KIRARIN BAHAUSHE Daga Rabiu Muhammad Abu Hidaya
KIRARIN BAHAUSHE Daga Rabiu Muhammad Abu Hidaya
Bahaushe mai ban haushi, na tanko mai kan bashi yini aiki kwana aiki ina kudi babu ya kashe, na uwani wanda baka da kishi komai na shi shi d...
THE REVOLUTION OF HAUSA PEOPLE IN BURKINA FASO By Rabiu Muhammad (Abu Hidaya) Director Al-Huda Women Educational Center Kano, Nigeria abuhidya3@gmail.com
THE REVOLUTION OF HAUSA PEOPLE IN BURKINA FASO By Rabiu Muhammad (Abu Hidaya) Director Al-Huda Women Educational Center Kano, Nigeria abuhidya3@gmail.com
It's well known that Hausa land is very vast, and the language, which is among the major African languages, is also very vast. Research ...
MAKADA IBRAHIM NARAMBADA A FADOJIN KASAR HAUSA
MAKADA IBRAHIM NARAMBADA A FADOJIN KASAR HAUSA
Na Alhaji Ibrahin Muhammad Ɗanmadamin BirninMagaji Inkiya, Fadar Mai Martaba...
Gudummawar Harshe da Al’ada ga Bun}asa Tattalin Arzi}i da Zaman Lafiya da kuma Ci gaban Al’umma Mai [orewa Daga Farfesa Salisu Ahmad Yakasai Sashen Koyar da Harsunan Nijeriya Jami’ar Usmanu [anfodiyo, Sakkwato syakasai2013@gmail.com (+234) 08035073537
Gudummawar Harshe da Al’ada ga Bun}asa Tattalin Arzi}i da Zaman Lafiya da kuma Ci gaban Al’umma Mai [orewa Daga Farfesa Salisu Ahmad Yakasai Sashen Koyar da Harsunan Nijeriya Jami’ar Usmanu [anfodiyo, Sakkwato syakasai2013@gmail.com (+234) 08035073537
Ma}alar da aka gabatar a taron Al'adun Hausa na {asa da {asa na Burkina Faso TAHAKA (karo na biyu), a Ouagadougou – Burkina- Faso, daga ...
WATA MARUBUCIYA TA KALUBALENCI SASHEN HAUSA NA BBC MASU SHIRYA GASAR RUBUTUN MATA TA HIKAYATA. Daga Rabiu Muhammad Abu Hidaya
WATA MARUBUCIYA TA KALUBALENCI SASHEN HAUSA NA BBC MASU SHIRYA GASAR RUBUTUN MATA TA HIKAYATA. Daga Rabiu Muhammad Abu Hidaya
A jiya juma'a 26\10\2018 aka yi bikin bayar da kyautar zakarun gasar hikayata ta bbc Hausa. Bikin wanda ya gudana a dakin taro na Ladi K...
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KIRARIN BAHAUSHE Daga Rabiu Muhammad Abu Hidaya
Bahaushe mai ban haushi, na tanko mai kan bashi yini aiki kwana aiki ina kudi babu ya kashe, na uwani wanda baka da kishi komai na shi shi dai a bashi na goro.
Bahaushe mai ban haushi sai ka daura kayanka zaka yi tafiya ya sa wuka yanke igiyar, kaidai bahaushe baka da kishi.
Bahaushe mai ketar kai nai bare waninsa yana hangen rami a gaban ka mai ido kake koko makaho sai ya koma gefe ya barka ka fada don shi ba ruwanshi da kishi ko jin haushi.
Bahaushe dan Hausa mai ban mamaki tafiya na karewa kana sayan takalmi.
Bahaushe dan Hausar asali mai ladabi da biyayya da kunyar tsayar da mutunci dan wani tamkar naka ba ka gudun kwabar sa don kada ya lalace, mutuncin makwabcin ka shi ne naka mutunci madara mai kamfata ka bai wa waninka.
THE REVOLUTION OF HAUSA PEOPLE IN BURKINA FASO By Rabiu Muhammad (Abu Hidaya) Director Al-Huda Women Educational Center Kano, Nigeria abuhidya3@gmail.com
It's well known that Hausa land is very vast, and the language, which is among the major African languages, is also very vast. Research has shown that Hausa people used to travel from one region to another to partake in trading of goods and other services. This is the sole reason why Hausa people are found in different countries do to their old habit of participation in trade and the desire to seek for knowledge.
This piece of writing will concentrate on how some Hausa people migrate from their very own place of living to some of their neighbouring countries, and to even some distant countries. This writing will similarly prove some of the researches of some scholars that realised that Hausa is a language that dominated many other languages, especially in the western Africa. Researches also show that Hausa language has got a permanent home in some other countries that are not considered as one among the Hausa speaking countries.
Taking Burkina Faso as an example, the agency for indigenous languages of the country has listed Hausa language as one among the 63 accepted languages of the country. This signifies a real achievement and success for Hausa language.
This piece of writing will take a careful look at the position of Hausa people and the language in Burkina Faso. It will also reveal the life style of the Hausa people in the country. My aim is to encourage the people that make researches on the history and origin of Hausa man to continue and to enable the country to be listed among the Hausa speaking countries.
As how history reveals, Hausa man is not lazy. He is a wise person that participates in different businesses to take care of himself. That's the sole reason why he travels to different countries like Sudan, Ghana, Cameroun etc. to participate in trade. It's through this movements that some of them marry in some countries while others even chose to settle there when their business becomes strong.
Like how it happens in some other countries, the same also happened in Burkina Faso. Hausa people had been going to Burkina Faso for trading. After a long period of time, they formed a small town there which they used to call Zango. Zango became a Hausa dominated town where different activities and traditions of Hausa people like naming ceremony, marriage ceremony and other ceremonies are practiced exactly like in an original Hausa community. Besides ceremonies, even the style of leadership of Hausa land like the emir and his councils was practiced in Zango. Some of them also married people of other tribes and brought them to Zango.
HOW DOES ZANGO LOOKS LIKE
If you enter Zango, you will feel like you are in a real Hausa land because of the large number of Hausa people in the area. You can also find all the sort of food and other Hausa traditional materials in the area.
Hausa people kept on dwelling in that area for many centuries to the instant by which many of them cannot even trace where their forefathers came from. They kept on dwelling in that area till the year 2003 when Blaise Comfore, the then president, destroyed their happiness by demolishing the town in his claimed effort of expanding the capital of the country which is called Ouagadougou.
That effort made by President Comfore really destroyed Hausa tribe in Burkina Faso even though he allocated another land for them to relocate but many of them did not relocate to the allocated place, thinking that it was very far. They said: "Had it been the place given to us is closer to Hausa land (Niger and Nigeria) we could therefore relocate, but this new place is very far from home, we can't go." That was the main reason why many of them spread into different towns and villages. That became the beginning of their segregations. As I did mention earlier, some of the Hausa people of that olden time had married other people of different tribes in the country, and now they are separated from one another. This gave a room for the adulteration of their languages, unlike when they were integrated together in Zango. Some others that are now dwelling is some places that Hausa language is not spoken at all, found it difficult to keep on communicating with the language. Gradually, the language becomes extinct in such areas to the instant by which only few people understand it. Such communities include Koufela, Fadar Gurma, Kantchari and Zangoten. They were initially not inside the old Zango, they were therefore Hausa by tribe but cannot speak the language fluently. You can identify some of them through their names like Kano, Makeri and Katsina. Some of them still use such kind of names.
However, some of the people that remained in the city continued to share cordial relationships with one another as how they used to be in their old Zango. For example, if there is a naming ceremony, marriage ceremony, funeral, or any other activity, any Hausa man in the city will be attending it regularly.
As I did mention earlier that some Hausa people in the country have blended into other tribes and disappeared, the others that remained also began to marry Morsi tribes which are the major indigenous language of Burkina Faso. This also leaded to the disappearance of Hausa language of the country. Almost every person in the country speaks Morsi language alongside French which were the major languages spoken in the country. At times you may see some others speaking Jula language which is the major languages spoken in Mali. The marriage relationship that exists between Hausa and Morsi tribes created a strong influence in blending Hausa into Morsi. You can enter into a typical Hausa family house and find them speaking Morsi language because the daughter of the house might be marrying a Morsi man and when she comes home, she has to speak Morsi language to her children because that's the language they understand.
Another way by which Morsi language dominated Hausa in Burkina Faso was the fact that marrying a daughter of Morsi tribe is not difficult. Once the girl loves you and you have a reasonable job, no matter little you provide, they will handle you the girl. Sometimes they will directly tie the nodes of the marriage at the very moment you go to her parents to propose for the marriage. This simplicity in seeking for marrying Morsi girls makes Hausa men to always marry Morsi girls. Do to the fact that Hausa men are not many and are dispersed in the country, must of the men have to keep on communicating with their Morsi wives in Morsi language and even when they beget children, Morsi language will remain their house language because she is the one that spend most of the time with the kids. Similarly, if a Hausa girl marries a Morsi guy, she has to converse with him and their children in Morsi language. This issue really disturbs the mind of the Hausa elders that dwell in Burkina Faso. Their language will become extinct before their very eyes. In response to that, some of them chose to pack their properties and migrate to their real Hausa homes like Zamfara, Sokoto, Katsina, Kebbi and Kano. Fortunately, some of them united with their kin and finally settled there. Like how one Hausa adage says, "No matter how sweet other people's home is, yours is better."
But for the others that have no home other than Burkina Faso since they were born there and also begot grandchildren there, they chose to unite themselves and form an association which they named "so dangi" which literally means "love for your kin members" where they always exchange views with other Hausas residing in other parts of the country on how to promote and sustain their tribe so that their children will be communicating in Hausa language and marry one another. At last, they made a decision of renaming the community they were more populated after their old Zango. They chose to keep on staying there since the country has even given them a license to keep on staying there as a permanent home by enumerating Hausa language as one among the 63 accepted languages of the country.
But do to the situation by which almost any one of them is having his personal commitment and that they are living in different places, the mission could not be well achieved. Similarly, their rulers (emirs) were residing in different places, like the emir of Zango and that of Hausawa (Hausa people). This situation continued moving like that till the year 2016 when some Hausa youth began to realise that they were treading a wrong lane. A positive effort was made by one Abdourahmane Nagarba who was a having two separate degree certificates in English and French language. He assembled some Hausa youth and advised them to establish a school which they will be teaching how to read and write Hausa. This will serve as an effort of teaching their fellow Hausas how to read and write Hausa for its promotion and sustenance. His effort was unanimously and handsomely accepted by Hausas, especially the women, youth and elderly persons. A first Hausa learning school in Burkina Faso was then established in Ouagadougou, the capital city of the country. The school was named ASSOCIATION MAKARANTA. Even though Abdourahmane Nagarba did not study Hausa in the university, the weight of leadership and coordination of the school was placed upon his shoulders since he was the one that came up with the idea. He made a lot of researches on internet on how to teach the language properly. He also used to ask experts and scholars he met on internet about whatsoever he found mysterious. He also possessed some books that guide him on how to understand and teach the language effectively. Moreover, Abdourahmane Nagarba tried to create a relationship with some ministries and educational institutions in Burkina Faso and other neighbouring countries like Niger and Nigeria. Within a short time, the school became popular and we'll accepted by the people in Ouagadougou. People from different places began to send their children to master Hausa language. The lessons were held in the weekends because most of the students were university and high school students.
The school kept on progressing to the instant by which other Hausa people from other parts of the country began to beseech for the establishment of such kinda school in their various towns.
Below are some of the towns where Hausa people are found in Burkina Faso since before the coming of colonial masters into the country:
1. Koufela
2. Kantchary
3. Namounou
4. Kaya
5. Dori
6. Gorom-Gorom
7. Ouahigouya
8. Bobo-Dioulasso, and
9. Nouna.
CALL FOR ASSISTANCE FROM BURKINA FASO TO NIGERIA
After the various calls for the establishment of Hausa learning school by other towns, the school management beseeched for a professional teacher that will teach and perfect the Hausa language they study in Ouagadougou so that the first set of students would get a through training that would enable them to disperse into the remaining towns and teach them the language effectively. As I did mention earlier, the director of the school, Abdourahmane Nagarba had made effort of creating a relationship with some countries, ministries and organizations that study Hausa. Among the schools he created the relationship there was Al-Huda Women Educational Centre and Tsangayar Adabin Hausa, all from Kano, Nigeria. Al-Huda Women Educational Centre was the first school he solicited for a professional teacher that will assist them. After reaching agreement, I was the teacher chosen to travel to the country to give them the training. Thereafter, a West African organization, Africa Community, which has its headquarter in Guinea Bissau sponsored the trip.
