tag:blogger.com,1999:blog-82556126672319134002024-03-17T20:03:23.686-07:00Bahaushe Mai Ban Haushi!(Ibrahim Sheme on himself, Hausa culture and the World)Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.comBlogger276125tag:blogger.com,1999:blog-8255612667231913400.post-52128340767668252682019-01-28T07:25:00.000-08:002019-01-28T07:37:41.423-08:00'Lionheart', Genevieve Nnaji's diplomatic debut<div id="yiv1201548441">
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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.</div>
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Nnaji starred in the lead role as Adaeze, a foreign educated only daughter of an Enugu-based bus passenger tycoon. </div>
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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.</div>
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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).</div>
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<tr><td class="tr-caption" style="text-align: center;">Poster of the movie 'Lionheart'</td></tr>
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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.</div>
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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.</div>
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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.</div>
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Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com3tag:blogger.com,1999:blog-8255612667231913400.post-45693796538577927352019-01-04T23:36:00.001-08:002019-01-04T23:36:55.374-08:00After 'Up North' (the movie), give us 'Down South'<div class="msg-body P_wpofO iy_A" data-test-id="message-view-body-content">
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<b>After 'Up North' (the movie), give us 'Down South'</b></div>
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<b>By Ibrahim Sheme</b></div>
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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.</div>
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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.</div>
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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.</div>
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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.</div>
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<tr><td class="tr-caption" style="text-align: center;">Poster of the movie 'Up North'</td></tr>
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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.</div>
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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).</div>
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<br /></div>
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Nevertheless,
the actors have put in their best. I doff my hat to Banky, Kanayo O.
Kanayo, Rahama Sadau, Ibrahim Suleiman and Amal Umar.</div>
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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. </div>
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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'!</div>
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Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com2tag:blogger.com,1999:blog-8255612667231913400.post-64477260006767505602018-12-23T10:17:00.000-08:002018-12-23T10:17:09.846-08:00A Family of Hafizai<div class="msg-body P_wpofO iy_A" data-test-id="message-view-body-content">
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<tr><td class="tr-caption" style="text-align: center;">Invitation card to Aisha's graduation</td></tr>
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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.</div>
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We call the person capable of doing that a Hafiza (female) or a Hafiz (male).</div>
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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). </div>
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Earlier, she had won the first prize in the state competition in Kaduna (where we live). </div>
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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.</div>
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That's one.</div>
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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.</div>
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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.</div>
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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.</div>
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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. </div>
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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.</div>
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<br /><strong style="font-size: 24px; font-weight: bold; text-align: center;"></strong>Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com2tag:blogger.com,1999:blog-8255612667231913400.post-67362973840327943642018-11-16T14:41:00.000-08:002018-11-22T01:54:59.072-08:00Manya ɗibar fari: Tarihin Rupert East, tsanin adabin Hausa<i>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.</i><br />
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<span style="background-color: red;"><b>Manya ɗibar fari: Tarihin Rupert East, tsanin adabin Hausa</b></span><br />
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<tr><td class="tr-caption" style="text-align: center;">Littafin tare da marubuciyar </td></tr>
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<br />
<b>Daga Ibrahim Shem</b>e<br />
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<b>LITTAFI: <i>Rupert Moultrie East 1898-1975: Tarihinsa Da Sharhi A Kan Gudunmawarsa Ga Adabin Hausa (Juzu'i na 1)</i></b><br />
<b>MARUBUCIYA: Aliyah Adamu Ahmad</b><br />
<b>KAMFANIN WALLAFA: Whales Adverts Limited, Kaduna</b><br />
<b>SHEKARA: 2017</b><br />
<b>SHAFUKA: 360</b><br />
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<br />
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.<br />
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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.<br />
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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.<br />
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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.<br />
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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 (<i>Chemistry</i>) da kuma harsunan Larabci da Latin da Girkanci. Ya ɗan taɓa aikin koyarwa, sannan ya shiga aikin soja a zamanin Yaƙin Duniya na 2.<br />
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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.<br />
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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 (<i>Translation Bureau</i>) 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.<br />
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<tr><td class="tr-caption" style="text-align: center;">Kashi na farko na sharhin a Aminiya</td></tr>
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Bayan shekara bakwai, bisa shawarar East, sai aka sauya wa hukumar suna zuwa Hukumar Talifi (<i>Literature Bureau</i>) 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 (<i>Gaskiya Corporation</i>).<br />
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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.<br />
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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.<br />
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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’.<br />
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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 <i>‘Six Hausa Plays’.</i><br />
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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 ‘<i>Akiga's Story: The Tiv Tribe as Seen by One of its Members.’</i> Bugu da ƙari, East ya rubuta maƙaloli da ɗan dama kan harshen Hausa, waɗanda aka buga a mujallun nazari a lokuta daban-daban.<br />
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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 <i>Gaskiya Ta Fi Kwabo,</i> 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.<br />
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A fagen aikin jaridar dai, East ne ya ƙirƙiri jaridar Turanci mai suna <i>Nigerian Citizen</i>, wadda aka yi wa laƙabi da “ƙanwar Gaskiya”.<br />
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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.<br />
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<tr><td class="tr-caption" style="text-align: center;">Kashi na biyu na sharhin da Aminiya ta buga</td></tr>
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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.<br />
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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.<br />
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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<i> Imam House</i> a kamfanin <i>New Nigerian</i> a Kaduna). Wannan babban sakaci ne!<br />
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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.<br />
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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.<br />
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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.<br />
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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.<br />
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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.<br />
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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.<br />
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<tr><td class="tr-caption" style="text-align: center;">Yadda 'Leadership A Yau Lahadi' ta buga dukkan sharhin</td></tr>
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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 <i>University College,</i> 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.<br />
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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.”<br />
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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.<br />
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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.<br />
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A shafi na 20, an ambaci <i>Daily Times</i> maimakon <i>Nigerian Citizen</i>.<br />
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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.<br />
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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.<br />
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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'.<br />
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Haka kuma, ba a nuna cewa jaridar <i>Nigerian Citizen</i> ce ta rikiɗe ta zama shahararriyar jaridar nan ta <i>New Nigerian</i> a cikin Janairu 1966 ba.<br />
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Sannan ba a nuna yadda Kamfanin Gaskiya ya amshe sunan<i> Literature Bureau</i> ba har sunan <i>Literature Bureau</i> ya ɓace.<br />
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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?<br />
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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 <i>Lambert Academic Publishing</i> 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.<br />
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Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com1tag:blogger.com,1999:blog-8255612667231913400.post-32786341560837841072018-11-06T05:37:00.000-08:002018-11-06T06:46:12.465-08:00Never too late to learn: A thought on Theo and Hameed's featI 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.<br />
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Both guys have obtained these third degrees from the University of Abuja, Abuja.<br />
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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."<br />
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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!<br />
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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.<br />
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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.<br />
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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.<br />
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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!<br />
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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.<br />
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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.<br />
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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.<br />
<br />
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?<br />
<br />
My perception has since changed. It may have to do with my present station, working in a university.<br />
<br />
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.Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com0tag:blogger.com,1999:blog-8255612667231913400.post-936324775283456142018-10-31T00:30:00.000-07:002018-10-31T02:45:07.817-07:00A Question from a Non-Shiite<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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?<br />
<br />
If I were an aide with the President's listening ear, I would tell Baba this:<br />
<br />
1. Stop the brutal killing of the young protesters. Already there is a subsisting court order for this.<br />
<br />
2. Release Sheikh Elzakzaky, his wife and other Shi'a detainees immediately.<br />
<br />
3. Rebuild and give back Elzakzaky's Zaria house and learning centre.<br />
<br />
4. Pay compensation to Elzakzaky for the killings and the demolitions.<br />
<br />
5. Advise Governor El-Rufai and any other state governor to reach rapproachment with the Shiites.<br />
<br />
6. Prosecute in court any Shiite found breaking the law in due course.<br />
<br />
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.Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com0tag:blogger.com,1999:blog-8255612667231913400.post-21274584049997080722018-10-23T00:31:00.001-07:002018-10-23T00:39:42.197-07:00Nason Musulunci A Kirarin Hausa: Misalai Daga Kirarin Da Lawal Tsangaya Ya Yi Wa Mamman Shata<h1 class="post-title" itemprop="name">
</h1>
<i>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</i><br />
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<tr><td class="tr-caption" style="text-align: center;">Lawal Tsangaya (a tsaye) ya na yi wa Shata kirari</td></tr>
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<b>GABATARWA</b><br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
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<tr><td class="tr-caption" style="text-align: center;">Malam Ibrahim Sheme (a dama) tare da Alhaji Liman na ’Yalleman a wurin taron. Liman shi ne wanda Shata ya yi wa waka</td></tr>
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<br />
<b>KIRARI A KASAR HAUSA</b><br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
Mawakan Hausa masu mazugi sun hada da Hamisu Caji Sarkin Kida, Surajo
Mai Asharalle, Sani Sabulu Kanoma, Ali Makaho da sauran su.<br />
<br />
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.<br />
<br />
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.<br />
<br />
<b>ADDINI DA GARGAJIYANCI</b><br />
<br />
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.<br />
<br />
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.<br />
<br />
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: <i>“Ga fa sallar nan su
nai, / Sun aje dan gunki gida! /-/ Shi Iro bai alla biyu.”</i><br />
<br />
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.<br />
<br />
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”.<br />
<br />
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.<br />
<br />
<b>WANENE LAWAL TSANGAYA?</b><br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
<b>KIRARIN TSANGAYA</b><br />
<br />
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.”<br />
<br />
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.<br />
<br />
<i>i.“Sarkin kidan da ba a muzanta shi”</i><br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
A bayyane ya ke cewa wadannan sunaye an dauko su ne kai-tsaye daga tarihi da kuma ruhin addinin Musulunci.<br />
<br />
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.<br />
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.<br />
Sannan sai Tsangaya ya ce:<br />
<br />
<i>“Kun ga wadannan, su ne su ka yabi Annabi,</i><br />
<i>
</i><i>Da za su bar duniya su ka ce: ‘To Alhaji Mahamman Shata, kai ma ka yabi mutanen Annabin.’</i><br />
<i>
</i><i>Shi ya sa idan Alhaji Mahamman Shata ya bude baki ya yabe ka, wallahi ba ka tabewa har abada!”</i><br />
<br />
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.<br />
<br />
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.<br />
<br />
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:<br />
<br />
<i>Zaki mai makogwaro, irin, ba irin namu ba ne na mutane makogwaran shi,</i><br />
<i>
</i><i>A’a, makoshin sa ba irin namu ba ne mu,</i><br />
<i>
</i><i> Wane mu mutane?</i><br />
<i>
</i><i>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?</i><br />
<i>
</i><i>Shi ko da danyen zinare Ubangiji ya halicci makogwaron Alhaji Mahamman Shata,</i><br />
<i>
</i><i>Da Ubangiji ya gama halitta tai da danyen zinari,</i><br />
<i>
</i><i>Ubangiji kuma ya mike ya yi kirari,</i><br />
<i>
</i><i>Ubangiji ya ce ya rantse da ikon shi,</i><br />
<i>
</i><i>Wannan makogwaro na Alhaji Mahamman Shata ya yi shi ne don ya na kamna tai,</i><br />
<i>
</i><i>Don ya gyara shi ne, ya yi ma mura kashedi: “Kul mura! Kul ki ka kama wannan makogwaro na Alhaji Shata!</i><br />
<i>
</i><i>Ban da mura, ban da mashako, ban da kwata, ban da atishawa ana cikin wakan nan,</i><br />
<i>
</i><i>Ban da mugun kaki a tofar;</i><br />
<i>
</i><i>Ko ko tari ya sarke mutum,” duk an masu kashedi.</i><br />
<i>
</i><i>Ba dai wannan makogwaro na Shata ba, har abada!</i><br />
<br />
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.<br />
<br />
Haka kuma da ya ce,<i> “Ubangiji kuma ya mike ya yi kirari, / Ubangiji
ya ce ya rantse da ikon shi,”</i> a nan ya siffanta shi ne da mutane masu
tashi tsaye su yi kirari. Da ya ce,<i> “Ubangiji ya ce ya rantse da ikon
shi,”</i> 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”).<br />
<br />
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:<br />
<br />
<i>“Shi dai kenan tammat bi hamdihi!</i><br />
<i>
</i><i>Ba a yi ba, ba za a yi ba,</i><br />
<i>
</i><i>Ba za a sake wani mawaki kama tai ba daga nan haw waccan abadar!”</i><br />
<br />
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:<br />
<br />
<i>“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?</i><br />
<i>
</i><i>Ga shi ko sauran shekara dubu Mahadi zai bayyana,</i><br />
<i>
</i><i>Shata na nan, na waka tai.</i><br />
<i>
</i><i>Shi ba irin mu ba ne mutane: au sittina, au saba’inawwatun;</i><br />
<i>
</i><i>Shi ya na nan har abada, haw waccan abadar.</i><br />
<i>
</i><i>Dodo na Ali, ba fasawa, mai tambura na Bilkin Sambo,</i><br />
<i>
</i><i>Sarkin kidan da ba shi mutuwa;</i><br />
<i>
</i><i>Sun ma daidaita da mutuwa tun can a hanyar Barno,</i><br />
<i>
</i><i>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.”</i><br />
<br />
A bayyane ya ke cewa wannan magana ta saba wa Musulunci, domin ta
shiga wani hurumi na Ubangiji domin shi kadai ne tabbatacce, kadimi.<br />
<br />
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.<br />
<br />
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:<br />
<br />
<i>"Bayan an gama biki, matan biki su ka rako shi su goma sha biyu har Kano: </i><br />
<i>
</i><i>Da Lauratul Akhiru, magajiyar mata ta Madina,</i><br />
<i>
</i><i>Da Badi’atuj Jimali, magajiyar mata ta Makka,</i><br />
<i>
</i><i>Da Dunyazada, magajiyar karuwai ta Jidda</i><br />
<i>
</i><i>Da Imtusankuru, magajiyar mata ta Masar wadda kyau ya hana ta mutu,</i><br />
<i>
</i><i>Har da Baturiya ’yar gidan Sakina wadda ake ibar sawun ta anai ma mata hoda su na shafawa.</i><br />
<i>
