Tuesday, December 11, 2007

Shari’ar Muslunci Da Turawan Mulkin Mallaka A Daular Sakkwato

Daga
Yusuf Adamu
Geography Department, Bayero University, Kano.
(yusufadamu2000@yahoo.com)
http://www.kanoonline.com/yusufadamu/
Kano, Nigeria
© 2002

Kasancewarta makala wadda aka shirya gabatarwa a taron karawa juna sani
Giginya Hotel Sakkwato Yuni 25-26 2001 (Ba a sami damar gabatar da makalar ba)




Gabatarwa
Bismillahir rahmanir rahim

Godiya ta tabbata ga Allah Madaukakin Sarki, Tsira da Aminci su kara tabbata ga fiyayyen talikai, Muhammad da iyalan gidansa da sahabbansa har ya zuwa ranar kiyama.

Bayan haka, an nemi da in gabatar da makala mai taken Shari’a da ‘yan mulkin mallaka a wannan taro na yau. Na yi murna matuka da aka ba ni wannan dama duk da cewa ba sashena ba ne tunda ni a bangaren Labarin kasa na fi dama. To ina fatan masana tarihi da shari’a da ke wannan wuri za su yi mani afuwa saboda kamar yadda na yi bayani, ni dalibin tarihi ne ba malaminsa ba. Duk abubuwan da zan yi bayani a yau kalace-kalace ne daga ayyukan masana daban-daban. Ina fatan za a yi mani afuwa in na gaza yi wa taken bayanin adalci.

Saboda taken makalar ya shafi tarihi, ina ganin zai fi kyau mu yi waiwaye akan al’amuran tarihi ta yadda za mu fi fahimatar bayanin da za mu yi a gaba. Za mu kuma yi dan hasashe akan halin da muke ciki a yau. Ina fatan, bayan na gama gabatar da dan abinda ya sawwaka, za a tattauna wannan makala ta yadda ni ma zan samu in kare daga gareku.

Fara Shari’a a Kasar Hausa
Zuwan Muslunci kasar Hausa ya dade matuka, saboda zai yi wuya a ce ga lokacin da addinin ya iso ko ga lokacin da Hausawa suka fara karbar addinin. To amma Masana da dama sun yi amanna da cewa a wajajen karni na 14th ne addinin Muslunci ya zamo addininkasa, ma’ana lokacin ne sarakuna suka karbi addini suka kuma yadda da bin tsarinsa domin tafiyar da harkokin yau da kullum.

Jaddada addini kuwa ya fara samuwa ne a kasar Hausa tun karni na 15th lokacin da Shehun Malami Abdulkarim alMagili al-Tilmasani ya ziyarci kasar Kano. A zamanin Sarkin Kano Muhammadu Rumfa (233618AD…) Ya zauna a Katsina da Gao da sauran biranen Bilad-al sudan.. shawarwarin da ya rika baiwa sarakunan zamanin kamar su Rumfa da Askia Muhammad na songhai sun taimaka gaya wajen karfafa da kuma jaddada tsarin shari’ar Muslunci.cikin littatafan da ya rubuta sun haka da Taj al Din da Wasiya wadanda ya yi akan mulki da shari’a bi da bi.

Dalilan yin Jihadi da kafa Shari’a a Daular Sakkwato
Ya kamata a fahimci wani abu guda, a tsari na addinin Muslunci ba a banbance wani nau’I na rayuwa a ce wai bai shafi addini ba. Tamkar yadda akan yi a tsarin Sekulanci, inda ake ware ibada da sauran al’amuran rayuwa. Saboda haka, a tsari na Muslunci, yin Sallar sau biyar a rana da zuwa kasuwa domin neman halali duka suna da muhimmanci, saboda addinin Muslunci ya tsara mana yadda za mu yi kasuwanci tamkar yadda ya tsara mana yadda za mu yi sallah. Saboda haka neman halali ibada ne tamkar yadda sallah ta ke ibada.

Saboda haka, za mu yi waiwaye mu ga dalilin yin jihadi da kafa shari’ah a zamanin shehu Usmanu (Allah Ya yarda da shi, amin). Bayan dalilai na Ibada da Tauhidi wadanda ba sai mun sake yin bitarsu anan ba, akwai dalilai na zamantakewa da kuma tattalin arziki wakanda suke da muhimmanci ga tafiyar da addini da suka kara halatta Jihadin Shehu danfodiyo a 1804

An yi rubuce-rubuce masu yawan gaske akan Jihadin Mujaddadi Shehu Usmanu (Allah Ya kara masa yadda) Saboda haka, ba sai sun sake yin dogon bayani ba, illa a takaice mu yi wa maharta taro ‘yar bita domin ta dace da maudu’in da ake magana a kansa yanzu.

Duk da cewa sarakunan kasar Hausa musulmi ne tun kafin jihadi, ana samun matsalar yin addini yadda ya dace. A kan samu wasu su kaucewa tsarin shari’a a harkokinsu na yau da kullum, sarakuna kuma suna kaucewa tafarkin da shari’a ta tanadar na yin mulki. Kaucewar ta kan zo ne ta hanyoyi da dama, misali, ana kaucewa ta hanyar hada addini da gargajiya, ko kuma yin hukunci bisa son rai da sarakuna ke yi Wannan ya sa zalunci da danniya sun yi yawa. Ganin cewa hanya mafi sauki da dacewa domin yin gyara ba ta wuce hanyar da addini ya shimfida ba, shi ya sa Mujaddadi ya fara yin kira da a gyara.

A cikin Wasikatu ahl al Sudan, Mujaddadi Shehu Usmanu danfodiyo ya bayyana matakai goma da ake bi kafin a fara yin cikakken aiki da tsarin Shariah. Ga su kamar haka:
i) Kira ga alheri da hani ga munanan ayyuka
ii) Haramta abin ki
iii) Yin hijira daga kasar kafirci zuwa ta Muslunci
iv) Tabbatar da ‘yanuwantaka ta Muslunci
v) Naka Amirul Muminina
vi) Yin bay’a gareshi da mataimakansa
vii) Yin Jihadi
viii) Naka sarakunan Muslunci
ix) Nada Alkallai
Kaddamar da shar’ah

Shehu ya kwama da malamai da sarakuna wurin kokarinsa na tsarkake al’uma. wasu daga cikin abubuwan da Shehu ya yi gwagwarnaya a kansu sun hada da maganar aure da bashi da kasuwanci da adalci da fadin gaskiya. Kamar yadda Ibrahim Sulaiman (1986) ya yi bayani.

Ta fuskar aure, Shehu Usmanu ya yi hani da tsarin nan wanda waliyyi ke cinye kudin sadakin da aka baiwa mata ko kuma wata al’ada ta cewa lallai ne mutum sai ya biya amaryarsa wani kudI kafin ya fara saninta diya mace.

Ta fuskar kasuwanci kuma, Shehu ya yi umarnin da cewa a bi tsari na gaskiya da amana da kuma mutunci wurin yin harkokin kasuwanci, kuma duk mutumin da ke son yin kasuwanci to ya san hukuncin Allah a kai. Idan an baiwa mutum bashi an kuma sa lokacin biya, to a yi iya kokari a ga an biya, in kuma mutum ya kasa to kada a ci masa zarafi, a ba shi uzuri ta yadda zai iya biya.

