mana daga waje, ta hanyar agaza wa marubuta da dabarun rubutu da kuma buga abin da su ka rubuta. Ta haka ne hukumar sa ta samar da ɗimbin littattafan hikaya da na addini da na waƙe da na wasan kwaikwayo da na kimiyya. A ƙoƙarin sa na gina wannan adabi, East ya riƙe Abubakar Imam, ya yi masa limanci wajen rubuta littattafai da su ka haɗa da ‘Magana Jari Ce’ da ‘Ƙaramin Sani Ƙuƙumi’.

Shi kan sa East, bai sa ido ga wasu su rubuta ba, shi ma ya shiga an dama da shi dumu-dumu. Misali, tun a gasar 1933, shi da John Tafida Wusasa ne su ka rubuta ‘Jiki Magayi’. Bayan haka, East ya rubuta kundin wasannin kwaikwayo na farko mai suna ‘Six Hausa Plays’.

Bayan haka, East ya rubuta waɗansu littattafan waɗanda ba su shafi adabi ba. Ya yi littafi kan tarihin yankin Adamawa, ya yi wani kan yadda ake yi wa Turawa jarabawar sanin makamar harsunan Arewacin Nijeriya, ya yi wasu littattafan kan nahawun Hausa, shi da Imam sun haɗu sun rubuta littafin farko kan kimiyya da harshen Hausa mai suna ‘Ikon Allah’ (kundi na 1 zuwa na 5), sannan ya yi wa wani mutum ɗan ƙabilar Tibi mai suna Akiga Sai jagorar rubuta littafin farko kan tarihin ita ƙabilar tasu mai suna ‘Akiga's Story: The Tiv Tribe as Seen by One of its Members.’ Bugu da ƙari, East ya rubuta maƙaloli da ɗan dama kan harshen Hausa, waɗanda aka buga a mujallun nazari a lokuta daban-daban.

Littafin na Dakta Aliyah A. Ahmad ya nuna mana wata gagarumar rawar wadda East ya taka a fagen aikin jarida a Nijeriya. Wannan kuwa shi ne yadda ya jagoranci kafa jaridar Hausa da ta fi kowacce tasiri tare da daɗewa a ƙasar nan, wato Gaskiya Ta Fi Kwabo, wadda aka kafa a cikin 1939. East ne Babban Edita, yayin da Editan ta shi ne Mr. Giles, sannan Imam ya zama Editan Hausa na jaridar, wanda ya kasance kamar mataimaki ga Giles kafin daga baya ya zama cikakken editan ta. Abin mamaki shi ne yawan kwafen jaridar da ake bugawa a kuma sayar da su tatas; a bugun farko an buga 5,000, a bugu na biyu an sayar da 8,900.

A fagen aikin jaridar dai, East ne ya ƙirƙiri jaridar Turanci mai suna Nigerian Citizen, wadda aka yi wa laƙabi da “ƙanwar Gaskiya”.

To sai dai kuma ga wani abu: Bahaushe mai ban haushi! Wai ka dubi duk da haƙilon da East ya yi wa ƙasar Hausa, amma sai da Hausawa su ka taru su ka tsinka shi a idon duniya. Me ya faru? A cikin 1951 wasu mutanen mu su ka kafa kwamitin bincike a kan East, har su ka zarge shi da rashin iya gudanar da Kamfanin Gaskiya, su ka ce wai ya kasa kawo riba, don haka ana so ya yi murabus ko a kore shi! Bai da zaɓi, domin baƙin mutum ya fara shaƙar iskar 'yanci, Bature ya fara daina ba kowa tsoro. To, haka kuwa aka yi, tilas East ya bar kamfanin da ma Nijeriyar baki ɗaya, kuma tun da ya tafi garin su da sunan hutu bai sake komowa ba har ya rasu a 1975.

Kashi na biyu na sharhin da Aminiya ta buga

Amma kafin ya tafi sai da ya kare kan sa a wajen masu zargin sa, ya ce an kafa kamfanin ne fa domin ya samar da abin karantawa, ba domin ya yi kasuwanci ya samu kuɗi ba. Kuma idan aka duba da kyau, za a ga haka ɗin ne: East ya cika aikin sa na samar da littattafai na Hausa da na Fulatanci da ma wasu yarukan Arewa, kai har ma da jaridu. Har ƙasa ta naɗe kuwa ba za a manta da waɗannan ababen karantawa da ya samar ba, kuma ana cin moriyar su.