</i><i>Su su ka kawo shi har Kano, a takaice!"</i><br />
<br />
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.<br />
<br />
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?”<br />
<br />
<b>NADEWA</b><br />
<br />
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.<br />
<br />
Za kuma mu fahimci yadda Bahaushe ke amfani da addinin sa da ilmin addinin domin ya kawata adabin sa.<br />
<br />
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.<br />
<br />
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_For2m56po11-zytBb48Cw1gctr3ZO2j4oOw4MOVE9Pxu-iU1uwXmjYfeNHuXS8ZVmsnwht1C0bo-kGFp0060rkUZSeTPM6OJ7UmgRnfLv2u04b0Op-CjysqnpYV4V1B2_aaiD4qvBO_i/s1600/Ibrahim+Sheme+Tare+Kalifah+Sanusi+Mamman+Shata.+A+wajen+Taron.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="780" data-original-width="1040" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_For2m56po11-zytBb48Cw1gctr3ZO2j4oOw4MOVE9Pxu-iU1uwXmjYfeNHuXS8ZVmsnwht1C0bo-kGFp0060rkUZSeTPM6OJ7UmgRnfLv2u04b0Op-CjysqnpYV4V1B2_aaiD4qvBO_i/s640/Ibrahim+Sheme+Tare+Kalifah+Sanusi+Mamman+Shata.+A+wajen+Taron.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Malam Ibrahim Sheme tare Khalifa Sanusi Shata a wajen taron</td></tr>
</tbody></table>
</div>
Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com3tag:blogger.com,1999:blog-8255612667231913400.post-27873379593741825332018-10-20T09:17:00.001-07:002018-10-20T23:54:10.623-07:00I did not write Shata's biography for money - Sheme<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh83RioA8AIQFsDcs5GTXwlp7Vc7sy2fCaXqIOW9UDq2e_pTR5Nbfrj9IOQAGPdn5m5EHoCaKcyrCFNrQTYrMf4wmrnsfVLYXZrjJKfCilpOj4Qtnr8rjGzCLhVEgi9-OUD922tp1XaTiLN/s1600/Blueprint+interview+page+1.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1440" data-original-width="1080" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh83RioA8AIQFsDcs5GTXwlp7Vc7sy2fCaXqIOW9UDq2e_pTR5Nbfrj9IOQAGPdn5m5EHoCaKcyrCFNrQTYrMf4wmrnsfVLYXZrjJKfCilpOj4Qtnr8rjGzCLhVEgi9-OUD922tp1XaTiLN/s320/Blueprint+interview+page+1.jpg" width="240" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">The first page of the interview</td></tr>
</tbody></table>
<br />
<br />
<i>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:</i><br />
<br />
*<br />
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<b><span style="font-family: "helvetica" , "sans-serif"; font-size: 9.5pt;"><br />
I did not write Shata's biography for money - <i>Sheme</i></span></b></div>
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<br />
<b>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:</b><br />
<br />
<br />
<b>To some people, Mamman Shata was only a famous Hausa oral singer. Who really
was this personality called Shata?</b><br />
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.</span></div>
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<b>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?</b><br />
'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.<br />
<br />
<b>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?</b><br />
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.</span></div>
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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.</span></div>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjnp_WM8JATd6yoOA4ZVWWGihQrJGxTXQX_a7e7r0W81Q5YjD37kl5cN-IwFXFxnD8tCcspIS9atU2dm7h4ZXn7PUWj2hTSGinea4PPlqnlXO3uEVRGWvrwUayV45dN4_2vaVXxEC_LTPTw/s1600/Blueprint+interview+page+2.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1440" data-original-width="1080" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjnp_WM8JATd6yoOA4ZVWWGihQrJGxTXQX_a7e7r0W81Q5YjD37kl5cN-IwFXFxnD8tCcspIS9atU2dm7h4ZXn7PUWj2hTSGinea4PPlqnlXO3uEVRGWvrwUayV45dN4_2vaVXxEC_LTPTw/s320/Blueprint+interview+page+2.jpg" width="240" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">The second page of the interview</td></tr>
</tbody></table>
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<br />
<b>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? </b><br />
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. </span></div>
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<span style="font-family: "helvetica" , "sans-serif"; font-size: 9.5pt;">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.</span></div>
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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. </span></div>
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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.</span></div>
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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.<br />
<br />
<b>How is it unique from the previous one?</b><br />
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.<br />
<br />
<b>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?</b><br />
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.<br />
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.</span></div>
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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.<br />
<br />
<b>Having successfully stuck to your guns in spite of these challenges, what
great lesson or lessons did you learn?</b><br />
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.<br />
<br />
<b>What efforts are you making in terms of distribution or visibility to the
potential readers considering the country’s poor distribution network?</b><br />
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.<br />
<br />
<b>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?</b><br />
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.</span></div>
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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.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
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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.</span><br />
<br />
<br />
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Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com8tag:blogger.com,1999:blog-8255612667231913400.post-42966209437016210002018-10-18T08:28:00.003-07:002018-10-18T16:28:33.732-07:00My Birth-date Versus My Birth-day<!--[if gte mso 9]><xml>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgY3GZujQl17XUlBvxjeZ9JwW16LgA_91d0_uGG4GOAAt9t9Ft2PG9djqyDv3w-9uKRGgStxQ8iBd2MMr1pzw2er9r21GGQyhCidtYknnxxmeyqiUxluloJ0vU6-QGW6K-IP2VbpS3zunDX/s1600/IMG-20181017-WA0018.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="720" data-original-width="1080" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgY3GZujQl17XUlBvxjeZ9JwW16LgA_91d0_uGG4GOAAt9t9Ft2PG9djqyDv3w-9uKRGgStxQ8iBd2MMr1pzw2er9r21GGQyhCidtYknnxxmeyqiUxluloJ0vU6-QGW6K-IP2VbpS3zunDX/s320/IMG-20181017-WA0018.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Staff of the media directorate helping me to celebrate yesterday</td></tr>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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.</span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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.</span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">Like the banks. This year it was the
two banks where I maintain accounts that reminded me it was <i>the</i> 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.</span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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. </span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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.</span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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!</span><br />
<br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgryOIxeU44SSfwQB_rywB4Yhr2IpiKhLtK1ZtrY3BODXgqGrcXJjCUfOTVeAuVyvHYmmDezIWOpId8qWf_jo3882dQgc0LS3Y0R3pbfVXGgykv4S8_OknCSbaZXggriLCnRXjHgkVdpp5d/s1600/IMG-20181017-WA0037.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1080" data-original-width="809" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgryOIxeU44SSfwQB_rywB4Yhr2IpiKhLtK1ZtrY3BODXgqGrcXJjCUfOTVeAuVyvHYmmDezIWOpId8qWf_jo3882dQgc0LS3Y0R3pbfVXGgykv4S8_OknCSbaZXggriLCnRXjHgkVdpp5d/s320/IMG-20181017-WA0037.jpg" width="239" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">The cake is shaped like two copies of my book</td></tr>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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!</span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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:</span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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. </span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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.</span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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.</span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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.</span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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).</span><br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicwOHZVGd8KlME7Wu8uNlrvYNpPz0MxG78SUHtND-D1SiPJ3Mad5zyJOJ6qovK0ehHXJyMlTnIbcIq29M6KC5OR2zcouKgVsUhlellRTGaW4vCDKnLxvxi3urIqKBN1Uw9IoE4I573txFw/s1600/IMG-20181017-WA0020.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="720" data-original-width="1080" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicwOHZVGd8KlME7Wu8uNlrvYNpPz0MxG78SUHtND-D1SiPJ3Mad5zyJOJ6qovK0ehHXJyMlTnIbcIq29M6KC5OR2zcouKgVsUhlellRTGaW4vCDKnLxvxi3urIqKBN1Uw9IoE4I573txFw/s320/IMG-20181017-WA0020.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Explaining why I don't celebrate my own birthday</td></tr>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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.</span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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. </span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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.</span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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.</span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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. </span><br />
<br />
<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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. </span><br />
<br />
<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">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.</span><br />
<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><br /></span>
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiUzWsjIsm3THjsyCvDW8WIkVq8C4COlh0BHxg0qyLPWKBv3lANhy4Q3cy4hEfHf67KbtHAfwMV1DzlDQqsSedr470QRYFwUR68VUjpvev8gFTBlly_KsUt7i1ZXcRClBcyBx89qDacZ03G/s1600/IMG-20181017-WA0030.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="720" data-original-width="1080" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiUzWsjIsm3THjsyCvDW8WIkVq8C4COlh0BHxg0qyLPWKBv3lANhy4Q3cy4hEfHf67KbtHAfwMV1DzlDQqsSedr470QRYFwUR68VUjpvev8gFTBlly_KsUt7i1ZXcRClBcyBx89qDacZ03G/s320/IMG-20181017-WA0030.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Cutting the 'book' cake</td></tr>
</tbody></table>
<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><br /></span></div>
Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com5tag:blogger.com,1999:blog-8255612667231913400.post-72674513389856267012018-10-11T07:39:00.001-07:002018-10-11T08:15:52.269-07:00On the Limitations Of Freedom<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEisCLsVzklQSCri3Lp21SaCfNS3t4LCgbi4VdAVx8RFux0zoCW2Id-Jz6uuVzvpzmGzexEfZR1yf86ZrXLer42b2ZYjdxCedcyODpJ_wgG-1quVO-C9CJQQssSCR6oocYIPRskQNwWL8j-6/s1600/scan0013.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1117" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEisCLsVzklQSCri3Lp21SaCfNS3t4LCgbi4VdAVx8RFux0zoCW2Id-Jz6uuVzvpzmGzexEfZR1yf86ZrXLer42b2ZYjdxCedcyODpJ_wgG-1quVO-C9CJQQssSCR6oocYIPRskQNwWL8j-6/s320/scan0013.jpg" width="223" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">My Essay of the Week published in the Sunday Tide of June 10, 1990</td><td class="tr-caption" style="text-align: center;"></td></tr>
</tbody></table>
<br />
My article, "On the Limitations of Freedom", was published in the <i>Sunday Tide</i> newspaper, Port Harcourt, on June 10, 1990. I was doing my National Youth Service at the Rivers State government-owned media company at the time. I should say, with all sense of responsibility, that I was one of the leading writers in that organisation at the time, in spite of my young age and exposure. In this particular article, I waxed philosophical, as can be seen from the excerpts I am bringing here. I stumbled on a copy of the paper recently but, unfortunately, it has gone bad due to poor storage. I had to stitch the page together with cello-tape. Perhaps one day I or someone will get a better copy from the library of the <i>Tide</i>.<br />
<br />
<br />
Even though it is difficult to read the whole piece here, one can glimpse an overview of my opinion at that time on the concept of freedom, which many scholars had written about. The headline of the article suggests what it contains. I began by quoting J.J. Rosseau, who said that "Man is born free, but he is everywhere in chains." That set the tone for my argument.<br />
<br />
<br />
"Many people have attempted to provide us with the exact definition of freedom," I wrote. I went ahead to quote Bob Marley and Western figures like G.K. Chesterton, Colin Wilson and Fitch. I wrote: "Chesterton mentions an anarchist who declared that since freedom is man's 'inalienable right', he had all the right to punch someone in the nose. Chesterton defensively replied, 'No, your freedom ends where my nose begins'!"<br />
<br />
<br />
Elsewhere I quoted Wilson, who said, "Man is not born free. He is born a slave to his body, his desires, his hunger, his biological needs - his temperament, as well as to fear, illness, boredom and death."<br />
<br />
<br />
I continued to submit that political freedoms are restricted by the peculiar circumstances of a given nation. In the so-called developing countries, "flag independence" has not guaranteed real freedom.<br />
<br />
<br />
I wrote: "Indeed, this view is open to any controversy, but the heart of the matter, as aptly discovered by Wilson, has to be accepted: we experience the ecstasy of freedom at the moment of becoming free - when the schoolboy escapes from school, when the grown man averts danger or emergency just as you most enjoy the warmth of the bed when you have to get up in five minutes on a freezing winter morning."<br />
<br />
<br />
Continuing, I wrote: "Political freedom is indubitably a valuable ideal, but it guarantees nothing. The real destroyer of freedom is boredom and lack of purpose."<br />
<br />
<br />
On personal freedom, I wrote: "Some men subject themselves to absurd dangers - climbing mountains, sailing the world in a leaky boat to prevent the sense of freedom from falling asleep. Others are possessively competitive, pursuing fame or sex or possessions for the moment of triumph also brings the pure taste of freedom."<br />
<br />
<br />
I asked: "Years after pronouncements of independence, are the years of trial of learning to walk. But then how many of us 'liberated' nations are able to stand on our feet without necessarily propping on the stilts of the IMF, the World Bank and the London and Paris Clubs, talk less of actual walking? One would like to know how many so-called free nations in Africa, Asia and Latin America do not carry the cumbersome loads of debts on their frail shoulders. And with coups swinging in always, patients dying in hospital beds, hunger and starvation posing threat to life, freedom becomes undeniably beaten to the walls... sure, there is no easy walk to freedom!"<br />
<br />
<br />
My conclusion is important, perhaps, in understanding the whole gamut of the write-up. I wrote: "Man must bow down to God, pray and seek His forgiveness. If man is able to attract the Lord's sympathy, that would definitely be his greatest achievement in life. It is regrettable, indeed, that man is so proud."Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com0tag:blogger.com,1999:blog-8255612667231913400.post-49936163728652909292018-10-11T05:24:00.001-07:002018-10-11T05:24:36.118-07:00Sheme Began Writing Shata Biography Before Me, Says Aliyu Ibrahim Kankara<i>On Wednesday, September 1, 2010, Aliyu Ibrahim Kankara posted the following article in his blog called Taskar Mamman Shata. In it, he clearly admitted, <b>"</b></i><i><b>In 1993 I began writing Shata’s biography,
alongside collecting his albums."</b> He added: "I met Ibrahim Sheme in 1997 <b>whom began
writing his own Shata’s book earlier then I</b>, may be 1988 or 1990." </i><br />
<i>This, for me, rested the abusive argument he launched recently that he had met and written a biography of Shata before I introduced him to the singer. By stating - in September 2010 - that 1) he began to write on Shata in 1993 and that 2) I began writing Shata's biography before him, he has discredited all the false claims he made about me, about the book that I authored and about his own perceived status as a leading commentator on the life and works of Dr Shata. The liar has caught himself in his own web!</i><br />
<i>Please check out his poorly-written article at this web link:</i><br />
<i>http://taskarmammanshata.blogspot.com/2010/09/analytical-approach-to-shatas.html</i><br />
<br />
<br />
<h3 class="post-title entry-title" itemprop="name">
AN ANALYTICAL APPROACH TO SHATA’S COLLECTION OF SONGS: 1999 ONWARD </h3>
<h3 class="post-title entry-title" itemprop="name">
</h3>
<h3 class="post-title entry-title" itemprop="name">
By Aliyu Ibrahim Kankara </h3>
<h3 class="post-title entry-title" itemprop="name">
<br /></h3>
<div class="post-header">
</div>
Perhaps should in case the name does not ring a bell across the core
northern States in Nigeria because of numerous publications and radio or
media featuring in advertising late Mamman Shata’s entire life, my name
is Aliyu Ibrahim Kankara. Because Shata’s songs were unfathomable or
rather too mysterious to be understood, especially those he composed
between 1936 when he started singing, to 1953 when he stopped composing
wakokin Datsa or Zube. Shata’s style of songs are uncanny and
difficult to explain. In 1993 I began writing Shata’s biography,
alongside collecting his albums. I met Ibrahim Sheme in 1997 whom began
writing his own Shata’s book earlier then I, may be 1988 or 1990. After
merging our works together, we suddenly, on the request of Mamman Shata
himself met other two writers of the same biography, Tijjani Yusuf
Albasu and Ali Malami both at Kano. That was on Saturday, 19th
September, 1998. In 2006 we came out with an enchanting book, Shata Ikon
Allah, culminating to about 604 pages with an index containing about
638 bits of songs collection of the evergreen hero of the millennium.
Meeting so many people who lived with Shata for long periods of times,
some of them were Usman Gizo makaman Rokon Kano, Alhaji Alasan Abdallah
Dunu, Alhaji Dankwara Na Tabawa, Alhaji Dankwara uban Ladidi, Hajiya
Nana matar Dankwara, Alhaji Mayau Kaduna, Alhaji Bature Sarkin Makadan
Bakori, Alhaji Shehu Tsatso Katsina and many others I came to realize
that Shata Ikon Allah was still an incomplete biography. There were
many things of exciting, of interest about Shata that were missing or
untold in the book. I was frisky and fortuitous. Fortunately the people
listed above gave me the audience I was to be given, and after about
half a decade most of them except Shehu Tsatso and Nana were dead. Usman
Gizo knew Shata since in 1947 when the latter made his first appearance
at Kano, Alasan Abdallah came to know him at Malumfashi at Kwastan’s
House in 1942, Dankwara Ladidi knew and hosted him in his house at
Fagge, Kano in 1954. Bature Sarkin Makadan Bakori knew Shata in June
1943. The earlier biography seems to be feeble.
To make Shata’s biography and collection of songs fatten so that they
can be ready for analyses and appraisals I had to indulge in writing
another book on Shata. In fact it is incredible for four writers to
collect a teaspoonful collections of 638 songs. Shata claimed to have
had more than 10,000 songs to his credits. He once in 1998 lamented to
us that a researcher (white lady) came to him from America with a
collection of his 1,670 songs which she gathered, far ahead of us with
1,032. If Shata died by the middle of 1999 then the period after his
death should be the one to begin analyzing his songs and grouping them
into various classes or families. In 2010 I emerged with another
spectacular unpublished biography of the late Hausa music sensation,
Mahadi Mai Dogon Zamani: Shata Da Kundin Wakokinsa, with an index or a
complete chapter containing of about 4,000 songs. It is believed that
this new biography will open up a new window or path that will groom or
entice researchers to think of exploring more of Shata and his
contemporaries.