HOW I SAW THE CITY OUAGADOUGOU
I entered Ouagadougou, the capital city of Burkina Faso on Thursday, 29th December, 2016. The thing that impressed me best in the country was how the citizens obey the rules and orders of the country. I was also enticed by the level of cleanliness of the city and the hospitality of its people. Seeing that majority of the people that ride bicycles in the city were women also surprised me a lot. Despite the fact that I couldn't understand their languages, I was able to carry out most of my activities happily. It did not take long before we commenced the normal lesson on the following day which was Friday evening. The first thing I realized was that the students could read and write, so they only needed some little additional training and grooming. What we were able to study were:
Rules of reading and writing Hausa
Hausa grammar
Calculation in Hausa (Addition, Subtraction, Multiplication and Division)
Hausa tradition and culture (Ceremonies, plays and foods)
Moral lessons
We completed these lessons on 11th January, 2017.
One impressing thing about the school was the way the students liked the lesson very much. They enjoyed how the lesson went on and they were curious to ask questions whenever they don't understand something. They were the ones that made an order of avoiding speaking any language in the school, save Hausa. On the other hand, the Nigerian embassy in the country, under the leadership of Ambassador Gambo Abubakar often used to visit the school during normal lesson to supervise the conduct of the programme. Similarly, some Hausa elders used to visit the school to see and bless the programme. Foods as drinks were distributed during their 30 minutes brake times to keep them more lively and strong.
The genesis behind setting the school was to rescue Hausa language and culture from extinction in the country. We pray for the remaining people that have a role to play in the realm of Hausa language, culture and tradition to support this effort of Hausa people of Burkina Faso.
TRADITIONS OF HAUSA PEOPLE OF BURKINA FASO
Like the other tribes found in Burkina Faso, Hausa people practice their cultural activities especially during marriage, naming ceremony, end of the year ceremonies etc., but I realized that there were some of their cultural practices that contradict how they are practiced in Hausa land. Taking their marriage as example, it's the groom that will buy furniture. Similarly, during the marriage prayer, the groom will stand up and answer some questions about marriage. His representatives and that of the bride will also stand up for the other people in the presence to see them. They will thereafter shake hands and food will later be distributed to the people.
Similarly, there were some contradictions in their naming ceremonies, as I witnessed. Men assembled at the front door of the house to name the new born baby. After the naming prayer, people will be coming to the house to congratulate the parents till the evening of the day.
PLACES I VISITED
As a writer and a journalist that found himself in a new environment to purposely perform something related to education and learning, I visited the major historical places of the country like their museum, biggest palace of the king of Burkina Faso, biggest auditorium, presidential villa, American Embassy and its ambassador, Joseip Ki Zerbo, Legislative houses that were burnt down during the revolution that threw down the government of President Blaise Comfore and their central market, Ouagadougou Central Market that was built by President Thomas Sankara. It's a model market that cannot be destroyed by fire.
During the visit, I met many people whom became friends of mine like the Director History and Culture Commission and one French woman, Escape Wiki, who was in charge of my lodge. Wiki likes Hausa cultural materials so much. She used to come out every morning just to see the kind of dress I would wear. She used to admire it very much. Others include the emir of Zango, Sarki Danladi, emir of Hausa, Sarki Dankambary and who became my guide in the country, elder Baba Alhaji Sani Dantoule whom I heard about his demise after I returned home.
When I was in the country, we had a lot of visitations together with the director of ASSOCIATION MAKARANTA. We visited museum and had some discourse with the directors of the museum on how to organise a ceremony that will display and promote Hausa cultural artifacts and it was only the ministry that had the right to organise such kinda program for any tribe of the country.
We had a good understanding after the meeting. This is because I came from Hausa land and where there are a lot of traditional materials. They asked me a lot about Hausa tribe, how to organise the programme and how to get the artifacts that would be put in the museum which will entice the people that visit the museum for tourism.
They were at the beginning thinking of organising the programme at their country's level but after our discussion, they realized that Hausa is a mega international language and therefore there was need for making it an international program. I then promised them that I would be responsible for advertising the program in Nigeria. They were so much pleased and delighted with my intention and thereafter beseeched me to unite them with Kano State History and Culture Bureau.
One funny thing was that I couldn't understand French very well and they too couldn't understand English. It was the man that took me there that became the interpreter. He used to translate their language to me into Hausa and my Hausa too back to their language. We spent four days like that discussing till when we reached a solid conclusion. The programme was successfully organized at an international level. The programme was titled INTERNATIONAL HAUSA CULTURAL CEREMONY which was graced with many distinguished guests from different African countries.
HOW I SPENT MY TIME WITH STUDENTS IN BURKINA FASO
The first person I met when I entered Ouagadougou, the federal capital city of Burkina Faso was the chairman of SONABHY gas company, Alhaji Na'alle, who was one among the elders of Hausa people of the country. He came and took me together with the director of Association Makaranta, Abdourrahmane Nagarba whom I also met for the first time. I was then taken to my lodge.
After I took bath and relaxed, some Hausa youth came to pay me a visit. I asked them their names one after the other, we later engaged in some discussions. We chitchatted for some times before they left with the intention of coming back to school the following day for the commencement of new lesson.
I used to stay at home in the mornings to make some researches since we used to go to the school in the evening. That gave a room for some of the students to visit me in the morning to review some of the lessons we did in the class. After that I used to engage them in discussions where I told them many stories about Hausa land and culture. I used to realize that such kinda stories enticed them much.
Since the students liked the lessons, most of their discussions at home ware about the new teacher from Nigeria. It reached to the level by which if they were coming to me for discussion and study, they used to come along with some gifts of food like beans dumplings and salad and words of greetings from their mothers. I also used to visit their mothers to great them. That created cordial relationships between us. Some of the elder women used to ask me about the cities of Kano, Katsina, Sokoto and Kebbi. Some of them revealed to me that those are their places of origin while some said their daughters were married off there.
The students used to tell me that they admired the way I speak Hausa and wished to learn it. There was a female student called Zainab Dan Dogo who was Fulani by tribe. She was working with Turkish company. Zainab used to be not punctual perhaps do to her work. But she really liked the studies, which made her to be coming to me during the 30 minutes break time to learn what we covered in her absence. That habit of her used to impress me because I like serious students.
There was a day I was standing with Nagarba after our closing hour when some students came to me, greeted me and informed me that they would come and chitchat and take dinner with me in the night. I smiled to them and said I'll be waiting.
In the night, they came with many dishes. Each one was served and we sat together and eat happily. I was so much impressed with their level of unity.
After that some of the students took the responsibility of bringing me lunch while some will take care of dinner and breakfast, despite the fact that Nigerian embassy asked me to be eating my food there since that was the only place I would be getting the kind of food we eat in Nigeria.
On the other hand, the chairman of Sonabhy gas company, Alhaji Na'alle organized a special feast for me in his Hausa. I ate and rejoiced with him and his family.
On the day of my departure, we snapped many pictures and wrote assessment exams. They organized a farewell party for me where their elders and the students under the leadership of Malam Sani Dantoule and Nagarba presented a lot of gifts to me.
ENDING
I came back home (Nigeria) on Saturday with so much delight and good health condition.
I'm indebted to the Organization of Arewa community, West African Branch and Nigerian Embassy in Burkina Faso and Niger for taking care of much of my responsibilities in both of the two countries. I'm also grateful to the students of Association Makaranta whom always used to be together with me in my lodge to keep me company and also grateful to the Kano State Ministry of Higher Education (even though they refused to take care of me being the first Kano man that got this unique opportunity). I'm also indebted to the management of Al-Huda Women Education Center, Kano State.
MAKADA IBRAHIM NARAMBADA A FADOJIN KASAR HAUSA
Na
Alhaji Ibrahin Muhammad
Ɗanmadamin BirninMagaji
Inkiya, Fadar Mai Martaba Sarkin Birnin-Magaji (Ɗan Alin Birnin-Magaji),
Jahar Zamfara. 08149388452, birninbagaji4040@gmail.com
Takardar da aka gabatar a taron Ƙasa da Ƙasa Kan
Makaɗa Ibrahim Narambaɗa Tubali
A Jami'ar Bayero Kano Ranar 15-17 ga Watan Satumba ,2019
Makaɗa Ibrahim Narambaɗa a Fadojin Ƙasar Hausa
Tsakure
Wannan takarda ta ƙuduri niyyar fayyace irin matsayi da rawar da Makaɗa Ibrahim Narambaɗa Tubali ya taka wajen kyautata al'amuran sarauta da hanyoyin samunta, da na gudanar da ita a wasu fadojin ƙasar Hausa. Domin cimma wannan manufa an saurari waƙoƙin makaɗa Narambaɗa sama da guda goma da nufin tsinkayen irin yadda sarauta take a ƙasar Hausa da yadda ake kokuwar nemanta idan ta faɗi da kuma yadda mu'amaloli sukan kasance a cikin masarautun ƙasar musamman a dauri. Ƙasar da Ibrahim Narambaɗa ya fito ƙasa ce mai yalwar arzikin ƙasa da na ma'adanai da kuma tsarin sarautu masu biyayya ga ɗabi'u da al'adun gudanarwa mabambanta. Wannan yanayi ya yi tasiri sosai wajen yadda ake gudanar da mulkin sarautar gargajiya a cikin Hausawa kamar yadda yake cikin waƙoƙinsa na fada. Daga wasu waƙoƙin Narambaɗa da aka yi nazari an samu tarihin garuruwa da sunayen sarautar ƴaƴan sarki da na barori da yanayin ƙasa da kuma wasu al'adun sarakuna kamar a ƙasar Isa da Zazzau.
Gabatarwa
Ko da Bahaushe ya zo ƙasar Hausa ya samu al'ummar ƙasar Hausa da tsarin mulkinsu ta wasu tsarrarun hanyoyi da suka zaɓa don tafiyar da al'umma cikin linzami. "
Allah ya albarkaci wannan ƙasar ta Hausa da wadatacciyar ƙasa ta noma da tudu da gangare da ƙoramu waɗanda suka ba da dama ga mazauna cikinta su yi noma da kiwo da sana'oin hannu da kuma fatauci" Adamu (1997:3-4). Wannan arziƙi ya haifar da zaman al'ummar waje guda tare da tilasta musu samar da shugabanci don tafiyar da al'umma cikin mizani na bin dokoki da kiyaye duk wasu sharuɗɗa da tsarin mulki da al'adun da suka tanada.
Birnin magaji (2018:174) ya bayyana makaɗan fada da cewa sun zama wani kundi na adana tarihin masarautu da sarautun ƙasar Hausa da zamantakewa da faɗi-tashi da gwagwarmayar da ake yi a fada." Yadda makaɗan fada ke kallon sarauta da masarauta abu ne mai faɗin gaske, har ta kai sarki kan ji sarautarsa da ikonsa ko darajarsa basu cika ba in har ba shi da mawaƙi na nuna wa sa'a. Narambaɗa yana cikin mawaƙa da suka kalli fadar ƙasar Hausa da tsarin sarautunta daki-daki kamar yadda za mu gani a wannan takarda mai taken "Makaɗa Ibrahim Narambaɗa Fadojin qasar Hausa". Narambaɗa ya kalli masarautun ya yi musu waƙa inda ya kwarzanta wasu masarautun har ya kai darajarsu ta ɗaukaka. Ire-iren masarautun da ya kalla akwai ta Ubangidansa sarkin Gobir na Isa Amadu Bawa ( Amadu I) da Masarautun Dagatai na yankin Zamfara, kamar Shinkafi da Jangeru da Kuryad Dambo sai kuma masarautar Zazzau wajen sarki Malam Jafaru Isyaku da sarkin Zazzau Muhammadu Aminu. A ƙarshe an kawo kammalawa da manazarta.