Shehu ya kuma yi umarni da cewa masu hukunci su yi adalci a yin hukunce-hukuncensu ta yadda duk wanda ya yi ba dai-dai ba, zai sami hukunci iri guda, ba a rika yin hukunci na masu mulki da dukiya daban na talaka daban ba.

Shehu ya kuwa yi suka ga mallamai masana da su jibinci fadin gaskiya ga duk wanda ta kama a fadawa. Kamar yadda ya ce “ ka sani cewa wajibi ne ga duk wani mai ilmi kada ya yi shiru yana ganin barna na yaduwa a wannan lokaci. Hadisa ya ce ‘ idan barna ta bayyana a bayan kasa, kuma mallamai masana suka yi shiru (suka ki yin nasiha), to tsinuwar Allah na tare da su. Mafi yawancin mutane ba su san hukunce-hukuncen shari’a ba, don haka ya zama wajibi a kowane masallaci da kowace shiyya a gari, a sami mallami mai koyar da mutane addininsu.

To, amma Shehu ya yi gargadI mai karfi ga mallamai cewa kada fa mai dokar barci ya buge da gyangyadi. Shehu ya kuma yi gargadI a littafinsa

Shehu ya jaddadawa mabiyansa cewa Jihad al nafs shine kan gaba. Ma’ana kowane musulmi ya yi yaki da zuciyarsa tukunna. Kada mutum ya zake wurin yin yakI da abin ki al’uma. alhali shi yana yi. kokarin yin gyaran ne ya haifar da Jihadi.

Tafarkin Shaihu Danhodiyo wurin kara kabbaka Shari’ar Muslunci a Arewacin Nijeriya
A cikin Wasikatu ahl al Sudan, Mujaddadi Shehu Usmanu danfodiyo ya bayyana matakai goma da ake bi kafin a fara yin cikakken aiki da tsarin Shariah. Ga su kamar haka:
i) Kira ga alheri da hani ga munanan ayyuka
ii) Haramta abin ki
iii) Yin hijira daga kasar kafirci zuwa ta Muslunci
iv) Tabbatar da ‘yanuwantaka ta Muslunci
v) Nada Amirul Muminina
vi) Yin bay’a gareshi da mataimakansa
vii) Yin Jihadi
viii) Nada sarakunan Muslunci
ix) Nada Alkallai
x) kaddamar da shari’ah

Manufar Shari’ar Muslunci a daular Sakkwato
Bayan Shehu ya ci alkalawa an kafa daular Muslunci, abu na gaba shi ne tsara tafiyar da ita ta hanyar da shari’ah ta tsara. Yin haka, shi ne zai kawo sauyin da ake so a al’uma da kuma kyautata rayuwar Musulmi. Yin shari’a ba fa ya tsaya ne a kan yin hukunci a koto ba, a’a, ita kotu wuri ne na tantacewa da yin hukuncin adalci. Tsarin shari’a ya shafi bin hakkokin Allah wurin yin harkokinmu na yau da kullum.

Amiril Muminina Muhammadu Bello ya yi bayani a cikin littafinsa Usul al Siyasa cewa, « Shugaba ne zai samar da kayan jin dadi ga mutanensa domin jin dadin yin rayuwa da ibada. Saboda wannan dalili dole ne ya nemi hadin kan masu sana’o’in hannu da ‘yan kasuwa da mutanen da al’uma ba ta motsawa sai da su kamar manoma da makera da teloli da masu rini da masu bada magani da masu danyen kaya da kafintoci da rundawa da sauran masu nau’o’in sana’o’in yau da kullum….. Lallai ne ya tabbatar da cewa kauyuka da birane na cikin yalwa, ya gina masu ganuwowi da gadoji, ya kyautata kasuwanninsu da titunansu ya kuma samar musu duk wani abu da zai kyautata rayuwarsu, ta yadda za a iya tabbatar da doka da oda a al’uma”

Wannan bayani na Muhammadu Bello ya nuna mana kenan, bayan kafa gwamnatin Muslunci da Jihadin Shehu ya tabbatar, ba wai an maida hankali ne kacokan wurin hana manyan laifuffuka kamar zina da sata ba ne kawai, a’a, gwamnatin Muslunci ta maida hankali ne wurin kyautata rayuwar talakawanta. wannan na {aya daga cikin manyan dalilan da suka rike daular Usmaniyya ta kuma karfafa zukatan wakanda ke zaune a cikinta har zuwa yau.

Duk mai hankali zai iya fahimtar cewa tsarin da Turawa suka kawo ba tsari ne na adalci ba. Tsari ne mai cike da makarkashiya da kuma zalunci. Saboda haka, koda za a yadda da wasu ikirare-ikirarensu akan dalilansu na farma Daula ta yaki, za mu iya cewa ba wai domin shari’ah ta gaza ba ne. Saboda haka bin tafarkin shari’ah sau da kafa ita ce ne kawai hanya mafi dacewa ga Musulmi.

Zuwan Turawan Mulkin Mallaka da Shari’ar Muslunci

Kasancewar tsarin shari’ar Muslunci shi ne Tsarin Mulkin da ke tafiyar da Daula da shi ya kara tabbatar da ‘yancin daula da kuma mutuncinta. Misali, dokar cewa ba a yadda wanda ba Musulmi ba ya zo ya kawci ko mulki wani sashe na daular ba, amma ana iya yin zaman amana da shi matukar ba zai yi wani abu da ya sabawa shari’ah ba ya kare daula daga fituna iri-iri kafin Turawa su rusa ta da yaki. Saboda haka ne Kalifa Abdurrahman ya ki amincewa da neman karbar wani sashe daga daula domin ba Royal Niger Company da Birtaniya ta nema.

Ibrahim Sulaiman (1987) ya bayyana cewa tsarin shari’ar muslunci shi ne kangi mafi karfi ga mulkin mallaka domin kuwa shi tsari ne da ya dogara ga hukuncin addini ba na son zuciya ba. Wannan ne dalilin da ya sa ‘yan mulkin mallaka a ko’ina suka ki daulolin muslunci, suka kuma yi da ci gaba da kokarin ganin cewa ba a dabbaka wannan tsari ba a ko’ina.

Turawa sun yi kokarin ganin cewa daula ta amince su zo su yanki wani bangare nata domin ba Royal Niger Company ya faskara. To amma sun yi jabun takardu masu nuna cewa wai daula ta ba su wata dama ta siyasa na yin haka, wanda wannan ya sabawa shari’ah. Saboda haka ne ma masanin tarihin nan Adeleye (1977) ya jaddada cewa wadannan takardu na jabu ne. ‘Yan mulkin mallaka na gani kasheni irin su Hugh Johnson ma sun ti shakkar ingancin wadannan takardu ko bayanai wadanda su Birtaniya ta yio amfani da su wurin yakin daular Muslunci.

Tunda Turawa ‘yan leken asiri irin su Barth da Lander da Clapperton (wadanda a yau aka kawata sunayen wasu tituna da sunayensu a birnin Shaihu) sun zo sau da yawa, wasunsu ma sun zo, kuma daula ta fahimci cewa ba masu gaskiya ba ne, sai Halifa Abdurrahman ya yanke huldar jakadanci tare da su a wasikar da ya aike masu. Ga abinda wasikar ke cewa.

