BANGON DUNIYA. Where are we in the Cosmos?

I was re-reading one of my favourite Science books; COSMOS by Astronomer Carl Sagan, when I came a cross a section that reminded me of my search for God as a small boy. In this book, Sagan was narrating how he developed interest in Astronomy telling us “I would look at them (the stars), twinkling and remote, and wonder what they were. I would ask older children and adults who would only reply ‘they’re lights in the sky kid’ I could see they were lights in the sky. But what were they? As soon as I was old enough, parents gave me my first library card… I asked the librarian for something on stars… she smiled and found another book---the right kind of book. I open it breathlessly and read until I found it. The book said something astonishing, a very big thought. It said that the stars were Suns, only very far away. The Sun was a star, but close up... So I decided that I would be an astronomer”.

So, I told my younger brothers about it and narrate to them how I also develop interests in Astronomy but without deciding to ‘become an Astronomer’. Just then, one of them asked me about Bangon Duniya (the wall of the world?) Trying to argue that he was told that when you pass the Great Wall of China, you have reached the end of the world and that you would just disappear. I wonder the source of that strange idea. They encouraged me to share the very little I know of the planet Earth and the universe with more people. I feel the idea is just right so I set to compose this article, (the last time I published an English article on the stars was in the defunct newspaper Democrat, 1989) which I hope would make more people aware of our place in the Cosmos.


This article is going to begin with some personal narrative. Therefore, this time around, we are leaving literature and history to make a short trip to Astronomy. Lately I went to greet my mother when my young son Abdulrashid asked her about the moon. While replying she said ‘like father like son. When your father was a kid he will always insist that I lift him up to touch the moon or get him one of the stars”. I then realised that my interest with the skiy has been a very long and intimate one.

Now to my journey. Like any other Muslim child in Hausaland, northern Nigeria, my first school was the Makarantar Allo later I joined Islamiyya School to be taught the Qur’an, Hadith, Seera, Fiqhu, Arabic and so on. Two incidences happened, the first, while I was in Qur’anic school and on holidays with my grandma ma in Tsafe (then North Western State, now Zamfara State). Whenever it was time to prayer, she insist that I pray, but like any other child, sometimes I rather continue with my wasan kasa or something else. She would admonish me saying “if you are not praying, Allah would burn you in the hell fire in the hereafter” and I would reply innocently “Allah would not find me, for I would run away to Maiduguri and hide”. The reason for saying Maiduguri was that I heard that it is a town very far, far away and I thought God might not be able to find me.

When I start attending Islamiyya School I came to learn more about the attributes of Allah, some of which I began to learn with a Malam in Kankia (Katsina State) when I visit my maternal grand parents. Thus, I learn that Allah has no beginning nor will He ever had an end, He created time and everything and that He knew everything. The lines to justify that Allah has no beginning are still fresh in my memory and they read:
“Domin kuwa lokaci halitta ce ta Allah
To yaya za a yi halittar Allah ta riga Allah
Saboda haka, ashe Allah bas hi da farko, kuma ba shi da karshe”
(Translation)
Because time itself is a creature of Allah
How then can Allah’s creation comes before Allah
Therefore Allah has no beginning and has no end”

Thanks to my teachers, may Allah reward them abundantly with the best of rewards. From then on, the idea of running to Maiduguri seem untenable, therefore abandon. The next great challenge was with an idea of paradise taught to us by our Yasayyadis. I learnt that Paradise is the opposite of hellfire and that it is a beautiful place that we never could imagine. Whatever good or beautiful thing we thought of is abundant in paradise. We were told what to do to be admitted in the paradise and what to do or not do to be in hellfire (God forbid).

All these are conceivable to a small child of my age. What was not conceivable or acceptable or even comprehensible was the idea that this paradise is consisting of very big and mighty houses/palaces. Their sizes are the bone of contention between my imagination and the Yasayyadi’s pronouncements that the poorest inhabitant of paradise would be given a house that is seventy thousand times bigger than the world. This is a very difficult idea for me. I reasoned that we were living in Kano, I have travelled as far as Katsina and Sokoto and have seen how vast the land mass was and I know that places like Makkah and Madina and even Ingila (England) were very far way. So how could only one person (the poorest for that matter) get a house 70,000 times bigger than the whole Earth? Where would the space be found? Yes the key question was where would the space be found?

I see the sun rise every morning and sets every evening. We see the crescent moon grow to be full only to wane back again. Of course I see the stars in the night, but it never occurred to me that they have any link with the problem at hand. That ‘powerful doubt’ kept confusing me. The only consolation was the belief that Allah is able to do all things. That being the case, the material world could not answer or clear my doubt.

One day at the primary school, I begin to learn that the Earth (world) is a planet in the solar system and that there are other planets beside the Earth. By the time I was in form three, my first lesson in Geography was about the Solar System. From then on I realised that some of the planet out there are bigger than our planet and that those tiny lamps in the sky that we call stars are mighty bodies of gas. For the first time, I came to learn about galaxies. From then on I began to understand that the spaces to be allocated to ‘yan aljanna are actually available.

I set out to understand the mystery of the night sky I see every night. Every book that talks about the sky or the universe became my good friend and Geography my twin brother. We had a library at the senior secondary school I attended (Science Secondary School, Zuru, now Kebbi State) and I made it a point to read all the books that talk about Astronomy. At the university, the Usmanu Danfodiyo University Library provided me with all the basic books that I needed to learn about the universe. It was through Astronomy that I personally discovered God and had a conviction about His existence and His powers of creation and love for mankind. This was my personal discovery and not something I have been taught by my Malams. It is in astronomy that one would hear Astronomers declaring their weakness in knowledge and simply saying ‘we do not know’. My further studies into Islam and Science through books notably by Maurice Baucille and others strengthen my belief in Allah, the Creator and Sustainer of the Universe.

Now let us go straight to our topic by starting to discuss briefly the planet Earth. The simple thing we are going to do here is to describe it and provide some facts and figures about it after which I would lead you into a journey across the Solar system.


The Planet Earth

The Earth is a planet, one of the nine planets orbiting the Sun. Scientist have told us that it is about 4.5 billion years old. The mean distance of the Earth from the Sun is 149,503,000 km (92,897,000 mi). Like all other planets, it orbit round the Sun. the length of its orbit round the Sun is approximated at 938,900,000 km (583,400,000 mi). This is the distance we all travel each year as the Earth revolves round the Sun. The more interesting thing about this long journey is the speed at which we travel which is 106,000 kilometres per hour which means, we travels at a speed of 260,805.5 kilometres every second. The Earth is spherical in shape as shown on the accompanying photograph. Its diameter is about 12756 km (7926 mi) at the equator and about 12713 km (7899 mi) — 43 km (27 mi) at the poles. Water covers most of the Earth about 71 percent.




This means that countries are located at different locations. To make it easier for us to know our world, Geographers use some imaginary lines to divide the world. They are called longitude and latitude. Longitudes move from North to South, the upper part always been the North. We use them to know time. Since the Earth rotates on its axis (East to West), it means that while one area is facing the Sun, the other is backing it. This is why we have variations in terms of day and night. Some areas particular those in the East see the Sun before those in the West. The other imaginary line is called Longitude and this one runs East-West, right hand being the East. This helps us know our location, i.e. where we are on the planet Earth.

Geographers use this line to divide the world into two, the line called equator divides the world into two equal halves, north and south. We also have areas tagged as Tropical regions; these are the areas lying immediately north and south of equator. We also have Temperate areas as well as the Polar region. We do not have to bother ourselves with their exact degrees here. What we are particularly interested in all this is the issue of the amount of solar radiation each section receives. Because the Earth is tilted, the angle in which Sun’s rays hit the Earth varies from region to region. Whereas in the Tropics, the Sun is almost overhead, they receive a lot of solar radiation and that is why it is hot. As you move up north/south the angle’s slant increases thus the temperate latitudes receive less amount of solar radiation compared to the tropics. That is why countries in those areas are always cold.