Taƙaitaccen Tarihin Ibrahim Narambaɗa
Zai yi wuya a iya tantance haƙiƙanin shekarun da aka haifi Narambaɗa saboda dogon lokaci ko kuma rashin wayewar hanyar karatu da rubutu a ƙasar Hausa a wancan lokaci. Amma a hasashe, Gusau ya bayyana an haifi Narabaɗa a shearar 1875 amma shi Bunza ga na shi hasashen cewa ya yi an haifi Narabaɗa a shekarar 1890. Sunan Narambaɗa na Gaskiya Ibrahim. Ya samo laƙabin Narambaɗa ne daga sunan karyarsa Rambaɗa. Sunan mahaifinsa Maidangwale wanda shi kuma ya sami sunan ne daga sana'ar sayar da alewa amma sunansa na Gaskiya Buhari. Mahaifin Narambaɗa fitaccen ɗan kokawa ne wanda ya shahara a lokacinsa. Asalin mahaifinsa mutanen Nijar ne, yawon karatu ne ya kawo su lardin Sakkwato don haka Narambaɗa a ɓangaren uba karatu ya gada. Amma mahaifiyar Narambaɗa mutuniyar Badarawa ce mahaifanta makaɗa ne don haka Narambaɗa Karen makaɗa ne, kenan a nono ya sha kiɗa. In ana batun ƙabila kuwa daga uba da uwa duk Bare-bari ne.
Tun tasowar Narambaɗa mutum ne mai kazar-kazar don haka ma ya shiga harkar wasan samartaka sosai musamman wasan yara na lokacinsa ya yi wasan tashe da wasannin dandali na motsa jiki. Da ya ɗan tasa sai ya shiga wasan kokawa da na tauri. Narambaɗa ya yi karatun allo har ya kai ya sauka a hannun malaminsa mai suna Malam Shu'aibu, ya sa karatun sani har ya yi zurfi a cikinsa. Narambaɗa ya yi aure kuma ya samu zuriya.
A ɓangaren kiɗi kuwa ya shahara kwarai mutum ne mai hazaƙar gaske yana da mu'amala da kyakkyawar dangantaka da hulɗa da jama'a wannan ya ƙara masa soyuwa a wajen mutane musamman Sarakai da Dagatai da ma Fadawa. Narambaɗa ya shiga harkar kiɗi da girmansa, wannan ya sanya kamalarsa da dattakunsa da ya sa ake mutunta shi sannan shi ma a ɓangarensa ya ja girmansa . Duk da waƙar noma Narambaɗa ya fara har ya shahara a cikinta, ya yi suna musamman a ƙasar Gobir da Zamfara kuma wannan ne silar da ya sa manoma suka rinƙa kai masa gayyatar hira. An ce farkon fara kiɗansa a fara shi ne lokacin da Galadima ya gayyace shi a matsayin mai kiɗan fada ba kiɗan noma ba, kuma shi Galadima shi ya yi wa fadar sarkin Gobir tallarsa.
Narambaɗa bai samu shiga fadar Gobir ba sai a shekara ta 1927 da aka naɗa Tudu Muhammadu Na'ammani sarautar sarkin Gobir na Isa. Daga nan ya ajiye kiɗan noma ya shiga fada. Ubangidansa na farko shi ne sarkin Gobir Tudu Muhammadu Na'amani (1927-1935).
Bayan rasuwarsa aka naɗa sarkin Gobir Ahmadu Bawa (1935-1975). Ahmadu Bawa ya shekara goma sha biyu bayan rasuwar Narambaɗa ba tare da neman wanda zai gaji Narambaɗan a fada ba. Narambaɗa ya rasu ranar 30 ga watan janairu 1963. Bunza (2009:8-30)
Makaɗan Fada Ga Al'adar Gidajen Sarautar Qasar Hausa
Kowane gidan sarauta na da makaɗinsa na gado idan za a yi wani gagarimin biki ko naɗin sarauta shi zai zo ya yi hira. Mawaƙan baka na kallon sarauta da faɗin gaske kuma hukuma ce mai cin gashin kanta . Makaɗan fada suna waƙa ne cikin ilimi ba sa yin kowacce irin waƙa ta sarauta sai sun san masarautar cikinta da wajenta saƙo da lungunta, domin su burge waɗanda suka gaji sarautar.
Gwarzo ( :58) Ya ce "makaɗan fada sune makaɗan da kurum sarki suke yi wa waƙa" Ɗanmadami (2018:187 ) Ya bayyana makaɗan fada da sune suke aiwatar da waƙoƙinsu ga wani basarake guda a matsayin ubangida ba tare da sun haɗa shi da wani ba, in kuwa sun haɗa ɗin to sai da izininsa ko na wani amininsa kuma da sharaɗinsa."
Sarauta da Kokawar Neman ta a Ƙasar Hausa a Bakin Narambaɗa
Bahaushe yana da ƙasa mai suna ƙasar Hausa'. Kowace al'umma ta zo, nan ta tarar da su da sunansu. Ƙasar Hausa babbar farfajiya ce mai dauloli manya-manya zagaye da manyan tsofaffin dauloli maƙwabta irin su Daular Nupe da Daular Songhai da Daular Borno da Daular Oyo da Daular Azbin. Jigajigai daga cikin daulolin ƙasar Hausa su ne: Daular Kano da daular Katsina da daular Zazzau da daular Kabi da daular Gobir da daular Maraɗi daular da Damagaram da daular Zamfara .
Waɗannan daulolin da gundumomin da garuruwa da ƙasashen da ke ƙarƙashin riƙonsu su ne ƙasar Hausa, kuma a nan ne ƙasar Bahaushe take. Mutanen da ke ciki su ne Hausawa, wanda ya baƙunce su ya rikiɗe a cikinsu ya zama Bahaushe.
A Ƙasar Hausa Sarki shi ne jagora a Fada. Yana da ikon gudanar da mulki a hannun sa, yana zartas da kowane irin hukunci a Ƙasar sa. Gaya (2010: 15) ya nuna cewa samun zama Sarki ya ta'allaƙa ne akan gado da nuna jaruntaka da zaɓen cancanta dangane da tsoron Allah da sanin ilmin addinin Musulunci da adalci".
Sarauta wani matsayi ne da wanda ya gada ko wanda ya cancanta ko kuma wani dalili na daban zai iya kai Mutum ga wannan gado. Sarauta ita ce mulki da sukuni da bayar da umurni na aikatawa ko hanawa ga Talakawa waɗanda ke ƙarkashin tutar mai mulki (Alasan da Musa, 1980: 17). Hanyoyin zaɓen Sarki sun bambanta daga Masarauta zuwa Masarauta. Wasu Masarautu gida ɗaya garesu tak na sarauta, kamar Sakkwato. Wasu garuruwan kuma suna da fiye da ɗaya kamar Zazzau. Sarauta tana da matuƙar tasiri a Ƙasar Hausa. Gusau (1988:21) ya bayyana Sarauta da ita ce shugabanci, musamman na gargajiya dake sanya hura hanci ko girman kai ko fadin rai.
A cikin Waƙar babban Ubangida sa, wato Sarkin Gobir na Isa, Amadu Bawa, Ibrahim Narambaɗa ya nuna cewa Sarauta dai gadon ta ake yi, bayan cika sauran sharruɗa, domin a cikin Bakandamiyar shi ya na cewa "
JAGORA: Ummaru Ɗan Alu gida nai na Isa
ƳAN AMSHI: Yayi Sarki kuma ga diyan da yay haihwa nan sun yi,
Kuma yau ga gadon sa dan jika nai ya hau,
Dangi sai ku hanƙure shina ham mahdi,
(Gwarzon Shamaki na Malam Toron Giwa, Baban Dodo ba a tamma da batun banza).
A ciki dai ya nuna jaruntakar Sarkin Gobir na Isa Amadu Bawa, domin ya ce
JAGORA: Bai san tsoro ba zucciyatai bata kammai ba
ƳAN AMSHI: Yaro bai kai garai ba ko ga uwaye mata.
( Gwarzon Shamaki na Malam Toron Giwa, Baban. Dodo ba a tamma da batun banza).
Wato gado da jaruntakar dai sun fito ƙarara, domin ban da gadon Sarauta daga gefen Mahaifinsa , har ma a gefen Mahaifiyarsa ya yi gadon Sarauta domin kuwa Mahaifiyar shi Aminatu ƴar Sarkin Gabas na Goronyo Abdulkadir ce. Makaɗa Ibrahim Narambaɗa ya nuna cewa Sarauta dai duk da gadon ta ake yi, to akwai amincewar Allah. Kamar yadda ya faɗa a cikin wannan waƙar "
JAGORA: Ai Sarauta ban da nuhin Allah ce,
Da dibat ta akan yi da ƙarhi,
Waɗanga da nag gaza ganewa,
ƳAN AMSHI: Da sun gane ana hakanan da sunyi.
( Gogarman Tudu jikan Sanda, Maza suji tsoron Ɗan mai Hausa)
Faɗuwa da Samun Sarauta a Waƙoƙin Narambaɗa
Kamar kowane irin abu na duniya da ake gasa akan shi, haka sarauta take, ana iya shiga wajen neman ta, a yi sa'a a samu, ko kuma a samu akasin haka wato a rasa. Narambaɗa ya bayyana irin haka a cikin Waƙoƙin shi. A cikin Waƙar Sarkin Kiyawan Ƙaura Namoda, Alh Abubakar Garba (1952-1960) Narambaɗa ya nuna waɗanda ko da sun tafi neman Sarauta ba za su samu ba saboda wasu dalilai, kamar dai yadda yake cewa
JAGORA: Gidan ga mutum huɗu ba su Sarauta,
Da sambalko da satoto,
Shi wanga na ukku ƙazami,
Na cikon na hudunsu azuji,
Shiri Bajinin Mamuda,
Abu na Namoda shirarre
(Shirin Bajinin Mamuda, Abu na Namoda Shirarre)
A Masarautar Zazzau ma ya ƙarfafa wannan kamar haka:-
JAGORA: Sardaunan Kaduna yayi jawabi dug ga Zage-zagi zamne,
Ya ce ku bar hushi da dangin ku,
Sarauta tana ga Allah,
Kun ga gidan Alu gidan Sarauta na,
Gidan Yaro gidan Sarauta na,
Shi wannan da kun kaso a naɗa Allah bai yi mai Sarauta ba.
ƳAN AMSHI: Mijin Nana Yalwa Ɗansanda,
Gulbi ka wuce kwalfewa.
( Mijin Nana Yalwa Ɗansanda, Gulbi ka wuce Kwalhewa).
A cikin Waƙar Dagacin Shinkafi, Ibrahimu Naguraguri (Ibrahimu Naguraguri, Mai Shinkahi Bajinin Zagi mu dai Allah ya bar muna kayaa) ya na cewa :-
JAGORA: Duk ɗan Sarki son ya kai ya zan Sarki,
Sai in bata samuwa,
ƳAN AMSHI: Ta tabbata ko ban hwaɗi ba,
in gandu ya samu ya hi gamana.
Ibrahimu na Guraguri,
Mai Shinkahi Bajinin Zagi,
Mu dai Allah ya bar mana kaya.
(Ibrahimu na Guraguri,Mai Shinkahi Bajinin Zagi, Mudai Allah ya bar muna kaya)
Ya na ƙara jaddada cewa Sarauta dai gasa ce kamar gasar kokawa
JAGORA: Waɗanga da Kak kayas,
Gasu an faɗa man wai an ce da ni suka hushi
( Ibarahimu na Guraguri, Mai Shinkahi bajinin Zagi, mudai Allah ya bar muna kaya)
ya ci gaba da nuna rashin iyawar su (Ƴan Sarkin da suka yi takarar Sarauta da Ibrahimu Naguraguri)
JAGORA: Bamin kokuwa koda yaushe shi aka shammata,
bai iya ba.
ƳAN AMSHI: Ga wata kokuwa an wuce dashi,
Karsanai kakkabe mashi Ƙasa,
Ibrahimu na Guraguri,
Mai Shinkahi bajinin zagi,
Mudai Allah ya bar muna kaya.
