TASKAR WASAN HAUSA

TARE DA SALISU NA UKU
ZANGO YACE BA BAKATAFE BANE, SHI BAHAUSHENE MUSULMI

BA kamar Zangon Daura ko Unguwar Zango Bare-Bari da ke cikin Jihar Kano ba, wa]anda wurare ne da suka yi suna a tarGhin }asar Hausa, Zango Kataf gari ne wanda yawancin mazaunan sa }abilar Katafawa ne. garin ya yi }aurin suna kuma ya ajiye mummunan tarihin fa]an }abilanci da na addini inda aka kashe ]aruruwan mutane. A wannan garin ne aka haifi Adamu Abdullahi, ko kuma mu ce Adam A. Zango, fitaccen jarumin nan da aka sani da la}abin ‘Usher’.

A lokacin da aka yi rikicin Zango }ataf, Adam yana yaro }arami inda yake karatu a makarantar ‘Zango 1 Primary School.’ A hirar da ya yi da wakilinmu, jarumin ya labarta mana cewa, "Lokacin da rikicin kashe-kashen Zango Kataf ya ~arke, ni ina }arami, kusan ban san komai ba. Sai ma ~oye ni da aka yi kamar yadda aka ri}a ~oye sauran yara }anana".

A nan sai Adam ya sunkuyar da kai ya tuna abin da ya gani a lokacin rikicin. "Ka san bayan an yi kwanaki ana rikici, to daga bisani ‘yan sanda sun zo suka tcsirar da mu daga harin {atafawa. To a gafen titi na ga tulin gawarwaki birjik, har da na wa]anda na sani."

Ba wannan bala’in ka]ai Adam ya gani ba. Ya }ara da cewa ya ga yadda aka ri}a banka wa gidaje wuta suna }onewa }urmus.

Adam ya }ara da cewa daga nan ne wani kawunsa mai suna Alhaji Rabo Musa Salisu ya ]auke shi tare da sauran dangi ya ranga]a da su garin Jos. Ko Adam ya san gwarzon Katafawa wanda aka yi wa shari’a bisa zargin shi ne ummulhaba’isan kisan kiyashin da aka yi, wato Janar Zamani Lekwot, ido da ido kuwa? "A’a, ni ban san shi ba, sai dai sunansa da kuma aika-aikar da ya aikata kawai na ke ji, inji Adam.

Adam bai da]e a garin Jos ba sai kawunsa ya sa shi makaranta. A Turance, ya ce mana, "I was enrolled in Islamiyya primary school. When I finished, I was later admitted at Government Secondary School, Laranto." wato yana nufin ya yi karatun Islamiyya, da ya gama aka saka shi a makarantar Sakandaren Gwamnati ta Laranto.. Kun san a industiri akwai magulmata masu cewa wai Adam Bakatafe ne, ya saje da Hausawa yana yin fim. Har ma wasu na cewa ba su san ma’anar ‘A’ ]in nan ta tsakanin sunansa ba.

Da aka yi masa tambaya kan ha}i}anin gaskiyar salsalar sa, sai Adam ya gyara zama ya ce, "To yau dai tun da an tambaye ni, bari in fa]a ga duk wanda ya damu ya sani ko ya ji. Ni dai Bahaushe ne cikakke, ba Bakatafe ba."

Ya ci gaba da cewa, "Da farko, kakana zuwa Zangon Kataf ya yi, daga shi kuma mahaifina ya ha]u da mahaifiya ta ne a Saminaka, suka yi aure, suka dawo Zangon Kataf da zama, inda aka haife ni."

Adam ya }ara bin tushensa inda ya ala}anta kansa da jinin Larabawan Shuwa. "Kai, ni fa akwai jinin Shuwa Arab a jiki na, domin mahiifiya ta tana da jinin Shuwa Arab ajikinta".

A halin yanzu Adam ya dawo da mahaifiyarsa Kano inda ita ma take ]an]ana romon ribar industiri. "Ni ban ga dalilin da zai sa in bar mahaifiya ta can nesa ba, na fi so in matso da ita kusa da ni. Kuma na gode Allah da azurtawar da a yi min. don haka wajibi na ne in kyautata wa mahaifiya ta."