Although I am currently down with financial reductionisms I therefore
can’t print the present book now. Nobody also among the community
members who are well to do can handle the financial aspect of the
printing. Along side I am receiving strong attacks and onslaught from
some members of the academics that they urge the quick presentation of
the book. Although there was failure to recover the money for the
launching of the earlier book ‘Shata Ikon Allah’. Shata’s family members
are reluctant and weak about this new venture. The new book Mahadi…’
now appears like a Sanatorium or a hospital for people who are getting
better but still need rest and care(I mean the uncertainty condition of
the book not the story it carries). But there is an auspicious feeling
in me and the book. Why the public are enthusiastic on the publication
of the long awaited new book? Across the whole continents the book can
be availably useful for academic research in African Languages,
especially in America, Asia and Britain were Shata’s legacies are quit
far and or scarce. The Hausa academic corner shouldn’t be lackadaisical
about this new venture. Mahadi…’ is an elevation of Shata’s carrier and
legacies, to properly tell who really Mamman Shata was. There are
strong feelings in me that the book must even be translated to major
international languages of the world. Who ever is ready to do it is
welcome. I also defy anybody wanting to hinder the successful maturity
of the book.
Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com0tag:blogger.com,1999:blog-8255612667231913400.post-40724567150454194112018-10-11T05:08:00.003-07:002018-10-11T05:30:25.726-07:00Ina Kudin Kaddamar Da Littafin Shata? Wasikar Aliyu Ibrahim Kankara Ga Marigayi<i>Wannan rubutun da ke kasa ba nawa ba ne, na Aliyu Ibrahim Kankara ne. Shi ya wallafa abin sa a turakar sa mai suna Taskar Mamman Shata a ranar Alhamis, 16 ga Satumba, 2010 (wato shekara takwas da su ka gabata). A ciki, ya yi bayani kan taron kaddamar da littafin mu na "Shata Ikon Allah!" a cikin shekarar 2006. A cikin 'yan kwanakin nan, Kankara ya wallafa zargin cewa wai ni, Ibrahim Sheme, ni ne na cinye kudin taron kaddamar da littafin Shata wanda aka yi a 2006.</i><br />
<i><br /></i>
<i>Ban yi karambanin yin editin din wannan rubutun nasa ba, don haka duk yadda aka gan shi haka ya rubuta kuma ya gabatar da kayan sa. In da hali ma, ya kamata mai karatu ya ziyarci turakar ta Dr Kankara, ya gane wa idon sa. Adireshin shi ne: </i><br />
<i><i><a href="http://taskarmammanshata.blogspot.com/2010/09/budaddiyar-wasika-zuwa-ga-dokta-mamman.html">http://taskarmammanshata.blogspot.com/2010/09/budaddiyar-wasika-zuwa-ga-dokta-mamman.html</a></i></i><br />
<br />
<br />
<h3 class="post-title entry-title" itemprop="name">
BUDADDIYAR WASIKA: Zuwa Ga Dokta Mamman Shata </h3>
<h3 class="post-title entry-title" itemprop="name">
</h3>
<h3 class="post-title entry-title" itemprop="name">
Daga Aliyu Ibrahim Kankara</h3>
<h3 class="post-title entry-title" itemprop="name">
</h3>
<div class="post-header">
</div>
Ranka shi dade Yallabai,
Ban yi niyyar rubuta maka wannan ‘yar guntuwar takarda ba,ban kuma yi
niyyar rubuta ta da wata manufa don birgewa ko don in matsa maka a inda
kake kwance ba, a’a Allah shi baka nasara tun lokacin da muka zanta da
kai ranar asabar 19/9/1998 akan wallafawa da kaddamar da littafinka
tun a sannan ka ga irin kokarinmu da kishin mu na ganin mun tallata
abubuwan da ka yi a rayuwar ka.Littafi dai bai kammala ba sai bayan da
ka bar wannan sararin.
Kai kanka ka yi kokarin ganin littafin ya fito da wuri sai dai kash,a
sannan rashin lafiya ta addabeka,wanda qarshe Allah bai yi zaka ga
kaddamar da littafin ba. To, an qaddamar da littafi ranar asabar
7/8/2006 amma kusan ba’a taru ba a yanda ya kamata. Cikin aminanka da
basu da adadi ina iya kirga maka waxanda suka halarci wurin:daga Sa’in
Katsina Amadu Na Funtuwa sai Ammani Inuwa Fage Kano, sai Umaru xan Duna
na Gwandu(direba) sai Alhaji Hassan Hadi da marigayi Dan Tireda Ali
Gombe sai Hakiman Funtuwa(sarkin Maska Mainasara Idris kenan) da Musawa
sai Alhaji Adamu Yusuf BBC marigayi. Ni kaina na tafi da Hajiya Maimuna
Mairo Munari daga Funtuwa. A wurin, naga wasu da ban iya tantancewa ko
kunyi alaqa tare ko a’a ba, kamar su ritaya Kanar Bello Kaliyal(tsohon
Gwamnan Bauchi) da Janar Garba Duba(ko da yake shi aiko shi akayi ba
zuwan kanshi ba ne), na kuma ga Musa Gwadabe(tsohon ministan ma’adinai)
da shugaban Jami’ar Bayero, farfesa Attahiru Jega. Shi ASD(Alhaji Sani
Dauda) ba’a ma gayyace shi ba a rediyo yaji ana shirin ya tashi ya je ya
kuma bada naira dubu 100 saboda kaunar ka.Sarkin Zazzau ma ya aika da
naira dubu 250 duk sabili da son ka.A nan mutane da dama masu qaunar
tsakani da Allah sun je wurin da ban ma yi tsammanin za su je ba.
Amma duk ‘yan siyasar nan da sarakuna da manyan sojoji da masu hali da
ka wake duk basu je ba,alhali mun taka har gidajensu mun kai masu
katunan gayyata.
Sannan an kaddamar da littafi amma duk alkawurran da masu kaddamarwa
suka yi basu bamu kudaden ba. Ga dai jerin sunayen wadanda muka biyo
bashi na littatafan da suka kwasa:
1.Alhaji Sama’ila Isa Funtuwa(shine ma babban mai kaddamarwa)= naira
2,000,000.
2.Janar Ibrahim Badamasi Babangida =naira 1,000,000.
3.Gwamnatin Jihar Gombe =naira 250,000
4.Alhaji Dahiru Barau Mangal= naira 250,000
5.Alhaji AY Gombe= naira 100,000.
6.Alhaji Muntari Dandutse(shugaban karamar Hukumar Funtuwa)=naira
150,000
7.Alhaji Maitama Sule Danmasanin Kano= naira 100,000
8.Alhaji Sahabi Liman Kaura ya bamu ceki na kudi mun je Banki ba
kudin=naira 50,000
Dokta Aliyu Modibbo shi ya biya kudi kaka buga littafin ya kuma buga
katin gayyata ya kuma kama mana hayar wurin bukin, shi kuma ya jagoranci
nemo masu kaddamarwa.Shima din ya taba kiran mu Abuja don mu amso kudin
karshe bamu samu dammar ganin sa ba.Munje ga Alhaji Sama’ila Isa sai
yace mu je mu samu Modibbo.Muka sake komawa Modibbo ba halin mu
ganshi,don alokacin ministan Ciniki ne bashi ganuwa.Muka gaji da
gararanba cikin Abuja kamar shegu marasa galihu muka dawo gida.Saima
asarar kudi har dubu 14 da nayi.Na shiga mota na neme sun a rasa.Kaga
garin nemo qiba na rame a Abuja.
A waje daya ga wasu ‘ya’yan ka mazan suna ta azalzalarmu cewa mu basu
kudi,sun dauka ko dai munyi sakacin qin amso masu kudin ko kuma mun amsa
mun kashe.
Yau shekara uku kenan ba wata magana ba alamar kudin za su fito, mu kuma
wallafe-wallafen da muke yi da hirarrakin da mu keyi a rediyo na
bayyanawa duniya wanene Shata bamu fasa ba, ba za kuma mu fasa ba.
Ka duba kaga irin yanda ka sadaukar da rayuwar ka ka taimaka wa
jama’a:ka yi hanya an ba wasu sarautu,ka yi hanya an ba wasu mukamai a
gwamnati,arzikin wasu yak are ka taimaka masu,wasu sun rasa muqaman su
ka taimakesu an mayar masu,wasu kuma ka basu kudi da abinci saboda
tausaya masu.Amma yau gashi saboda an ga ba ka a duniya kowa ya watsar
da hidimarka da abinda ya shafe ka. Yanzu an yi maka adalci kenan?
Alhali kai da kana raye na tare da kai har tausayink a suke,don in ka
xauko kudi da dukiya kana badawa kamar ba zaka bar ma iyalanka komi ba.
Jama’a da dama sunce kyautar ka irin ta mutanen da ce:kyautar da in
mutum yazo maka da matsalar kudi to bazaka bashi rabin kuxin ba ka ce ya
tafi ya nemi sauran a’a gaba daya zaka bashi.
Shata, ka tuna fa a da can duk maroqanka kusan ka kaisu Makka. A cikin
1970 kawai, a Kano ka biya wa mutum ashirin Hajji gaba daya.
Ka yi waqoqi sama da 8,000 da bama nan nahiyar ta Afirka ba kawai har
ma Jami’o’in Amurka da Turai suna nazarin su suna amfana da su.Tun cikin
shekarun 1940 da 1950 aka fara nazarin waqoqin ka a can. Domin a
Jami’ar Kalifoniya da ke Los Angeles a Amurka kawai Turawa kusan shidda
suka amshi digiri na Ukku ta hanyar nazarin waqoqin ka da rayuwarka.Amma
daga karshe yallabai kaga sakayyar da akayi maka.
Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com0tag:blogger.com,1999:blog-8255612667231913400.post-9995249895533135312018-10-09T15:31:00.001-07:002018-10-11T04:15:59.343-07:00Karairayi 16 A Martanin Aliyu Ibrahim Kankara<i>Na wallafa wannan maƙalar a soshiyal midiya a ranar 27 ga Satumba, 2018:</i><br />
<b><br /></b>
<b>KARAIRAYI 16 A MARTANIN ALIYU IBRAHIM KANKARA</b><br />
<br />
Daga IBRAHIM SHEME<br />
<br />
A ranar Juma'a da ta gabata, jaridar <i>Aminiya </i>ta soma buga hirar da wakilin ta, Bashir Yahuza Malumfashi, ya yi da ni a kan sabon bugun littafin tarihin Alh. (Dr.) Mamman Shata Katsina mai taken "Shata Ikon Allah!" wanda ya fito kwanan nan. Za ta ci gaba da buga hirar a gobe Juma'a, in-sha Allah.<br />
<br />
Jiya, sai ga martani ya fito daga Dr Aliyu Ibrahim Kankara, daya daga cikin mu hudu da mu ka yi binciken farko don a rubuta littafin. Ban so in yi cacar baki da Kankara kan wani abu da ya shafi littafin ba, shi ya sa ma na yi hirar da Aminiya gaba-gadi a bisa tunanin ko mutum ba ya kaunar Allah idan ya karanta zai yarda da cewar lallai hakikanin abin da ya faru kenan. Haka kuma akwai wadanda su ka ce mani, "Kada ka kula shi, domin ba matsayin ku daya a idon al'umma ba."<br />
<br />
To, ba maganar matsayi ba ce, magana ce ta menene mu ka bar wa tarihi; idan na yi shiru kan karan-tsayen da Kankara ya yi wa gaskiyar abin da ya faru, to ban yi wa tarihi adalci ba. Haka kuma ni ba irin mutanen nan ba ne da za su ga karya muraran su kyale saboda wani. Shi ya sa na ga dacewar in nuna wa jama'a cewa akwai karairayi jingim a rubutun na Kankara, wadanda na ke so a fahimta. Daga nan, idan mutum ya karanta, sai ya zabi na zabe!<br />
<br />
Kafin in jero karairayin, ina so in yi shimfida da cewar ba wannan ba ne karo na farko da Aliyu ya fara shara karya game da tarihin Shata ko dangantakar da ya ce wai ya na da ita da mawakin. Tun a farkon haduwar mu, lokacin da ya kawo mani takardun da ya rubuta kan Shata don in gani, na ga dimbin abubuwan shaci-fadi da ya rubuta wadanda hankali ba zai iya dauka ba, wadanda ko d’an karamin bincike ma zai nuna wa mutum cewar karya ne. Irin wadannan abubuwan, na yi watsi da su a lokacin da na ke rubuta littafin "Shata Ikon Allah!" da aka kaddamar a cikin shekarar 2006. Na san Kankara bai ji dadin watsi da na yi da su ba, kuma hakan na daga cikin dalilan shi na warewa daga gare mu, mu "marubutan littafin Shata", ya tafi ya dauki littafin mu ya baddala shi ya fito da wani a matsayin nasa (zan yi magana kan wannan a nan gaba, ba a yau ba).<br />
<br />
Na biyu, a zantuttukan sa a soshiyal midiya da hirarrakin sa a rediyo na sha jin irin yadda Kankara ya ke zubo karairayi game da Shata ko tarayyar da ya ke ikirarin ya na da ita da Shatan, ba tare da kawo hujjar da za ta tabbatar da hakan ba. Hasali ma dai, Kankara ya saba da sheka k'arya game da Shata ta yadda har akwai alamun ya yi amanna da cewa karairayin sa gaskiya ne. Shi ya sa a duk inda ya zauna, sai ya dinga zuba ratatata kan tarihin Shata da ba gaskiya ba ne, ya debo dahir ya gwamutsa da kirkira, ya fitar da wata magana wadda yawancin masu saurare ba za su kama ba. Har ta kai mutane da dama na mamakin yadda za a ce wai mutum mai PhD ne ke magana haka babu kangado, sai ka ce ko sakandare bai gama ba!<br />
<br />
Irin wannan kame-kamen ne na gani a rubutun shi na jiya mai take irin na taken hira ta da <i>Aminiya</i>, wato "Ni Na Fara Rubuta Littafin Tarihin Shata", taken da shi kan sa ba daidai ba ne (kamar yadda na fada wa Bashir Yahuza bayan na karanta hirar da ya yi da ni).<br />
<br />
Bari mu koma kan karairayin Kankara. Da farko, ban damu da yaushe ne Kankara ya soma kaunar Shata ba; ko tun ya na cikin ciki ya fara son sa, ba damuwa ta ba ce. Amma wace irin soyayyar ya ke yi masa har ta kasance iyalin marigayin ba su yarda da abubuwan da ya ke yad’awa game da mahaifin su ba? Sannan wace irin soyayya ce ya ke yad’awa a hirarrakin sa ta yadda duk manazarcin da ya bincika zai tarar da cewa zuk’i-ta-malle ce wadda ba ta iya tsayawa da kafafun ta? Misali, “sai da aljannu su ka yi wa wata ‘yar bori bushara da haihuwar Shata!” “A ranar da aka haifi Shata, an ji kalangai su na tashi a sararin samaniyar garin Musawa!” “Kafin ranar sunan Shata, Shatan ya bace daga zanin goyon sa, ba a sake ganin sa ba sai bayan kwana uku!” “Kai, Shata ba mutum ba ne, aljani ne!” Da dai sauran su.<br />
<br />
Bari mu duba martanin Kankara daki-daki.<br />
<br />
<b>1.</b><br />
<b>Cewar Kankara: "Cikin 1990 na ya kai wa Shata littafin da na rubuta":</b><br />
<br />
Wannan maganar, da makamantan ta da ya yi a baya, ba gaskiya ba ce. Ba zan ce Kankara ba ya son Shata kafin haduwa ta da shi ba, amma wallahi shi da Shata ba su san juna ba sai da na kai shi wajen Shatan a Funtuwa bayan hadewar mu. Zurfin hulda ta da Kankara, tare da zurfin sanayya ta da Alhaji Shata da yaran shi, ta isa ta sa in san idan Kankara da mawakin sun san juna kafin haduwa ta da Kankara. Babu wani lokaci da wani daga cikin su ya fada mani ya san dayan. In da Kankara ya san Shata kafin in kai shi wurin sa, to da ya fada mani. Haka kuma in da Kankara ya yi wani littafi kan Shata har ya kai masa, to da ya fada mani lokacin da na ce mu je in gabatar da shi ga Shata a cikin 1997. Kuma in da Kankara ya yi littafi kan Shata, to da ya ba ni shi lokacin da mu ka hade, mu ka shiga fafutikar tattara tarihin Shata domin yin littafi.<br />
<b><br /></b>
<b>2.</b><br />
<b>"Wai a 1994 Kankara zai tafi NYSC, ya kai wa Shata littafi".</b><br />
<br />