At the poles, the Earth are relatively flat, the story is interesting. But before then, let us examine and see if the poles may be considered as Bangon Duniya, because literarily, it is the end of the world. Although I personally did not know much about Hausa pre-Islamic cosmology, the idea of the world having a wall (bango) among the Hausas might be an old belief. It is obvious that the idea is associated with the belief that the Earth is flat. Hausa people’s culture of making city walls might have helped in this idea. It also means that when you reach the walls of the world and dig through it, you may fall down (to God knows where). However, the Islamic belief in Yajuju wa majuju (Gog and Maggog) might have strengthened this belief of Bangon Duniya. Now we know better that the Earth is not flat but spherical. What we may consider as Bangon Duniya should be the Poles, north and south poles that are within the Arctic and Antarctic Circles.

The most interesting thing about the Polar region is the fact that, at the poles, there is only one day and one night. That means they have six months of continuous daylight and continuous night. Their seasons are opposite, when it is summer in the Arctic (north pole), it is winter in the Antarctic (south pole). The area is extremely cold and is covered with ice and snow. There are rivers not of water but of ice, there are hills and mountains of ice. In fact, the people that live in the polar region use ice to build their houses, which they called igloo. The picture below shows two Inuit people building an igloo (house).

Now, we have said something about our planet, although we did not say much, the very little we have said, I hope, would help those of us that are not Geographers like me. The next thing to do now is for me to lead you. We are making a trek within the solar system. Hope you are ready.

Measuring Distances in the Universe

This journey we are going to make was influenced by my personal experience in the London Planetarium. In November 1998, I was in London on an Academic Exchange programme with the University of Sussex at Brighton. A friend of mine, who now abandon me in the classroom and “start working” Malam Bala Muhammad (formally of Mass Communications Department, Bayero University, Kano), took me to the London Planetarium. There, we experienced a journey across the Solar system and beyond. It was that experience that influenced this one. The only difference in this case is that you would only be reading the article without experiencing the journey (no visual effects). In any case, I think, it would be exiting. Most often I think about things like Planetarium becoming available in Nigeria. A planetarium would not cost us as much as we spent extravagantly on hosting Commonwealth whatever or the COJA extravaganza. But as you all know, what is important is always not a priority in Nigeria.


A Planetarium

Although we are not travelling any far away, we must note that distances in the sky (space) are enormous that the use of kilometres or miles may be meaningless. Instead we use the speed of light to measure distance. For example light travels 300,000 kilometres ever second. How long does it travel in a year? It travels an enormous distance of Ten Trillion Kilometres (10,000,000,000,000 km). Those when we say One light year what we actually mean is 10,000,000,000,000 km. In astronomical sense we do not say the distance between the Sun and the Earth is 150,000,000 kilometres rather 8.5 light minutes. At greater distances that remotely into the ream of the known universe we use even higher measures like kilo per sec to Mega per sec. These units are far greater than per sec or common light year. Nearby galaxies like The Andromeda galaxy 1,063,072,000,000,000 kilometres (One Septillion, Sixty three Trillion, Seventy two billion Kilometres) and is in the local group. The ream of the known universe detected by radio telescopes is about Forty Billion Light Years away. Think of that colossal distance in miles or kilometres.





NASA/Liaison Agency
Galaxy M100
The spiral galaxy M100 is located between 35 million and 80 million light-years from Earth. The Hubble Space Telescope captured this image of the core of M100 after repairs were made to the telescope in December 1993.


Time may not permit us to travel outside the Solar System to go to the galaxies. But for those of us who do not know, a galaxy is a star system, which constitute of thousands of billions of stars. Just as we have cities on the planet Earth, galaxies are like cities of stars in the universe. The Milky Way galaxy is our home galaxy, i.e. where the solar system belongs. Its diameter is 100,000 light years across and its thickness is about 20,000 light years. It completes a single revolution in every 225,000,000 years. The Milky Way Galaxy is just one of the uncountable galaxies that litter the universe. We live at the backwaters of the Milky Way (on the arms)

A trek through the solar system

Let us now make an attempt to travel just around the neighbourhood. I said neighbourhood because comparing the vast distances in space a traveller in the Solar System is a non-starter. Our travel must be aided by our imagination and accumulative knowledge gained through reading and watching educational documentaries. Just imagine yourself as a member of a space travel team. You are already in your astronaut’s suite and are fully aware that we are going to travel at the speed of light, thus it will take us roughly 50,000 years at the speed of light, this indicates that time will stop working on us as we approach the speed of light. Fasten your seat belt and let move on a spaceship of imagination. As your captain I shall be informing you of where we are whenever we arrive.

Our first point of call is the moon. It is about 375,284 kilometres from Earth and thus will take us roughly 1 minute to reach it and we have. We are now on the moon, as you can see from the window it is very quite and lifeless. You could see rocks and soil boulders and a number of craters. Its gravity is too small that we can lift 300 kg worth of material without feeling it. If you look up, you could see the planet Earth. How beautiful it looks plotting in space. For the remaining planets we will just hove around and view it from above. This is because their atmospheres and surfaces are not friendly to our technology.

It took us just two minutes to our next point of call, the planet Venus. It is over 40 million kilometres from the moon. It is a very hot planet because of its nearness to the Sun with up to 450OC. It is about the size of the Earth as you can see. It takes just 225 days to complete one revolution. Thus a person that is 10 years old on Venus will be just Six years three month (6.3) old on Earth.

Mercury, the closest planet to the Sun (just some 55,000,000 km away) is even hotter as you can feel despite attempts to protect yourself. It took us three minutes and we could not stay more than some second, we have to move further. I know you are still trying to spot it, it is hard to spot because of the dense lightening of the Sun. Anyway, and it takes about 88 days to complete its revolution.

Now you have to put on the dark curtains on your windows we are approaching the Sun. This is the powerhouse, the energy source of the Solar system. The Sun is a medium star. It is over 300,000 times bigger than our Earth with a surface temperature of 6000 o C (water boils at 100 o C, this means the heat on the surface of the Sun is just like the heat of boiled water times 60) and an internal temperature of 15,000,000 o C. Its diameter is about 1.5 billion kilometre. We must leave now towards the planet Mars.

It is relatively far as it took us 12 minutes thus nearing about 227 million kilometres. Some of us have read several fantasies about this planet fondly called the red planet. Observers from Earth view a number of landforms misunderstood as irrigation canals. This made many to believe that there is an intelligent being there who till the soil as we do. There are so many stories about the Martian invading the like and us. But as you can see from your windows Mars is as lifeless as the Moon. Indeed you could see some landforms looking like drainage systems some of which as if artificially made. Our knowledge is still inadequate to say exactly what they had been. I hope you are able to spot its two moons Phobos and Deimos. Lets move.

We are passing through the asteroid bet. This is as you are watching comprised of small rocks the largest (Ceres) about 936 km radius. This belt is what is considered as the boundary between inner and outer planets. I know some of you have spotted the biggest planet in the Solar System: Jupiter. We are heading towards it.

It will take us 41 minutes to traverse a 752 million kilometres to Jupiter’s atmosphere. We are now in its atmosphere and some of you have seen some of its 16 moons as we cross. You can see it is really big. It is 1,300 times bigger than our planet. Because of its distance from the Sun it take 12 years to complete a revolution. Therefore a one year old on Jupiter is 12 years old on Earth. The strangest thing about this planet is the fact that it has no surface like the inner planet. It is mainly gaseous. Look up, you could spot a tiny blue ball, it is our planet, some 100 million kilometre away. We have come far.

Saturn, the beautiful planet with a ring is about 42 minutes away and shall be there soon. It is 750 million kilometres away. Some of you are fast asleep, please wake up, the beautiful planet is here. We have arrived Saturn. You can see that there are six beautiful rings surrounding it. Look carefully; you will see that they are not smooth but made up of rock particles. How marvellous it looks. It has 21 moons and I know you have spotted Lapitus, Rhea, Titan and Mimas. It takes 29.5 years to complete a revolution. One year on Saturn is therefore 29.5 years on Earth.

Uranus here we come. We have spent one hour fifteen minutes to arrive Uranus’s atmosphere. It is about 15 times bigger than the Earth and has 19 thin rings. Hope you are counting. It has five moons, could you spot Ariel and Miranda? Because of it vast distance from the sun it is very cold and takes 88 years to complete a revolution. We have to move on.