(Ibrahimu na Guraguri, Mai Shinkahi Bajinin Zagi, mudai Allah ya bar muna kaya)
Narambaɗa a Da'irar Masarautun Ƙasar Hausa
Kamar yadda Makaɗa Sani Sabulu Kanoma ya faɗa a cikin wata waƙar sa "Bani rena Mutan ƙauye, don nasan jama'ar birni", haka Makaɗa Ibrahim Narambaɗa bai rena Masarautun Ƙauye ba duk kuwa da karɓuwa da ɗaukakar da ya samu a fadojin manyan Sarakunan Ƙasar Hausa. Ya leƙa fadodin Dagatai da Hakimai/Uwayen Ƙasa daban-daban, a Gundumomi na Masarautun Ƙasar Hausa domin yaɗa fasahar sa.
A wajen irin wannan leƙe -leƙen ne ya ziyarci Dagacin Kuryad Dambo/ Sarkin Rwahin Kuryad Dambo, da Dagacin Jangeru/Sarkin Bazai da kuma Dagacin Shinkafi/Magajin Shinkafi, waɗanda a wancan lokaci duk yankunan Dagatai ne a Gundumar Isa da ke tsohuwar Masarautar Sakkwato (Saboda a halin yanzu dukkan su Gundumomin Hakimai ne a cikin Masarautar Shinkafi da ke Jahar Zamfara) Haka ma ya ziyarci Masarautar Zazzau da ke Jahar Kaduna, baya ga ƙoƙarin sa na fitar da sunan Uban Ƙasar/Hakimin Gundumar sa, da Ƙasar Isa a idon duniya. Misalin irin wannan masarautu sun hada da:-
Narambaɗa a Fadar Dagacin Shinkafi, Jahar Zamfara
Magajin Shinkafi Ibrahim
Wasu Fulani ne da suka fito daga yankin Gwandu a farko-farkon ƙarni na 18 suka fara yada zango a Ƴankuzo da ke Masarautar Tsafe ta Jahar Zamfara, daga baya suka zauna a cikin Masarautar Bunguɗu ta Jahar Zamfara kafin daga bisani su cimma wani wuri a tsakanin Kogunan Bunsuru daga Gabas da Gagare daga yamma, sun ƙirƙiri wani gari da ake kira Badarawa a ƙarƙashin Jagorancin Shugaban su, Muhamman Bello, wanda ya fara Sarautar garin da laƙabin Magaji. Badarawa ta kasance hedikwatar su har zuwa 1940s lokacin da Magaji (1939-1950) Amadu Lamiɗo ya maido da hedikwatar a sabon wurin da suka kira Shinkafi, kuma ya yi Sarauta har zuwa rasuwar sa a Shekarar 1950. An naɗa magadin shi, wato Magaji Ibrahim (Ibrahimu Naguraguri) Wanda shi ne Dagacin da Narambaɗa ya yi ma wannan waƙar, "Ibrahimu Naguraguri, Mai Shinkahi Bajinin Zagi mudai Allah ya bar muna kayaa", Shekarar 1950, ya yi mulki har zuwa rasuwar shi a Shekarar 1990. Wannan Waƙa ta na cike da batutuwa irin n a mulki . A wani ɗan Waƙar, Narambaɗa na zano wasu masu riƙe da sarautu a ƙarkashin wannan Dagaci,
JAGORA: Na Arɗo, na Shehu, na Sarkin Ruwa,
ƳAN AMSHI: Ibrahimu buƙatak ka ta biya,
Baban Ɗan Inna kayi ƙoƙari,
Ibrahimu na Guraguri,
Mai Shinkahi Bajinin zagi,
Mudai Allah ya bar muna kaya.
Ya cigaba ya na cewa:-
JAGORA: Kowayyi sarauta gidan ga,
Dag ga Kakanni haz zakkuwa Uwaye
ƳAN AMSHI: Ba ga na yau ba,
Ko mazan na hwarko,
Ba ay naɗi da yahhi wanga ba.
(Ibrahimu na Guraguri, Mai Shinkahi Bajinin Zagi, mudai Allah ya bar muna kaya)
Domin ya kammale wannan zancen sai ya ƙara da cewa
JAGORA: Wada Mainasara yayyi ƙoƙari,
ko Ibrahimu yayi ƙokari,
ƳAN AMSHI: Sun ɗebi ƙasa zamanin sa,
Ibrahimu sa'akka an gameta dut.
(Ibrahimu na Guraguri, MAI Shinkahi Bajinin Zagi, mudai Allah ya bar mana kaya)
Domin ya nuna cikar burin Magaji Ibrahimu, Narambaɗa ya na cewa
JAGORA: Kai aa Ummaru,
Kai aa Abubakar wan Mani,
Kai am Magaji Dango,
Kai ash Shiggaban gidan ga dut.
(Ibrahimu na Guraguri, Mai Shinkahi Bajinin Zagi, mudai Allah ya bar muna kaya)
Magajin Shinkafi Ummaru (Magaji na 5, 1889-1903), Shi ne Magajin Shinkafi Abubakar/Bube (Magaji na 4, 1874-1889) Shi ne kuma Magajin Shinkafi Dango(Magaji na 8, 1925-1939), wato tunda ya zamo Magajin Shinkafi to shi ne Jagoran gidan Malam Muhamman Bello (1835-1845).
Narambaɗa a Fadar Dagacin Kuryad Dambo, Jahar Zamfara
Sarkin Rwahin Kurya
Ƙauyen Kuryad Dambo wasu Fulani ne daga jinsi Alibawa da suka zauni Zurmi da Ƙaura Namoda da Moriki da ke Jahar Zamfara a halin yanzu suka ƙirƙire ta, bayan kammala Jihadin Mujaddadi Shehu Usman Ɗanfodio a ƙasar Hausa. Wa da ƙane ne, wato Gatari da Makaru, suka fito daga yankin Zurmi, Gatari ya ƙirƙiri ƙauyen Kware ya cigaba da mulki da laƙabin sarautar sarkin yaƙi, ƙanen shi Makaru ya zarce zuwa Kudu maso gabashin Kware, ya ƙirƙiri wannan Ƙauyen da ake kira Kurya, wacce daga baya ta cigaba da ansa sunan Kuryad Dambo, saboda wani mashahurin jagora da ya gadi Makauru, wanda ya ƙirƙiri Ƙauyen bayan rasuwar shi. Kamar Shinkafi, duka da Kware da Kuryad Dambo sun kasance a cikin Gundumar Hakimi/Uban Ƙasar Isa a Masarautar Sakkwato har zuwa Shekarar 1996 da aka ƙirƙiiro Jahar Zamfara, aka haɗe su a Gundumar Shinkafi. Narambaɗa ya leƙa Fadar Dagacin Kuryad Dambo ne a cikin 1940s zuwa 1950s, a lokacin mulkin Sarkin Rafi Ibrahim, wanda shi ne ya waƙe sosai kamar yadda zamu gani a cikin ɗaya daga irin waɗannan Waƙoƙin.
Narambaɗa ya yi ƙoƙarin fitowa da jaruntakar wannan Dagaci na Kurya da kuma na zuriyar su, tun a lokacin Jihadin Mujaddadi Shehu Usman Danfodio ya na cewa:-
JAGORA: Ko dauri gidan gabas,
ƳAN AMSHI: Mazan Gabas gidan Rahwawa an kasani,na Sakkwato,
Ko can ga sa'ag gaba,
Hawo da shirin yaƙi,
Ha Dambo marinjayi.
(Hawo da shirin ƴaƙi, Na Dambo Marinjayi)
Ya ƙara bayyanawa "Ku baku ku cin amanas Sarki (Sarkin Gobir na Isa/Sarkin Musulmi) gidan ku Rahwawa nan Kun kayi hakimai". Ya sanar damu wasu daga cikin ƙauyukkan da Sarkin Rafin ke mulki.
JAGORA: Na Magatakarda mai Ɗakwarawa,
Mai Bagare na Daudu,
ƳAN AMSHI: Kai haɓe suke tsoro.
(Hawo da shirin ƴaƙi, Na Dambo Marinjayi)
Ya ƙara nuna cewa dai Sarkin Rafi Ibrahim ke da Ƙasar Kurya
JAGORA: Sarkin Rwahi mai Ƙasak Kurya,
ƳAN AMSHI: Ya kwan da shirin gaba.
(Hawo da shirin yaƙi , na Dambo Marinjayi)
Domin ya nuna zuriyar su Mayaƙa ne sai ya buɗe wannan waƙar da " Hawo da shirin yaƙi na Dambo marinjayi". Sun yi duniya sosai tare, Narambaɗa ya fito da Sarkin Rafi Ibrahim na Kuryad Dambo ta hanyar Waƙoƙi, shi kuma ya samu gwargwadon alheri daga wannan Dagacin.
Narambaɗa ya yi ƙoƙarin fitowa da jaruntakar wannan Dagaci na Kurya da kuma na zuriyar su, tun a lokacin Jihadin Mujaddadi Shehu Usman Ɗanfodio inda ya ke cewa:-
JAGORA: Ko dauri Mazan Gabas.
ƳAN AMSHI: Gidan Rahwawa an ka sani Sakkwato,
Ko can ga sa'ag gaba,
Hawo da shirin yaƙi,
Na Dambo Marinjayi,
Ya ƙara bayyanawa.
JAGORA: Su basu ku cin amanas Sarki
ƳAN AMSHI: Gidan ku Rahwawa nan Kun ka hi hakimmai.
(Hawo da shirin yaƙi, na Dambo Marinjayi)
Narambaɗa ya sanar damu wasu daga cikin ƙauyukkan da Sarkin Rafin ke mulki " Inda yake cewa:-
JAGORA: Magatakarda mai Ɗakwarawa,
Mai Bagare,
Kai haɓe suke tsoro.
(Hawo da shirin yaƙi , Na Dambo Marinjayi)
Ya ƙara nuna cewa dai Sarkin Rafi Ibrahim ke da Ƙasar Kurya
Jagora: Sarkin Rwahi mai Ƙasak Kurya.
Narambaɗa ya sanarda jama'a a kan zumuncin da ke tsakanin gidan Sarautar Kware da Kuryad Dambo inda ya fito da abin ƙarara kamar haka:_
JAGORA: Na taho biɗad Doki,
Na shiɗa Kware,
ƳAN AMSHI: Sarkin Yaƙi ya biya Doki ya bani sule sittin.
(Hawo da Shirin Yaƙi, Na Dambo Marinjayi)
Wato kenan ya fara tsayawa a wajen Wa (Gatari) da ke Kware kafin ya isa Kuryad Dambo wajen Ƙane (Makauru), duk da ba su ne ya tarar ba, ya iske magadan su ne, Sarkin Yaƙin Kware Mainasara da Sarkin Rwahin Kuryad Dambo, Ibrahim.
Narambaɗa a Fadar Hakimin Masarautar Baji/Bazai/Jangeru ta Jahar Zamfara.
Ana kyautata zaton Ƙasar Baji (wadda ta ƙunshi garuruwan Baji da Jangeru da Birnin Yero da sauransu) da ke cikin Masarautar Shinkafi a Jahar Zamfara ta samu ne a Shekarar 1787, tun daga Malam Muhammadu Woni wanda ya ƙirƙiro Ƙasar. Muhammadu Woni, Bafulatani ne da ya shigo wannan yanki daga Tsohuwar Daular Borno, kuma shi ne ya ƙirƙire ta bayan ya zauna wurare irin su Tsohuwar Wonaka(a Masarautar Gusau ta yanzu) da wani Gari da ake kira Duhu (a Masarautar Zurmi ta yanzu). Da ya zo dai-dai inda garin Baji ya ke a halin yanzu, ya lura da yalwar wurin kiyo da noma da ruwa, sai ya ce ma Jama'ar shi "Mu Baje a nan", ance ta haka wannan gari na Baji ya samo sunan sa.