“Daga garemu zuwa gareku. ku sani cewa ban amince da wani daga cikinku ya zo ya zauna tare da mu ba. ni da kaina ma ba zan taba yin sulhu da ku ba, balle in ci gaba da yin hulda da ku ba. Daga yanzu babu wata hulda tsakaninmu da ku face ta tsakanin Musulmi da Kafiri-Jihadi, kamar yadda Allah Mai girma Ya umarce mu. Babu tsimi ba dabara sai ta Allah.”

Ranar 15 ga watan Maris 1903, Sakkwato ta fadi ga Turawan Mulkin Mallaka. An ruwaito cewa akalla Musulmi hamsin (50) ne suka yi shahada a kokarinsu na ganin cewa tutar Muslunci ba ta fadi ba. Ana kyautata zaton cewa anyi wannan gwabzawa ne a inda yanzu ya zama filin wasa watau GIGINYA STADIUM. Wannan abun kunya a garemu. Wurin da Musulmi suka yi dauki-ba-dadI da Turawa har ma wasu suka yi shahada wai shi aka maida wurin wasa, ma’ana an raina ba a kuma godewa shuhada’u ba. Kusan maida wurin filin wasa na kara nuna cewa Musulmi har da cibiyar daula sun sallama har abada.

Kalifa Attahirun Ahmadu ya yi hijira zuwa gabas a kan hanyarsa ta tafiya dubban mutane ne suka bi shi ta duk inda ya bi. Har ma ana cewa in mabiyansa suka biyo ta birni tun safe sai tsakar ranar suke wucewa. Turawa suka fahimci cewa wannan babbar barazana ce a a gare su, domin kuwa a yadda suka ayyana Attahiru a waje ya ma fi Attahiru a gida hatsari. Ranar 27 ga watan Yuli 1903, Turawa suka buga da Musulmi a Burmi (mil 600 daga Sakkwato, yanzu a jihar Gwambe). A nan ne Halifa Attahiru ya yi shahada. Hubbarensa na nan yanzu a wurin. To amma ban sani ba ko Masarautar Sakkwato ko Gwamnati na kula da wurin. Adeleye (1977) ya bayyana cewa daukakar kayan yakI ce ta sa aka ci Musulmi ba zarumtaka ba.

A Sakkawto kuma kamar yadda Ibrahim Sulaiman (1987) ya yi bayani, Musulmi na cikin rudani. Amma a karkashin jagorancin Waziri Muhammad Buhari, malamai suka yi nazarin halin da suke ciki ta hanyar tuntubar rubuce-rubucen Shehu da sauran littatafai suka yi matsaya. Matsayarsu ita ce su zauna da su da baki ba da zuci ba, har zuwa lokacin da Musulmi za su yi karfi su sake jaddada addini.

A shekarar 1914 ne kuma Turawa suka hada Kudu da Arewa suka kira ta Nijeriya. A 1960 kuma suka mika ‘yanci ga sabuwar kasar da suka kirkiro. Turawa sun tafi, amma Muslunci ya tsira saura da me, yaya Musulmi za su sake yin tajdidi?.

Takaita mulkin Halifa da karya lagon daula

Daga Ranar 14 ga watan Maris 1903, Haywood da Clarke, (1964) Daular Sakkwato ta faki ga Turawa, daga nan ne kuma sarautar Amirul-muminina ta kare, sarautaer Sulkan ta soma. Turawan sun fahimci muhimmancin Amiril Muminina sun kuma gane cewa matukar akwai Amiril Muminina to ana kan tafarkin Muslunci kenan.

Kamar yadda Dr. Sabo Albasu (1990) ya yi bayani, ranar 20 ga watan Maris na 1903, Gwamna Lugga ya kirawo sauran Manya da suka rage wakanda suka haka da waziri da Galadima da Umaru Sarkin Gobir da Marafa da Sarkin Burmi da Sarkin Zamfara da kuma Sarkin Kabi domin wai su za~i sabon Sarkin Musulmi. Da farko dai an za~I Umaru Sarkin Gobir to amma daga baya sai aka za~I Attahiru. Ba a da cikakken bayanin abin da ya jawo sauyin za~en ba, to amma an amince cewa wannan sauyi an yi shi ne da hannun Gwamna Lugga. Gwamna Lugga ya yi imani cewa ganin Attahiru II ba ya cikin waccan gwamnati, kuma bai yake su ba, naka shi Sarkin Musulmi wata dama ce da za su yi amfani da ita su gina mulkinsu. Ranar 21 ga watan Maris 1903 kuma Gwamna Lugga ya naka sabon Sarkin Musulmi ta hanyar bashi alkyabba da rawani, wannan ya nuna cewa karshen Daula ya zo kenan. A da ba a alamta sarautar da wata kyauta kamar yadda aka yi a wannan karo.

. To anan ya kamata a fahimci cewa Gwamna Lugga bai naka Attahiru II a matsayin Amiril Muminina ba, a’a ya naka shi ne a matsayin Sarkin Musulmi. Ya kamata a fahimci banbancin da ke tsakanin Amiril Muminina da kuma Sarkin Musulmi
Shi mukamin Amiril Muminina yana da alaka da tsarin addini da Shari’a domin kamar yadda muka bayyana sharukan naka Amiril Muminina a sama za mu fahimci cewa shi Amiril Muminina shi ne Sarki shi ne kuma limami kuma babban alkali. Wannan shi ne tsarin Sarautar kafin zuwan Turawan Mulkin Mallaka na Ingila. Shi kuwa Sarkin Musulmi ko Sultan Sarki ne kawai, saboda haka ba shi da wannan karama da izza ta addini sai dai ta al’ada.

Gwamna Lugga a jawabinsa ya yi kokarin halatta rusha Daular Muslunci ta Sakkwato da cire tare da kasha Amiril Muminina Attarihu I. Ya ce “Fulani a karkashin Danfodiyo sun ci wannan kasa da yaki. Sun kwace mulkinta, sun sa haraji, sun tun~uke wasu Sarakuna sun kuma naka sabbi. Su kuma sun faki ga Turawan Ingilishi, saboda haka mulki ya koma hannun Turawan Ingilishi kenan. Don haka, duk wata dama da mulki da Fulani ke yi, yanzu ya dawo hannun Turawan Ingilishi kenan” Northern Nigeria Annual report p. 96

Daga nan kuma sai ya ci gaba da yin bayanin sabon tsarin da za a bi, bayab ya yiwa Sarkin Musulmi Attahiru jirwayen cewa matukar ya bi su sau da kafa, zai tabbata akan mukaminsa, in kuma ya ki to ya san sauran. Gwamna Lugga ya fito karara ya shaidawa masu halartar taron cewa daga yanzu Babban Kwamishina ne ke da alhakin naka Sarkin Musulmi ko wani Sarki na wani gari ko ma dai wani mukami. Saboda haka kun ga anan an rusa shura kenan. A wannan jawabi nasa ya nuna cewa dai mulki gaba kayansa ya koma hannunsu kenan. Mulki ya koma hannun masu jan kunne.