Now we are going to travel in darkness. We are getting farther and farther away from the Sun. The temperature is drastically falling. In the next 84 minutes we will cover a distance of four billion, 370 million kilometres. Aha! You have sighted two celestial bodies. They are Triton and Nereid, two main Neptune’s moons. It takes 164 Earth years to complete a revolution.

Finally our journey is nearing end as we approach Pluto. After covering 950 million kilometres in one hour 41 minutes we arrived Pluto. It is a small planet that is at the extreme from the sun measuring about 5 billion 952 million kilometres from the Sun. This great distance means that its orbit is wider. It has one moon and completes a revolution in 248 Earth years. A one year old on Pluto will be 248 years on Earth, thus if any of us can be left there to spend the next three years on the planet Pluto, when we come back he will be 744 years older than we left him.

We have reached the edge of the Solar system. It is not wise for us to go beyond it. We must therefore turn back home, to our planet Earth. Well, I am also tired; I think we shall all rest here. See you another time, Insha Allah.

Conclusion

From this short trek we had into the Solar system, we can appreciate our position in the scheme of things at least within the Solar system. Our planet is understandably the only one that favours life form, as we know it. Being at a distance not too close (to be too hot) like Mercury, or not too far away like Pluto, (to be too cold) or even with a harsh atmosphere (like Mars) or without a surface like Jupiter, the Earth is the most suitable place in the solar system. Scientists have been searching for life in the solar system and beyond. They are yet to find any even though thy have found other planetary systems around other Suns. The feeling of loneliness is at times tempting. When Voyager was sent out to space, it went with a number of things about us, including our music, language and astronomical position in the Universe.

Are we alone in this vast universe or are there ‘others’ somewhere far away, at the realms of the known universe? This is a question that would take many years to be answered. In any case, we must use our loneliness in the universe to poster unity and love among our kind. This planet Earth is would have been a better place if had we not been making plans to destroy ourselves. Countries that have Nuclear weapons (and maintain the right to own such weapons, yet prevented others from having, for the advantage in terrorising others of their kind) are the harbingers of our destruction.

But when the Earth is weigh down by a Nuclear Winter (God forbid) none of our kind (mankind) would survive. Better we uplift the spirit of this space faring civilisation with love and unity of our kind than by amassing Weapons of Mankind’s Destruction.

FACES OF ISLAM

It was in the month of October 2003, that Abdullahi Ismail, of ANA Niger and then National Assistant Secretary called me and informs me that Mr. Nduka Otiono (ANA National Secretary) has asked him to inform me that I am slated to give reading at the Goethe Institut Lagos. The Goethe Institut will be celebrating a photo exhibition tagged Faces of Islam. The exhibition is on Ethiopian Muslims; they therefore in collaboration with ANA decided to match it with a reading by northern Nigerian authors (presumably because many are Muslims). I was glad to hear about it, but I began to ask myself what am I going to read that will match the occasion? What other details are there. I called Mr. Nduka ha gave me some briefs and said when we meet at the then forthcoming convention of ANA holding at Makurdi he would give more details. I waited until we met at Makurdi, unfortunately, it was an election convention, we are all too busy to talk, and I however saw the news on ANA Review. After the convention, I got my date. Mrs Rachel Attah of Kogi ANA will be attending also to read from her works.

On Saturday morning, November 8, 2003, my younger brother Usman took me to the airport. There I had two options, there were two flights to Lagos each costing Eleven Thousand Naira only, one IRS taking off at 10:00 am, the other Bellview, at 11:00 am. I had travelled with IRS in the past so I opted for Bellview. I went there and paid and waited. While IRS passengers were boarding, I felt like I should have joined that flight. But I have no business in Lagos before 5:00 so I remained till our time. When our plight landed we board and took off.

On the air, I was busy doing my favourite thing, watching the land from the air. It is always an excellent and exiting view how hour houses are well laid, how our farmlands are properly demarcated, the water bodies, the hills and so on. As our altitude increases we pass through the clouds and we move above them. I remembered my Climatology course realising that we have just passed through the troposphere and up to stratosphere where it is safer for flights. I can see the clouds spread as a land with some undulating surface. Far away I can see some hills or mountains of clouds.

We arrived Lagos on time. I was holding only my bag and have not to wit to collect it. When I can out of the arrival hall, Tijjani Abubakar who was my student and supervisee at Bayero was there waiting for me. I was so glad t see him because the problem with Lagos is not arriving, but getting to where you want to be. He was with his cousin Baba who drove us to Goethe Institut at Victoria Island where I was booked to read. There was traffic hold on as usual, but we made it around 2:30 pm, I text Nduka Otiono, ANA national secretary that I have arrived. He replied informing that he was in Ibadan to take Mrs Rachel Attah. That we should meet at 4:00 pm. When I arrived there at the Goethe Institute, at the gate, I saw a banner with Mrs Attah’s name and mine and I said to Tijjani jokingly ‘so I am this important’. There are pamphlets at the reception reading thus:

Goethe-Institut Lagos would like to invite you to a special event in collaboration with the Association of Nigerian Authors (ANA) Exhibition and Readings. On the Road-Faces of Islam-A Photo Exhibition
Readings by Rachael Attah from Kogi State and Yusuf Adamu from Kano State.

None of the officials are there because the activity begins at 4:00pm, so we went to Dolphin Estate (Tijjani’s residence) I prayed and took a bath, rested foe a while. We left Dolphin estate some twenty minutes to four and arrived just on time and as Nduka was arriving, what a coincidence. We greeted and moved to the reception. The director Mr Michael Muller-Verweyen, and Mr Sunday were there to welcome us. Mr Nduka arrived with Mrs Attah and other ANA members from Lagos. We made copies of our submissions and distribute to the participants. We were fully introduced by Mr. Nduka and the director of Goethe Institut gave a background of the exhibition.

Mrs Attah was the first to read her short story. It was as if we arranged that she would be reading prose and I poetry. Her story was a folkloric one about one young man called Aduga who happens to be a son of a woman not so favoured by her husband. He has to pass through many huddles to succeed in the end. One of the huddles was when his father gave him a cock and his brothers hens and ask all to bring eggs after sometime. Aduga was clever enough to realise that the hens could not have made eggs without his cock and therefore used that opportunity by asking his brothers to give him an egg each so that he can allow his cock to meet with their hens, they have no options by to oblige. It was an interesting story that clearly shows her culture, issues of polygamy, favoured and unfavoured wives ad so on and so forth.

After she finished her short story I was asked to read my collection. Among my collections. Earlier I thought of what kind of selections I am going to make at the occasion, which seem to reflect Islam. As a Muslim I know I must have written some poems that may be seen as ‘Islamic’ but I also know in Islam, life itself is all Islamic in as much as poets will see life as poetry. In any case, I have no doubt that my poems will always manifest my Islamic faith, so I made a careful selection that I feel may be relevant and may summarise my poetic works in some sense. When I told Nduka and the director about my deliberate selection, they seemed impressed. The poems are categorised as, Religious, Social, Political, Place, Historical and Personal. However among the poems I was to read was Global Village, for this poem it was a homecoming because it was published in a German English High School text title Across Cultures (2002) published by Cornelsen, Berlin. The poem was published on pages 156-157 in the part three section of the book, which was discussing Globalisation. It may interest readers to reproduce how the poem was presented and the questions raised, at least it would show us how poems are appreciated in another part of the world.





Global Village
Yusuf M Adamu
In this poem Yusuf M Adamu offers his view of the impact of globalisation.
* Before reading, write down what you think the poem might be about based on
- the title (What is a ‘village’? How does the adjective ‘global’ go with it?);
- your knowledge of the topic;
- the poet’s name (Where do you think he comes from?).
* Discuss your notes in class, then save them for your analysis and final evaluation of the poem.