Wannan ma karya ce ya shirya. Ban san wani labarin Kankara ya nemo izinin Shata don ya rubuta wa wata kungiya a Kano tarihin Shata ba, wanda har ya rubuta ya kai masa da zai tafi bautar kasa. A rubutun shi, Kankara ya ce har ya kammala littafin a 1994, to ya aka yi a 1997 da ya ba ni warkokin da ya rubuta na ga ba su fi shafi 15 na rubutun hannu ba? Shi ne littafin? Ya aka yi bayan haduwar mu, mu ka dinga fadi-tashin bincike don fito da littafin, abin da ya dauke mu shekaru? Sannan idan har a 1994 ya rubuta littafin, to daga 1991 da na fara binciken tarihin har zuwa lokacin babu shakka da na samu labarin sa a wajen Shata ko Ya'u Wazirin Shata ko wani yaron Shata. A gaskiya, Kankara bai rubuta littafi ba a lokacin.<br />
<b><br /></b>
<b>3.</b><br />
<b>"Wai Shata ya umarci Kankara da ya yi hira da wasu mutanen Legas da ya wak’e".</b><br />
<br />
Wannan magana ba gaskiya ba ce, domin in da an yi hakan to babu shakka da Kankara ya je ya yi wadannan hirarrakin. Tun da mu ka fara bincike kan tarihin Shata har mu ka gama a 2006, Kankara bai kawo mana hira ko da kwaya daya da ya yi da daya daga cikin mazauna Legas da Shata ya yi wa waka ba.<br />
<br />
<b>4.</b><br />
<b>"Wai a 1995 Ya'u Wazirin Shata ya yi wa Kankara maganar Ibrahim Sheme".</b><br />
<br />
A cikin 1995 ba mu hadu da Kankara ba, ban san shi ba. Hasali ma dai, sai bayan haduwar mu da na dauki Kankara na kai shi wajen Shata sannan ne ya san Ya'u Wazirin Shata. Ni ne na dauki Kankara a mota ta, bayan mun bar gidan Shata, na kai shi gidan Alh. Ya'u na gabatar da shi ga Ya'un. Ko kadan Ya'u Waziri da Kankara ba su nuna wa juna sanayya ba lokacin da na sada su. In da a ce an san Kankara a fadar Shata, to da shi mawakin da shugaban ‘yan amshin nasa sun nuna haka lokacin da na kai Kankara wajen su.<br />
<br />
<b>5.</b><br />
<b>"Wai Ibrahim Sheme ya zauna gida daya da wani Kabiru Dan'azumi Kankara a unguwar Badikko, Kaduna".</b><br />
<br />
A Badikko, na kama hayar gida sukutum ne (2-bedroom flat da garejin mota da filin tsakar gida). Ban zauna da kowa a gidan ba sai mata ta. Wannan magana shirme ce.<br />
<br />
<b>6.</b><br />
<b>"Wai ba Ibrahim Malumfashi ya hada Kankara da Ibrahim Sheme ba".</b><br />
<br />
Babu shakka, ban taba jin ko sunan Kankara ba sai a bakin Malumfashi lokacin da ya bukace ni da in hadu da shi in ga abin da ya rubuta kan Shata. Farfesa Malumfashi na da rai, zai iya tabbatar da wannan magana ko akasin haka.<br />
<br />
<b>7.</b><br />
<b>"Wai a 1995 Sheme da Kankara su ka hadu har Sheme ya nuna masa aikin littafin da ya yi. Daga nan ba su sake haduwa ba sai a 1997."</b><br />
<br />
Wannan ma wata karyar ce. A 1995, ban taba jin sunan Kankara ba, sai a 1997 lokacin da Ibrahim Malumfashi ya hada mu. Kuma tun da mu ka hadu ba mu taba rabuwa ba har lokacin da aka kaddamar da "Shata Ikon Allah!" a cikin 2006.<br />
<br />
<b>8.</b><br />
<b>"Wai Sheme ya ziyarci Kankara a ofis din sa a Kaduna Polytechnic a 1997 inda ya nemi su hade su yi littafi daya".</b><br />
<br />
Wannan ma karya ce. Tun lokacin da Malumfashi ya sada ni da Kankara, ba a yi ko mako daya ba na amince mu ka hade. Sannan ban taba zuwa ofishin Kankara a Kaduna Polytechnic ba; wani zuwa da na yi sau daya rak, na je ne domin in taimaka masa kan wata wuta da ya kunno wa kan sa. Matsalar ita ce wata yarinya daliba ta kai Aliyu Kankara ga hukumomin makarantar, har an kafa kwamitin musamnan ana bincike. Na je ne bisa bukatar Kankara in ga ko zan iya sasanta lamarin, a matsayin sa na abokin aiki na kan littafi. A karshe, ba mu samu nasara ba, domin kwamiti ya bada shawarar a kori Kankara daga aiki. Haka kuwa aka yi, aka kore shi daga aikin koyarwa bisa koken da dalibar sa ta yi. Wannan ne ya sa ya koma aiki a wani kamfanin wasu 'yan kasar Chaina masu hakar ma'adinai a yankin Sakkwato (aikin da Saleh Abu Katsina ya sama masa). Daga can ya kukuta aka dauke shi aiki a matsayin malamin makarantar sakandare (GDSS) ta garin Daudawa da ke Faskari LGA a Jihar Katsina. Malamin Polytechnic ya koma malamin sakandare kenan! Daga nan ne, bayan shekaru, aka dauke shi aiki a Jami'ar Umaru Musa Yar'Adua a Katsina. Nan gaba zan dawo kan ainihin kes din nan da ya sa aka kore shi daga Kadpoly da matsalar da ya samu da Chanis din nan da yadda aka yi ya koma Jami'ar Tarayya da ke Dutsin-ma, musamman ma yadda wadannan matsalolin su ka kawo mana cikas wajen kammala littafin "Shata Ikon Allah!"<br />
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<b>9.</b><br />
<b>"Wai matar Kankara na shaidar...!"</b><br />
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To, ni ban sani ba idan maganar Kassu Zurmi gaskiya ce ba da ya ce "mutum ba ya shaidar dan'uwan shi ko hwada" da kuma fadar Shata a wakar Dambu Dan Mamman cewa "wace shaidar d'an ka za yai ma, in ka hada duka duk dai Dambu ne?"<br />
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Wallahi, ban taba zawarcin Kankara don mu hade mu yi littafi ba. Kamar yadda na fada, mun hade da Kankara tun a satin farko na haduwar mu a cikin 1997. Idan na taba zuwa gidan shi, hakan bay a rasa nasaba da aikin da mu ka tsunduma yi ne, ba domin mu hade ba tunda mun riga mun hade. Amma shi ya kan zo gida nay a fi sau shurin masaki, idan za mu yi tafiya ko idan zai karbi kudi a waje na. Saboda haka maganar wai ina zawarcin sa domin mu hade ba gaskiya ba ce.<br />
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<b>10.</b><br />
<b>"Wai Sheme ya fito 'sabon-huji', ya fito fes, ya kammala karatu na biyu".</b><br />
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A 1997 lokacin da na fara ganin Kankara har mu ka hade mu yi littafi, ni ba sabon yanka rake ba ne wajen kammala karatun digiri na biyu. Na samu M.A. Journalism Studies daga Cardiff University, a U.K., tun cikin 1994 (shekaru 3 kafin in fara ganin Kankara a rayuwa ta). A 1997 ina daga cikin manyan editoci a kamfanin jaridar New Nigerian.<br />
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<b>11.</b><br />
<b>"Wai Sheme na tura Kankara ya yi masa hira da jama'ar Shata saboda shi ba ya da lokaci".</b><br />
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Kamar yadda na fada, na fara hira da Shata a 1991 domin rubuta tarihin shi. Shekaru 6 kenan kafin in fara ganin Kankara. A tsawon wannan lokacin, na yi hira da mutane masu yawan gaske. Misali: Garban Bichi, Indon Musawa, Sa'in Katsina Amadu Nafuntuwa, Amadu Doka, Tukur Othman, Turi Muhammadu, Musa Musawa, Munari Jikar Mairo, Nagwandu Mainama, Laila Dogonyaro, Amadu Doka, Danmaraya Jos, Hakimin Bakori Alhaji Tukur Idris Nadabo, Shehu Maigidaje, Halilu Ahmed Getso, Bala Maikaka, da sauran su da dama. Kuma na yi hirarraki da yaran Shata da su ka hada da shugaban ‘yan amshi Alhaji Ya'u Wazirin Shata da shugaban makadan kalangun Shata, wato Bawa Dungun Mu’azu. Sannan na je Musawa na yi hira da 'yan'uwan Shata da abokin sa irin su Mal. Ali Dankane. Duk wannan ya faru ne KAFIN in ma san wani wai shi Aliyu Kankara. Sannan bayan haduwar mu da shi, na ci gaba da yin wasu hirarrakin. Saboda haka maganar ba ni da lokaci ma karya ce.<br />
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Tura Kankara da na yi zuwa wasu garuruwan, kamar Bauchi da Gombe, da kuma Musawa saboda ya yi mana hira da Magajin Gari Malam Abdullahi Inde da wasu mutanen, duk cikin raba aiki da mu ka yi bayan mun hade mun zama mu 4 a aikin. Ko ya manta cewar mun raba aiki ta yadda su Yusuf Albasu da Ali Malami su ma za su samo mana wasu hirarrakin, musamman a Kano? Wannan shi ne dadin hadewar ai, wato wannan ya kama nan, wancan ya kama can. Hakan ne ya sa ni ne na yi hira da mutane irin su Dauda Mani da Sarki Jinjiri da Goshin Dangude ba tare da Kankara ya sani ba sai daga baya na fada masa. Abin lura shi ne duk da yake ina yin hirarrakin nan kamar yadda na lissafa a sama, ai kuma ni ne mai rubuta littafin; ni ne wanda ke karance duk abin das u Kankara su ka yayumo, ya fitar da ma’ana daga ciki, ya jera bayanan a cikin littafi inda ya dace; shin ko wannan bai isa aiki ba?<br />
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<b>12.</b><br />
<b>"Wai Kankara ya hada Sheme da wasu mutanen Shata a Kaduna tunda shi bai san su ba".</b><br />
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Hankali zai iya daukar wannan maganar kuwa? Mutum ne ya same ka ka na bincike domin rubuta littafi, har ka shafe shekara shida ka na yi. Kuma a Kaduna ka ke zaune. Ka yi tafiye-tafiye a wasu garuruwa. To ya za a ce ba ka ma san mutanen da su ne ka ke samo bayani a wajen su ba?<br />
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Kankara ya ambaci Alh. Nagwandu Mainama, wai shi ya hada ni da shi. Wannan ba gaskiya ba ce. Na yi hira da Nagwandu a mayankar da ke Tudun Wada, Kaduna, ba tare da Kankara ba.<br />
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Kuma ya ambaci Alh. Amadu Doka mai kukuma, wai shi ya hada mu. Ka ji tantagaryar k’arya! Kankara ya manta cewa Amadu Doka amini na ne na tsawon shekaru tun kafin mu hade, sannan ni din nan ni ne na fara kai shi wajen Amadu Dokan har gida, na gabatar da shi? A nan ma dai, karya ce ya yi wa kwalliya domin ya sayar da ita ga wanda bai ankara ba!<br />
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Na yi hira da Amadu Doka domin sakawa a littafin Shata tun a cikin 1993 (shekaru 4 kafin in fara haduwa da Kankara). An buga hirar a mujallar <i>Rana </i>ta ranar 19 ga Oktoba, 1992. A lokacin, ni ne Editan mujallar, kuma ban san wani Aliyu Kankara a duniya ba.<br />
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<b>13.</b><br />
<b>"Wai cikin 1998 Sheme ya tafi Funtuwa ya tarar Shata ya kwanta asibiti a Kano".</b><br />
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Ban samu Shata domin ya kwanta a asibiti ba. Kamar yadda na sha fadi, a matsayi na na jagoran rubuta tarihin Shata, na sha zuwa in same shi kan wani abu da ya danganci aikin. Kuma ba lallai ba ne sai na je tare da Ali Kankara. Lokacin wannan ziyarar da Kankara ke magana, na je ne domin in yi wata sabuwar hira da Shata kan wasu abubuwa da na lissafa wadanda jama'a ke magana a kan su, misali batun cewar wai Sule Jikan Korau ya taba marin Shata, da batun wai Shata ne ya yi wa Ali Dansaraki makaru ya kasa waka, da batun Garba Goga ne ya fara kai Shata garin Funtuwa kamar yadda mawakin ya ke ambata a Bakandamiya. Kaset din hirar, na ba Kankara ya rubuta shi a takarda, kuma har yau din nan ya ki dawo mani da kaset din. To, a wannan zuwan ne Shata da kan shi ya ba ni labarin su Yusuf Tijjani Albasu da Ali Malami. A lokacin, ni dai ban taba jin wai an kwantar da Shata a asibiti ba.<br />
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<b>14.</b><br />
<b>"Wai Sheme ya dauki Kankara tare da wani abokin Shemen mai suna Aimana Datti Usman, su ka tafi Funtuwa".</b><br />
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Ban taba yin aboki mai wannan sunan ba. Ina jin dai Aimana abokin Yusuf Albasu ne da su ka je Funtuwa taro lokacin da na gayyato su daga Kano. Ni Yahaya Umar na dauka a Zariya.<br />
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<b>15.</b><br />
<b>"Wai Shata ne ya ce a hade a yi littafi daya".</b><br />
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Wannan ba gaskiya ba ne. Makasudin kiran su Albasu da Malami shi ne a kwace littafin su, a kore su, bisa hujjar cewa ba a ba su izinin rubuta littafin ba. Da ni aka yi wannan shiri, ba a gaban Kankara ba. Ni ne na bada shawarar a yi littafi daya, bayan mun fita waje na duba aikin da su ka yi, na ga ya burge ni matuka domin sun yi hirarraki da wasu mutane da mu ke so mu yi hira da su, irin su Abubakar Uwawu, Hassan Hadi, Delun Kunya, Hauwa Maituwo, da sauran su. Shawarar da na bayar cewa a hade, ta ba kowa mamaki, har shi kan sa Shatan, domin ba ta cikin shirin da aka yi a makon da ya gabata. Sannan ko kadan Kankara ba ya goyon bayan hadewar, kawai dai don babu yadda zai yi ni ne a matsayi na na shugaban shi.<br />
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<b>16.</b><br />
<b>"Wai Shata ya manta da littafin da Kankara ya rubuta wa kungiya, shi kuma kawaici ya hana shi magana".</b><br />
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Wannan ma wani soki-burutsu ne. Lokacin da mu ka je taron da mu ka hade da su Ali Malami da Yusuf Albasu a Funtuwa, an fi shekara daya da hadewa ta da Kankara. Wato kenan Shata ya san ni da Kankara, saboda haka ya yi maganar wani littafin kungiya ai bai taso ba. Me ya sa ma a lokacin da na fara kai Kankara wajen Shata, na ce masa ga wani wanda za mu yi aikin rubuta littafin da shi, ba su nuna sun san juna ba? Dalili shi ne babu wata sanayya tsakanin Shata da Kankara, sannan Kankara bai taba kai wa Shata littafin da ya ke ikirarin ya rubuta ba. In da akwai littafin, kuma in da sun san juna, to da tun tuni na sani. Wannan maganar, kawai kirkira ce aljannun da ke damun kwakwalwar Aliyu Ibrahim Kankara su ka ba shi, shi kuma ya hau kai ya na kokarin yaudarar mutane da ita.<br />
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<i>Ina kira ga Aliyu Kankara da ya nuna guntun rikodin ko kwaya daya da ya taba yi da Shata, wato wata hira da su ka yi, ko wani hoto da su ka taba dauka tare, a matsayin nuna sanayyar da ya ke karyar sun yi wa juna shi da mawakin. Na san babu. Dalili shi ne, Kankara da Shata ba su san juna ba kafin in kai Kankara wajen sa, kuma ko da na kai shi din, babu wata sanayya da Shata ya yi masa, domin bai taba zuwa wajen Shata ba tare da ni ba, sai idan na kai shi. Hasali ma dai, Kankara bai taba hyin hira da Shata domin yin littafi ba. Duk abin day a ke fada a bayan rasuwar Shata, kirkira ce irin ta marubucin da kwakwalwar sa ta motsu, ya na ganin dodon wani abu da ya ke ganin kamar ya taba faruwa a rayuwar sa bayan kuwa bai taba faruwa din ba.</i><br />