To amma abin kara lura anan shi ne an kuma takaita sarautar Amiril Muminina. Yanzu Lugga ya nuna cewa sabon Sarkin Musulmin da aka naka watau Attahiru II ba shi da ikon ba da wani umarni ko isar da mulkinsa fiye da kewayen kasar Sakkwato ko mu ce lardi, don haka Srkin Musulmi ba Amiril Muminina ba ne. A wannan hali Babban Kwamishina ne ke da mulki da karfi irin na Amiril Muminina. Kuma abin ma ban haushi sai aka naka Manjo Buurdon Rasdan na Sakkwato kuma aka kora shi saman Sarkin Musulmi. Wannan shi ne tsarin da muke kai har yanzu, Gwamnan Jihar Sakkwato na gaba da Sarkin Musulmi kuma zai iya cire shi ko naka wani.

Wannan abu da aka yi a wancan lokaci mutane da dama ba su so ba, to amma ba bu yadda za su yi soboda an ci su da yaki. Amma dai a lokacin da dama sun fi yin imani da cewa Attahirun Amadu shi ne shugabansu, wanda Turawa suka kashe a Burmi. Wasu sarakuna daga nan suka fara fankarewa misali Sarkin Kiyawa na Kauran Namoda da Sarkin Kabin Yabo da Sarkin Kano Abbas duk sun sha nuna rashin biyayya ga Sarkin Musulmi kamar yadda Fika (1978) ya nuna.

Shari’a a zamanin Mulkin Mallakar Turawan Birtaniya

“Shari’a yau ta nasara ce,
kowa da takarda tai aje
in an yi shari’a mai yawa
an so a yi tara mai yawa
shi anka rubuta ko’ina
kowa ya bi karshen zamani.”
-Marigayi Narambaka

Zuwan Turawan Mulkin Mallaka ya ~ata tsarin da ya tarar na adalci da kyautatawa, kuma sun yi kutingwilar ganin cewa sun kawo karshen tsarin shari’a wanda ke tafiyar da harkokin addini da rayuwar mutanen wannan daula. Turawan mulkin mallaka sun hakikance da cewa in har aka bar tsarin Muslunci ya ci gaba to ba su da galaba, kuma haka zai kara bayyana zaluncinsu a fili. Don haka Gwamna Lugga bai damu da makomar jama’ar da ya ci da yaki ba, tamkar yadda ya damu da kyautata makomar sabuwar daular da Birtaniya ta samu. Sun fahimci cewar matukar ba a sauya tsarin gudanar da shari’a ba to suna da sauran aiki. Saboda haka, kamar yadda Ibrahim Ado-Kurawa (2001) ya ruwaito, ‘yan mulkin mallaka sun kafa dokar kafa kotun ‘Yan kasa a 1900. sun baytyana muhimman dalilansu kamar hake;
1. An ba Rasdan damar ya kafa kotun ‘Yan kasa (native court) a lardinsa in ya ga yin hakan ya dace. Amma za a nemi yaddar basaraken lardin tare da amincewar babban kwamishina.
2. Wakannan kotuna za su yi hukunci bisa tafarkin al’ada da kabi’ar yankin ga abubuwan da suka shafi zamantakewa (civil) da laifuffuka (criminal) . Ga yin hukunci ga laifuffuka kuwa za su iya yin kowane irin hukunci, ta fuskar zamantakewa kuwa za su iya yin hukuncin da ad-dai-dai da al’ada da kabi’a, amma banda hukunci wanda ya keta mutuncin Dan-adam ko ya yi karo da adalci gamagari wato ya shafi gallazawa ko ta~a halittar Dan-adam ko yanke hukuncin kisa. A lura, wannan ya haka da shari’ar Muslunci.
3. Basarake ne zai naka Alkalai amma sai da amincewar Rasdan. A wuraren da Basarake kuwa an ba Rasdan dama naka Alkalai.
4. Rasdan na da ikon shiga kotuna a koyaushe domin ya duba yadda ake gudanar da aiki. Zai iya kauke kara daga wata kotu zuwa wata. Zai iya sake yin nazarin kowace irin kara da kotu ta duba domin ya sa a sake duba karar ko kuma ma ya yi gyara ga hukuncin da aka riga ka yanke.
5. Tsari da kuma yadda za a gabatar da aiki a kotunan ‘Yan kasa ya dogara ne kacokan bisa ga tsarin dokoki da babban kwamishina ya shirya.

Ibrahim Ado-Kurawa ya bayyana cewa Sulaiman Kumo (1993) ya yi ta’alikin cewa wannan tsari da aka kawo ya shafi shari’ar Muslunci ta hanyoyi masu tushe. Na farko, kamar yadda Kumo ya nuna ikon kafa kotuna da gudanar da su ya koma hannun ‘yan mulkin mallaka, na biyu kuma soke haddin zina da sata da aka yi daga kotunan da aka ce wai an bari domin su ci gaba da gudanar da shari’ar Muslunci. Daga bisani kuma kamar yadda bayanin Christlow (1994) ya nuna a bayanin Ado-Kurawa (2001) Turawan sun karfafa gwiwar sarakuna da su rika sa siyasa wurin gabatar da ayyukan shari’a wai don a sami sassauci. To amma, manufa ita ce a ruguza muhimmanci da kuma tsarkin da shari’a ke da shi ne saboda ta yin haka, ba za a yi adalci ba.

Wadannan sabbin kotuna da aka kafa an ce an bar su ne domin yin hukunci ga ‘yan kasa, saboda haka, ba za su yi hukunci ga Turawa ko mazauna ba. Daga wannan lokaci, ikon shari’a ya koma hannun Turawa kenan. Musulmi mabiya sai dai su bi da Takiyya kenan. Daga wannan lokaci sai suka ci gaba da bi a sannu a sannu suna ruguza kan sauran ikon da ya rage ga kotunan Muslunci ta hanyoyin yaudara da tursasawa.

An yaudari shugabannin Arewa da cewa ya kamata su sassauta tsarin shari’ar Muslunci ta hanyar yin wasu gyare-gyare wakanda wai aka jaraba a Libya da Sudan da Indiya da sauran kas ashen da Turawan Ingilishi ke mulki wakanda kuma suke da yawan Musulmi.

A shekarar 1931 aka naka Donald Cameron wani makiyin Muslunci da Musulmi Gwamna Janar na Nijeriya. Cameron na ganin cewa kokarin cusa al’adu da kabi’un Turawan Ingilishi ga wakanda ake mulki a Arewa Nijeriya na gamuwa da tsaiko saboda ra’ayin rikau da kishin addinin Muslunci da al’adun mutanen Afirka. Saboda haka a ganinsa, kamar yadda Kumo (1993) ya yi bayani, wannan na jawo rashin ci-gaba yana kuma kaurewa sarakuna gindin ci gaba da zalunci da rashawa da kuma rashin ko-in-kula da halin wakanda ba Musulmi ba ke ciki. Ta haka ne suka soke cikakken ikon da tsarin shari’a ke da shi a Indiya, inda a shekarar 1862, suka kwacewa kotunan Shari’ar Muslunci karfin yin hukunci akan laifuffuka ta hanyar kirkiro wani abu wai shi Penal code. Daga irin wannan tsari ne aka maida kotunan Shari’ar Muslunci na raba aure da rabon gado kawai.