Global village

though we are all human
we are made to be different
by forces beyond our clout

yet they want remake us
in a new image of their choice
in a village too big to be safe

the world they now call
a single village in the globe
with a big brother to match

as long as we are second class
within that large village fashioned
we should not be subjected to
someone’s standards
someone’s culture
someone’s technology
someone’s understanding
someone’s world view
someone’s theories and concepts

they try hard in harder ways
to make us part of that village
but we know we are different
and shall strive to leave outside
that fashioned unsafe village

Read the poem and jot down your first impression of what it is about.
Now look at the style and form of the poem and describe them as precisely as possible. Compare notes with a partner and discuss to what extent your information is of significance for the poem’s central message. Keep your notes and ideas ready for further reference.
with a partner or in groups of three, go through the poem and make notes on the following:
-Who is the speaker? Who might he be speaking to?
-Who/and what is he speaking about? (What key words are there to indicate this?)
-what is the speaker’s attitude towards ‘global village’? (how does his attitude come out in the poem?)
-What development do you see from the first to the last stanza? Look for clues such as similar words and phrases, and echoes within the poem.
-Which aspects of the poem’s form are connected with the overall message (look again at your notes from task2)
Decide as a group what the message of the poem is and write down your conclusions. Compare your conclusions with those of the other groups and discuss in class the overall message and your differing interpretations of it.

I gave most of the participants a photocopy of this and the selections below.

Religious poems

The selection below are considered and presented as ‘purely religious’ poems.

prayer time

when i feel uneasy
worried and confused
inattentive to other things
prayer time has elapsed
i am busy doing something else
the moment i pray
happiness abound in my heart
serenity engulfs my frame
i can do other things now
nothing hinders my way
from then on

faith

smoothness of affairs
freedom from wants and worries
promises of the day break
gives us a peace of mind
but
the conviction
that God exists
gives us permanent peace

9/10/1999



extremes

two extremes in the terrain of
human behaviour lie oblique
on one extreme the beast
on another stupidity
in between lies reasoning

October 11 1999

living in peace

you live in peace
when you are peaceful with yourself

you will live in peace
when your intentions are good

you will live in peace
when you always think good about others

you will live in peace
when everyone his rights you give

you will live in peace
when every trust in your hands is safe

you will live in peace
when other peoples’ business you did not interfere

you will live in peace
when your activities do not harm others

you would indeed live in peace
when you do your job properly

you would certainly live in peace
when you forgive mistakes

you will always be in peace
when you trust in God







Political poems


Saints

A tradition it is becoming
When power is snatched from your hands
When your influence is gone
When you no longer have a say
When you are no longer acting on stage
You are accused of all wrong doings
‘past administration’ you are labelled
Any little mistake is yours

Those in power think they are better
In fact they want to be seen as saints
But saints are made by their actions
Saints never accuse others to hide their weaknesses
Saints are careful not to blow their trumpets

They are judged by prosperity
Never define their sainthood
Their good deeds tell who they are
Those that now call themselves saints
Will not remain as saints when they leave office
Nay they will also be like their predecessor,
sinners!

October 21 1999.

I don’t care
I value my way of life
It is the best life can give
I eat what I want
Wear what I chose
Go to where I wish
Sleep in a nice house
Do whatever I want
Without fear of anyone
For I’m secured

I am rich and beautiful
I am powerful and proud
Tall I stand among others
Why should I care about any one
So long my way of life is protected

I waste a lot no doubt
I consume too much I am sure
But that is because I’m powerful
That’s why others envy me always
That is why I’m the best

Why should I worry about others
It is not my business to care
The way of the rich is not the way of the poor
The lifestyle of the strong does not look the weak’s
Civilization is what I think it is
I should care only about me

Who cares if you are hungry
Or have no roof above your head
Who mind that you are diseased
Or insecure poverty-stricken
Why should I be concerned
If you are oppressed and cheated
I care only about myself
I always feel I’m more civilized
I am a human being but not like you

Shhhhh!
It is a matter of time
The day shall come when
Everyone must care
About every other one
By the dare need to be truly human

January 20, 2002
SOCIAL POEMS
The following poems were presented as poems of our social reality.

Gsm palaver

suddenly it rings
and away its holder
moves trying to catch
the incoming call; hello!, hello!

away by the side
to make conversation inaudible
yet very audible is all said
those left disturbed by loud voice

why move away
when all said is heard?
stay there and talk
let everyone hear!

Pakoto, 18/11/02




career beggars

old, frail, disadvantaged
some of them are
able-bodied and sound
most others are
“for Allah’s sake
for prophet’s sake”
they lobby for alms
as if Allah permitted them
ignorance- misled they think
the prophet also enjoys it
they made a career in begging
despite being fit
their minds are enslaved
by false-belief and ignorance
chained by laziness and broken heart
their minds may never be free
until the society decides to free them

professional beggars

leper
blind
paralysed
amputated
limping
rejected and dejected
their society certified
that they don’t fit in
they took to the streets
with blinded eyes
damaged fingers and toes
amputated fingers and legs
paralysed hands and legs
manifested in each disability
a distinct professionalism

fuel scarcity
long queues
hectic days
frustration
price hike
congestion
time waste
alfarma1
cuwa-cuwa2
fire out-breaks
smuggling
embarrassment
chaos
black market
surface tanks
jerrycans
task force
purchase card
police
military
press war
fuel scarcity
has arrived.

motor cyclist

acaba
okada
kabu-kabu
going
express1
describing the motorcyclist
who emerged
not by design
or scheme
but by necessity
to get employed
to send away idleness
to safeguard dignity
keep together body and soul
maintain family bonds
meet him in cities
meet him in suburbs
even in villages
he has a mental map
can locate whereever you suggest
streets and drives
nook, corners and roads
cannot be mistaken
always in a haste
reckless and speedy
`let’s make the balance,
before the day runs out’
1. acaba, okada, kabu-kabu, going and express refer to commercial motor cyclist.



Place poem

Sokoto

(for Salisu Yakasai)

protected by two arms
of rivers sakkwato and rima
forming base for
islamic reformers and saints
establishing a state
so just
an empire
so vast
a people
so honoured
sakkwato
the city of the shaihu.


Lagos

traffic jams
sky crappers
overhead bridges
area boys
bar beach
beggars
mobile preachers
affluence
destitution
this
is
lagos.

(lagos, oct. 1998)


Historical poem

ancient revolutinary

(for akhenaten, c.1388-c. 1358 BC)

when the then civilised world
was engrossed in polytheism
every man, house, village, city
with its god
every aspect of life
with its god
Ptah, Anubis, Sekhmet, Osiris, Hathor
with Amun-Re, the major god

a child was born
he was deformed,
they said
he was weak,
they said
he was eccentric,
they said
but queen Tiy, his mother knew
his mind must be strong
his psyche great
for one day
he shall be pharaoh

and the day came
amenophis IV became akhenaten
he declared aten, his new god
the god of all egypt, syria and nubia
the boy king declared monotheism
aten was a sole god,
shall be worshipped alone

the boy king refused been called a god
prepared to be seen as a man
he knew, he was only that
he showed love to his family publicly
not as pharaoh should do
he revolutionised art
amarna art, they called it
to his name he added
`ankh em maat’1


the high priests of amun annoyed
sad and determined
to see the end of this new faith
is a must

akhenaten realised
left thebes
established akhetaton
a new abode for aten
propagated his new faith
built more and more temples

they called him a heretic
they called him all sorts of names
in c. 1358 BC
this revolutionary died
akhetaton was abandon
so also aten
thebes welcomed a rebirth
polytheism was strengthened again
but for akhenaten
the glory of monotheism
that appeared on the horizon
shall re-appear again
monotheism became the new faith
for the whole world.



Personal

The Mirror Never Lies

The mirror tells me that
My face is full of valleys and crannies
My chin as bare as the Sahara

As the Sun winked again and again
The moon smiles and grin
The seasons exchanged fortunes

The mirror told me something new
All the valleys and crannies gone
As if it has been different ever since
My chin has turned into a bush

The mirror showed me a total stranger
This morning!

She

She came into my life
After my mind had been conquered
She waited and observed
Patiently, waited and studied
Then she casts her web
Soon I came under her spell

I showered her with my love
I pampered her so much
Held her like an egg
Not even a crazy wind could touch her

Like an occupying force
She had been resisted
By the earlier conqueror
“It is a territory not to encroach”
So said the empress in situ

She carved niches after niches
But they could not expand
Despite my admiration and protection
Will she ever be satisfied?
Or will I ?
I wonder ..
I am confused…

Makurdi (2/11/03)



I read the poems one by one without explanation or any brief on why the poem was written. This is not to pre-empt what the participants would want to say, for I am sure there would be comments and observations and indeed critical criticism, particularly because it is a northern poet presenting in Lagos.
One poem attracted applause even before I finish reading the rounds; that was fuel scarcity. It is one of our social reality and no Nigerian, not even OBJ would disagree with the issues raised.