Daga cikin Ƴaƴan shi akwai Badambo da Muhammadu Yero. Bayan samuwar Jangeru da Birnin Yero, sai Badambo ya zo Jangeru a matsayin Sarki, shi kuma Muhammadu Yero ya je Birnin Yero(Ciki) a matsayin Sarki. Da wannan ne sai Jangeru ta zamo sabuwar hedikwatar Ƙasar Baji, yayin da aka naɗa ɗaya daga cikin zuriyar Malam Muhammadu Woni a matsayin Sarki a Baji da laƙabin Magaji, laƙabin Sarautar Ƙasar kuma ya kasance Sarkin Bazai, a Jangeru.
Makaɗa Narambaɗa ya shaƙu da Masarautar Bazai/Baji sosai, wannan ne dalilin da yasa ya waƙe Sarkin Bazai, Suleman Dikko ( 1945 -1955) wanda kuma shi ne Sarki na 15 a tsarin Sarakunan Ƙasar Bazai/Baji/Jangeru. Ya yi mashi Waƙoƙi masu dama, ɗaya daga cikin su ita ce wadda ya ke cewa
JAGORA: Sarki yahi wargi,
Na Malam Dara Dodo,
Na Ummaru ci Maraya.
( Sarki yahi wargi, Na Malam Dara Dodo na Ummaru Ci Maraya)
A cikin wannan Waƙar, ya na bayyana Sarkin Bazai Dikko a matsayin muzzakkarin basarake, wanda bai yarda da reni daga talakawa da masu jagorancin da ke ƙarƙashin ikon shi ba
JAGORA: Bai taɓa wargi ba,
ƳAN AMAHI: Kuma baya tare da masu wargi.
Ya ƙara da cewa:-
JAGORA: Dikko Magajin Buhari
ƳAN AMSHI: Ya murɗe wuyan Maza,
Ya riƙa wada Woni yayyi.
Sarki yahi wargi,
Na Malam Dara,
Dodo Na Umaru Ci Maraya.
(Sarki yahi wargi, Na Malam Dara Dodo, na Ummaru ci Maraya)
Domin ya sanar da Jama'a wuraren da Sarkin Ba zai ke iko da shi ba, sai Narambaɗa ya ce:-
JAGORA: Na tafi Jangeru in ga Sarki,
ƳAN AMSHI: Sai an kace man ya na Baji, Ciki yay yi.
(Sarki yahi wargi, Na Malam Dara Dodo, Na Ummaru ci Maraya)
Ga kyauta ga Sarkin Bazai inji Makaɗa Narambaɗa
JAGORA: Ai komi nab biɗa,
Ga Dikko Magajin Buhari,
Ai ya da kure ba,
Ɗansanda ba wada bai yi ma ba.
(Sarki yahi wargi, Na Malam Dara Dodo, Na Ummaru ci Maraya)
Narambaɗa a Fadar Zazzau, Jahar Kaduna
JAGORA: Sarkin Gobir na Isa Amadu,
Shi yak kira ni, na ji jawabin da yay Mani,
Ban zamna ba, na shigo jirgi,
Sai hwadin nikai jirgi kai ni Zariya,
Kai dai kai mu Zariya, kai dai kaimu lahiya,
ƳAN AMSHI: Bisa yardar Ubangiji, in mun shiɗa,
Mun ga Jafaru, mun ɗebe arkane,
Ɗan Isiyaku makaye,
Jafaru mai halin mazan jiya zauna da lahiya.
(Ɗan Isiyaku Makaye, Jafaru mai halin Mazan Jiya, Zauna da Lafiya)
Wannan na cikin maganganun da Makaɗa Ibrahim Narambaɗa da ya yi a lokacin da ya isa Fadar Zazzau a lokacin Mulkin Sarki na 16 a Daular Fulani ta Masarautar, wato Sarkin Zazzau, Malam Jafaru Isiyaku (1937-1959). Sarkin Zazzau, Malam Jafaru ya fito daga Gidan Sarautar Bare-Bari ne na Daular Fulanin Masarautar Zazzau wanda Sarki Yamusa ya assasa tsakanin 1821-1834. Shi Ɗan Malam Isiyaku ne, Shi kuma Malam Isiyaku Dan Abdullahi ne, Shi Kuma Abdullahi Ɗan Hammada ne, Shi Kuma Hammada Sarki Yamusa ne mahaifin shi. Sarki Malam Jafaru Isiyaku shi ne Mahaifin Gimbiya, daya daga cikin Matan Sarkin Gobir na Isa, Amadu Bawa, wato maigidan Makaɗa Ibrahim Narambaɗa. Kenan dai babu mamakin zuwan shi Zariya domin kiɗa da Waƙa a Fadar Masarautar, kamar yadda ya bayyana a cikin waɗan nan ɗiyan Waƙar.
Narambaɗa ya nuna cewa tun kafin ya isa Zariya ya na da labarin ta a Sarauce.
JAGORA: Tun ban zo nan ba,
Na ji labarin Audu yayi Sarki,
Ya Kyauta duniya,
Har Yaro naji yayi Sarki,
Ya Kyauta duniya,
Ibrahimu yai Sarauta,
Ya Kyauta duniya,
JAGORA : Jafaru kai ag gidanga,
Kai ab babban su kahi kowa,
ƳAN AMSHI: Wada nit taho kamad Ɗanyamusa ni ishe,
Ɗan Isiyaku Makaye,
Jafaru mai halin mazan jiya,
Zamna da lafiya.
Domin tabbatar da maganar gemu da gemu game da zuwan sa Zariya, Narambaɗa ya na cewa"
JAGORA: Kowac ce ya gane ni Zariya,
Domin ka yag gamu,
ƳAN AMSHI: In ba kai ba,
Babu mai iya kawo mu Zariya,
Ɗan Isiyaku Makaye,
Jafaru mai halin mazan jiya,
Zamna da lahiya.
( Ɗan Isiyaku Makaye, Jafaru Mai halin Mazan Jiya Zauna da Lafiya).
Kenan dai Sarautar Sarki Malam Jafaru ce sanadiyar zuwan sa Zariya har ya haɗu da wanda ya gaji Sarkin Zazzau Malam Jafaru Isiyaku. Bayan rasuwar shi a Shekarar 1959, ma'ana Iyan Zazzau, Muhammadu Aminu, wanda ya yi Sarauta daga Shekarar 1959 zuwa Shekarar 1975. Tun Sarkin Zazzau Muhammadu Aminu ya na Iyan Zazzau , Hakimin Sabon gari ne suka haɗu da Makaɗa Ibrahim Narambaɗa, lokacin da Narambaɗa ya shiga Fadar Zazzau kenan. Ya yi mashi waƙoƙi da dama tun yana Iyan Zazzau, wannan ya nuna a cikin 'ya'yan Sarki, Narambaɗa ya riƙe shi a matsayin wanda ke da niyyar gadon gidan su , ga abin da yake cewa a cikin wata Waƙa.
JAGORA: Ɗan Sadauki kak kaji tsoron Maza,
Iyan Zazzau Ɗan Bubakar,
Yanzu na gane halin Iya,
Abinda ad daidai duk ya sani,
Abinda ak kyawon Ɗan Sarki,
Ya zanka lura da manyan duniya,
Ƙoƙarin da shi kai bai hwasa ba,
Swahe duk aikin girma ya kai.
(Iyan Zazzau Ɗan Bubakar, Ɗan Sadauki Kak kaji Tsoron Maza)
Wato a nan yana yi wa Iya Muhammadu Aminu hannunka mai sanda ne cewa ya tsare aikin Mulki da kyau, ya kuma kulla hulɗa da muhimman Mutane domin sabo da maza jari, ya fara shirin zaman sa Sarki kenan. Bayan Iya Muhammadu Aminu ya zamo Sarkin Zazzau a Shekarar 1959, sun cigaba da duniya tareda Makaɗa Ibrahim Narambaɗa. Domin ya nuna abin nema ya samu, sai ya ce
JAGORA: Taka sannu - sannu,
Banda garaje uban Iya,
ƳAN AMSHI: Indon birnin Zariya ta samu,
Ya tankwashe maza,
JAGORA: Mamman ya ci garin gaba,
Mai ya kamata na birnin Zariya Ɗansanda.
(Mijin Nana Yalwa Ɗansanda)
Domin ya bayyana daga Gidan Sarautar da Sarki Muhammadu Aminu ya fito sai ya cigaba yana cewa:-
JAGORA: Ba kokwanto ba Sambona,
Kuma Abdulkarimi na,
ƳAN AMSHI: Gogarman Magaji,
A samu ya riƙa dangi nai.
( Ya Tankwashe Maza, Maman ya ci garin gaaba, Mai ya kamata na Birnin Zariya Ɗan Sanda)
Kyautatawa na cikin abubuwan da ke sanya Makaɗin Fada riƙe wuta a wajen Basarake. Sarkin Zazzau Muhammadu Aminu ya kyautata wa Makaɗa Ibrahim Narambaɗa har ma ya nuna da kan shi cewa idan dai ba a same shi a Isa ba, to ya koma Birnin Zazzau
JAGORA: Ai haƙon ga Mai akwai maza,
Ya zarge mai kwaɗai,
ƳAN AMSHI: In dai ba ni Birnin Isa,
Zazzau ni ka komawa.
Ɗan Malam Abubakar Kwasau,
Jikan Iyan Zazzau Malam Usman D
Ɗan Sarki Malam Abdulkarimi,
Mai Martaba Sarkin Zazzau. Muhammadu Aminu shi ne Sarki na 17 a Daular Fulani ta Masarautar Zazzau. Ya fito ne daga gidan Sarautar Katsinawa na Masarautar, gidan da Sarki Malam Abdulkarimi (1834-1846) ya assasa, ya kuma yi Sarauta daga Shekarar 1959 zuwa Shekarar 1975.
Narambaɗa a Fadar Uban Ƙasar/Hakimin Isa (Sarkin Gobir na Isa), Jahar Sakkwato
Tun daga farko mun bayar da labarin lokaci da kuma yadda Makaɗa Ibrahim Narambaɗa Tubali ya isa Fadar Sarkin Gobir na Isa dake Jahar Sakkwato. Ya tarad da Sarkin Gobir na Isa Muhammadu Na'ammani, wanda yayi Sarauta daga Shekarar 1925 zuwa 1935. Ya samu nashi rabo daga taskar Waƙokin Narambaɗa, ciki kuwa har da wadda yake cewa
JAGORA: Toya matsafa Sadauki na Abdu,
ƳAN AMSHI: Baban Isah baban Buwai,
Indon na ka gama lahiya.
(Toya Matsafa Sadauki na Abdu, Baban Isah Baban Buwai, in don na ka gama lahiya)
Bayan wafatin Sarkin Gobir Muhammadu Na'ammani, sai aka naɗa Amadu Bawa (Amadu I) a matsayin Sarkin Gobir na Isa na 10) a Shekarar 1936. Ɗan Sarkin Gobir Basharu (Sarki na 8), shi kuma Ɗan Sarkin Gobir na 5 ne, watau Sarkin Gobir Ummaru , wanda ya zamo Sarkin Musulmi tsakanin 1881 zuwa 1891, shi Kuma Sarkin Gobir /Sarkin Musulmi Ummaru Ɗan Sarkin Musulmi Aliyu ne, Sarkin Musulmi Aliyu Ɗan Sarkin Musulmi Muhammadu Bello ne, Sarkin Musulmi Muhammadu Bello Dan Mujaddadi Shehu Usman Ɗanfodio tagammadahullahu birahamatihi ne. A wajen Mahaifiya kuwa, Sarkin Gobir Amadu Bawa Ɗan Aminatu ne ɗiyar Sarkin Gabas na Goronyo Abdulkadir, wanda shi ma Batoranke ne, kamar Mujaddadi Shehu Usman Ɗanfodio.
An haifi Sarkin Gobir Amadu Bawa a Shekarar 1898 a Garin Isa, ya yi Sarauta daga Shekarar 1936 har zuwa 1975. Ya rasu a Shekarar 1982.