Shari’ah bayan an sami ‘yancin kai a Nijeriya

Kafin Tuarawan Ingilishi su tafi sun tabbatar da cewa sun rusa tushen tsarin shari’a. A nan in mun yi zancen shari’a ba fa mun tsaya ne kawai ga batun kotu ba, a’a muna zancen yadda tsarin addini ke tafiyar da harkokinmu na yau da kullum ne. in mun tuna, a baya mun yi bayanin yadda Amiril Muminina ya kuma Sarkin Musulmi ko Sultan, wannan ya nuna cewa iko ya koma hannun ‘yan mulkin mallaka daga nan ya faka hannun ‘yan Nijeriya wakanda Turawa suka rena suka kuma yaye. Iko yanzu ba ya hannun sarakuna, yana hannun gwamnati.

Tsarin da aka yi kokarin kora ‘yan book shi ne na Sekulanci, wanda ake cewa addini abu ne da ya shafi mutum shi kakai. Sauran al’amuran rayuwa kuwa ba ruwansu da addini. Give unto God, what’a God’s and unto Caesar what’s Caesar’s. An yi kokarin banbance Sallah da Ciniki. Sallah ibada ce an yadda ka yi ta, amma tsarin ciniki, sai ka bi na zamani wai don yin haka shi ne wayewar kai.

Duk da cewa Musulmin Nijeriya sun yi ta kokarin ganin cewa an dawo da bin tsarin shari’ah domin tafiyar da harkokin rayuwarsu ta hanyar sa ta a kundin tsarin mulkin Nijeriya, ba a sami nasarar tabbatar da haka ba. Kowa anan ya san yadda aka sha bugawa wurin zancen sa shari’ah. Kuma kowa ya sani cewa akwai kungiyoyin da suka taso masu son ganin an koma kan tafarkin shari’ar Muslunci a wannan kasa. Muna sane da su Malam Ibrahim El-Zakzaky (‘yan burazas) da sauran kungiyoyin irin su Tajdidil Islami da sauransu. Mun san wasu daga cikin matsalolin da suka fuskanta da kuma wakanda suke fuskanta. Muna da masaniyar nasarorinsu da dai sauransu. To amma abu da ya ingiza zancen Shari’ah a Nijeriya shi ne yunkurin da Alhaji Ahmed Sani Yariman Bakura, Gwamnan Jihar Zamfara ya yi na dawo da tsarin shari’a a jihar Zamfara.

Dawo da Tsarin Shari’ah a Wasu Jahohin Nijeriya

A gurguje ya kamata in dan yi tsokaci akan sake dawo da tsarin shari’ah a wasu sassa na wannan daula. mafi yawancinmu a nan mun sani cewa bayan an samu ‘yancin kai Musulmi sun yi kokarin ganin cewa sun sake komawa kan tsarin shari’a a hukumance da kuma ba a hukumance ba. Muna sane da harkoki irin su Gwagwarmaya ta Sheik Zazzaki da Tajdidil Islam ta su Aminu Gusau da sauransu. A gaskiya za a iya cewa Musulmin Nijeriya Kudu da Arewa na ta kokarin ganin cewa an koma tafarkin addinin Muslunci domin mulkarsu. To amma Alhaji Ahmed Sani ne ya fara yin wannan kokari a hukumance. Daga nan kuma gwamnatocin Jahohi kamr Sakkwato da Katsina da Jigawa da Niger suka suka biyo sawu.

Kowa ya san irin dauki-ba-dadin da aka sha. {anuwa Ibrahim Ado ya yi ko zai yi mana bayani mai gamsarwa akan soke-soke da aka yi a jaridu ga gidajen rediyo. Saboda haka, ya zama wajibi mu san muhimmancin sharia a rayuwar musulmi.


Shawarwari

Ina son in bada wasu shawarwari kamar haka:

1. Shugabanni su yi kokarin yin adalci da kuma kyautatawa talakawa


2. Ya kamata Gidan Adana Kayan Tarihi na Sakkwato ya koma Giginya Stadium. Haka ya kamata a gina wata cibiya ta Tarihi a wurin. A samar da bayanai da za su taimakawa jama’a da dalibai na su fahimci tarihinsu. Sannan kuma a yi filin wasa a wajen gari.

3. A yi amfani da marubutan Hausa da Masana da kuma masu yin fina-finai wurin bayyana manufofin Shari’ah ga ‘yan kasa

Kammalawa

A karshe ina ganin ya zama wajibi ga wakannan gwamnatoci da kuma Sarakunan Musulmi da su dora harsashin ganin cewa Musulmi su fahimci ma’ana da muhimmancin shari’ah.

Ya kamata a tabbatar an nusar da jama’a cewa shari’a ba ba wai ta tsaya ne akan shan giya da zina ko kafa kotuna ba, a’a shari’ah ta shafi dukkan hanyoyin tafiyar da rayuwarmu.

Ya kamat kuma duk Jahohin da ke yin shari’ah su kyautata rayuwar talakawansu, domin yin haka shi ne zai tabbatar da nasarar addini da siyasar musulmi a kasar nan. aiki da cikawa da dattako shi ne shari’ah ba surutun da ba shi da kai da gindi ba.


Manazarta

Adeleye R.A. (1977) Power and diplomacy in northern Nigeria 1804-1906 Longman in State and Society..

Ado-Kurawa, I. (2001) Shari’ah and the Press in Nigeria. Kurawa Holdings
Limited. Kano.

Albasu, S.A. (1990) From Caliph to Sultan: The Changing Role and Functions of the “Caliph” of Sokoto After British Conquest. A cikin Kani, A.M da Gandi K.A. Editoci (1990) State and Society in the Sokoto Caliphate. Usmanu danfodiyo University Press. Sokoto.

Chafe, K.S. (1990) The Transformation of Sociopolitical Policies of the Leaders of the Sokoto Caliphate: A preliminary Study of the Impact of the Socio-economic Programmes and Policies on Political Integration. A cikin
Kani, A.M da Gandi K.A. Editoci (1990) State and Society in the Sokoto Caliphate. Usmanu danfodiyo University Press. Sokoto.

Fika, A.M. (1978) The Kano Civil war and Bristish Overrule 18821940) Oxford University Press, London. Pg. 111

Haywood, A da Clarke F.A.S. (1964) The History of the Royal West African
Frontier Force. Gale & Polden Ltd. Aldershot

Kani, A.M da Gandi K.A. Editoci (1990) State and Society in the Sokoto Caliphate.
Usmanu danfodiyo University Press. Sokoto.