After I finished my readings, as usual I got applauses and I recognised their applauses by saying (as usual) thank you, thank you… Mr. Nduka came forward and try to say he is vindicated that our presentations are superb, discussable and of interest and relevance.

The time for questions and comments came. All questions were noted and we latter responded. A summary of the questions and comments made are reproduced below. One Mr. Chuks was the first to comment and his comment was that although he agrees with the substance of the poems I read, they are too prosaic and did not tally with the mainstream of Nigerian Poetry.

I responded by also asking (like typical Nigerians) what is Nigerian poetry like and latter explained why my poems are simple and ‘prosaic’ if he thinks they are so arguing that I think many people in Nigeria and elsewhere feel that what I am writing is poetry as my poems have been published in Nigeria by journals like Okike and a review of them in Glendora Literary supplements a part from many anthologies and newspapers. I however stressed that my poems are simple because it is a matter of style and I am writing for the common man, the man on the street. I am not writing for critics or fellow poets. I have the conviction that all should enjoy poetry; the only way that can be achieved is by writing in a simple and accessible language. Many participants seem to like my response and commented in favour of poetry for the common man. Victor Okhai in particular was strongly against obscure poetry and poems that are too loaded just to be seen as poems. Many other young poets supported my style after the reading.

Olayiwola a.k.a Layi a literary columnist, now with Chevron raised the issue of influence, i.e. do religion influences poetry or is it the other way round, in other words he wanted to know whether Islam influences my writings. He latter raised the issue of Almajiri (the beggar) and asked about the cultural significance of the Almajiri and its social nuisances ad ask about the way out.

My response there was that as far as I am concerned, I am a practising Muslim and Islam as my religion actually influences my literary works, in fact it actually guides it. I informed the gathering that there is no way I can separate myself from Islam and that I cannot write anything that would go contrary to Islam. That means many deduced I am not a believer in the concept of Literature should be independent and Art is secular. The discussion even after the formal reading was interesting and rewarding.

On the issue of Almajirai, I told them about its cultural roots and my personal
opinion about it all, I use the three poems earlier presented (almajiri, career beggars and professional beggars) to buttress my points. At least many were able to differentiate between Almajiri (the Qur’anic school pupil) and alamajiri the beggar.

Austen Njoku (ANA National Treasurer) was more captivated by the first poem I read: Global Village. He commented at length about globalisation and its benefits citing examples of myself as a beneficiary of globalisation (otherwise how can I be published and taught in German secondary school?) in the end he asked this important question “Who are the we in the poem?”

I believed that globalisation has benefits, that is, if we view it from the point of view of communication, shrinking the world and making information accessible and cyber communications easier. It is now easy for me in Kano Nigeria to communicate with someone in Iceland or in Mangolia.

However, globalisation is not just about communication, it is about exploitation and domination. The Encarta Encylopaedia defines it as “integration and democratization of the world’s culture, economy, and infrastructure through transnational investment, rapid proliferation of communication and information technologies, and the impacts of free-market forces on local, regional and national economies”. This definition is loaded and meaningful. Globalisation is about ‘one state’ remember George Orwell’s 1984? I explained these to the audience and to their dismay I said, the we means Third World. This was an issue well discussed and everybody now get better information about the notion or concept of globilisation.

Victor Okhai, commented in my defence at two angles, first on globalisation citing the issue of Cowboy diplomacy and asking who determines what is right. On the other hand he argued that simple poems are the best form of poetry, as long as its goal is to communicate. Layi also argued that poetry must be allowed to flow without much complication. Readers enjoy poetry only when they understand what it is saying.

Flora of Comets said the poems are very simply (not simplistic) and raised an observation about American poetry. Here, I agreed with her the my poems are naturally simple for reasons earlier given. I also inform her that while in the United States as a Fulbright Fellow at the School of Public Health, University of Alabama at Birmingham, I attended poetry sessions and have published in their journals. If our poems are said to be prosaic, the poems I listen to or read in the US may be seen as simply PROSE not even prosaic poems.

This is a summary of the discussions and in the end the irector Goethe Institut and Mr Nduka Otiono thank us and the participants and we went out to drink. There also, a new phase of the discussion starts. I was pasting and there was only Coke and water for me and Tijjani, but there is plenty of beer, the Lagos guys are doing what they know best.

The Director, I found to be a gentle and intellectually sound and seem to be well mannered and cultured. I remember when one of the participants suggests that the photo exhibition should have been that of Nigerian Muslims (northerners of course), the Director’s response impressed me, he argued that exhibiting Ethiopian Muslims and superimposing Nigerian Muslim poetry made the magic. It means that Islam is the same everywhere and that Islamic culture is transnational and across man-made and natural boundaries.

I have to thanks everyone exchange addresses and emails and take my leave. In the afternoon, I left for Kano. I met my younger brother Usman waiting for me at the airport. The Goethe Institiut experience is one experience I will cherish for a long, long time to come. Many thanks to ANA (especially Mr. Nduka) and the Goethe Institut (especially Mr Michael Muller-Verweyen).

FIR'AUNONIN MASAR TA DAURI

Na gabatar da wannan makala a bikin bikin Makon Hausa na Jami'ar Bayero ta Kano ranar, 11/9/2000
GABATARWA
An nemi in gabatar da makala akan Fir’aunonin Masar ta Dauri. Wannan a gaskiya ba karamin aiki ne a gare ni ba. Na farko dai wannan abu ne da ya shafi tarihin wayewar kai mafi tsawo da dadewa a duniya. Ita kuwa Masar ta Dauri gidan tarihi ce. In aka ce za yi lakca akan Masar ta dauri a kullum, za shekara guda ba a kare ba. Don haka, kada a yi tsammani zan iya yin bayani da zai zama mai gamsarwa game da Fir’aunonin Masar ta dauri, zan dai tsakura kadan daga kalilan da na sani game da taken jawabina na yau. Kafin mu shiga harkar bayani akan Fir’aunoni bari mu fara da yin sharar fage akan wasu ‘yan bayanai da suka shafi ita Daular /Daulolin Masar ta Dauri dangane da tarihinta, tsarin rayuwa da addini.

MASAR KYAUTAR NILU
Kufakar kogin Nilu (Nile Valley) na daya daga cikin wurare na farko na wayewar kan dan adam. Masani Herodotus dan kasar Girka, tun lokaci mai tsawo ya kira Masar a matsayin kyautar kogin Nilu saboda dalilai kamar haka; kogin Nilu ne mafi girma a kogunan duniya, tsawonsa ya kai kilomita 6671. Ya taso ne daga tafkin Victoria ya malalo ta Uganda ya biyo ta Sudan sannan ya shigo kasar Masar ya malala ya fada tekun Mediterranean. Idan an dubi Masar za a lura cewa kusan dukanta hamada ne ba don kogin Nilu da ya ratsa ta cikinta ba. Ratsawar kogin Nilu ne ya sa kufadar kogin ta zama mai matukar ni’ima ta fuskar shuke-shuke da noman rani. Duk shekara, mutanen wannan wuri kan dogara ne ga turbaya mai taki da kogin kan amayar ta hanyar yin ambaliya ta yadda bangarorin kogin biyu za su wadatu da taki domin yin noman rani da na damina. Ta haka mazauna wurin ke samun wadatuwar abinci har ma su sayar ga wasu kasashe. Wannan damar ce ta bada samuwar wayewar kai a wurin tun lokaci mai tsawon gaske.