Zaman Makaɗa Ibrahim Narambaɗa Tubali da Sarkin Gobir Amadu Bawa, zama ne na amana da mutunci da kyautatawa a tsakanin su. Taren su ta yi nisa sosai har ta kai saboda tsare lalura da karimci da mutuntawa, Makaɗa Narambaɗa baya iya barin Isa da sunan zuwa wata Masarauta domin yayi kiɗa da waƙa ba tare da amincewar Maigidan sa, Sarkin Gobir Amadu Bawa ba. Hasali ma Manazarta na kallon kusan duk fasahar Narambaɗa ta ƙare ne akan Sarkin Gobir Amadu Bawa. Anan muna iya kawo misali da wata Waƙa da ya yi mashi wadda ya yi wa laƙabi da "Uwar Waƙa", Bakandamiya, kamar yadda wasu Makaɗan ke kiran irin wannan Waƙar. A ciki ya zayyano manya -manyan Mawaƙan Ƙasar Hausa na lokacin, ya na nuna cewa tunda dai sun yi irin wannan Waƙar shi ma ga ta sa ya shirya.
JAGORA: Kwaz zaka kallo ya karkaɗe kunne nai.
ƳAN AMSHI: Ga Makandamiya zani yi cikin manyan waƙoƙi.
Gwarzon Shamaki na malam toron giwa.
Baban dodo ba a tamma da batun banza
JAGORA: Na jiya Jankiɗi,
ƳAN AMSHI: Ya yi tai uwar Waƙar sai nai tau,
JAGORA: Na jiya Zamau,
ƳAN AMSHI: Ya yi tai uwar Waƙar sai nai tau,
JAGORA: Na jiya Gurso,
ƳAN AMSHI: A yi tai uwar Waƙar sai nai tau,
JAGORA: Na jiya Akwara,
ƳAN AMSHI: A yi tai uwar Waƙar sai nai tau,
JAGORA: Na jiya Ɗandawo,
ƳAN AMSHI: A yi tai uwar Waƙar sai nai tau,
JAGORA: Na jiya Nagaya,
ƳAN AMSHI: A yi tai uwar waƙar sai nai tau,
JAGORA: Dodo malamin waƙa kundumi Magajin ɗan Ɓaidu,
ƳAN AMSHI: Ya yi tai uwar Waƙar sai nai tau
Gwarzon Shamaki na Malam Toron Giwa,
Baban Dodo ba a tamma da batun banza.
(Gwarzon Shamaki na Malam Toron Gowa, Baban Dodo ba a tamma da Batun Banza)
Kusan dukan abin da yakamata ya gaya wa Sarkin Gobir Amadu Bawa na sassala da dattaku da kamala da karimci da iya mulki da Kambamawa da Yabo da Kwarzantawa da Kirari da Roƙo da Habaici da Zambo da Zuga babu abinda Makaɗa Narambaɗa ya rage. Misali :
JAGORA: Ai ba tun yau ba tun ya na can Sardaunanai,
ƳAN AMSHI: Har yak kai wurin da an ka nada mai Sarki,
Bai ci amana ba bai yi shawagin banza ba,
Don ya san uban da yaz zana mai suna.
(Gwarzon Shamaki na Malam Toron Giwa, Baban Dodo ba a Tamma da batun Baza)
Irin mutuntawa da karimci da tsaron lalura da Sarkin Gobir Amadu ke yi wa Makaɗa Ibrahim Narambaɗa, ta sanya tilas ya nuna duk duniya babu wanda yake ƙauna kamar Sarkin Gobir Amadu. Kamar yadda ya faɗa a cikin waɗannan ɗiyan waƙa.
JAGORA: Amadu naf fiso,
ƳAN AMSHI: Don waɗanga mazaje na yau bani son kowa,
JAGORA: Faifa nissani,
JAGORA/YARA: Zamanin baban Rwahi ban san sulalla ba.
(Amadun Bubakar Gwarzon Yari Dodo na Alkali)
Yadai kammale da nuna cewa sarkin Gobir Amadu Bawa shi ne kowa da komi a ƙasar Isa Kwata kamar yadda ya faɗa a cikin wannan waƙa
JAGORA: Amadu ganɗon Ƙasar Isa,
Ban Sarkin Ƙasar Isa,
Hakimman Ƙasar Isa,
Ƴan Sarkim Ƙasar Isah,
Dud da ɗiyan dud da ƙanne,
Ku bi shi ku bar kissa,
ƳAN AMSHI: Wallahi in ganɗon yah hwashe baku ji daɗi,
Amadun Bubakar gwarzon yari dodo na Alƙali.
(Amadun Bubakar Gwarzon Yari Dodo na Alƙali)
Kammalawa
Wannan takardar ta yi tsokaci ne kan matsayi da rawar da Makaɗa Ibrahim Narambaɗa Tubali ya taka wajen kyautata al'amuran sarauta da hanyoyin samunta, da na gudanar da ita a wasu fadojin ƙasar Hausa. Yayin gudanar da wannan bincike an saurari waƙoƙii fiye da goma sha biyar don bibiya da zaƙulo fasahar makaɗa Ibrahim Narambaɗa da yadda ya fito da sarauta a Ƙasar Hausa da tanade-tanadenta. A cikin waƙoƙin an kawo yadda ake gudanar da mulkin sarautar gargajiya a cikin Hausawa .
Daga wasu waƙoƙin Narambaɗa da aka yi nazari a cikin wannan Muƙala, an samu tarihin garuruwa da sunayen sarautar ƴaƴan sarki da na barori da yanayin ƙasa da kuma wasu al'adun sarakuna kamar a ƙasar Isa da Zazzau. Binciken ya gano tabbas Narambaɗa ya zauni fada kuma ya ba wa fada gagarumar gudummawa. Daga cikin masarautun da Naramdaɗa ya ziyarta wanda binciken ya laluba sun haɗa da Dagacin Kuryad Dambo/ Sarkin Rwahin Kuryad Dambo, da Dagacin Jangeru/Sarkin Bazai da kuma Dagacin Shinkafi/Magajin Shinkafi, waɗanda a wancan lokaci duk yankunan Dagatai ne a Gundumar Isa da ke tsohuwar Masarautar Sakkwato (Saboda a halin yanzu dukkan su Gundumomin Hakimai ne a cikin Masarautar Shinkafi da ke Jahar Zamfara) Haka ma ya ziyarci Masarautar Zazzau da ke Jahar Kaduna, baya ga ƙoƙarin sa na fitar da sunan Uban Ƙasar/Hakimin Gundumar sa, da Ƙasar Isa a idon duniya. Lallai ƙoƙari da fasaha irin ta makaɗa Ibrahim Narambaɗa ta kamanci killacewa da nazarta a matakan ilimi daban-daban.
Manazarta
Adamu, M.T (1997) Asalin Hausawa da Harshensu , Kano: Ɗansarki Publishers.
Alhassan,H.da Wasu (1982) Zaman Hausawa.Islamic Publications Bureau, Zariya.
Bunza, A.M (2009) Narambaɗa Lagos: Ibrash Islamic Publishers.
Bunza, A .M( 2019) "Hausa da Hausawa a Duniyar Ƙarni na Ishirin da Ɗaya (Amsa kiran Majalisar Ɗinkin Duniya (UN)" ga Ranar Hausa ta Duniya Majalisar Ɗinkin Duniya ta Kebe a Ranar Litinin , 26 ga Ogusta, 2019, Jami'ar Bayero, Kano.
Birnin Magaji, I.M (2018) "Duniyar Makaɗan Fada Jiya da Yau." A Cikin Taguwa Multi- Disciplinary Journal of Humanities Katsina: Umaru Musa
Dalhatu, U & Hassan, M. (2000) Alhaji Shehu Idris CFR, The 18th Fulani Emir of Zazzau, Books Africana.
Ibrahim A. Tambuwal, Fascinating of The Emirates in Zamfara State (Unplished)
Gaya, A M. ( 2010) "Aladun sarauta a Ƙasar Hausa" Takardar da aka gabatar don tattaunawa a Tsakanin Malamai da Ɗalibai Don Cikasa Wani Ɓangare na Neman Digiri na Uku a Fannin Al'adun Hausa, a Sashen Koyar da Harsunan Najeriya, Jami'ar Bayero, Kano.
Gusau, S M (2002) "Saƙo a waƙoƙin Baka: Tsokaci Kan Turke da Rabe - Rabensa: a Cikin Tsarin Takardun da aka gabatar a Babban Taron Ƙarawa Juna Ilimi na Biyar Kan Harshe da Adabi da Al'adun Hausa a Jami'ar Bayero, Kano.
Gusau, S M (2014) "Waƙa Baka Bahaushiya" Takardar da aka Gabatar a Jerin Laccoci na Bayan Samun Matsayin Farfesa a Jami'ar Bayero, Kano.
Gwarzo, ST( ND) Asalin Hausawa daga Kaɗe-kaɗen su.
MUTANEN DA AKA TATTAUNA DA SU
Alh. Aliyu Mohammed Moyi (Ɗanmadamin Shinkafi), A Gidansa da ke Shinkafi, Ranar 12/6/2018.
Alh.Kabiru Isah (Ɗanmasanin Jangeru. A gidansa da ke Jangeru, Ranar 18/08/2019
Tattaunawa da Malam Abdullahi Mohammed Birnin-Magaji (Dangulun). A gidansa da Birnin Magaji, ranar 21/08/19
Gudummawar Harshe da Al’ada ga Bun}asa Tattalin Arzi}i da Zaman Lafiya da kuma Ci gaban Al’umma Mai [orewa Daga Farfesa Salisu Ahmad Yakasai Sashen Koyar da Harsunan Nijeriya Jami’ar Usmanu [anfodiyo, Sakkwato syakasai2013@gmail.com (+234) 08035073537
Ma}alar da aka gabatar a taron Al'adun Hausa na {asa da {asa na Burkina Faso TAHAKA (karo na biyu), a Ouagadougou – Burkina- Faso, daga ranar 7th – 11th ga watan Disamba na 2018.
Gabatarwa
Waiwayen tarihin irin rawar da harshe da al'ada suke takawa ga ci gaba mai ]orewa, lamari ne da aka ayyana shekarun 1980 da kuma farkon 1990 a matsayin wani zango na baiwa mutane dama ta bayar da gudummawarsu a wajen ayyukan ci gaban al'umma. Taron duniya na Mexico a 1992 akan matsayin harshe da al'ada, ya jaddada nasarar samuwar ci gaban al'umma domin amfanin kansu. Da tafiya ta yi tafiya, sai hukumar raya ilimi da kimiyya da kuma al'adu ta Majalisar [inkin Duniya (UNESCO) ta }addamar da bukin shekara goma (1988-1998) na ci gaban harshe da al'ada a duniya. Sakamakon wannan gangami ne ya haifar da tanadin wasu ma'aunai na ci gaban rayuwar al'ummar duniya. A shekara ta 1990 kuma sai hukumar raya }asashe ta Majalisar [inkin Duniya (UNDP) ta yi amfani da wa]ancan ma'aunai ta wallafa rahoton irin ci gaban da ake samu. Haka dai lamarin ya ci gaba inda a shekarun (1992 -1996), hukumar inganta harshe da al'ada da kuma ci gaban al'umma ta Majalisar [inkin Duniya ta shirya rahoto akan yadda za a fa]a]a }umshiyar al'adun al'umma.
Nan take taron }arawa juna ilimi na gwamnatocin }asashe da aka yi a Stockholm a 1998 ya amince da yalwata hurumin harshe da al'ada ga ci gaban al'umma. Daga nan kuma sai wani taron }arawa juna ilimi na ha]in gwiwa tsakanin hukumar UNESCO da Bankin Duniya a 1999 akan matsayin al'ada ga bun}asa tattalin arzi}i. Sai kuma a 2001 da hukumar UNESCO ta ayyana harshe da al'ada a matsayin }ashin bayan tattalin arzi}i da zamantakewar al'umma. Da shekara ta 2005 ta zo sai UNESCO ta tanadi matakai na kariya da na bun}asa harshe da al'ada domin ci gaba mai ]orewa. A wannan ma}ala za mu yi tsokaci ne dangane da gudummawar harshe da al'ada ga bun}asa tattalin arzi}i da zaman lafiya da kuma ci gaba mai ]orewa. A sashe na farko da na }arshe, jawabin gabatarwa da kuma na kammalawa ne. Sashe na biyu ya kalli irin dangantakar da ke akwai ne tsakanin harshe da al'ada. Daga nan kuma sai sashe na uku inda muka kalli harshe da al'ada a matsayin madubin al'umma. A sashe na hu]u kuma muka taskace irin rawar da harshe da al'ada suke takawa wajen bun}asa tattalin arzi}i da kuma kawo zaman lafiya mai ]orewa ga al'umma.