To mu ci gaba. Da yake Adam (komu ce Adamu) bai yi nufin ci gaba da karatu ba, yana kammala karatun sakandare a Laranto, sai ya tarkato kayansa ya nufo Kano, kaitsaye ya zarce gidan buga wa}o in fina-finai na ‘Lenscope Media’ mallakar furodusa/darakta Sani Mu’azu, wanda shi ma ]an Jos ne.

"Shekara biyu na yi ina cin ba}ar wahala a ‘Lenscope Media’ inji Adam. "Haka nake zaune ina kallon kaina a matsayin jarumi, amma har zuci na san ni ba jarumin ba ne, saboda idan na yi sin ]aya, ban san ranar sake yin wani ba."

Yana cikin irin wannan zama ne sai sakatariyar kamfanin Lenscope ]in, mai suna Hauwa M.D. (Kun tuna ta?) Ta fara tausaya masa ganin cewa matashin ]an fim ]in yana cikin halin rayuwar na ware-ga-dangi. Sai ta ba shi shawarar me zai hana ya koyi yadda ake ki]a, wato buga wa}a.

Da farko Adam bai ]auki shawarar ba, sai ya nuna mata cewa, "Ni fa na zo Kano ne don in zama jarumi in yi fim, ba in buga wa}a ba."

Amma da ya ga uwar bari, kullum mafarkin zaman sa jarumi na }ara faskara, sai ya nemi fitaccen maka]in nan Ibrahim Danko ya ri}a koya masa yadda ake buga wa}ar a Lenscope ]in. "Gaskiyar magana ka ji yadda aka yi na zama maka]i ba a son raina ba."

Cikin }an}anen lokaci aka san Adam A. Zango a matsayin maka]i, domin ya buga wa}o}in fina-finai masu yawan gaske.

Shin ya ya aka yi bayan ya zama mashahurin maka]i kuma ya riki]e ya zama fitaccen jarumi?

Ya ba mu labarin: "To da na tara ku]in da zan iya yin fim, sai na yi tunanin in yi fim nawa kuma in zama jarumin fim ]in nawa tunda matsayin jarumi."

Da wannan ne ya yi fim ]in sa na farko a matsayin jarumi mai suna ‘Surfani.’

Adam ya yi suna a fina-finan soyayya, musamman fim ]in sa ‘Raga, wanda a yanzu ake kiran sa da suna fim ]in, wato Mai Raga. Amma ‘Zabari,’ Kallabi’ da irin su ‘Kawanya’ ne suka fara fito da shi. Wannan tashe da ya yi kuwa ya sa Adam ya yi wa matasa masu buga rol na soyayya zarra. Ko a gida ko a lokeshin ko a fim, inda Adam yake za a gan shi ‘yan kallo suna baibaye shi. Ofishinsa na buga wa}a mai suna ‘Crown Studio’ kuwa wata matattara ce ta matasa maza da mata. Sai dai kuma duk da wannan, shi Adam muradinsa tun farko shi ne ya zama wani tantirin ma}etaci, ]an daba, bos, irin su Shu’aibu Kumurci.

To ya ya aka yi ya zama jarumin soyayya?

Ya ce, "Gaskiya Ali Nuhu ne zan iya ce malamina. Shi ya koya min yadda ake yin rol na soyayya. Kai, sai da ta kai Ali kan zaunar da ni yana koya min yadda zan ri}a yin kukan jimamin soyayya a fim. To yanzu ga shi ina jin da]in wannan rol ]in, don ya kar~e ni."

Shin Adam yana sane da yadda ‘yan mata ke yi masa son daga-nesa-nesa kuma masu yawan bugo masa waya fa?

Sai ya amsa da cewa, "Ai ina sane, mahaifiyata ce ke ce min in ri}a yin kaffa-kaffa da ‘yan matan zamani. Shi ya sa ma take ta bi na da lallami cewa in yi aure kawai ko sa shafa min lafiya."

To Adam A. Zango muna jiran mu ga wannan rana ta aurenka. Haka su ma ‘yan matan naka, suna jira.














TARE DA SAIISU NA UKU

RABILU MUSA IBRO SARKIN BARKWNCIN WASAN HAUSA
DAN IBRO YA KUMA SIYASA TSUNDUM HAR WUYA, KOKARINSA SUN KAFA GWAMNATI A KANO


Dan mi a cikin camamar da kake yi anfi nuno ka a matsayin mayaudari, wanda ke yin yaudara daga karshe ya samu ya tsira ?