ADDININ MISRAWAN DAURI
Misrawan dauri mutane ne masu addini. Ma’ana suna bin dokokin addinsu sau da kafa. Sai dai su ba mutane masu bautawa Ubangiji guda ba. Suna da iyayen giji da dama, duk da cewa suna daukar shi kansa Fir’auan a matsayin Ubangiji. A kowane babban birni akwai mabautu. Kowane birni na da ubangijinsa, haka kauyuka da gidaje, sai dai akwai ubangijin da kowa yake bi. Wasu daga cikin Iyayen gijin Misrawan dauri sun hada da;
Amun-Ra Ubangiji-Rana
Osiris Ubangijin Matattu
Isis Matar Osiris
Horus [an Osiris
Anubis Ubangijin Jana’iza
Ma’at Uwargijiyar Gaskiya
Thoth Ubangijin Rubutu
Sekhmet Uwargijiyar Yaki.
Ptah Ubangijin Halitta
Mut Uwargijiyar Sama’u kuma uwar Fir’auna
Tunda suna bautar Iyayen giji ne da dama, a wasu lokuta wasu Iyayen giji suna zama muhimmai fiye da wasu. Alal misali Amun ko Amon karamin Ubangiji ne, sai a sabuwar masarauta, bayan an dawo da babban birnin daular Thebes sannan ya zamo muhimmin ubangiji. Lokacin babban birnin yana Memphis babban ubangijin Misrawa a lokacin shi ne Ptah.

MUTUWA DA HISABI
“Jinjina a gareka Ubangijina Osiris! Zan tsira da gangar jikina har abada. Ba zan rube ba, ba zan zama abincin tsutsotsi ba; Ina tabbace, Ina raye, Ina da kuzari na, na tashi cikin salama, kayan cikina ba su rube ba, idanuwa na ba su lalace ba, ba a raba kaina da wuyana ba, gangar jikina za ta tabbata, ba za ta shude ba” Wannan wani bayani ne na karanto maku daga cikin Littafin Matattun (Book of the dead) daya daga cikin manyan bayanan da Masar ta dauri ta bar mana na dangane da yadda Misrawa suka dauki mutuwa. Masu ilmin kufai sun gano cewa a cikin kowane kabari, akwai wasu rubuce-rubuce da ake yi, wadanda manufarsu ita ce ta taimakawa mamaci ya isa lahira cikin nasara. Shi wannan ba saukaken littafi ba ne, a ainihin gaskiya ma masani Lepsius ne ya sawa tattararrun bayanan littafin matattu wanda ya buga a 1842.

Misrawan dauri sun yadda cewa in an mutu za a yi wa mamaci hisabi. Misali, in mutum ya mutu ana kyankyame gawarsa ne domin ya ji dadin yin sabuwar rayuwar lahira. To, bayan an yi bayanan nan na rubutu a kabarinsa wanda ake ganin kamar shine fasfon tafiya, sai kuma a kai ruhin mutum wurin da zai yi bayanin ayyukan da ya yi a rayuwar duniya. Misali mutum zai yi bayani kamar haka “ban tauye ma’auni ba, ban hana jariri shan mama ba, ban karkatar da hanyar ruwa ba, ban tauye hakkin maraya ba, ban kashe kowa ba..” da sauransu. Daga nan sai a dauko zuciyar mamaci a sa ta a sikeli. A hannu guda na sikelin kuma sai a sanya gashin kaza ko na agwawa ko wani tsuntsu a auna. Idan gashin ya rinjayi zuciyar mutum, to ya haye kenan, in kuwa zuciyar mutum ta rinjayi gashin nan to mutum ya kade har ganyensa kenan.

SARAUTAR FIR’AUNA
Da farko ya dace mu gano asalin kalmar Fir’auna. Daga ina ta samo asali, kuma me take nufi. To ita dai kalmar Fir’auna ta samo tushe ne daga harshen Misrawan dauri. Ita dai kalmar Fir’auna da (Ingilishi Pharaoh) tana nufin ‘babban gida’ da harshen Misrancin Dauri. A dauri ana amfani da kalmar ne domin bayyan fadar Mai sarautar Misrawa. An fara amfani da kalmar ne domin kiran Masu Sarauta daga wajajen 1400BC. Ta kokarin kiran dan sarauta dan babban gida shi ne har kalmar ta juye ta zama taken sarauta. A tsarin addininsu, Fir’auna an dauke shi a matsayin dan Osiris, daya daga cikin Iyayen gijinsu. Yana mulki ne a duniya a matsayin wakilin Osiris da sauran iyayen gijin Misrawa. Saboda haka, shi ne shugaban addini da kuma mayaka. A wasu lokuta ma ana daukar Fir’auna a matsayin wani dan karamin ubangiji tunda shi wakilin Osiris ne. Daga cikin fitattun Fir’aunonin da aka yi sun hada da Khufu da Zoser (Djoser) da Thutmose I da Thutmose II da Akhanaten da Ramses II, da kuma Fir’auniya Hatshepsut. Za mu yi bayani akan wasu daga cikin wadannan Fir’aunoni.
Mai Sarauta na farko da za a iya cewa shi ne ya kafa daular Masar ta Dauri shi ne Menes ko Nermer. Shi Menes shi ne ya hade garuruwan dake Kudancin kufadar kogin Nilu da kuma na Arewacin kogin Nilu. Ga jerin Gidajen Sarauta da kuma sunayen wasu daga cikin Fir’aunonin da aka yi a Masar daga gabanin samuwar Masarautu zuwa zamanin Girkawa da Rumawa.
ZAMANIN MULKIN FIR’AUNONIN MASAR
Kafin samuwar Masarautu Kafin 3150 BC
Masaurautun farko-farko 3150BC-2686BC Gidajen Sarauta I -2
Tsohuwar Masarauta 2686-2181BC Gidajen Sarauta 3 - 6
Tsaka-tsaki na farko 2181-2040BC Gidajen Sarauta 6 – 11
Masarauta ta Tsakiya 2040-1782BC Gidajen Sarauta 11-13
Tsaka-tsaki na biyu 1782-1570BC Gidajen Sarauta 13-17
Sabuwar Masarauta 1570-1070BC Gidajen Sarauta 18-20
1570-1293BC Gidajen Sarauta 28
1570-1546 Ahmose
1551-1524 Amenophis I
1524-1518 Tuthmosis I
1518-1504 Tuthmosis II
1504-1450 Tuthmosis III
1498-1483 Hatshepsut
1453-1419 Amenophis II
1419-1386 Tuthmosis IV
1386-1349 Amenophis III
1350-1334 Amenophis IV(Akhanaten)
1336-1334 Smenkhkare
1334-1325 Tutankhamun
1325-1321 Ay
1321-1293 Horemheb
1293-1185 Gidan Sarauta na 21
1293-1291 Ramesses I
1291-1278 Seti I
1279-1212 Ramesses II
1235-1224 Merneptah
1185-1070 Gidan Sarauta na 20
1182-1151 Ramesses III
Tsaka-tsaki na uku 1070-664BC Gidajen Sarauta na 21-25
Masarautun karshe-karshe 664-332 BC Gidajen Sarauta na 26-31
Zamanin Girkawa-Rumawa 332BC-395AD Gidajen Sarauta na 26-31
(Sarakunan Talamawa –Ptelemies da na Rum)

FIR’AUNA KHUFU DA ZOSER
Yanzu kuma sai gabatar da bayani akan wasu daga cikin wadannan Fir’aunoni da suka gabata. Dole ne mu ambaci Fir’auna Khufu da Zoser koda a gurguje ne domin kuwa sune suka gina Dalar Dutse da aka ce yana daga cikin manyan abubuwan mamaki na duniyar dauri guda bakwai. Wadannan Fir’aunoni na farko sune suka gina manyan abubuwan tarihi da har yanzu muke takama da su a matsayin kayan tarihi. Dalar Dutse da Mutum-Zaki (Sphinx) abubuwa ne na ban al’ajabi. Misali Dalar-Dutsen da suka gina takai kafa479 a tsawo, ta kunshi a kalla bulo (wanda kowane ya kai ton 2) guda 2,300,000. Herodotus, masanin Labarin {asa da Tarihi dan kasar Girka ya ruwaito cewa, sai da mutane 100,000 suka yi shekaru ashirin suna gina shi. Tirkashi, har yanzu abin da daure kai, domin an kasa gano yadda aka gina su. Shi kuma Mutum-Zaki (watau Sphinx) ya kai kafa 66 a tsaye, tsawonsa kafa 189.
Zanen Dutse mai nuna Khufu na karya makiyansa
FIR’AUNA AKHANATEN
Babban dalilin da ya sa na zabi in kawo bayani akan wannan Fir’auna shi ne, domin ya bambanta da saura. A baya mun gaya maku cewa, Misrawa na bautawa Iyayen giji da dama, babba a cikinsu kuwa shi ne Amun-Re. Fir’auna Amenophis III, shi ne mahaifin Fir’auna Amenophis IV. Mahaifiyar Amenophis IV kuma Sarauniyar Amenophis III sunanta Tiye. Amenophis III Basarake ne wanda ya yi fice ya kuma yi suna ta fuskar jarumtaka da mulki.