Last, D. M (1967) The Sokoto Caliphate. Longman. London

Sulaiman, I (1986) A Revolution in History. Mansell Publishing Limited.
London

Sulaiman, I (1987) The Islamic State and the Challenge of History. Mansell
Publishing Limited. London

Ganuwar Birnin Kano: Matsayinta a Tarihin Wayewar Kan Bahaushe

daga
Yusuf Adamu
Geography Department, Bayero University, Kano.
(yusufadamu2000@yahoo.com)
http://www.kanoonline.com/yusufadamu/
Kano, Nigeria
© 2001

Ganuwar Birnin Kano: Matsayinta a Tarihin Wayewar Kan Bahaushe

Ko’ina mutum ya kewaya a birnin Kano yanzu zai lura da wani abu guda da mamaye birnin a lokuna da lunguna. watau shaguna. Kano ta zama ko’ina shago. Kila a iya cewa ci-gaban harkokin kasuwanci ne suka kawo haka, tunda Kano cibiyar kasuwanci ce tun shekaru aru-aru. Ba za a ki hakan ba. Za a kuma lura da cewa a halin yanzu mafi yawancin masana’antun dake Kano a rufe suke, saboda haka a halin da muke ciki yanzu ba na kera abubuwa a Kano kamar yadda ake yi a da, amma ana ta gina shagunan sayar da kayayyakin da ake kerawa a Legas da Onicha.

Akan yi wa Kano kirari iri-iri ciki har da cibiyar kasuwanci, cibiyar addinin da al’adu ko ace gari ba Kano ba dajin Allah, yaro ko da me ka zo an fika. I, babu shakka Kano gari ne mai tsawon tarihi kuma wadanda suka gina Birnin Kano shekara da shekaru ba ragwaye ba ne ba kuma mutane ne masu son zuciya da hadama da kuma rashin kishi ba. Mutane ne hazikai, masu kishin birnin Kano da son kyautata bayansu. A yadda na san mutanen Kano ‘yan shekaru kadan da suka wuce, a halin yanzu sun zama kanawawa ba kanawa ba domin kuwa Kano ba ta ransu. Abin da ke ransu abin da zuciyarsu ke so. Duk wannan shimfida ce na ke yi dangane da yadda aka sa ido ganuwar birnin Kano ta zagwanye ta lalace ake kuma kokarin shareta daga doron kasa duk da irin kimbin tarihin da ta ke da shi.Saboda haka, za a lura da wani abu guda, an kusa share Ganuwar Birnin Kano daga doron kasa. Wannan shi ya fi damuna matuka gaya.

Tarihin Ganuwar Birnin Kano

Duk tsoffin birane a kasar Hausa wadanda aka kafa kafin dauloli da ma wadanda aka kafa bayan kahuwar dauloli ko bayan jihadi suna da Ganuwa. Tsofaffin birane kamar su Kwatarkwashi da Birnin ‘Yandoto da Birnin Katsina da Birnin Koga da kuma birnin Kano suna da Ganuwa. Akan gina ganuwar gari ne kuwa domin a kare gari daga hare-hare da suka yi yawa a wancan zamani. Birnin Kano ko ace Daular Birnin Kano ta sha karawa da Daular Katsina da ta Zamfara da ta Zazzau kai har ma da su Damagaram.

Domin a kare birnin da kuma jama’arsa ne a cikin karni na 12 (kusan shekaru 800 da suka wuce) aka fara gina ganuwar birnin Kano. An fara gina Ganuwar Birnin Kano a karni na goma sha biyu a zamanin Sarkin Kano Gajimasu wanda ya yi zamani a tsakankanin shekarar 1095 zuwa 1134. An kammalata a zamanin sarkin Kano Jusa. Kamar yadda Dr. Adamu Tanko na sashen labarin kasa na jami’ar Bayero ya yi bayani, katangar a zamanin ta kewaye ~angaren Dala da Gwauron Dutse ne. Har yanzu in aka je wurin kofar Mazugal za a ga burbushinta.

Daga nan sai ganuwar ta yi arewa ta bi ta Kofar Ruwa/Linkwi ta kofar Waika da kofar ansakali. Daga nan sai aka juya ganuwar ta yi gabas ta bi ta wajen kurkukun Gwauron Dutse. Ganuwar ta gangaro tayo wajen Masallacin juma’a na birni sannan ta yi wajen Asibitin Murtala ta mike ta kofar Wambai. An zagaye birnin lokacin kenan. A karni na goma sha biyar, saboda yawan jama’a da ha~akar harkokin kasuwanci, birnin Kano ya kara ha~aka. A sakamakon haka ne Sarkin Kano Muhammadu Rumfa wanda ya kara fadada ganuwar Kano. Dr. Tanko ya bayyana cewa Sarkin Kano Muhammadu Rumfa ya kara da’irar ganuwa da kusan kashi 51 kuma ya tayar da gidan masarautar Kano ya matso da ita dai-dai inda take a hali yanzu ta yadda ya shiga sabon birni, tunda kafin ayi hakan, inda gidan Sarki yake a halin yanzu a lokacin wajen badala ne. A wannan karon ne aka sami kofofi kamar su Gadon {aya da Dan Agundi da kuma kofar Na’isa har ganuwar ta tarar da kofar Kansakasli.

Lokaci na karshe da aka kara fadada ganuwar birnin Kano shine a karni na goma sha bakwai a zamanin sarkin Kano Muhammadu Nazaki, sarki na 28. Wani masani ya yi hasa- shen cewa Wambai Giwa shi ne ya yi wannan gagarumin aiki a lokacin da Sarki ya tafi yaki da kasar Katsina. Ganin cewa shi wambai Giwa bashi da lafiya a lokacin da aka tafi yakin, sai ya yi tunanin me zai yi ya burge Sarki in ya dawo! An ce a lokacin da aka yi wannan aiki sai da aka yanka shanu dari. To ganuwar birnin Kano da muke gani yanzu, a wannan lokaci ne aka ginata. Ba za a ce ba a kara yi mata komai ba tun daga lokacin har zuwa lokacin Jihadi. Babu ko shakka ana yi mata ya~e ana kuma kyautata ta. Wannan dalili shi ne ya sa har ta kawo yau muke ganin sauranta.

A taron Cikar Kano shekara 1000 da soma mulki, Dr. Tanko ya yi tambayar cewa da anci gaba da fadada ganuwar birnin Kano ina za ta kai a halin yanzu? Har yana cewa da kila yanzu ta kai Kura.

Ba sai an yi dogon bayani ba. Kowa zai iya fahimtar dalilin gina ganuwar gari. Kuma kamar yadda aka fada a baya, ba birnin Kano ne kawai ke da ganuwa ba. Manyan biranen kasar Hausa kamar su Katsina da Zazzau da Sakkwato duk suna da ita, to amma in anje yau kila sai dai a tarar da kaofofi kawai ba ganuwa. {anana garuruwa ma kamar su Kausani a karamar hukumar Wudil suna da ganuwa. Ana kyautata zaton cewa kafin zuwan turawa akwai garuruwa fiye da dari masu ganuwa a kasar hausa, amma yanzu duk sun zama tarihi saboda sakaci da rashin kishin tushen da mutum ya fito.