Littafin na Dakta Aliyah ya nuna mana cewar da East ya koma Ingila, sai ya sayi gona, ya gina katafaren gida a ciki, ya shiga noma abin sa: ga kayan amfanin gona, ga shanu da sauran bisashe. Kuma ya yi aure, har ya haifi 'ya'ya biyu.

Marubuciyar ta faɗi gaskiya da ta ce al'ummar Hausawa ba su fahimci (ko in ce sun ƙi fahimtar) gudunmawar da East ya bayar ga bunƙasar rubutaccen adabin su ba. Ta nuna mana cewa a yau ɗin nan babu wani abu da za ka nuna da yatsa ka ce an raɗa masa sunan East don karrama shi; ko a Kamfanin Gaskiya da ke unguwar Tukur-Tukur a Zariya babu wani gini da aka sa wa sunan East (kamar yadda aka raɗa wa wani gini suna Imam House a kamfanin New Nigerian a Kaduna). Wannan babban sakaci ne!

Sannan wani abu da littafin ya ɗan taɓo ƙyas shi ne zaman da East ya yi da wata Bafillatanar Adamawa mai suna Hajiya Dada Sare Maimunatu Abdullahi. Sun zauna tare a tsawon zaman sa a Zariya. To amma wannan mata ta yi karatu, ta samu ilimin aikin jinya, kuma har Ingila ta je wannan karatu. A ƙarshe, sai da ta zama mace ta farko mai irin wannan ilimin a duk faɗin Arewacin Nijeriya. Bugu da ƙari, ta yi aikin ilmantar da matan Arewa. Har ma gwamnatin Nijeriya ta ba ta lambar M.O.N.

Ban da tsagwaron tarihin East da littafin ya bayar, marubuciyar ta kuma yi sharhi ko nazari kan wasu littattafan adabi da East ya rubuta, inda ta feɗe su, ta nuna mana abin da su ka ƙunsa. Littattafan su ne ‘Six Hausa Plays’ da ‘Jiki Magayi’. Wannan sashe shi ne ya cinye kusan rabin littafin. Marubuciyar ta yi bayani kan kowane labari, ta fito da hikimomin da ke ciki, tare da bayyana muhimmancin sa.

Akwai hotuna a cikin littafin, wato na East tun daga yarintar sa har zuwa tsufan sa, da na iyalin sa da kuma na ita marubuciyar a Ingila lokacin da ta je bincike kan East ɗin.

Abin sha'awa, an sadaukar da littafin ga Alhajiya Dada Sare, masoyiyar East, wadda ita ce mace ta farko da ta yi ilimin zamani a Arewa har ta riƙe muƙami a gwamnatin mulkin mallaka.

Babu shakka, an yi babban aiki a wannan littafi, wanda shi ne na farko irin sa a kan tarihin samuwar rubutaccen adabin Hausa. Ya kamata duk wanda ke nazarin adabin Hausa da ma mai sha'awar adabin ya karanta wannan littafi.

Marubuciyar ta cancanci jinjina, domin ba ƙaramin aiki ba ne a ce mutum ya zaƙulo abin da ke rufe a tarihi wanda ya faru tun a farkon zuwan Turawa ƙasar nan, ya labarta mana shi kamar jiya-jiyan nan ya faru.

Yadda 'Leadership A Yau Lahadi' ta buga dukkan sharhin

Ban yi mamaki ba da na ga manyan masana a fagen adabi har mutum uku sun yi wa littafin ta'aliƙi. Su ne: Farfesa Graham Furniss na SOAS, Jami'ar London, da Farfesa Murray Last na University College, London, da kuma Dakta Adamu Ibrahim Malumfashi na Jami'ar Ahmadu Bello (ABU), Zariya. Dukkan su sun yaba wa wannan aiki tare da nuni da cewa shi ne na farko irin sa, wanda ya kasance fitila mai haska hanya a fagen tarihin adabi da talifin Hausa.