Lokacin da Amenophis IV yana yaro, watau yana dan Sarki kenan, bai taso tamkar sauran ‘yan Sarki ba. Maimakon ya maida hankali wurin koyon dabarun yaki da kuma sauran al’amura na jarumtaka da mulki, shi ya fi damuwa ne da wasu abubuwa na dabam. Misali shi ya fi damuwa da halittun Ubangiji madaukaki. Ya fi damuwa da kallon Dinya da Agwagin ruwa ko kifaye. Ya fi damuwa da kallon fitowar rana da faduwarta. Da sauran abubuwa na halitta.

A wannan lokaci, manyan malaman addini na Masar wadanda ke zaune a birnin Thebes sun kasaita matukar gaske. Tun farkon farawar Sabuwar Masaurauta, su wadannan malamai kan sami dukiya mai yawa daga masu sarauta da kuma mutanen gari. Saboda haka, sai suka fara zama barazana ga Fir’auna Amenophis III. Wannan ya sa a lokacin ya fara tunanin yaya zai yi ya rage masu karfi. Ta haka ne ya fara gina manyan Mutum-mutumansa wadanda daga bisani ya fara jan hankalin a rika bauta musu. Ta haka kenan ya fara janye mabiya Amun-Re kenan. A Birnin Thebes bautar Fir’auna ta fara karbuwa sosai haka a kudancin Masar.

Lokacin da Amenophis IV ya zama Sarki, ya gaji mahaifinsa Amenophis III, sai ya fara nuna alamun yana da ra’ayin wani Ubangiji da ake kira Aten. Shi wannan Ubangiji ba shi da mabiya da yawa. A takaice ma dai, ba a damu da bin wannan Ubangiji Aten ba. Ana cikin haka sai ya far a nisanta kansa daga bautar Ubangiji Amun (Amun-Re). Daga nan sai ya gina Mabautar Aten a Birnin Karnak, Sarauniya kuma Uwa Tiye ta rika tausawa danta domin lura da cewa shi mutum ne wanda bai damu da duniya ba, kuma ga alama ba zai iya yin mulki yadda ya kamata ba, ta hanyar yin amfani da karfin tuwo. Ba a tabbatar da cewa ko ta goyi bayansa ba bayan ya bayyana sabon ra’ayinsa na jaddada addinin Aten.

A takaice dai sai ya bayyanawa Misrawa cewa ya sauya sunansa daga Amunophis zuwa Akhanaten. Wanna sabon suna ya warware shi daga bautar Amun gaba daya ya kuma lika shi da bautar Aten. Ma’anar sabon sunansa shine Aten ya wadatu da ni. To daga nan ne ya fara bayyana cewa Misrawa su daina bautar Iyayen giji barkatai. Su bautawa sabon Ubangijinsa watau Aten. A cewarsa Aten shi kadai za a bautawa kuma ba za a wakiltar da siffarsa ta hanyar gunkin mutum ko dabba ba. Shi kuma Akhanaten ba za a kira shi ko a bauta masa a matsayin Ubangiji ba. Duk wannan abu da ake yi mabiya Amun-Re ba su jin dadi. Don haka sai suka fara shirya masa makarkashiya. Wannan ne ya sa ya yi hijira daga Thebes zuwa wani wuri tsakanin ta da Memphis (wani babban birni a Masar ta dauri). A daidai wannan lokaci ne ya auri wata mata mai suna Nafertiti, ba a da tabbacin ko ita wacece ko ‘yar wacece, sai dai ana kyautata zaton cewa kila ‘yar sarauta ce ita ma. Nafertiti ta yi imani da wannan sabon addini na mijinta ta kuma ba shi cikakken goyon baya.
Surar matar Akhenaten Nefertiti
A cikin shekar sa ta shida ne a kan karaga ya tafi wurin da zai gina sabon birninsa wanda ya kira Birnin Ubangiji. A dai-dai inda ya tsaya don kafa wannan sabon birni, ba komai face wasu ‘yan gidajen da talakawa ke zaune ciki bakin gabar kogin Nilu. Akhanaten da kansa ya ce game da wurin “Na sami wannan wuri da bamallakar kowa ba, ba na wani Ubangiji ko Uwargijiya ba ne, ba na wani yarima ko gimbiya ba ne, ba wanda zai ce nasa ne” Ya kwana a tantinsa, da safe ya fito ya shata iyacin inda birnin zai tsaya, ya kuma sa masa suna watau AKHATATEN ma’ana Birnin Aten. Sannan ya yi bauta ga Ubangijinsa, bayan nan sai ya cewa wadanda suke biye da shi “ Aten Ubangiji ne, shi ne ya umarce ni da in gina wannan birni” sannan ya ci gaba “Ga ubangiji na Aten zan gina wuraren bauta”

Bayan shekara biyu aka kamala ginin Akhataten suka dawo tare da iyalinsa da mabiyansa. Bayanan da aka samu sun nuna cewa, wasu sun biyo shi ne domin sun yi imani da shi, wasu kuma don su sami abin duniya suka yi kaura tare da shi. Imaninsa da gaskiya watau Maat ya bambanta da na sauran Fir’aunoni da suka gabace shi. Ga Akhanaten, Maat ba kawai tana nufin gaskiya tsurarta ba ne kawai, a’a, in an ce Maat, ana nufin ne aikata gaskiya, barin munafunci da annamimanci, bayyan abubuwa a yadda suke. Wannan sabuwar manufa ta shafi yadda ake tafiyar da rayuwar yau da kullum ta wancan zamani. Ga kadan daga cikin yadda yake yabon Ubangijinsa Aten. (daga cikin rubuce-rubucensa)

Ayyukanka suna da yawa matuka
Ya ubangiji tilo, babu wani tamkar sa
Kai ka hallici duniya yadda ka so
Da kai kadai ne tilo,
Duk mutum, duka dabbobi na gida da na dawa
Duk hallitta mai tafiya bias dugaduganta
Duk abubuwan dake sama da halittu masu fiffika suna tashi
(shi Ya halicce su)

Kai ka halicci kasashe har da kasar Masar
Ka ajiye kowane mutum a wuri nasa daban
Al’umomi suna harsuna da-ban daban
Siffarsu ta jiki da launi sun banbanta
Domin ka banbance tsakaninsu.

Ya haifi diya mata kamar su Merytaten da Meketaten da Ankhhesenaten, sai dai bai haifi namiji ba.

Mabiya Iyayen giji da yawa sun ci gaba da shirya masa kulle-kulle da har daga baya dai ya sami baraka da matarsa suka rabu. Daga bisani ya zabi mijin diyarsa Makataten watau Samenkhkare ya zamar masa waziri. Da ga bisani dai ba za a iya cewa ga yadda ya kare ba. To amma bayan fakuwarsa Semenkhkare ya zama Sarki. Bayan ya zama sarki sai ya bar Akhataten ya koma Thebes. Shi ma daga nan ba a san yadda ya kare ba. Tutankhaten wanda shi ma surukin Akhanaten ne shi aka nada sabon sarki, sai dai yana yaro sosai. Don haka, Ay wani babban kwamadan Akhanaten kuma mai bin addininsa shi ke mulki. Tutankhaten wanda ya maida sunansa Tutankhamun, bai dade yana kan sarauta ya mutu yana dan shekara 18. Don haka Ay ya haye karagar mulki. Shi ma saboda tsufa bai dade ba ya mutu. Daga nan sai sarauta ta fada hannun Horembeb, wani babban kwamandan Masar.