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<b>Zan yi zango a nan. Zan kawo ci-gaban wannan raddi nan gaba kadan, domin wannan magana yanzu na fara ta.</b><br />
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<b>Bissalam.</b>Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com0tag:blogger.com,1999:blog-8255612667231913400.post-89518980496231458462018-10-08T15:34:00.000-07:002018-10-11T04:56:40.585-07:00Yadda Na Jagoranci Rubuta Littafin Tarihin Mamman Shata<b>A ranar Juma’a, 21 ga Satumba, 2018 jaridar Aminiya (ta kamfanin <i>Media Trust Limited</i>) da ke Abuja ta soma buga wata tattaunawa da ta yi da ni. Daga nan ta ci gaba da buga hirar a makwanni biyu masu zuwa, wato a ranakun 28 ga Satumba da 5 ga Oktoba. A rana ta farko, kanun labarin hirar (<i>headline</i>) shi ne “Ni Na Fara Aikin Rubuta Littafin Tarihin Shata – Ibrahim Sheme”, a mako na biyu kuma kanun labarin shi ne, “Abin Da Ya Sa Na Sake Rubuta Littafin Tarihin Shata Karo Na Biyu – Ibrahim Sheme”, sannan na ƙarshen shi ne “Ina Shirin Samar Da Gidauniyar Adana Ayyukan Shata Da Na Sauran Mawaƙa – Sheme”.</b><br />
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<b>Wanda ya yi hirar da ni shi ne Bashir Yahuza Malumfashi. Ga yadda hirar ta kasance:</b><br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoF-GGoHhDaljYt-kZGBadzLU6t4MJNT54l2P6zYbeLLDd5mGvw7xK4ebIKyTjIdy9TU6QOgMiOyjGpXrqvJTmBdynJ_bNNCW8KQksyIanBG4yO9viPP6JqR4eEhDi036D0zTcQH_CI8Gj/s1600/IMG_20180829_194312.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1200" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoF-GGoHhDaljYt-kZGBadzLU6t4MJNT54l2P6zYbeLLDd5mGvw7xK4ebIKyTjIdy9TU6QOgMiOyjGpXrqvJTmBdynJ_bNNCW8KQksyIanBG4yO9viPP6JqR4eEhDi036D0zTcQH_CI8Gj/s320/IMG_20180829_194312.jpg" width="240" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Littafin "Shata Ikon Allah!"</td></tr>
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<b>Ni na fara aikin rubuta littafin tarihin Shata – Ibrahim Sheme</b><br />
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<b>A kwanakin baya ne marubuci kuma ]an jarida, Ibrahim Sheme ya fitar da wani babban kundi da ke }unshed a tarihin shahararren mawa}in Hausa, marigayi Mamman Shata Katsina. Aminiya ta gana das hi, inda ya warware zare da abawa na fa]i-tashin day a sha wajen samar da wannan littafi mai suna SHATA IKON ALLAH!</b><br />
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Daga Bashir Yahuza Malumfashi<br />
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<b>Ko za ka bayyana yadda ka fara tunanin tunkarar rubutu game da marigayi Mamman Shata?</b><br />
Da farko dai,<b> </b>mahaifi na ne ya fara haɗa ni da Alhaji Mamman Shata. Sun san juna matuƙa ta yadda zan iya cewa mutumin sa ne ƙwarai duk da yake bai yi masa waƙa ba. Mahaifi na shi ya ɗauke ni ya kai ni wajen Shata, ya ce masa, "To ga ɗan ka." Har Shatan ya yi ta mamakin cewa na yi girma haka. A lokacin, ban daɗe da gama jami'a ba. To ni kuma sai soyayyar Shata ta ɗarsu a zuciya ta, ya kasance a ko yaushe ina so in je in gan shi. Don haka a duk lokacin da na samu sarari, na kan je in gaida shi a gida.<br />
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Ana cikin haka, ina aiki a Kaduna a matsayin Mataimakin Editan jaridar mako-mako ta <i>Nasiha</i>, sai na yi tunanin me zai hana a matsayi na na marubuci in rubuta tarihin Shata? A lokacin, ba a damu da rubuta tarihin mawaƙan Hausa ba, an fi yin ƙoƙarin rubuta tarihin wasu manyan mutanen irin 'yan siyasa da ma'aikatan gwamnati da 'yan kasuwa don a kira taron ƙaddamarwa a samu kuɗi. Ni kuma ina yi wa Shata wani irin kallo na fasihin mutum wanda ya kamata a taskace ayyukan da ya yi a rayuwar sa. Ni mutum ne mai yawan karance-karance, don haka na jima da ganin alfanun hakan a wasu al’ummomin. A ƙarshe, sai na tafi Funtuwa na sami Alhaji Shata har gida, na faɗa masa niyya ta, kuma ya amince da buƙata ta. A cikin 1991 na fara aikin, kuma na fara yin hirar farko da shi.<br />
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<b>Littafin da ku ka haɗu ku ka samar na farko mai suna “Shata Ikon Allah!”, yaya al’amarin ya gudana kuma me ya biyo baya?</b><br />
Na dai na fara aikin a 1991, to har na yi shekaru da farawa sai Allah ya hada ni da wani mutum mai suna Aliyu Ibrahim Ƙanƙara. Bari ka ji yadda abin ya faru. Daga 1991 ɗin nan har zuwa 1996 na ɗan yi abubuwa bakin gwargwado. A 1992 na bar jaridar <i>Nasiha</i>, na zama Editan mujallar <i>Rana</i> (ta kamfanin mujallar <i>Hotline</i>). A 1993 na tafi ƙasar Birtaniya domin yin digiri na biyu a Jami'ar Cardiff. Da na dawo, na ɗan yi aiki a matsayin Editan mujallar <i>Hotline</i> kafin in koma jaridar kullum-kullum ta <i>New Nigerian</i>, inda har na yi Mataimakin Edita.<br />
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Duk a tsawon wannan lokaci ban daina aiki kan tarihin Shata ba. A daidai lokacin ina da wani aboki mai suna Ibrahim Malumfashi, wanda malami ne a Jami'ar Usmanu Ɗanfodiyo a Sakkwato, yanzu kuma farfesa ne a Jami'ar Jihar Kaduna. Wata rana, ina jin a cikin 1997 ne, sai ya zo har gida na ya ce mani akwai wani mutum da ya ce masa ya na so ya gan ni kan aikin rubuta tarihin Shata. Ya ce mani mutumin ya ce shi ma ya na rubuta tarihin Shata kuma ya na so mu haɗe mu yi littafi ɗaya. Ya ce sunan mutumin Aliyu Ibrahim Ƙanƙara, wanda malami ne a Kwalejin Kimiyya da Fasaha ta Kaduna, wato Kaduna<i> Polytechnic.</i><br />
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Kamar ba zan amince ba, amma Malumfashi ya ja hankali na kan cewa mu dai ha]u da wancan ɗin, in ji da wacce ya zo, kafin in yanke shawara. Sai na ce to shi kenan, su zo tare, in ga abin da shi Ƙanƙara ya rubuta.<br />
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Washegari, su ka zo gida na. Ƙanƙara ya zo da littafi inda ya yi rubutu mai yawa da biro. Na karɓa na shiga dubawa. Sai na lura da cewa Ƙanƙara na da irin azamar da na ke buƙata, kuma har ya yi hira da wasu mutanen da Shata ya yi wa waƙa waɗanda ina so in yi hira da su. A lokacin ni ma fa na yi hirarraki da mutane da dama waɗanda shi bai kai gare su ba, irin su Indon Musawa, Shehu Maigidaje, Goshin Ɗangude, Amadu Doka, Garban Bichi, dangin Shata a Musawa, da sauran su. To, sai na ga lallai haɗewar mu za ta taimaki dukkan mu; ka ga ai ba sai na tafi wajen waɗancan mutanen da ya yi hira da su ba, shi ma ba sai ya je wurin waɗanda na yi hira da su ba. Saboda haka nan take na ce na yarda mu yi littafi ɗaya. Babban dalili na shi ne ni ba domin in samu kuɗi na ke yin aikin ba, buri na dai in cimma nasarar tattara tarihin Shata, saboda haka ko waye ya zo ya ce mu haɗu mu kai gaci zan amince.<br />
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A nan Ƙaanƙara ya bar mani wannan rubutu da ya yi, a matsayi na na jagoran aikin. Haka kuma, bayan wani lokaci, na ɗauke shi a mota ta, na kai shi wajen Shata a Funtuwa na ce, “Baba, wannan shi ne wane. Yanzu da shi mu ke rubuta tarihin ka, ya na taimaka mani.” Shata ya ce to ba komai tunda ni na yarda da hakan.<br />
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To, daga nan fa sai mu ka bazama aiki, shi ya yi nan, ni in yi can. Wani lokacin mu tafi waje tare. Da yake aikin tattara tarihin Shata kamar teku ne, sai dai ka ɗebi na ɗiba ka bar sauran, haka mu ka dinga tafi da aikin bakin iyawar mu.<br />
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Ina so ka sani cewa babu wata ƙungiya ko wani mutum da su ka ɗau nauyin mu kan wannan aikin; ni ne ke ɗaukar nauyin yawancin aikin, da yake bakin gwargwado na fi Ƙanƙara samu. Duk inda za mu, ni ke ɗaukar nauyin mu. Haka kuma na kan tura Ƙanƙara wasu wuraren, in ba shi kuɗin zuwa da dawowa. Misali, na tura shi Bauchi ya wo mana hira da Garkuwan Bauchi Alhaji Ahmed Kari, na tura shi Gombe ya yi mana hira da Garkuwan Gombe Alhaji Bappa Ahmed, wanda Shata ya yi wa waƙar "Ɗan Liman Uban Ciroma, Ɗan Shehu Garkuwa", na tura shi Musawa ya wo mana hira da Magajin Gari Abdullahi Inde da su Ayuba Mainama da sauran su dai. Amma ya kamata ka sani, ni ma fa ba a kwance na ke ba, ina nawa rangadin. Kuma dai ni ne ke zuwa wajen Shata a kai a kai, ina sanar da shi halin da ake ciki.<br />
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Ana cikin haka, rannan na je wajen Shata sai ya sanar da ni cewa wasu mutum biyu sun same shi a <i>Kabo Guest Inn </i>a Kano, wato otal ɗin Jarman Kano Alhaji Muhammadu Adamu Ɗankabo, sun faɗa masa cewa su na rubuta tarihin rayuwar shi. Ya ce, "Ka san su?" Na ce ban san su ba. Sai nan take wasu yaran Shata da na ke da matuƙar kusanci da su, irin su Alhaji Ya'u Wazirin Shata, su ka ce ai kuwa ya kamata a kira su nan Funtuwa a hana su ci gaba da aikin, domin dai ni aka sani, ni aka amince wa.<br />
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Shata ya yarda. Ya ce to yaya za a yi a gano su? Na ce ina da abokai marubuta a Kano, zan iya zuwa in gano su. Aka sa ranar da za a ce su zo Funtuwa mu haɗu mu duka idan na gano su. Daga Funtuwa, na ja mota ban zame ko'ina ba sai Kano. Ta hanyar wani aboki na, marubuci, Ado Ahmad Gidan Dabino, na shiga bincike har aka kai ni wani gida a unguwar Daneji, aka ce nan ne gidan su Ali Malami, wato ɗaya daga cikin waɗanda aka samu labarin su na aiki kan tarihin Shata. Na yi masa sallama, ya fito. Da mu ka tattauna, ya tabbatar mani da cewa lallai shi da wani mai suna Yusuf Tijjani Albasu sun fara rubuta tarihin Shata. Na isar da saƙon cewa to Shata na neman su a Funtuwa a rana kaza. Ya ce to in-sha Allah za su je. Ban faɗa masa matsayi na a wajen rubuta tarihin Shata ba.<br />
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Daga Kano, sai na zarce zuwa gida Kaduna. Na samu Aliyu na faɗa masa abin da ake ciki. Da ranar ta zo, mu ka rankaya zuwa Funtuwa - ni da Ƙanƙara da wani aboki na da na ɗauka a Zariya, wato Yahaya Umar. Mu ka yi sa’a, Alhaji Shata bai je ko'ina ba. Da ya fito zaure ya zauna, aka taru kamar kullum, ana jiran isowar Kanawan nan. Can kuwa sai ga su sun iso tare da wani abokin su. Kuma sun zo da littafin su kamar yadda aka ce su yi. Abin da aka shirya shi ne idan sun zo, za a ƙwace littafin ne, a kore su bisa hujjar cewa Shata bai ba su izinin rubuta tarihin rayuwar shi ba! To amma sai na ce a ba ni dama in duba aikin da su ka yi. Su duk ba su san shirin da aka yi ba.<br />
Na karɓi littafi biyu da su ka cika da rubutu da biro, mu ka koma waje, na jingina da mota na shiga dubawa. Littafi ɗaya na ƙunshe da matanonin wasu waƙoƙin Shata, yayin da ɗayan - wanda shi ya fi jan hankali na - ya na ɗauke da hirarraki da wasu mutane da Shata ya yi wa waƙa. Kamar dai yadda na gano lokacin haɗewa ta da Ƙanƙara, sai na ga cewa lallai Kanawan nan sun yi aiki irin wanda na ke so; sun yi hira da wasu mutane waɗanda mu ke da burin ganawa da su, irin su Delun Kunya, Abubakar Uwawu, Umaru Ɗanduna, Liman ’Yalleman, Laila Dogonyaro, da sauran su.<br />
Da mu ka koma gaban Shata, sai na ce masa, "Baba, ni ina ganin ya kamata mu haɗe da waɗannan su ma, a yi littafi ɗaya."<br />
Sai mamaki ya kama kowa. Shata ya ce, "Haka ka ke so?" Na ce, "E." Ya ce, "To ai shi kenan." Sai na bada shawarar mu koma waje mu tattauna tare da Ali Malami da Yusuf Tijjani Albasu. Da mu ka koma, na faɗa masu irin aikin da mu ka yi, kuma na nuna masu namu aikin tare da ɗimbin hotunan da mu ka tara. Nan take su ma su ka amince da cewa mu haɗe mu huɗu mu yi littafi ɗaya.<br />
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Bayan mun tattauna, na rubuta takardar yarjejeniya, mu ka koma gaban Shata, na karanta ta kowa ya ji. Aka amince, kowa ya rattaba hannu a kan cewa mun haɗe.<br />
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Daga nan, aiki ya koma ɗanye. A matsayi na na jagoran aikin, na kira taro a Kaduna, inda mu ka tattauna kan yadda aikin zai kasance, musamman abin da ya rage mana, da kuma yadda za a yi mu ci gaba da tunkarar aikin. Kowannen mu zai ci gaba da bincike kamar yadda mu ka faro, sannan ni ne marubucin littafin, wato ni ne zan karanta abin da kowannen mu ya farauto, in saƙa shi cikin sassan littafin kamar yadda na tsara shi.<br />
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A tsawon lokacin da mu ka yi, na lura da wani abu. Abokan aiki na sun damu matuƙa kan lallai in gama littafi a ƙaddamar da shi. Ni kuma gani na ke ta yi har yanzu ban samu kaiwa inda na ke so littafin ya kai ba; kullum gani na ke yi akwai giɓi nan da can. Ana haka, har Shata ya fara ciwon ajali, ya koma ga Mahaliccin shi. A ƙarshe, littafin bai fito ba sai a cikin 2006, wato shekara bakwai bayan rasuwar Shata.<br />
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<b>Ga shi bayan wasu shekaru masu yawa, ka fito da sabon littafin “Shata Ikon Allah!” Yaya aka yi haka ta faru?</b><br />
Da aka ƙaddamar da littafin mu na farko a Gidan Arewa a Kaduna, sai mu ka lura da cewa ba mu samu kuɗi ba kamar yadda mu ke so. Yawancin mutanen da su ka yi alƙawarin bada kuɗi a wurin, ciki har da babban mai ƙaddamarwa, ba su cika alƙawarin su ba - har yau ɗin nan! Wasu ma cakin kuɗi na bogi su ka bayar a bikin ƙaddamarwar. Sannan kwafen littafin guda 1,000 da aka ce za a buga mana, ba mu samu ko da 600 ba, saboda haka babu ma na sayarwa. Aka bar mu da basussuka. Hakan ya sa mu ka kasa ba iyalin Shata ko sisi kamar yadda yarjejeniya ta buƙaci mu yi.<br />