Inda za a iya nuna mana majigin yadda ganuwowin birane suke a kasar Hausa kafin zuwan Turawa da an burge mu da kuma mun fahimci cewa kakanninmu wayayyu ne kuma masu basira da fusaha. Ku duba yadda Turawan Mulkin mallaka suka dauki bakar fata a matsayin koma-bayan halitta, amma da suka zo cin Kano da yakI sai da suka sara wa kakanninmu.Lord Lugard a 1903 da ya zo Kano, ga ruhoton da ya aika Ingila dangane da Badalar birnin Kano.“lokacin da dakaranmu suka iso Kano sun iske wata babbar Katanga mai matukar kwari wadda ta kewayen birnin. Wannan Katanga ta kwancewa hafsoshinmu kai domin ba su yi tsammanin ganin wani abu kamar haka ba. Ni kai na ban ta~a gani ko tunanin zan ga wani abu irin wannan a Afirka ba. Ganuwar ta kai mil goma sha daya tana da kofofi guda goma sha uku (13). Daga bisani an auna ta an ga cewa tsawonta ya kai kafa 30 zuwa kafa 50, fadinta kuma kafa 40 ne. Akwai kududdufai a gabanta da bayanta”

Makomar Ganuwar Birnin Kano

Tun daga farko-farkon shekara ta dubu biyu na fara rubuce-rubuce akan matsayin Ganuwar Birnin Kano a halin yanzu, an buga wasu a jaridar jihar Kano watau Triumph. Ba komai ya sa na soma rubuce-rubuce ba sai don ganin muhimmancin yin haka, a matsayina na malamin Jami’a kuma marubuci, ina ganin ta hanyar rubutu ne hanya mafi sauki a gareni in isar da sako ga wadanda abin ya shafa, wadanda za su iya yin wani abu da kuma wadanda ba za su iya yin komai ba.

Duk wanda ya zagaya birnin Kano yanzu zai lura da cewa akwai alamar cewa a wani zamani da ya wuce tsohon birnin a kewaye yake da ganuwa. Ita wannan ganuwa tana daya daga cikin muhimman kayan tarihi da Kano ta dauri ta bar mana. Sai kuma abin takaici shine gani yadda aka yi sakaci har ganuwar ta zagwanye. A wasu wuraren ma babu ita babu alamarta, misali daga kofar Nassarawa (ta inda Nasara suka ci Kano) zuwa kofar mata babu ganuwa. Amma daga kofar Nassarawan zuwa har kofar Waika da sauran alamunta. Abin tambaya anan shi ne laifin wanene?

Zuwan masu Jihadi Kano bai sa an wulakanta badala ba, zuwan Turawan Mulkin mallaka bai sa an yi watsi da kula da badala ba. Lalacewar badala ya somo ne bayn tafiyar Turawan Mulki, bayan mulki ya dawo hannunmu. Wannan ba karamin abin bakin ciki ba ne. Ta kai yau kowa na da ikon sare badala ya yi bulo da kasar ko kuma ya yi gini a bisanta kuma babu wanda ya isa ya ce masa me yasa. Ta kai cewa harabar badalar ta inda mai wucewa zai iya hangenta akalla ya tuna cewa kakannin mu sun yi abin a zo a gani hukumomin Jihar Kano, wadanda hakkin kare martabar mutanen Kano ke hannunsu sun rabe wurare an yi manya-manyan gine-ginen shaguna da wuraren ajiye ko sayar da motoci. Duba daga kofar Nassarawa zuwa kofar Kabuga. Abin tambaya anan shin me Masarautar Kano ke yi akan wannan barnatar da kayan tarihi da ake yi? Me hukumar gidaje da wuraren tarihi ta kasa take yi? Kuma me hukumar tarihi da al’adu na jihar Kano ke yi? Sannan kuma me mutanen cikin birnin Kano wadanda kakanninsu ne suka gina ganuwar, suke yi akan hakan?

To, ba za a ce ba a yin komai ba, domin na sadu na shugaban hukumar gidaje da wuraren tarihi ta kasa na kusa tattauna da shi akan matsalar. Malam Musa Humbolu ya yi mani bayanin cewa Masarautar Kano, musamman mai Martaba Sarkin Kano suna yin iya bakin kokarinsu, sai dai an fi karfinsu ne. amma ya koka akan cewa wane da wanen Kano ne abin bai dame su ba kuma sune ke daure gindin ~annata badalar Kano.

To a gaskiya da sake. Bai kamata mutane su zuba ido ana kasha mana tarihi ba. In dai har za a rika cika baki ana cewa gari ba Kano ba dajin Allah, yaro ko da me ka zo an fi ka kuma Kano Jallah ce babbar Hausa, amma a kasa kare mata kayan tarihinta a gaskiya an ji kunya. Duk manyan mu sun zagaya duniya sun kuma ga abubuwan tarihi da al’umu suka bari, sun kuma san muhimmancin adana kaya da wuraren tarihi, amma a ce sun kasa cewa uffan akan kyautata badalar Kano. A kasar Hausa gaba daya fa ba mu da wasu muhimman kayan tarihi da ya wuce badala. Bayan Rijiyar Kusugu da Hubbaren Shehu da marina me muke da shi wanda zai nuna ayyukan kakanninmu?

In har Turawa duk da wayewar kansu ta zamani za su rika adana kayan tarihinsu don me mu ba za mu yi ba. Lokacn da na je Ingila a 1998 na je wani wuri da ake kira Stonehenge. Na sha karanta tarihin wajen a littatafai kuma Allah Ya nufe ni da zuwa wurin. Duwatsu ne aka yi a zagaye, sai masana sun ce an gina wurin ne shekaru 5000 da suka wuce. Duk da cewa an dan ta~a tsarin duwatsub har yanzu wurin na nan a killace kuma mutane daga ko’ina cikin duniya suna zuwa kullun suna gani. Ana kar~ar kudin shiga da kudin kuma ake ci-gaba da kyautat wurin, bayan gudunmuwar hukuma da masu kudI da sauran jama’a.

Kammalawa

Saboda haka, lokaci ya yi da mutanen Kano za su fara tunanin dakatar da rushe ko kare badalar Kano da kuma fara shirye-shiryen tada ita. Misali, in an yi niyyar tada badalar Kano ba abinda zai hana. A fara daga kofar Nassarawa zuwa kofar Ruwa. Daga bisani a tada sauran ~angaorin. Wannan ba abu ne da zai gagara ba sai dai in ba a yi niyya ba. Rashin niyya kuma mun san ba zai kai mu ga nasara ba.

Idan da gwamnatin Jihar Kano tare da Masarautar Kano da mutanen Kano za su daura niyya tada badala, na tabbata Gwamnatin Tarayyar Nijeriya da Majalisar Dinkin Duniya da wasu kungiyoyi da hukumomin kas ashen waje ba za su kI taimakawa ba.

Amma mu kan mun yi kudurin ci gaba da fafutukar kare badala da kokarin tada ita matukar rayuwarmu kuma ko ba wanda zai yi wani abu a halin yanzu mu, mun fita hakkI tunda mun fadakar mun yi nasiha mun kuma ilmantar. Saura da me kila a wasu shekaru masu zuwa za a sami wani Sarki Gajimasun ko Jusa ko Muhammadu Rumfa, ko ma a sami wani Wambai Giwan da zai tada badalar Kano, daga nan kuma a tada na sauran biranen {asar Hausa. Muna fatan daga wannan rubutu mutane za su fara tsumuwa.

Sunday, December 9, 2007

ALLAH YA JIKAN BASHARI FAROUK ROUKBAH

Innalillahi wa inna ilaihi raji'un.