2.0 Dangantakar Harshe da Al'ada
Kalmar dangantaka na iya ]aukar ma'anoni kamar ala}a da zamantakewa da }awance a tsakanin abubuwa biyu ko fiye. Saboda haka, ta ~angaren deangantaka, muhimmancin harshe da al'ada ga rayuwar al'umma ba abu ne ~oyayye ba. Trudgil (1974), wani masanin ilimin walwalar harshe ya bayyana }wararan ayyukan harshe da al'ada guda biyu: (a) na farko shi ne sadarwa ko isar da sa}o ta bayar da bayani (b) na biyu kuma shi ne tabbatar da ala}a da dangantaka tsakanin jama'a. Ita dangantaka tana wanzuwa ne a tsakanin ]ai]aiku da kuma tsakanin al'umma. Shi kuwa harshe shi ne hanyar furta ma'anoni da tunane-tunanen da suke ran ]an'Adam. Wato dai ita ce hanyar sadarwa tsakanin mutane. Ita wannan hanya kuma ba ganinta ake yi ba, jinta ake yi kawai, wato hanyar sadarwa ta ]an'Adam (harshe) saututtuka ne masu ma'ana da ake furta su, kunnen mai sauraro ya ji, kana basirarsu ta kama ta fahimta domin amfaninsa. Ita kuma al'ada ]abi'a ce da ]an'Adam yake ]aukar wa ransa, har a }arshe kuma ya ri}a ganin ta zame masa tilas (Gadanya, 1977).
Hasali ma, ai kowace al'umma ta duniya tana da nata al'adu wa]amnda take ganin su ne mafi kyau ga duk sauran al'adun duniya. Wato dai yadda 'yan-Adam suka bambanta ta kowane fanni, haka ma suka bambanta ta fannin al'adu. Saboda haka, abu ne mawuyaci ka ga al'ummu guda biyu suna da al'adu iri ]aya, sai dai akan samu kamanceceniya, amma kuma harshe ne babban ginshi}in gina kowace al'ada. Manazarta al'ada daga fannoni daban-daban kamar addini da kuma kimiyar kiwon lafiya suna kallon al'ada gwargwadon mizanin darussan nazarinsu. A fannin walwala musammanm ma cikin dangantaka da harshe, ana iya kallon al'ada ta hanyoyi biyu. Hanya ta farko tana iya nufin dukkan abubuwan da suka shafi ci gaban basirar ]an'Adam. Hanya ta biyu kuma (wadda masana kimiyar rayuwar ]an'Adam na }arni na ashirin suka fi }arfafawa) ita ce ta kallon al'ada a matsayin jimillar dukkan ilimi tare da hanyoyin cu]anyar yau da kullum na kowace al'umma (Nelson, 1960).
Idan muka ]auki gundarin abin da wa]annan bayanai ke nunawa, sai mu ga cewa nuni suke yi da cewa al'ada dai kamar ita ce rumbun dukkanin tunne-tunane da falsafa da basira da kuma dukkan sauran ginshi}an rayuwar ]an'Adam (cf. Salim, 1985). Kenan idan aka yi la'akari da dangantakar da ke tsakanin harshe da al'ada, to sai a ga harshe a nan ya tashi a matsayin }ofar shiga da fita (wato ajiyewa da ]aukowa) daga cikin wannan rumbu. Wato dai ta wannan hanya ce kawai za mu san me ke cikin rumbun. Wannan shi ne ya sa cewa, da wuya a iya ware harshe daga al'ada. Haka kuma shi ne ka]ai mafi muhimmanci daga cikin dukkanin hanyoyin bayyanawa, da kuma gane sauran ginshi}an al'adar kowace al'umma (Lado, 1964). Saboda haka, dangantakar harshe da al'ada dangantaka ce irin ta jini da tsoka. Wato yin nazarin harshe ba zai yi wu ba sai tare da sanin al'adar da wannan harshe ya ]amfaru gare ta. Rayuwar mutum ita ke shirya masa dukkan halayen zamansa a garinsa da kuma garin wasu. Hasali ma, har da irin abin da zai ce idan ya tashi yin magana da mutanen gida da waje. Ita wannan magana tana ginuwa ne a kan rayuwa gaba ]ayanta domin ita ce ma ke shiryawa mutum yadda yake magana da yara da tsara da mahaifa da kuma shugabanni. Harshe ba shi da ala}a da mutum, wato ba wai haihuwar mutum a awuri ke sa ya ji harshen su mutanen wurin ba, sai dai idan ya tashi da amfani da shi. Saboda haka, duk wanda ya tashi da wani harshe, to lallai harshen zai koya. Jinin mutum ba ya da ala}a da harshensa, domin sai a samu Baturen Ingila yana Larabci, ko kuwa Bafaranshe yana Hausa. Kenan furucin mutum ba ya nuna }abilarsa, domin furuci ba manunin }abila ne ba sai dai idan mutum ya fa]i }abilarsa, tun da duk inda mutum ya tashi, furucinsu zai koya ya kuma iya. Sai dai kuma furuci yana nuna matsayin mutum da iliminsa, amma ba asali da jini ba. An kuma yi amanna da cewa Bahaushe zai yi Hausa, Balarabe kuwa ya yi Larabci, Bafillace zai yi Fillanci da dai sauransu, amma ba dole ba ne.
3.0 Harshe da Al'ada a Matsayin Madubin Al'umma
Al'umma ita ce tarin ]ai]aikun mutane da suke zaune a gari guda ko yanki ko lardi ko jiha ko kuma }asa. Al'umma tana iya }unsar }abilu daban-daban. Wannan ya nuna cewa duk inda aka sami fiye da ]an'Adam guda a wuri guda, to lalurar hul]a da mu'amala ta kama. Hul]a da mu'amala kuwa basa cika ba tare da magana ba. Kenan amfani da harshe da al'ada tilas ne a hul]a, kuma lalura ce. Tun da yake haka ne kuwa, to bukatar harshe da al'ada ga ]an'Adam ta kai }arfin bukatarsa ga abinci da ruwa, ko ma watakila har da iskar sha}a (Rufa'i, 1986).
Ta hanyar harshe, ana iya samun hasken tarihin al'umma. Wato ta harshen al'umma ne akan iya gane ci gabanta musamman dangane da tsarin mulki ko shugabanci da sharia da ilimi da tattalin arzi}i da addini da kuma al'ada. Sauran maganar kuma ita ce, idan aka yi dace cewa al'ummar tana da hanyar rubutu, to ta rubuce-rubucensu za a ga gacin da suka kai domin a ci gaba. Idan kuma babu hanyar rubutu, to ta hikimarsu ne kawai za a iya ganewa cikin mu'amala da su. Ta adabin al'umma ma ana iya gane irin }wazonsu cikin tarihi. Ta nan ne wayonsu zai bayyana da kuma }o}arinsu na kyautata rayuwarsu da irin gudummawar da suka bayar wajen ci gaban al'umma. Domin }ara tantance dangantakar harshe da al'ada, da kuma yadda sakamako ko kuma tasirin wannan dangantaka ke zama matsayin madubin al'umma, bari mu ]an yi nazarin jigogin rayuwar al'umma. Amfani ko kuma fa'idar yin nazarin shi ne fito da bayanan dangantakar a tsakaninsu. Da yake sadarwa tsakanin al'umma lalura ce wajiba, bukatun rayuwa za su matsa wa 'yan wata }abila su yi hul]a ko mu'amala da 'yan wata }abula daban. Hakan ya zama dole domin ita hul]a ko mu'amala ba ta yiwuwa sai fa ta amfani da harshe cikin dangantaka da al'ada. A ta}aice dai idan ana magana a kan matsayin harshe da al'ada na madubin al'umma, to wajibi ne batutuwa irin su koyar da harshe da ilimantarwa da tattalin arzi}i da tsarin zamantakewa da kuma nisha]antarwa su bijiro.
4.0 Nazarin Jigogin Rayuwa
Da yake al'umma ta }unshi ]ai]aiku, to ashe al'umma aba ce rayayyiya wacce take da farko da halin rayuwa da kuma }arshe, ko kuma a cikin hikima a iya cewa al'umma tana da jiya, tana da yau kuma tana da gobe. A ra'ayin Rufa'i (1986), idan aka juya ta wata hanya, to muna iya cewa al'umma tana da tarihi, kuma a cikin wannan halin wanzuwar tana ya}in rayuwa. Bugu da }ari kuma, tana faman tabbatar da kyawawan abin da zai je ya zo. Wannan ya nuna cewa al'umma kamar tilon ]an'Adam tana da alfahari da kuma buri. Alfaharin nan shi ne tarihi, buri kuwa shi ne kokawar rayuwa domin yau da kullum. Saboda haka, a fafutuka ta wanzuwa, akwai bukatar abubuwan nan da suka zama dole ga kowace al'umma domin rayuwa. Wa]annan abubuwa su ne: mulki da sharia da tattalin arzi}i da ilimi da addini da kuma al'ada.
Tsarin mulki a cikin kowace al'umma wajibi ne. Mulki shi ne ka]ai zai tabbatar da zaman lafiya yadda kowa zai sami damar yin harkokinsa na yau da kullum domin neman abinci da arzi}in duniya. Wato idan babu mulki a al'umma, to ru]ani da yamutsi da hargitsi da kuma cutar juna ne za su tabbata. Idan haka ya auku, sai al'umma ta kai ga halaka domin babu wanda zai sami sukunin neman abinci ballantana arzi}in }asa. Domin a sami cikakkiyar lumana da tabbatar da zaman lafiya, ya wajaba a sami fahimtar juna tsakanin masu mulki da wa]anda ake mulka. Mafi yawan kyawun hanyar fahimtar ita ce harshe wanda muka ce shi ne jigon sadarwa. Ga misali, kafin zuwan Tuarawa }asar Hausa, mutane ne daga cikinmu suke mulkin }asarmu. Wato harshenmu ]aya da su, kuma duk hanyoyin rayuwa ]aya ne tsakanin masu mulki da wa]anda ake mulka. Don haka, sadarwa take da sau}i, wanda hakan ya tabbatar da bin umurni da zaman lafiya da kuma kwanciyar hankali. Daga nan Nasara ya }wace mulki, amma kuma harshenmu da na nasara ba ]aya ba ne. Don haka sadarwa tsakaninsa a matsayinsa na mai mulki, da, mu a matsayin wa]anda ake mulka sai ta wuyata. Gaskiyar maganar ita ce, a yayin da aka rasa sadarwa tsakanin mai mulki da kuma wanda ake mulka, to babu yadda shi wanda ake mulka ]in zai sami damar sa baki a yadda ake mulkin nasa. Sauran maganar ita ce, zuwan Baturen ne dai ya kawo mana tsarin mulki na siyasa wanda hasken saninsa yana cikin harshen da ba namu ba. Haka kuma Bature ya bar mana gadon tsarin mulki wanda a kan rubuta shi da harshen da ba na 'yan }asa ba ne. Kasa fahimtar wa]annan abubuwa ya kawo matsala. Bayan tsarin mulki, kowace al'umma ba za ta gaza bukatar tsarin Sharia ba, da yadda za a tabbatar da adalci a mulki. To a nan ma harshe yana da rawar da za a gani. Wajibi ne ga jama'a su fahimci irin shariar da ake yi a }asarsu domin su tabbatar wa kansu adalci idan rigima ta same su.