Dakta Adamu Malumfashi ya faɗi gaskiya da ya ce, “Yin wannan bincike a kan wannan ɗan taliki abin a yaba ne. Yaba kyauta tukwici. Abin da ya dace kenan a yi wa East. A fito da ayyukan sa a fili domin kowa ya gani. Nacin marubuciyar ya sanya wasu bayanan da su ke a ɓoye sun fito fili tamkar ba a daɗe da yin su ba, alhali kuwa tun 1975 East ya rasu. Irin wannan bin diddigi da aka nuna ya kamata ya zama ƙalubale ga matasa.”

To, da yake Hausawa sun ce ba a rasa nono a ruga, na ci karo da wasu 'yan kurakurai a wannan littafi. Na farko dai, akwai matsalar rubutu inda za ka ga wasu kalmomi sun fito ba daidai ba. Wani lokacin kuma sai ka ga an gwamutsa Hausar Kano da ta Sakkwato.

Haka kuma akwai yawan maimaita magana; an faɗa maka abu ɗazu ɗazun nan, yanzu kuma sai a sake gaya maka shi sau biyu ko fiye.

A shafi na 20, an ambaci Daily Times maimakon Nigerian Citizen.

Sannan na lura, ko kaɗan littafin bai ambaci rashin jituwar da ta faru a tsakanin East da Imam ba, wanda sai da ta kai ba su ko ga maciji. Wannan ɓatawar ta malam da ɗalibi wani muhimmin ɓangare ne a rayuwar East, kuma ta taimaka wajen tozarta East da aka yi har ya bar ƙasar da miki a zuci. Farfesa Furniss, wanda ya taɓa haɗuwa da East ɗin a 1974, shi ne kaɗai a ta’aliƙin sa ya ɗan ce wani abu kan wannan ɓatawar, amma ya kamata mu ga yadda marubuciyar ta bada labarin.

Shi kan sa zaman East da Dada Sare, marubuciyar ba ta faɗi yanayin sa ba. An dai ce "uwargida" ce a gare shi, amma kuma tare su ke zaune, kuma ba aure su ka yi ba. A nan ma, Furniss da Last ne su ka ɗan ɓuntuna mana wani abu game da yanayin zaman.

Sannan Dakta Aliyah ba ta faɗi wani abu mai zurfi game da zaman East da wata Baturiya 'yar ƙasar Beljiyam ba, wato Miss Jacqueline de Naeyer, wadda ita ce ta zana hotunan da ke cikin ‘Magana Jari Ce’ da wasu littattafan, wadda kuma daga baya East ya aure ta har su ka haifi 'ya'ya biyu. Shin wane irin zama su ka yi a Zariya, kuma ya aka yi har su ka yi aure bayan sun bar Nijeriya?  Menene tarihin ita kan ta Naeyer ɗin, musamman ganin cewa ta bada gagarumar gudunmawa ga adabin Hausa ta ɓangaren zane-zane? An ce ita ce ma ta zana dukkan labarin nan na 'Sauna Jac'.

Haka kuma, ba a nuna cewa jaridar Nigerian Citizen ce ta rikiɗe ta zama shahararriyar jaridar nan ta New Nigerian a cikin Janairu 1966 ba.

Sannan ba a nuna yadda Kamfanin Gaskiya ya amshe sunan Literature Bureau ba har sunan Literature Bureau ya ɓace.

Bayan haka, littafin bai ce komai ba kan sukar da wasu masana ke yi wa East na cewa ya taimaka wajen durƙushewar rubutun ajami, lokacin da ya cusa wa Hausawa aƙidar yin rubutu da haruffan boko. An ma ce Imam da kan sa ya yi nadamar daɗewa a fagen rubutun ƙirƙira, wai ya gano cewa East ya yi amfani da shi ne kawai don cimma wata manufa ta Turawan mulkin mallaka, wai shi ya sa ma a ƙarshe ya koma rubutun addini. Shin yaya abin yake?

A bangon littafin, an rubuta cewa wannan littafi juzu'i na ɗaya ne. Shin ina na biyun? Ko shi ne  wanda aka ce an adana a wani gidan yana a intanet? Shi na intanet ɗin, da wannan na hannu ɗin, da ma fassararren tarihin na Ingilishi wanda kamfanin Lambert Academic Publishing da ke Jamus ya buga, babu su a hannun jama'a. Ina kira ga Dakta Aliyah da ta gaggauta samar da dukkan su a shagunan sayar da littattafai domin mutane su samu su karanta. Ta haka ne al’umma za ta ci moriyar wannan muhimmin aiki wanda ya zama zakaran gwajin dafi ga sauran masu bincike ko manazarta.