Horembeb ya tabbatar da cewa an koma kan tafarkin addini da ake bi kaka-da kakanni. Da yake soja ne, sai ya dora kasar akan tsarin mulki irin na soja. Ya fara mulkin kama karya da gallazawa talakawa, tare da hukunce-hukunce marasa tausasawa. Kamar guture hancin mutum in ya karya dokar kasa. Ya sa aka goge duk inda sunan Aten ko Akhanaten ya fito a Masar saboda a manta da shi har abada. A shekarar 1320BC ya mutu, daga nan Gidan Sarauta na 18 ya zo karshe. Horembeb ba shi da magaji, saboda haka sai sarauta ta fada hannun wani mayakinsa mai suna Paramesses. Wannan shi ne kakan kakan Fir’aunan Annabi Musa (AS). Ya cire Pa daga sunansa ya koma Remesses I.

FIR’AUNA REMESSES II
Ramesses II dai shi ne wanda ake kyautata zatin cewa shi ne Fir’aunan da ya yi zamani da Annabi Musa (AS), wanda Allah Ya fadi tarihinsa a cikin Alkur’ani, littafin Allah mai tsarki. Kodayake masana irin su Maurice Bucaille suna ganin Merneptah ne ba Ramesses II ba. Saboda haka, ra’ayi ya banbanta ko tskanin Ramesses II da Merenptah wanene Fir’aunan Annabi Musa (AS). Wasu masanan Masar tadauri na ganin cewa Annabi Musa (AS) ya yi yayi da Remesses II ya kuma yi yayi da Merenmptah, wasu kuma na ganin dai-dai lokacin da Yahudawa suka yi kaura daga Masar suka bi ta kogin Maliya, Merneptah ne ke kan karagar mulki. Sai dai ba bu cikakken bayani akan shi Merneptah kamar yadda ake da bayani akan Remesses II. To, kowane ne dai daga cikinsu Fir’aunan Annabi Musa (AS) Allah ne Ya fi tokowa sani. To amma dai duka gawawwakin na su suna nan, don haka, alkawarin Allah Ya cika kenan. A duba shafi na gaba domin ganin kyamkyamammun gawarwakin Remesses II da Merneptah
Idan mun dauka Remesses ne Fir’aunan annabi Musa (AS) to, kusan duk mai bin addinin Muslunci ko na Kiristanci ko Yahudu ya karanta a cikin littafinsu yadda Allah Ya bada labarin kafircin Fir’auna Remesses II. Saboda haka, ba za mu yi wani dogon bayani ba illa dan tsokaci. Shi dai Remesses II da ne ga Seti I wanda shi kuma da ne ga Remesses I. Remesses I da sunansa Paramesses wanda asali ba jinin sarauta ba ne. Shi soja ne wanda ya gaji mulki Misra daga hannun Fir’auna Horembeb. Ya yi yake-yake da gine-gine manya katafarai. A takaice dai za a iya cewa yana daya cikin manyan masu mulki da Masar ta dauri ta taba yi. Cikin katafaraen gine-gine da yayi, ana daukar babban dakin nan da girmansa ya kai murabba’in kafa 5800 kuma an yi masa rufi tsaf. A yau da yake a bude, in ka shiga ka ce a wani sararin daji kake. Har yau in ka ie Karnak da Abu Simbel za ka ga wasu daga cikin maka-makan gine-gine da ya yi. Cikin manyan matansa akwai Nefertari da Manefrure. Ya kuma auri uwarsa ya kuma
aure diyansa mata guda uk`u. diyansa sun kai 150, dansa na 13 ne ya gaje shi shi. Sunansa Merneptah.
A shekarar 1881 aka gane kyankyamammun gawarwakin wasu fitattun sarakunan Masar ta dauri na Sabuwar Masarauta a wani wuri da yanzu akan kira Kufadar Sarakuna watau Valley of the kings. Cikin gawarwakin har da ta Fir’auna Remesses II, saura sune Seti I da Ramesses I da Ahmose I da Amenhotep I da Thutmose I da Thutmose II da kuma Thutmose III. Duka sai aka kai su gidan adana kayan tarihi na Masar. A cikin shekarar 1912 Masanin Masar ta dauri Eliot Smith dan kasar Ingila, ya fahimci cewa wata cuta ta kama gawar Remesses II saboda haka aka fara kokarin tsayar da kwayar cutar dake neman bata gawar. A cikin shekarar 1976 aka dauki gawar zuwa kasar Faransa don kyautata ta. Wannan shi ne karo na farko da gawar wani Fir’auna ta bar Masar. Da aka sauka da gawar a filin jirgin saman Orly, sai hukumomin Faransa suka yi mata tarba irin wadda ake yi wa Shugabannin {asashe har da shimfida jar darduma. Gawar Fir’auna Remesses II ta yi shekaru 3200 da binnewa, saboda haka ta fara fita daga hayyacinta. Don haka ne aka sa likitoci da masana kimiyya guda 102 karkashin Farfesa Lionel Balout suka yi watanni bakwai suna aiki akan gawar. Bayan an gyatta ta sai aka maido ta Masar. Ai alkawarin Allah ba ya tashi.
KAMMALAWA
A wurin kammalawa, ina ganin zai yi kyau in yi bayani a takaice bisa yadda ilmin Masar ta dauri ya iso mana. A nan ya kamata a fahimta cewa hanya ta farko ita ce ta Saukakkun Litttatafai kamar Al-qur’ani mai tsarki. Hanya ta biyu ita ce ta hanyar abubuwan tarihi da su Misrawan suka bar mana. Sai kuma hanya ta uku wadda ita ce ta bada cikakken bayani akan tarihin wayewar kan Masar ta dauri na tsawon shekaru dubu biyar zuwa bakwai. Wannan ita ce ta hanyar iya karanta, da fahimta da kuma fassara rubutunsu na dauri. A nan ya kyautu mu koma mu yi godiya ga masana na baya da suka yi kokarin gano sihirin rubutun misrawan dauri, irin su Nicolas Claude Fabri da Athanasius Kircher da Bernard Montfaucon da Jean-jacques Barthelemy da Antione Isaac Silvetre. To amma mutum daya da za mu fi yi wa godiya shi ne dan kasar Faransa Jean-Francois Champollion wanda ya shekara 30 yana kokarin warware zaren ya kuma warware shi a karshe. Sai kuma masanan Masar ta dauri da dama da suka yi bincike da rubuce rubuce a kan Wayewar kan Masar ta dauri irin su Manetho da Herodotus da Lepsius da Maspero da Marriette da Carter da Cheik Anta-Diop da su Gardiner da sauransu. Babu shakka, ba dominsu ba, da sai mu ce sai dai a yi kame-kame da shaci-fadi.

To, babban abin burgewa da Masar ta dauri ta barwa ‘yan baya shi ne gine-gine. Duk da cewa su gine-ginen duwatsu suka yi, za mu iya cewa Misrawan dauri da na yau sun yi kokarin adana kayan tarihinsu, ba domin haka ba, da babu abin da zai rayu har mu ‘yan baya mu zo mu gane shi mu kuma karu da shi. Don haka, kenan ya zama wajibi ga kowace irin wayewar kai ta adana kayan tarihinta domin ‘yan baya. Wannan ne ya sa na ga ya dace in nuna bakin cikina game da yadda mu a kasar Hausa muke yin watsi tare da fatali da kayan mu na tarihi. Yanzu ku duba badalar Kano. Duk da cewa an gina ta ne lokacin sarakunan Habe, da jahadi ya zo karkashin Fulani, ba su rusa ta ba. Da Turawa suka zo, ba su rusa ta ba. Amma bayan Turawa sun tafi, gata nan ta zama abin tausayi. Na tabbata nan da ‘yan shekaru ba za sami ko kufai na badala ba (sai shaguna?). Don haka, ina ganin lokaci ya yi da mutanen Kano za su fara wani motsi ko rugugi babba na gani cewa an tada badalar Kano. Kada ku ji komai, za a iya. Ku kuma daliban Jami’a, hakkin ku ne ku wayar da kan jama’a akan wannan harkar. Zan dakata anan sai kuma in mun sami wata dama za mu dora. Na gode kwarai da kuka zo kuka saurare ni.

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

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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
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Kani, A.M da Gandi K.A. Editoci (1990) State and Society in the Sokoto Caliphate.
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Last, D. M (1967) The Sokoto Caliphate. Longman. London

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