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Sai mu ka zauna mu ka shawarta cewa mu yi ƙoƙarin sake fito da littafin don mu sayar, mu ga ko za mu fanshe ta nan. Sai na ce kowannen mu ya je ya karanta littafin ya ga ko akwai kurakurai da ya kamata mu gyara, da yake ni na rubuta shi na bayar aka buga ba tare da sauran sun samu lokacin karanta shi kafin a buga ba. Haka kuma na ce ya kamata mu zurfafa bincike, tare da tattaunawa da wasu mutanen waɗanda ba mu samu zantawa da su ba kafin a buga littafin. Mu ka rabu a kan haka.<br />
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To, tun daga nan fa sai na fara Allahn-ba-ku da abokan aikin nawa. Kusan kowannen su ya ƙi ba ni haɗin kai kan abin da na ke so mu yi. A gani na, sun gaji da aikin. Mutum ɗaya ne ma ya karanta littafin ya ba ni wuraren da ya gano an yi kuskuren rubutu, misali a rubuta 'Shta' maimakon 'Shata' ko 'Dara' maimakon 'Daura'. Amma su kurakuran ma ba su da yawa sosai. Daga nan babu wanda ya ba ni ko kalma ɗaya a matsayin ƙarin bayani na bincike ko hira da wani mutum. Duk wanda na nemi ya yi wani abu, sai ya goce. Kai, akwai ma wanda ya turo mani da saƙon tes daga Kano ya ce don Allah don Annabi in rabu da shi, shi ya fita in dai aikin littafin Shata ne, ba ya so! Na kira abokin aikin mu ɗayan, na faɗa masa, ya ce e, shi ma ya faɗa masa haka. Shi kenan, ni sai na ci gaba da bincike na.<br />
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Abin ban-mamakin ma, sai na samu labarin cewa Aliyu Ibrahim Ƙanƙara na can ya na ƙoƙarin fito da wani littafin kan Shata. Da na tuntuɓe shi kan maganar, da farko ya ce ƙarya ake masa. Mun ɗau shekaru ina fama da shi a kai, domin an kai lokacin da na tabbatar da cewa lallai ya na kan aikin, ina nuna masa cewa sake fito da wani littafin zai kasance cin amanar mu duka. Na zauna da shi a Kaduna da Katsina ba sau ɗaya ba, ina nuna masa cewa abin da ya ke so ya yi bai dace ba, musamman tunda babu yadda za a yi ya rubuta wani littafi ba tare da ya kwashe bayanan da ke cikin wanda na rubuta ba, kuma idan ya yi hakan zai kasance ya karya dokar haƙƙin mallaka tare da satar basira. Na ce masa kamata ya yi ya ba ni duk wani sabon bincike da ya yi, in haɗa da wanda na yi, a zuba cikin sabon littafin da mu ka amince mu yi.<br />
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Da ƙyar na samu ya ba ni wani sashe na littafin, daga babi na 1 zuwa na 6; ya aiko mani da shi ta hanyar Kwamared Bishir Dauda Sabuwar Unguwa, ya kawo mani a Kaduna. Ya haɗo da hotuna kaɗan, sannan ya turo mani wasu hotunan ta imel. Da na duba, sai na kira shi na ce to ina sauran littafin? Ya ce iyakar abin da ya rubuta kenan. Na san ba haka ba ne. Duk da haka, na karanta na ɗauki abin ɗauka, na watsar da yawancin abin da ke ciki domin kuwa an kwaso wajen kashi 80 cikin ɗari ne daga bugun farko na "Shata Ikon Allah!" A ƙarshe ma dai, sai na bi wata hanya na samo sauran littafin da ya hana ni, wato babi na 7 zuwa ƙarshe, kuma na kira shi na faɗa masa, har na karanta masa abubuwan da ke ciki. Ya yi ta mamaki.<br />
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Na ɗauka zai karaya, ya bari mu haɗe kamar yadda ya amince. Amma sai na riƙa jin cewa ya na fa ci gaba da ƙoƙarin fito da littafin, har ya rubuta takardu zuwa ga gwamnatin Jihar Katsina, ya na roƙon ta ba shi kuɗi ya buga littafin. Duk na samu takardun da ya rubuta, kuma na sanar da shi.<br />
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A ƙarshe dai, kwatsam sai na ji Aliyu ya fitar da littafi. Ina jin ko a 2016 ne? Da na ga haka, sai na ƙyale shi. Na ce in dai don ya na ganin zai samu kuɗi da littafin ne kamar yadda ya ke ta tsinkaya, to ya je ya samu. Ni dai ba domin kuɗi na ke fafutikar tattara tarihin Shata ba. Don haka sai na yi bakam, na ci gaba da nawa binciken ni kaɗai, ina yi ina rubuta littafi, har tsawon shekarun nan goma sha biyu. A ƙarshe, na ƙare, na gamsu da cewa littafin ya kai matsayin a fito da shi.<br />
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Kada ka manta, wannan littafin da ya fito ya ƙunshi "Shata Ikon Allah!" na farko, ya ƙunshi littafin Aliyu Ƙanƙara mai suna "Mahadi Mai Dogon Zamani" (wanda shi ne sunan farko da na raɗa wa namu littafin kafin Dakta Aliyu Modibbo Umar ya ba ni shawarar cewa in canja masa suna zuwa "Shata Ikon Allah!"), sannan ya ƙunshi sabon binciken da na yi. Saboda haka wannan sabon littafin da na fito da shi, in dai ka same shi, to ba ka buƙatar wancan namu na farkon da kuma na Ƙanƙara domin ya ƙunshi dukkan su. Abin da babu a ciki daga na Ƙanƙara yawanci shi ne irin almarorin nan da ya ke yaɗawa game da Shata, misali wai an yi wa mahaifin Shata girka har aljanu su ka yi bushara da haihuwar mawaƙin ko a daren da aka haifi Shata an ji kiɗan kalangai na tashi a sararin samaniyar garin Musawa ko kuma Shata ba mutum ba ne aljani ne.<br />
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<b>Menene bambance-bambancen da ke tsakanin wannan sabon littafin da na farko?</b><br />
Bambanci na farko shi ne wanda ido ke gani tun kafin mutum ya buɗa littafin. A bugun farko, shafi sama da 600 ne, wannan kuwa shafi 921 ne; a da, ya ma haura shafi 1,000. Na biyu shi ne a wajen ingancin ɗab'i ya ninka wancan. Na uku, za ka ga duk da yake sunayen mu huɗu duk sun fito, amma suna na ne mafi girman rubutu domin in nuna cewa ni ne na rubuta littafin, to amma na amince da cewa akwai gudunmawar sauran masu binciken a ciki. Kuma ba handame littafin na yi ba, domin ko jiya mun yi waya da Yusuf Albasu cewa za mu kira taron mu huɗu mu zauna mu tattauna kan haƙƙin kowa a littafin. Na biyar, a wannan karon littafin kala biyu ne, wato mai ƙarfin bango da mai laushin bango.<br />
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Idan ka shiga cikin littafin, za ka ga shafuka masu kala fiye da na da, da ɗaruruwan hotuna kuma masu faɗi.<br />
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To amma babban bambancin shi ne bayanan da littafin ya ƙunsa. Sun fi na farkon yawa, da kuma inganci. A wannan sabon littafin akwai hirarraki da ƙarin wasu mutanen waɗanda Shata ya yi wa waƙa ko ya yi hulɗa da su, akwai tarihe-tarihe na wasu mawaƙan da wasu mutanen. Sannan a littafin farko, akwai kurakurai na wasu bayanan. Misali, ko Jami'ar Ahmadu Bello da za ta ba Shata digiri cewa ta yi mahaifiyar Shata "Fulata-Borno" ce - wato Fulanin da su ka fito daga gabas, su ka zo ƙasar Hausa kafin da bayan Jihadin Shehu Usmanu Ɗanfodiyo. Mu ma a littafin farko (da ma na Ƙanƙara ɗin) haka mu ka rubuta. To amma da na je Tofa, garin mahaifiyar Shata, sai na gano cewa ashe ita Babarbara ce, domin mahaifin ta Kanuri ne.<br />
mawa <br />
Sannan a da, ana cewa wani aminin Shata tun su na yara a Musawa, mai suna Malam Ɗanƙane, wai ɗan'uwan Shata ne na jini. Ashe ba haka ba ne, ba su haɗa komai ba sai maƙwabtaka da kuma amintaka. Na yi sabuwar hira da Alhaji Balan Guzun, ɗan'uwan Shata, da shi kan shi Ɗanƙane ɗin, mako uku kafin a buga littafin, inda na gano ashe ba ɗan'uwan su ba ne na jini. Sannan a da ana cewa mahaifiyar Shata ta taɓa yin aure a Ingawa, ashe ba haka ba ne. Kai, ga su nan dai!<br />
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<b>Ganin cewa marigayi Shata ya rasu bai ga littafin na farko ba balle wannan, yaya dangantakar ku ta ke da iyalan sa?</b><br />
Tun farko ina da kyakkyawar dangantaka da iyalin Shata. Farkon mu'amala ta da shi ma, 'ya'yan nasa yawanci ƙanana ne, amma yanzu duk sun girma, sun hayayyafa. Yaran Shata irin su marigayi Alhaji Ya'u Waziri da marigayi Alhaji Bawa Dungun-Mu'azu sun san ni da Shata, don haka kowannen su har gida na ke samun shi mu yi hira. Sannan ina da amini a gidan Shata, wato Alhaji Mustapha Sulaiman Shata, wanda ɗa ne ga mawaƙin, to ya taimaka ƙwarai wajen buɗe mani ƙofofi a farkon fara bincike na.<br />
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Bayan rasuwar Shata kuma, sai uwargidan shi, wato marigayiya Hajiya Furera, ta riƙe ni kamar ɗan ta; ko wane irin bayani na nema game da Alhaji, za ta ba ni ko da a waya ne. Akwai kuma kishiyar ta, Hajiya Dije (mahaifiyar Sanusi Shata), ita ma mu na zumunci sosai, kuma har zuwa daf da buga wannan sabon littafin ta taimaka mani sosai. Misali, lokacin da na ke neman wani hoto, sai ta tashi takanas daga Funtuwa ta tafi garin mahaifin ta, wato Falgore, ta kwaso dukkan hotunan ta na rayuwar ta da Shata, ta ba ni. Da yake Hajiya Furera kuma ta rasu, sai ɗan ta, Bishir, wanda ke aiki a Maiduguri, ya bada umurni ga matar sa cewa ta kwaso dukkan hotunan mahaifiyar tasa da ke cikin wani buhu, a ba ni. To ka ga akwai kyakkyawar dangantaka tsakani na da iyalin Shata. Kuma har yau ɗin nan ina kallon kai na a matsayin ɗan'uwan su, tunda ni mai ƙaunar Alhaji ne irin na har abada. Don haka ina matuƙar son ganin cewa rayuwar zuri'ar sa ta inganta ƙwarai da gaske.<br />
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<b>Wane irin shiri ka ke yi game da wannan littafi na Shata yadda zai shiga duniya kuma ya zama wata sila na taskace ayyukan mawaƙan Hausa, ban a Shata kaɗai ba?</b><br />
Shekaru masu yawa da su ka gabata, na taɓa jagorantar wani yunƙuri na kafa wata ƙungiya mai suna Gidauniyar Mamman Shata ko Cibiyar Mawaƙa Da Kaɗe-Kaɗe ta Mamman Shata, ba domin komai ba sai domin a taskace ayyukan da Shata da sauran mawaƙan Hausa su ka yi wajen adana adabin malam Bahaushe. Shugaban ƙungiyar shi ne Alhaji Hamisu Gamarali Funtuwa, ni kuma sakatare. Ƙungiyar ba ta siyasa ba ce, kuma ba ta neman kuɗi ko riba ba ce. Amma tun tashin farko mun samu matsala domin wani kuskure da mu ka tafka. In-sha Allah za mu sake zama domin farfaɗo da ƙungiyar da gyara mata fasali.<br />
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Burin ƙungiyar shi ne ta samar da wani gida inda za a riƙa tara dukkan waƙoƙin Hausa, ba na makaɗan zamanin da ba kaɗai, har da na yanzu, irin su Aminu Ala da Mudassir Ƙasim da Fati Nijar da Maryam Fantimoti da Yahaya Makaho da Umar M. Shareef da sauran su, ta yadda duk mai nema zai je ya samu. Na yi la'akari da cewa idan wasu mutane da ke rirriƙe da waƙoƙin su ka shuɗe, to wasu waƙoƙin sun salwanta kenan. A yanzu haka ma akwai waƙoƙin Hausa da su ka ɓata, sai ka sha wuya kafin ka samu wata waƙar.<br />
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<b>Wane kira za ka yi ga gwamnati da cibiyoyin ilimi da attajirai da ma al’ummar Hausa gaba ɗaya dangane da Shata?</b><br />
Kiran da zan yi shi ne su yi ƙoƙari su ga an taskace dukkan ayyukan adabi na Malam Bahaushe. A nan, ba waƙa kaɗai ba, har ma finafinai da littattafai da hotuna da sauran su. Waɗannan abubuwan su ne ke ɗauke da tarihin al'adun mu, waɗanda zamani ke shafewa a hankali. Ba cewa na yi a kafe kan al'ada ba, domin sauyawa ta ke yi, to amma a riƙa adana ta saboda 'yan baya su gani kuma su ji yadda kakannin su su ke a da. Misali, yanzu kayan kiɗan Hausawa da dama sun ɓace; haka abinci da sutura da magunguna. Ko gidan tattara kayan tarihi ka je ba za ka samu wani abin ba. Yanzu ina hoton Narambaɗa? Babu! Hotunan Ɗan'anace guda nawa ka gani? Ba su da yawa! Ko Abubakar Imam hotunan shi guda nawa ake da su? Ba yawa! Shin akwai ma muryar sa a wani faifai kuwa? Ban taɓa ji ba! To, haƙƙi ne da ya rataya a wuyan duk wanda zai iya da ya bayar da tasa gudunmawar don adana irin waɗannan abubuwan. Haka ake yi a duk ƙasashen da su ka ci gaba.<br />
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<b>Bayan fitar da wannan babban kundi kan Shata, me kuma al’umma za su tsimaya daga gare ka a nan gaba?</b><br />
Ina da wasu shirye-shirye na waɗansu abubuwan da na ke so in yi. Idan har Allah ya ara mani tsawon kwana da lafiya da lokaci, za a ji ni na sake fito da wani abin.<br />
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<tr><td class="tr-caption" style="text-align: center;">Shafin da <i>Aminiya </i>ta fara bugawa na hirar</td></tr>
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Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com0tag:blogger.com,1999:blog-8255612667231913400.post-17397689155747465012018-09-16T16:20:00.000-07:002018-09-16T16:20:01.838-07:00Wasu baitocin marigayi Malam Lawan MaiturareƘaunar Muhammadu na nutse ba waiwaye,<br />
Na sanya kai na can ciki na dulmiya,<br />
Ya hamidan Mahmudu ban da kamar ka.<br />
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Ya Annabin rahama gare ka na durƙusa,<br />
Al-Musɗafa kai ne ka san matuƙar isa,<br />
Mai son ka ma ya san isa domin ka.<br />
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Kaicon mutum ya san ka in bai so ka ba,<br />
Kaicon mutum bai so ka don bai san ka ba,<br />
Ba arziƙi gun wanda ba ya son ka.<br />
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Tsuguno da zaunawa da miƙewa tsaye,<br />
Tafiya da hango nesa har mu yi waiwaye,<br />
Mun sami wannan arziƙi domin ka.<br />
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Ya Ɗahirun mai kyan jiki da na zuciya,<br />
Muɗahhiran ka tsakake mana ƙungiya,<br />
Hadi ka na shiryar da mai ƙaunar ka.<br />
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Al-Musɗafa kai ne iya matuƙar rabo,<br />
Mai son ka sai mai arziƙi kuma mai rabo,<br />
Ba arziƙi faufau wajen maƙiyan ka.<br />
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Mutari du mai son ka ya gama arziƙi,<br />
Mahmudu wanda ya ƙi ka ya rasa arziƙi,<br />
Domin ko ba wani arziƙi sai naka.<br />
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Mutari jikan Nuhu in ba don ka ba,<br />
Wallahi du taron mu da ba a yi mu ba,<br />
Mun shaƙi ƙamshin arzikin nan naka.<br />
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Ya mai siraɗal mustaƙima mamallaki,<br />
Don Murtala Hadi rasulun arziƙi,<br />
Al- Musɗafa jirgin fiton bayin Ka.<br />