Never too late to learn: A thought on Theo and Hameed's feat

I wish to congratulate two of my colleagues in journalism and members of our WhatsApp news-group on their unique feat of bagging doctorate degrees yesterday, i.e. Theophilus Abbah and Hameed Bello. I have worked with Abbah years ago when I was Editor of Leadership daily and he came in as Editor of Leadership Sunday. Hameed is a friend whose path and mine crossed many times in the course of our work.

Both guys have obtained these third degrees from the University of Abuja, Abuja.

Abbah wrote on Facebook yesterday: "Today,  I translated from being Mr Abbah to Dr Theophilus Abbah. Ten professors in the Department of English of the University of Abuja and an external examiner, a professor from Benue State University, certified that my PhD thesis is scholarly and that I have orally defended it  for the award of the highest academic degree. For me,  it's a journey  through hell but I give glory to God." And Bello wrote today: "Good news. Special greetings to all. This is to inform you that after a tough but successful final  defence yesterday, the University of Abuja has recommended Senate to award me a PhD in Critical Discourse Analysis of Media Language and Ideology. Alhamdulilah."

Joyous news indeed. I am happy for them. I had known from both, a few years ago, that they had begun their courses of study. I knew it was an uphill task. How time flies!

Now their enviable achievement has got me thinking. Abbah was until recently the Managing Editor of Daily Trust and is now the CEO of theinsight.com.ng, his online investigative newspaper. Hameed is the Editor/CEO of the Peoples Daily. This shows that they are extremely busy people but that did not stop them from pursuing the golden fleece to the highest level. This is a clear challenge to those of us who think we are too busy or too contented with our level to go back to school.

Of note, also, is the fact that both gentlemen pursued their PhD courses at a conventional institution of learning rather than a distance learning university such as NOUN (the only one of its kind in Nigeria). Which made their educational pursuit all the more challenging. It reflects the need for us to also go back to school as soon as possible. If one can't go to a conventional university, there is an easy choice in the National Open University of Nigeria (NOUN) which affords one the opportunity to gain a higher degree in spite of a busy schedule.

So, I advise my friends to dust off those BAs, MAs, BScs, MScs, etc., and seek a higher level of education. One is never too old to study some more. Only this year, the octogenarian Chief Olusegun Obasanjo, the former President, bagged a PhD in Christian Theology from NOUN. And I know there are many old men and women studying at NOUN and other places.

It is not about using the higher degrees to look for work. It is both about seeking deeper knowledge and attaining further accomplishments in life. A good example is Obasanjo who is no longer looking for anything in life except the good life and his notorious sport - politics!

And don't say you have no time or money! It has nothing to do with that. The time you spend on some otherwise frivolous engagements - such as on the social media, gossiping, clubbing or even in bed - could be put to better use. No time? Create it.

Also, nothing comes easy. Make the necessary sacrifice. Remember what Theo says in the above quotation: "For me, it's a journey through hell." Nothing good comes easy, so says the old cliché.

Today I recall, with pain, my own attempt to pursue a PhD study. It was in 1997 when I was working at the New Nigerian Newspapers in Kaduna. I travelled to Zaria and bought the postgraduate study application form at Ahmadu Bello University (ABU). Back home, I filled it, got referrals and attached all the relevant documents. Having obtained M.A. in Journalism Studies from Cardiff University three years earlier, my desire for higher education was still hot. But returning my application form to Zaria proved difficult. I had no time, or so I thought. It was about 15 years later that I saw my ABU application form tucked away among some papers. Had I pursued an academic life, I could have become a professor by then as, indeed, some of my mates did. I felt sad.

There was even a time I thought I had no need for any additional degree because I wrongly regarded it as "qualification". What did I need it for? I had almost reached the zenith of my career in the media, I thought. A higher degree - for what?

My perception has since changed. It may have to do with my present station, working in a university.

However, I am even busier today than when I bought the ABU form. But wiser. Wise enough to know that the only time one doesn't have, really, is all the time in the world. That is to say life is short. So, the best time one has is today, today.

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