Mafi kyawun fahimta ita ce abu ya zama da harshen mutum ake yinsa, idan ba haka ba to wasu abubuwa za su shige duhu. Tun kafin zuwan Turawa, a }asar Hausa ana amfani da shari'ar Musulunci ne. Wannan tsari na sharia a cikin Larabci yake, wanda ba kowa da kowa ya iya fahimta ba. Don haka da wuya jama'a su san kanta sosai da sosai, musamman ma idan wata matsala ta taso. Da Bature ya zo, shi ma dai ba ta sake zani ba. Ita tasa shariar a cikin Turanci take, ko haifaffen harshen ma sai ya yi famar fahimta tasa, balle kuma ]an koyo. Duk a wa]annan halaye guda biyu, da wuya mutane da yawa su fahimci nau'in shari'un domin ba a cikin harshensu suke ba, ga shi da wuya koyon ba}on harshe.
Babu shakka ilimi babban jigo ne a rayuwar mutum da al'umma gaba ]aya. Hasali ma, ai ilimi wata hanya ce wadda mutum yake amfani da ita ya gane abubuwa, ya fahimce su ta yadda zai bun}asa sulukinsa a rayuwa (Gusau, 2010). Wani mutum, ilimi yakan daidaita tunaninsa ya zama mai tsiwurwurin rayuwa nau'i biyu, wato rayuwa ta duniya da kuma ta lahira. Wani kuma yakan gane sassan rayuwa ne wadda ta shafi duniya, ya zama mahiri, ya tumbatsa wajen samar da }ololuwar jin da]inta. Ta haka za a tabbatar da fahimta ita ce }ashin bayan ilimi wadda za ta yi jagora ga samun jin da]i ko muni, sannan a iya bambance abubuwa masu baragada ko baragurbi. Haka kuma shu]ewar kwanuka da yau da gobe a rayuwa wani }ari ne na daraja a ilimi (Bergery, 1934 da kuma Hornby, 1974). Don haka neman ilimi dole ne domin rayuwa ta yi armashi.
A ra'ayin Lepage (1964), a }asashe masu tasowa, ilimi mabu]i ne ga abubuwa guda biyu }warara: (a) mabu]i ne ga samun abinci. Ta hanyar ilimi ana iya kyautata noma da sana'o'i da fasaha da tattalin arzi}i da sauran abubuwa da suka ji~inci jin da]in rayuwa. (b) mabu]i ne ga kyautata al'adu da ha]a kan jama'a, da samar da manufa ko al'}ibla guda. Baya ga ilimin addini, ilimin zamani Bature ne ya kawo shi, don haka da harshen Bature ne wannan ilimi yake, duk da cewa ba duka muka taru muka iya Ingilishi ba. Masana sun ce harshen da yaro ya tashi da shi, to ya fi tasiri a kansa wajen gina basira da hankali da wayo da kuma }wazonsa. Wannan yanayi ya bambanta da halin da ake ciki, domin muna neman ilimi da ba}on harshe. Haka }arin wahala ne domin sai mun iya harshen sosai kafin mu koyi ilimin.
Duk da cewa Hausawa sun na}alci iya ciniki da safara da tajirci, to amma zuwan Bature ya kawo wani sabon salo dangane da tattalin arzi}i. Da yake babu }asar da za ta dogara da kanta kawai, to dole ne kafar hul]a da mu'amala ta bu]e musamman ma da wa]anda suka ci gaba. Sai dai kuma kash, hasken da ya kamata mu yi amfani da shi yana cikin harshen da ba namu ba. Saboda haka fahimtarmu da su sai an yi ]amara, musamman da yake ai rashin sanin sirrin tattalin arzi}in ne irin na zamani ya sa aka wawashe dukiyar }asar a shekarun baya. Gaskiyar magana ita ce, idan ba ka fahimci abu ba, babu wuya a }ware ka a cikinsa. Wato dai idan kana mu'amala da mutum, ya fahimci ba ka na}alci sirrin abin da kuke mu'amala a kansa ba. to babu wuya a cuce ka. Rashin sanin sirrin tattalin arziki irin na zamani yana da illa, saboda haka babu makawa sai an rungume shi duk da kasancewa cikin ba}on harshe.
Kowace al'umma kan dogara da wani abu a matsayin mai wanzar da rayuwa. A al'umomin da suka waye akwai addinai da suka }udurce akwai ubangiji. A nan, addinin Musulunci ya da]e a }asar Hausa, sai dai mafi yawan jama'armu ba su fahimci addinin ba, saboda ba su san }a'idojin addinin da iliminsa ba. Hakan ya faru saboda kasancewar ilimin addinin a harshen da ba namu ba, wato harshen Larabci. Tun da dukkaninmu ba mu iya Larabci ba, to da wuya kowa da kowa ya sami sukunin karanta littattafan addini. Don haka dole ne a dogara ga 'yan tsirarun mutanen da suka iya Larabci domin koyon addini ta kansu. Sauran maganar ita ce shin ko hakan zai wadatar? To a gaskiya ko da a harkar addini ba a rasa marasa gaskiya, wa]anda za su yi cuta su ribatu da jahilcin mutane. Saboda haka, maslaha ita ce fassare-fassare na littattafan addini zuwa harshenmu domin fahimtar addini sosai.
Masana sun yi ittifa}i cewa al'ada ita ce tarin hanyoyin rayuwar jama'a, musamman hikimominsu da fasaharsu da wayewarsu da iliminsu da hul]o]insu da mu'amalarsu da ka]e-ka]ensu da raye-rayensu da kuma sauran irin su. Kafin zuwan Musuluni }asar Hausa, adabin Hausawa na baka ne, wato wa}ar baka da tatsuniyoyi da kuma labaru. Zuwan Musuluni ya sa wasu suka san Larabci har suka fitar da ajami a matsayin hanyar rubutu. Ta ]aya haujin kuwa, zuwan Turawa ya kawo mana iya rubuta Hausa da boko. Harshe shi ne abin furta ra'ayoyi da ma'anonin al'adu, saboda haka, dangntakar da take tsakanin harshe da al'ada }a}}arfa ce. Wato }arfin ya kai babu yadda za ka koyi wani harshe ko ka yi nazarinsa ba tare da ka san al'adar masu harshen da ladabin amfani da shi ba. Ga misali, saboda irin wannan ladabi na amfani da harshe, masana suke cewa koyon harshe da koyar da shi ba zai yiwu ba sai da fahimtar al'adar masu harshen. Tun da yake haka ne kuwa, to ta tabbata kenan cewa akwai dangantaka mai }arfi tsakanin harshe da al'ada.
5.0 Kammalawa
Daga abin da ya gabata dangane da matasayi da }imar harshe da al'ada, ta tabbata cewa ha]akarsu (wato harshe da al'ada), tana share fagen ci gaban al'umma mai ]orewa. Da farko dai akwai ]orewar tsarin zamantakewa, wato da harshe da al'ada ne ake sarrafa muhimman batutuwan da suka gina tsarin zamantakewar al'umma. Irin wa]annan batutuwa sun ha]a da harshe da addini da ilimi da auratayya da kuma yin sulhu a tsakanin al'umma.
Akwai kuma ilimi na sarrafa tadoji da aka gada tun iyaye da kakanni, da suka ha]a da ilimin noma da tsarin cimaka da kiwon lafiya da rainon yara }anana da kayan gine-gine da kuma amfani da sarrafa muhalli. Wannan tsari da aka gada tun iyaye da kakanni, da harshe da al'ada ne ake tafiyar da su, saboda haka duk wani tasiri ma a bisa wannan tsari yake ci gaba da tafiya. Shi tasiri yanayi ne na ha]uwa da ba}in al'adu a sanadiyar hul]a ko mu'amala tare, daga nan kuma sai kwaikwayo da aro su bijiro a sanadiyar tasiri a kan juna.
Ta haujin al'adun gargajiya ma, da ha]akar harshe da al'ada ne ake sarrafa su. Wato da wa]annan ne (wa]anda sun ha]a da sana'o'i na samun abin ]awainiyar kai da kuma iyali gaba ]aya). A gaskiya ma, wa]annan hanyoyi na al'ada, na}altarsu ake yi kuma iliminsu na ]orewa tun daga iyaye daga kakanni. Akwai kuma batun wasu al'adu na musamman, wa]anda al'umma suka ]auka da matu}ar fa'ida da muhimmanci. Hasali ma, irin wa]annan al'adu na musamman (wa]anda kuma ake sarrafawa da harshe a cikin ma'auni na al'ada) suna taka muhimmiyar rawa a rayuwar al'umma. Ga misali, ]auki maganganun hikima da azanci da aka san a harsunan al'umma ne suke }umshe da kuma ]imbin al'adun da suke koyarwa. Akwai adabi (wanda ya }umshe zube da wa}a da kuma was an kwaikwayo) da zane-zane da raye-raye da wa}e-wa}e da labarum gargajiya da ayyukan hannu da kuma fina-finai. Bugu da }ari gudummawar harshe da al'ada ba a baya suke ba, dangane da ya]a ilimi, musamman ma irin wanda zai ha~aka basira da aiki da basira da hikima ta }ir}ira da kuma dabarun gina al'umma a matsayinsu na ]ai]aiku da kuma a }ungiyance. Ana kuma tace gur~atattun tadoji da al'adu, sannan a yi watsi da su domin kada su cutar da al'umma (musamman ma yara manyan gobe). Harshe a matsayinsa na hanyar furuci mai ma'ana, shi ne al'umma ke sarrafawa cikin magana domin isar da sa}on da ke zukatansu na abin da ya shafi rayuwarsu ta yau da kullum.
Kenan tasirin harshe da al'ada ga al'umma tamkar rayuwa ce da ruhinta, wato harshe ba ya wanzuwa sai idan akwai al'ummar da ke amfani da shi. Haka kuma, al'umma ba ta iya gudanar da al'amuran rayuwarta sai ta yi amfani da harshe a cikin dangantaka da al'ada. Ashe kenan ]aya ba ya yin tasiri sai da ]ayan. A gaba ]aya dai harshe da al'ada ha]aka ce ta muhimman abubuwa guda biyu da suka zamo kafa wadda ]ai]aikun mutane (da kuma ma a }ungiyance) suke bayyana }wazo da hikima da kuma karsashinsu na gina kansu (da al'umarsu). Saboda haka, harshe da al'ada suna daga cikin ~angarorin ci gaban al'umma mai ]orewa.
MANAZARTA
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WATA MARUBUCIYA TA KALUBALENCI SASHEN HAUSA NA BBC MASU SHIRYA GASAR RUBUTUN MATA TA HIKAYATA. Daga Rabiu Muhammad Abu Hidaya
A jiya juma'a 26\10\2018 aka yi bikin bayar da kyautar zakarun gasar hikayata ta bbc Hausa.
Bikin wanda ya gudana a dakin taro na Ladi Kwali a birnin tarayya Abuja wanda ya samu halartar manya baki daga sassan jihohin tarayyar Nijeriya.
A wajen bikin bayar da kyaututtukan gasar wanda sashen Hausa na bbc yake shiryawa duk shekara, fitacciyar marubuciyar Hausa kuma mace ta farko da ta fara rubuta littafin kagaggen labari na Hausa hajiya Hafsat M. A Abdulwahid ta kalubalenci sashen Hausa na bbc cewa bai kamata a ce an samu namiji a cikin alkalan da suke tace labaran ba, inda ta ce "an ce abu na mata ne zalla a dauki kane na Malumfashi an dora an ce shi ne shugaban tace labaran, mu gaskiya wannan bai yi mana ba. Tunda harka ce ta mata a nemi mace ta yi shugabanci, ba mu hana a sa shi a ciki ba, amma harka ta mata a sa mata, muna da mata fitattu da suka yi Hausa da sauransu" Sannan ta yi kira ga sashen cewa a daina gwamutsa Turanci da Hausa a lokacin bikin bayar da kyaututtukan.
Wannan dai shi ne karo na uku da sashen Hausa na bbc ya samu kalubale a tsawon shekara uku da yake shirya wannan gasa, shekarar farko kasar Nijar ta yi korafi da cewa gasar ta 'yan Nijeriya ce kawai, kuma alamu sun nuna hakan.
Shekara ta biyu wani manazarci daga jihar Katsina ya kalubalenci alkalan gasar gaba dayansu cewa labarin da ya zo na daya bai cancanci haka ba.
Sai ga shi a bana ma an samu irin wannan korafi ga sashen Hausa din da fatan masu ruwa da tsaki za su duba lamarin.
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