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Ya Rabbu mai Malakutu mai ma'ul haya,<br />
Don sahibin Jibrila gwarzon Mariya,<br />
Hasken ibada maganin mai shirka.<br />
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Mun roƙi alfarma saboda abin biya,<br />
Mun tuba mun kora da ƙaunar zuciya,<br />
Mun durƙusa Allah mu na roƙon Ka.<br />
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Ba za mu sami abin da bai zama naka ba,<br />
Wa za mu ce wa ya ba mu in ba Ka ba mu ba?<br />
Ka san buƙata ce da mu bayin Ka.<br />
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Ka ce a sa bakin da bai saɓe Ka ba,<br />
Ban wo gaban kai na wajen roƙon Ka ba,<br />
Shi ne na zo gun Musɗafa manzon Ka.<br />
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* Daga MALAM LAWAN MAITURARE (1976)Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com0tag:blogger.com,1999:blog-8255612667231913400.post-3296523911384268222018-09-01T01:08:00.001-07:002018-09-01T01:08:24.573-07:00Adam A. Zango a bangon mujallar Fim<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjDqOpmqPchR8fpHVaLjRRHKaxQLiMlk2K-gd9hK8M70uSrVYZcabxxx_Cb65GGaCNT-GJskLqjYsPpyK7d6Pcvhp3gRidsptwy_vuOYhrMSsmJmlc-YD2fT8SZSjUynIh_pwxVqim6bR1y/s1600/Fim+July-Aug+2018.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="1130" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjDqOpmqPchR8fpHVaLjRRHKaxQLiMlk2K-gd9hK8M70uSrVYZcabxxx_Cb65GGaCNT-GJskLqjYsPpyK7d6Pcvhp3gRidsptwy_vuOYhrMSsmJmlc-YD2fT8SZSjUynIh_pwxVqim6bR1y/s320/Fim+July-Aug+2018.JPG" width="226" /></a></div>
<br />
<br />
Adam A. Zango, Sadiya Kabala, Sallau da Furerar Arewa24 ne a bangon mujallar Fim<br />
<br />
<br />Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com0tag:blogger.com,1999:blog-8255612667231913400.post-82288682416247013892018-08-30T23:36:00.000-07:002018-09-17T00:26:54.355-07:00Wakar "Ranar Kilishi Jikar Dikko" ta Mamman Shata Katsina<br />
Wannan waka, mai amshin "Ranar Kilishi Jikar Dikko", Mamman Shata ya rera ta ne ga Hajiya Kilishi, matar Sarkin Daura Muhammadu Bashar (Allah ya jikan shi). Jigon wakar shi ne kambamawa da yabo. A wakar, Shata ya tuno da yadda aka yi bikin auren Kilishi (diyar Sarkin Katsina Usman Nagogo) da Bashar lokacin ya na Wamban Daura.<br />
<br />
Wannan wakar, gajera ce, to amma ta kunshi abubuwa da yawa. 1. Ta nuna cewa sarakuna a kasar Hausa na auratayya tsakanin su; 2. ta nuna kasaitar wannan bikin aure, wato irin babban taron da aka yi na jama'a da motoci da babura da kekuna, da kuma yadda sarakai ke yin babbar kyauta ga maroka ko mawakan su; 3. ta taskace mana tarihin al'adar "durbar" da Turawa su ka kawo mana, wato hawan dawakai domin nuna al'adun mu; 5. wakar ta bada tarihin ita Kilishi a takaice, wato Shata ya nuna mana cewa ita 'yar Sarki ce jikar Sarki; 6. a wakar akwai nason addinin Musulunci, musamman bangaren karatu da kuma tarihi. Misali, mun fahimci cewa Shata ya san wani abu game da wasu wakokin Larabci, wato irin "Alburda", da mawakan Larabci irin su Alfazazi.<br />
Na rubuta wakar ne daga wani faifan Shata da na saurara.<br />
Na alamta inda aka yi amshi da alamar tauraro, wato *. Bismilla.<br />
<br />
<br />
SHATA: Ranar Kilishi jikar Dikko.<br />
<br />
AMSHI (*)<br />
<br />
Ranar Kilishi jikar Dikko.<br />
*<br />
Bukin Kilishi jikar Dikko,<br />
Taron ta sai ka ce an Durbar:<br />
Mota dubu ta je tarbar ta,<br />
Doki dubu ya je tarbar ta,<br />
Dike dubu ya je tarbar ta,<br />
Ba sa'ikul ba, ba 'yan ƙas ba,<br />
Tarbar Kilishi jikar Dikko.<br />
*<br />
Rad da Wamban Daura jikan Abdu,<br />
Mamman jikan Sarki Musa,<br />
Jikan Muska da Sarkin Fada,<br />
Jikan Muska da Sarkin Fada,<br />
Ran nan Wambai yab ban mota,<br />
Yac ce don darajar ɗan Hamza,<br />
Sardo Amadu jikan Shehu,<br />
Sai ko Kilishi ta ce ita ta ba ni domin Amadu jikan Shehu.<br />
*<br />
Daidai, Kilishi jikar Dikko!<br />
*<br />
Kilishi Allah ya ba ki ladan aure,<br />
Da ma ki san gidan Aljanna.<br />
*<br />
Da sauya waƙar Kilishi jikar Dikko,<br />
Yara su na ta dukan fata,<br />
Kiɗan sai ka ce fitah harsashi!<br />
*<br />
Zuba waƙa ni kai,<br />
Ni sai zuba waƙa ni kai kama da ta Alfazazi,<br />
Kamar ana tamsiri.<br />
*<br />
Zuba waƙa ni kai kama da ta Alfazazi,<br />
Kamar ana Alburda.<br />
*<br />
Ta Tatsumburum garin Ɗanyaro,<br />
Waccan Kilishi jikar Mamman,<br />
Waccan Kilishi jikar Mamman,<br />
Wannan Kilishi birnin Dikko,<br />
Wannan Kilishi birnin Dikko,<br />
Kakan ta Shehu ne Usumanu,<br />
Baban ta Shehu ne Usumanu,<br />
Kakan ta kau Muhamman Dikko.<br />
*<br />
Kilishi kakan ta kau Muhamman Dikko.<br />
<br />
*<br />
Kilishi kakan ta kau Muhamman Dikko.<br />
*<br />
Allah ya ba ki ladar aure,<br />
Da ma ki san gidan Aljanna.<br />
*<br />
Daidai, Kilishi jikar Dikko.<br />
*<br />
Taron Daura ya kai taro,<br />
Taron Daura ya kai taro,<br />
Bukin Kilishi jikar Dikko.Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com0tag:blogger.com,1999:blog-8255612667231913400.post-51872056391460383452018-08-30T05:00:00.000-07:002018-08-30T05:00:12.337-07:00Farashi da inda za a samu "Shata Ikon Allah!"<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjNwI5xTyJLR04-AMqWTWIMdo73hvxACKwq6ta_JaM4VMdlhzkQDlbA7lLVcVMkMJcxohWSWQjXX_70EA2ZIMXQLCpPVXg7d6TNiU11_V47-0nD0SBptTPuyONRE4ZqX8P0NaPZZ7jteBXD/s1600/sabo.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1546" data-original-width="1043" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjNwI5xTyJLR04-AMqWTWIMdo73hvxACKwq6ta_JaM4VMdlhzkQDlbA7lLVcVMkMJcxohWSWQjXX_70EA2ZIMXQLCpPVXg7d6TNiU11_V47-0nD0SBptTPuyONRE4ZqX8P0NaPZZ7jteBXD/s320/sabo.JPG" width="215" /></a></div>
<br />
<br />
Daga gobe Juma'a idan Allah ya kai mu za a samu wannan littafin na "Shata Ikon Allah!" wasu wurare a arewacin kasar nan. Za mu ci gaba da fadada wuraren. A yanzu dai ga inda za a same shi:<br />
<br />
Abuja: Shagalinku Restaurant da Sahad (Main)<br />Kaduna: Arewa House Bookshop da Hamdala Hotel Bookshop<br />Kano: Sahad Supermarket, Zoo Road<br />Katsina: Matasa Media Links, K/Kaura<br />
<br />
KO A KIRA WADANNAN LAMBOBIN: <br /><br />Kaduna: Abba - 08069518667; Joke - 07030489082<br />Kano: Abubakar - 07061838558; Mukhtar - 07030924846<br />Abuja: Ashafa - 08056363602; Yahaya - 08039727242<br />Katsina: Danjuma - 08035904408; Umar - 08037549033<br />
<br />
KO A TUNTUBE MU TA NAN:<br />
<br />WhatsApp: 08036890400; 08141565625<br />
<br />Facebook: Shata Ikon Allah (group)<br />
<br />Instagram: Mamman_Shata<br />
<br />
FARASHI:<br />
<br />
Softcover: N8,000<br />
<br />
Hardcover: N10,000Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com0tag:blogger.com,1999:blog-8255612667231913400.post-34174635393833514092018-08-29T14:53:00.000-07:002018-08-29T14:53:15.197-07:00Littafin "Shata Ikon Allah!" ya fito!<div class="separator" style="clear: both; text-align: center;">
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<div class="separator" style="clear: both; text-align: center;">
</div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfAi5VvDzqlq4xpyOJcMQ9AxjXpeGVk70ug0159Ej90MzwnJoS9XdOu9hHOhC4VfrvxLABKP2-dSz9CATvvm2IxXpo26nkRSDKEiirtqU5a9A7GstnMDoqQTwGGNchIYFP5LYDEJcquaQY/s1600/sanarwa.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="528" data-original-width="495" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfAi5VvDzqlq4xpyOJcMQ9AxjXpeGVk70ug0159Ej90MzwnJoS9XdOu9hHOhC4VfrvxLABKP2-dSz9CATvvm2IxXpo26nkRSDKEiirtqU5a9A7GstnMDoqQTwGGNchIYFP5LYDEJcquaQY/s320/sanarwa.JPG" width="300" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Littafin "Shata Ikon Allah!"</td></tr>
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Alhamdu lillah! Alhamdu lillah! Alhamdu lillah!</div>
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ya shigo hannu na. An kammala dab'in sa da shirya shi a bisa sabon fasalin da
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2006. Ko makaho ya shafa, zai ji bambancin. Ya inganta ta fuskar kyautata
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fama da masu cewa don Allah yaushe wannan littafi zai fito? Masoyan kenan. Na
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Ibrahim Sheme</div>
Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com0tag:blogger.com,1999:blog-8255612667231913400.post-45217475500286025192018-08-26T15:54:00.000-07:002018-08-26T15:56:28.731-07:00Waƙar "Taimaka Rabbana" ta Sani Sabulu Kanoma<i>Baitikan da na fi so a waƙoƙin Alhaji Sani Sabulu Kanoma su na cikin waƙar sa ta "Taimaka Rabbana". Ga su na zauna na rubuta su kamar haka:</i><br />
<br />
<br />
In ka na yawo cikin duniya,<br />
Kag ga abin mamaki bai kamar ƙarewa,<br />
Sai kullum ƙaruwa za ya yi.<br />
<br />
Sai ka samu mutum cikakken mutum,<br />
Ka iske mutum kamak kamili,<br />
Hannu na mutum, idanun mutum,<br />
In ka koma cikin zuciya tasa sai ka ga ƙwamma kura da shi!<br />
<br />
Ka san sha'anin duniya wuya ce garai,<br />
In an ka iya shi daɗi garai.<br />
<br />
In kay yi kure, akwai 'yaw wuya.<br />
<br />
Ya ikon Allah, ka tserad da mu ka hana mu faɗa ka ganar da mu gaskiya.<br />
<br />
Taimaka Rabbana, ya Jallah ka ceci 'yan zamani.<br />
<br />
Ka san sha'anin duniyag ga sai Rabbana.<br />
<br />
Ka san sha'anin duniya wuya ag garai,<br />
In ka ga mutum ka na ra'ayi nai malam,<br />
Kafin ku zam jiki kai da shi, na so ka yi bincike nai kaɗan,<br />
Ka bar dubin fuska da kaurin jiki,<br />
Na so ka yi binciken zuciya da irin halin da duk ag garai.<br />
<br />
Ka san cinikin ɗan'adam wuya ag garai,<br />
Ko an bar ma sule goma nan a cikin naira rage sule biyar,<br />
Watakila ka na zaton faɗuwa.<br />
<br />
Ka san hikima - eh?<br />
Sha'anin duniya wuya ag garai.<br />
Amma inji mai waƙa uban Zainaba, Sani,<br />
Amma inji mai waƙa uban A'isha, Sani.<br />
<br />
Sha'anin duniya wuya ag garai,<br />
Sannan cinikin ɗan'adam wuya ag garai,<br />
In an ka biyo ana bincike, ka je ka hwaɗi garan an ka ji.<br />
<br />
Taimaka Rabbana, ya Jallah ka ceci 'yan zamani.<br />
Ya ikon Allah, ka tserad da mu ka hana mu faɗa ka ganar da mu gaskiya.<br />
Ka san sha'anin duniyag ga sai Rabbana.<br />
<br />
Ka samu mutum cikakken mutum,<br />
Hannu na mutum, idanun mutum, a'ah!<br />
Daidai ya yi godiyar Rabbana, sai ka iske ana ta'asa da shi.<br />
<br />
Allah ya yi ma jiki na mutum,<br />
Kuma yai maka lafiya ta mutum,<br />
Daidai ka yi godiyar Rabbana, sai ka iske ana ta'adi da kai.<br />
<br />
Ka san sha'anin duniyag ga sai Rabbana.<br />
<br />
Ka samu mutum kamar kamili,<br />
Ka iske mutum cikakken mutum, (2x)<br />
Ga riga, cikin rawani,<br />
Da ka koma cikin zuciya tasa sai ka ga ƙwamma kura da shi!<br />
<br />
Ka san sha'anin duniyag ga sai Rabbana. (2x)Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com3tag:blogger.com,1999:blog-8255612667231913400.post-19484644292641503762018-08-23T04:14:00.000-07:002018-08-24T04:00:50.515-07:00Garba Dangida at 62: A Short Appreciation<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUzvCiDjsnajcOotztzNcbL1dFvP9cnTzYbQmjhBmNX5f3Oj1INBVwyoHms73E-xglhdUsfXany67HhEbXne2veBEii4-ptAM-7g7ND0yzcq8BkcUosnmAGzgu-jblOqudoQ2jXNGu3c9d/s1600/Dangida+1+20141216_103102.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="639" data-original-width="640" height="319" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUzvCiDjsnajcOotztzNcbL1dFvP9cnTzYbQmjhBmNX5f3Oj1INBVwyoHms73E-xglhdUsfXany67HhEbXne2veBEii4-ptAM-7g7ND0yzcq8BkcUosnmAGzgu-jblOqudoQ2jXNGu3c9d/s320/Dangida+1+20141216_103102.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Alhaji Garba A. Dangida in his office - in those days!</td></tr>
</tbody></table>
Here is a special Happy Birthday greeting from me to a man I respect so much. Alhaji Garba Dangida, the publisher of <i>Abuja Newsweek</i> magazine, clocked 62 yesterday. May the almighty God continue to give him good health, wealth and, above, all rest of mind, amen.<br />
<br />
We first met in 1991 when I was the Deputy Editor of a Kaduna-based weekly newspaper, <i>Nasiha</i>, the Hausa language sister of the daily newspaper<i> The Reporter</i>, both published by the late General Shehu Musa Yar'Adua. Alhaji Garba was at the time the publisher of <i>Katsina Newsweek,</i> the first indigenous newspaper established in my state (it became <i>Abuja Newsweek</i> when he moved to Abuja). He had gone to the newspaper company where I worked in order to print his magazine when we met and, I guess, we clicked almost immediately.<br />
<br />
From then on, as I waded through life, working here and there as a journalist, I served in various capacities (though without any appointment letter!) as Alhaji Dangida's newspaper and magazine Editor, his P.A., S.A., Senior Special Adviser, errand boy, confidant, business partner, younger brother, co-conspirator, son, etc. Sometimes I combined two or more of those roles.<br />
<br />
Through it all, I saw in him a special breed of human being: kind, selfless, loyal, humorous, jovial, fun-seeking, philanthropic, diplomatic and patriotic. He also has a way with business which I can simply describe as a Midas touch, i.e. whatever he touched turned to gold. I reckon he acquired that acumen during his long stay in Lagos where he worked with some expatriate businessmen. He is simply a goal-getter. Surely, he has his own downsides, like us mortals, but those have been outweighed by the positives that he exudes. <br />
<br />