Allah ka jikan Bashari Farouk Roukbah. Lokacin da na samu labarin rasuwar malam Bashari ina Gusau, akan hanyata ta zuwa aikin Hajjin bana. Na yi bakin ciki matuka musamman ma da yake bai fi mako guda ba nake tunanin ya kamata in je in gaishe shi. Allah bai yi za mu sake saduwa ba, saduwarmu ta karshe a Giginyu ne lokacin da ya zo ta'aziyyar rasuwar mahaifin nasiru Mudi Giginyu watanni biyu da rabi da suka wuce, mun jima muna tattaunawa kamar koyaushe akan harkar rubutu, bayan ya yi addu'a.

Na fara haduwa da Malam bashari a 1985, na gama makarantar Sakandare na dawo gioda ina jiran fitowar WAEC, sai wani aminin mahaifina da ake kira Malam Yusha'u Dutse ya cewa babana zai hada ni da wani abokinsa marubuci kuma mawallafi tunda ya ga ina da sha'awar rubuce-rubuce, ile kuwa muka je ya kai ni gidansa. Tun ganina na farko da shi na fahimci cewa lallai wannan bawan Allah ya yi mun kama da marubuci, a shekarun da suka biyo baya muka saba da shi matuka. Mun kafa wata Kungiya ta marubuta mai suna Kungiyar Matasa Marubuta a 1986-87, muka kuma nemi su biyun su zamar mana iyayen Kungiya, daga baya muka kara da hajiya Hafsatu Abdulwahid.

Lokacin ina karatu a Jami'ar Usmanu Danfodiyo na na sa an gayyaci Bashari sau uku a Jami'ar, zuwa na farko da na biyu ya gabatar da makalu enakan adabi, zuwa na uku kuma a 1990 ya gabatar da makala akan Jangwarzon Shugaban Kasa: Janar Murtala Mohammed. Lokaci da na tafi hidimar Kasa a Dutsin Ma, na sake gayyatarsa ya yi wa dalibaina lakca kan RUwayen Gujjiyar Jiki (Hormones) daga nan kuma da muka fara harkar ANA muka shigo da shi a matsayin uban kungiya. Roukbah ya halarci tarurrukanmu da yawa, kuma da dama a cikinmarubutan Hausa sun san shi.

Ya rubuta litattafai fiye da arba'in, amma kadan aka buga cikinsu akwai Matar Mutum Kabarinsa, Hantsi Leka Gidan Kowa, Abinda ka shuka, Aikin Hajji na I-III, da wasu litattafan yara. Ya fara buga mujallar Abokiyar Hira da kuma Jakadiyar Muslunci. Akwai kuma littatafansa da dama wadanda ba a buga ba, wasu mun sansu mun kuma gansu, wasu kuma ba mu gansu ba ko ba mu sansu ba, cikinsu har da Mutum Dan Nuhu Jikan Adam.

Malam Basjari, shi ne mutum na farko da ya fara sanar da mu abinda ake nufi da wallafa (Publishing) , da kuma warware mana ma'anar hakkin mallaka (copyright), mun kuma karu matuka daga irin basirar da Allah ya bashi. Mu biyar muka yi yayin zuwa gidansa akai-akai sauran sune Nasiru Mudi Giginyu (Wanda muke ganin ya juye ya zama Roukbah a tunani) da Lawan Adamu (Kaifa) daga baya kuma akwai Baba Ali Abubakar (Dama Hannun Agogo zai dawo baya) da kuma Jibrin Ali Giginyu tsohon editan Sunday Truimph. Duk sanda muka je, bayan mun tatattauna akan rubutu, mu kan kuma tattauana akan rayuwar yau da kullum da kuma siyasar Nijeriya da kuma ta jihar Kano kai har ma da ta sarauta (tunda shi jikan Abdullahi Bayero Bayero ne).

Muna fatan iyalansa za su tattara rubuce-rubucensa domin adana su muna kuma fatan ANA da suaran mutane masoya adabi za su yi kokarin buga sauran litatttafansa da ba buga ba. Lallai ne mu raya sunansa. Babu shakka, marubuta, da manazarata da mawallafa da kuma dukan al'umar Musulmi mun yi rashin wannan bawan Allah ya kuma kyautata bayansa amin. Babbar addu'armu kenen.

Allah ya jikanka Bashari, mu kuma in lokacinmu ya zo, Allah ka amshi rayukanmu muna masu imani.

Commending Zamfara State Government on Education

The last time I wrote anything about Zamfara State in th Nigerian newspapers was in 2001 when the then Governor Ahmed Sani Yeriman Bakuri allocated N18m or N80m there about for the purchase of turbans to pupils and students. I was in the United States doing a Fulbright fellowship. I remember sending an article in the New Nigerian condemning the action while arguing that bthere are more important things to do in education rather than buying turbans. The turbans were not bought for whatever reason and nothing was done to improve the education sector, except perhaps the new scholarship scheme (which was handy for politicking). Even the scholarship scheme was selective because I know PhD candidates that were not given a kobo by the Yarima administration.

Few weeks after the swearing of Mahmuda Aliyu Shinkafi as the Executive Governor of Zamfara State, we begin to see schools being fenced, new classrooms being built a befitting NYSC camp being built and so on. That gave us some hope that this man is interested in the education sector. We crossed our fingers and kept praying. The Hausa have a saying Ba a saurin yabon dan kuturu sai ya tashi da yatsunsa.

Suddenly in the daily Trust of Wednesday, December 5, 2007 a caption “Education tops Zamfara’s N76.5b budget” captures my attention with such a magnetic pull that surprised me. The report said “education sector got the lion’s share of 26% of the total budget” this was because according to His Excellency Governor Shinkafi “having taken into consideration the significance of this sector in our desire to attain meaningful development, we decided to give education the highest share…” he intended to build more classrooms, hostels, staff quarters and generally improve the quality of education.

This is a welcome development and good tidings to all the indigenes of the State and indeed to all responsible people of Nigeria. In fact, ASUU would be highly delighted to hear this. ASUU has been struggling for the allocation of 26% of the Nigeria’s annual budget (to be done in phases) since Abacha, here we are, a State government out of its vision, just doing that without anybody formally asking her to do so. This is commendable.

Now, the government has shown its willingness to support the education sector, the governor has also promised in the same report that total implementation of he budget will be ensured. The education sector of the State is in shambles, there just too many problems that discussing them here will be tantamount to waste of time. In view of that I wish to call on the State government to organize a stakeholders meeting on education, it should invite all its indigenes that teach in the Universities and other institutions of higher learning, educational administrators and others to seriously discuss the problems and strategize on how to handle them. It can borrow from Bauchi and Jigawa States and have a committee that can help the State develop a Strategic Plan for education. I was part of the Bauchi State effort and therefore willing to help my State.

We hope that the Government would conduct a baseline survey in order to establish a benchmark that would serve as a basis for monitoring the progress it sets to make in the coming years. This amount of money that would be invested must yield sweet fruits. Mahmuda, we wish you Allah’s guidance and assure you of our unfailing support.

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Kano, Kano, Nigeria
Dr. Yusuf M. Adamu, Fulbright Fellow, member, Nigerian Academy of Letters and Fellow of the Association of Nigerian Authors is a Professor of Medical Geography at the Bayero University Kano. He is a bilingual writer, a poet, and writes for children. He is interested in photography and run a photo blog (www.hausa.aminus3.com) All the blogs he run are largely for his hobbies and not his academic interests. Hope you enjoy the blogs.