Even know he didn't know it, I actually learnt many lessons from him about business, family life, relationship with friends and foes alike, and just what it takes to survive in the shark-infested waters of Nigerian life. One of those great lessons is that you must have the heart to forgive those who hurt you and accommodate those whose views or perspectives contradict yours. Another lesson is that you must go out of your way to be kind. Another lesson is that you must strive to be friends with your kids. Another lesson is that the daggers of backbiters may hurt, but they cannot fierce through the focused heart. Yet another lesson is that you must respect people, not only those of your own tribe or religion but also those of different backgrounds. And whilst you seek pleasure and joy, it must not bother you that you aren't as rich as the other fellow.<br />
<br />
As Alhaji Dangida piles on the years, I noticed that he has not lost his well-known penchant for gracefulness, looking good and speaking wisely. Sadly, however, I also noticed that he and I hardly meet even though we live in the same city; we speak on the phone occasionally, but generally we were closer when we lived in different cities! Why? Search me.<br />
<br />
Alhaji Garba Dangida may not be as materially rich as some might think, but I see him as I always regarded him from the very first time of our acquaintance - a rich, fulfilled man. He lives well by the standard I personally set for one to be living well. And he is an achiever in business, family life and human relations.<br />
<br />
My prayer for him as he quietly celebrates the unique milestone of his birthday is to continue to savour his achievement in the three areas I described above - and eternally enjoy God's grace in this life and the next. Amen.Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com2tag:blogger.com,1999:blog-8255612667231913400.post-9926882838676545612018-06-24T14:32:00.000-07:002018-08-26T16:03:15.663-07:00Waƙar 'Baƙar Rama' ta Haruna Uji<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjKyL5FngLqETjXgLjCIF_JExQk1PtrHfGt-1V3L0v_Cvq2frBdreG0DcNlJfuX-sVlZisGavN9-b9I0nX95hCsYZc9xTrwgggGB8QzqLoUB5XuIBQus-r16n2tCg81fQFuJn15qA4DRjTd/s1600/uji.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="360" data-original-width="480" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjKyL5FngLqETjXgLjCIF_JExQk1PtrHfGt-1V3L0v_Cvq2frBdreG0DcNlJfuX-sVlZisGavN9-b9I0nX95hCsYZc9xTrwgggGB8QzqLoUB5XuIBQus-r16n2tCg81fQFuJn15qA4DRjTd/s320/uji.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Haruna Uji ya na kaɗa gurmin sa</td></tr>
</tbody></table>
<i>Na rubuta wannan waƙar daga wani faifai na Alhaji Haruna Uji a ranar 21 ga Mayu, 2015.<span style="white-space: pre;"> </span>A lura da cewar da yake Uji ya rera wannan waƙar a lokuta daban-daban, mai yiwuwa ne ka ji wani samfur na waƙar wanda ya bambanta da wannan da na rubuto.</i><br />
<i><br /></i>
<i>Waƙar "Baƙar Rama" dai Haruna Uji ya yi wa matar sa Tasalla ne, don nuna shauƙin soyayya da ke tsakanin su. Bismilla:</i><br />
<br />
*<br />
<br />
Ruwa isa gayya, Baƙar Rama,<br />
Ruwa isa gayya, ya ki!<br />
Allah Sarki, Baƙar Rama,<br />
Ke 'yar masara mai yawan zani,<br />
Sannu da rana, Tasalla!<br />
<br />
Na kaɗa gangar Baƙar Rama<br />
Wa'yansu mutane su na faɗi: "Baƙar Rama ko ba mutum ba ce?!"<br />
Na ce musu, "A'a, ku bar faɗi, Bakar Rama amma mutum ta ke."<br />
<br />
Ai sai su ka ce min: "Haru Uji, Baƙar Rama in dai mutum ta ke,<br />
Ka yi mana taɗin Baƙar Rama."<br />
Sai na ce "Na yarda!"<br />
<br />
Sai ku matso zan gaya muku,<br />
Na farko zancen Baƙar Rama,<br />
Mai son 'yar nan Baƙar Rama,<br />
In gan shi ga kogo kamar guza kamar gansheƙa, ya ja ciki,<br />
Ta ce ba ta so, ba za ta ba.<br />
<br />
Ina mai son ki?<br />
In kai shi ga kogi,<br />
Iy yi nutso ya ɗebo yashi,<br />
Sai ya ƙirge yashi,<br />
Baƙar Rama ta ce ba ta so, ba za ta ba!<br />
<br />
In ya haɗa wannan,<br />
In kai shi ga rairai ya tandara,<br />
Ta ce ba ta so!<br />
Ya hau kan rimi,<br />
Sai ya kere rimi, ya faɗi da ƙirji,<br />
Baƙar Rama ta ce ba ta so, ba za ta ba!<br />
<br />
Mai son 'yar nan Baƙar Rama,<br />
Ya zabura sosai,<br />
Ya je dawa ya samu giginya,<br />
Ya hau giginya da baya,<br />
Baƙar Rama ta ce ba ta so!<br />
<br />
In ya haɗa wannan,<br />
Ya zauna ya yi mata kukan wata bakwai da kwana hamsin,<br />
Sai ta ce ba ta so, ba za ta ba.<br />
<br />
Allah Sarki, Baƙar Rama!Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com1tag:blogger.com,1999:blog-8255612667231913400.post-8373788392069260602018-05-08T22:10:00.003-07:002018-05-09T00:46:05.282-07:00Again, I was omitted by Daily Trust<!--[if gte mso 9]><xml>
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 10.0pt; line-height: 115%;">Recently,
the<i> Daily Trust</i> <i>on Sunday</i> published my article titled “Daily Trust: My Omitted
Story”, which dwelt on my role in the founding of the newspaper. The purpose
of the write-up was to set the record straight, as I wrote, because omitting
such contributions at a time the newspaper company was documenting the significant epoch of attaining twenty years would be doing a gross injustice to its
own history.<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgn8nwS_TRKrD5J0AliJGbLm_D3U2sgWf3C9Lj-CcQj0kjUU_dWGVZxJNS_FMcrWZnlr6jrNuvm6AknWHCMxixq3Ni1Ihn_kjbOByVT0wWhobmEnz_xbLWZeX0OuJYu2OcKfG18cn2DJh44/s1600/trust+columinsts.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1152" data-original-width="789" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgn8nwS_TRKrD5J0AliJGbLm_D3U2sgWf3C9Lj-CcQj0kjUU_dWGVZxJNS_FMcrWZnlr6jrNuvm6AknWHCMxixq3Ni1Ihn_kjbOByVT0wWhobmEnz_xbLWZeX0OuJYu2OcKfG18cn2DJh44/s320/trust+columinsts.jpg" width="219" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Mannir Dan-Ali's list</td></tr>
</tbody></table>
</span></div>
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<span style="font-size: 10.0pt; line-height: 115%;">Now, only
yesterday (Tuesday, May 8, 2018) I observed another </span><span style="font-size: 10.0pt; line-height: 115%;"><span style="font-size: 10.0pt; line-height: 115%;">glaring </span>omission. The newspaper
published a list on page 7 of what the CEO/Editor-in-Chief, Mannir Dan-Ali,
called “all the columnists past and present who have contributed to the
building of the <i>Daily Trust</i> brand”. <span style="mso-spacerun: yes;"> </span>The list
contains not only those persons who are still alive but also some nine deceased
ones, such as Mahmoon Baba-Ahmed (whose name was misspelt as Mahmood).</span></div>
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<br /></div>
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<span style="font-size: 10.0pt; line-height: 115%;">The list was
clearly meant to be exhaustive, from what the CEO/EIC indicated. <span style="mso-spacerun: yes;"> </span>But my
name was not there!</span></div>
<div class="MsoNormal">
<br /></div>
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<span style="font-size: 10.0pt; line-height: 115%;">In my recent
article published in the Sunday paper, I stated clearly that I created and
edited a literary column called Bookshelf, which ran in the <i>Weekly Trust</i> for
years. As many commentators observed after reading the article,
Bookshelf was one of the most crowd-pulling sections ever published in the newspaper.
And as I stated in my write-up, it was only in 2004 that I stopped handling it because I was appointed the editor of the newly created <i>Leadership
</i>newspaper, and Odoh Diego Okenyodo succeeded me as the literary editor. Mr. </span><span style="font-size: 10.0pt; line-height: 115%;"><span style="font-size: 10.0pt; line-height: 115%;">Okenyodo</span>’s
name is in Malam Dan-Ali’s list of “all columnists past and present” – on
account of his handling Bookshelf.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 10.0pt; line-height: 115%;">All this is not about me per se. As I pointed
out, the purpose of drawing attention to this type of omission is simply to set
the record straight. Official endorsement of such efforts may end up in another
publication or a certain hall of fame, and history would then not have been adequately
served. Hence my speaking up again here.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 10.0pt; line-height: 115%;">And, by the
way, since four columnists in the vernacular <i>Aminiya </i>have been listed by the editor-in-chief (Ado
Saleh Kankia, Ibrahim Malumfashi, Abdulrahman Abubakar Dodo and Mahmoon Baba-Ahmed), why not similarly recognise
my friend Nabila Ibrahim Khalil who has consistently been running a column on marital issues
in the Hausa paper for several years?</span></div>
Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com2tag:blogger.com,1999:blog-8255612667231913400.post-32462194045297235962018-04-25T12:31:00.000-07:002018-04-25T13:51:01.136-07:00APC chairmanship contest: PDP style?The reported endorsement of former Edo state governor Adams Oshiomhole for the APC chairmanship in the party's May 14 Convention by President Muhammadu Buhari, if true, would be PDP style, especially when the incumbent chairman, Chief John Adigie-Oyegun, is running for the post. Under the past regime and the ones that preceded it, the ruling party's chairman had to be at the beck and call of the President in order to survive in office. And that's an irony because it is supposed to be the other way round: the party is supposedly supreme. In our brand of democracy, however, it is the tail that often wags the dog. Recall that Audu Ogbeh was said to have been forced to resign as PDP national chairman at gunpoint during the Obasanjo Administration.<br />
<br />
Not many analysts had anticipated that the APC would be playing the politics of party chairmanship exactly the way the PDP did. After all, this is a Change regime. But someone says Buhari is finally learning the way politics is played in Nigeria. He wants a party chairman he can work with, and it is said that Oyegun is not type of man.<br />
<br />
But what goes round comes round. Often, there are debilitating repercussions with that kind of tinkering. Already, things are not very quiet within the APC. Personally, I foresee some top APC members (including former governors) decamping back to the PDP fold or other parties as a fallout of the Convention and the anti-corruption fight, as well as grouses by those who feel shortchanged and sidelined after contributing to the party's past successes. A coalition of opposition parties is also a strong possibility. That scenerio is very familiar; it was its type which gave birth to APC itself. The early quitters of APC included Atiku Abubakar.<br />
<br />
In spite of that, however, I am yet to see the chance of President Buhari being defeated in the 2019 general elections. No formidable opposition has been built yet as to pose a serious threat at the federal level. But of course some of the APC state governors and National Assembly members are bound to be defeated. Why? Politics is always local and it is at the local level that the opposition to APC leaders is the stiffest. I think many pro-APC voters would feel comfortable retaining Buhari as president while doing away with the governors and NASS they voted in 2015. This time around the "sak" jargon, on which many governors, senators and Reps were elected, will not apply. It is going to be everyone-for-themselves. You bet!Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com0tag:blogger.com,1999:blog-8255612667231913400.post-13158861724002982562018-04-25T12:00:00.001-07:002018-04-25T12:00:37.413-07:00Staff help NOUN VC celebrate 62nd birthday<div class="separator" style="clear: both; text-align: center;">
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For the third time running, the Vice-Chancellor of the National Open University of Nigeria (NOUN), Prof. Abdalla Uba Adamu, today celebrated his birthday with staff of the institution. As it happened last year, today's event was a surprise one for him because he was not told about it beforehand.<br />
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The celebration took place inside the VC's conference room, with staff coming from the various faculties, departments and units.<br />
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They included most of the principal officers, many directors, heads of units and several middle level and junior staffers.<br />
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The Kano-born VC clocked 62 today.<br />
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As he stepped into the room, Stevie Wonder's 1980 hit song, "Happy Birthday", broke out from the sound system.<br />
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In an appreciation speech, he thanked everyone for their contribution to his unfolding success in administering the only single-mode Open and Distance Learning (ODL) institution in the country, saying he couldn't have done it all alone.<br />
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He particularly singled out several persons and narrated what they meant to him and to the university.<br />
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Prof. Adamu cut a cake to much cheering and claps, and the glasses clicked as a toast was offered by Prof. Samaila Mande, the Dean of Postgraduate Studies.<br />
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Prof. Adamu assumed office in 2016 for a five-year tenure.Bahaushe Mai Ban Haushi!http://www.blogger.com/profile/07018576004287019137noreply@blogger.com0