E’ amma kuma idan ka kula ni ba hali na bane, tun da za ka ga ai a wasa ne, amma kuma in ka zo ka same ni, sai ka gan ni shiru-shiru, to ai muna fadakarwa ne saboda akwai masu irin wadannan halayen.

Mun lura a cikin fina-finan ka wani sa’in ka kan zolayi wani mutum da baya cikin wasar koma ka zage shi, wannan yana nufin ba ka shiri da shi ne ?

In dai ka ji na tsokano wani dan sentimental, kama daga darakto har zuwa yan wasa, to duk haraka ce ta wasa amma ba dan wani rishin jituwa ba, kamar yadda naji wani dan kallon wasa yana tambayata ko mine ne tsakanina da Ali Nuhu ? tsakani na da Ali Nuhu ba wani abu sai zaman lafiya, dan ko anan in dai zan ji wani abu na cin mutuncin Ali Nuhu, to ina mai tabbatar maka sai inda karfina ya tsaya, tunda ni ba wani abun bacin rai da Ali Nuhu ya yi man, kuma shi ma ba abunda na yi masa sai zaman lafiya.

Ana rade-radin cewa Ibro ya taba furtawa da bakin sa zai auri tsigai saboda shakuwa da kuka yi da juna mine ne gaskiyar zancen ?

Ba gaskiya bane, ni banga wani abun shawa a jikin Tsigai ba balantana in aure ta, ba kuma auren ne babu a tsakani na da ita ba, kawai saboda shakuwa da dadewa shi ne yasa duk wadannan abubuwa suka kau a tsakanin mu.

Mi yasa a shekarun da suka gabata an sha gayyatar ka, domin ka yi wasa a birnin Yamai amma baka zo ba, miye dalili ?

Kasan yanayin aikin namu, a kulum akwai abubuwan da zamu yi, dan haka dole ne wani sa’in sai an karya wasu alkawura kafin a cika wasu, kamar yanzu zuwan da nayi a nan Nijar,akwai alkawura da dama da na karya, ka gani suma ba za su ji dadi ba, amma yanzu in muka koma doli suma mu yi kokarin faranta masu.

Ana cewa kana nuna kishi a kan masu kwaikwayon wasanka na dan Ibro, mine ne gaskiyar lamarin ?

To ai ni murna ma nake yi, ba wai sai a nan Nijar ba, ko a can Nijeriya duk garin da ka je sai ka samu Ibro, to amma duk abinda suka yi ko yaba masu kallon su dariya, sai kaji sun ce da dai Ibron ne da abin ya fi haka, ko kuma sai yayi kaza, to kaga dolin dai ni Ibron na gaskiya a ke tunawa ba kai mai kwaikwayon Ibron ba.

Wane kira gareka dangane da hadin kan yan wasan kwaikwayo ?

Dan wasan kwaikwayo ai bashi da hadin kai, yanzu misali ka dauki kafa daga nan Nijar ka je Najeriya kace kana son ganin dan Ibro, in ka hadu da wani dan wasan kwaikwayon nuna ma zai yi ni ba mai sauraren jama’a bane, ko kuma ya nuna ma bana garin, ko kuma in kaje ma bazan saurare ka ba, sai kuma ya san yadda zai sa ku dai daita da shi, to illar dan wasan kwaikwayo kenan, amma ni abida nike gani irin wadannan ba su bi iyayensu ba, basu kuma san darajar iyayensu ba, balantana su san darajar wani, amma in dai kai dan wasan kwaikwayo ne, ka sa Allah a zuciyar ka, ba ka tunanin yiwa wani mugunta, mu fa tuna duk wanda ya yiwa wani mugunta, ba wancan ka yiwa ba kanka ka yiwa, kuma ba inda zaka je.

Ai ga irinta nan, wani dan wasan na nan kulum yana yawo da riga daya, wani kuma tun a wannan Sentimental din da aka aro wasu rigunan har yanzu yaki ya cire a mayarwa mai kaya abinsa, ka gani duk irin wadannan mutane muna tare dasu

A karkashin tsarin shara’ar musulunci a jahar kano, wasu Malaman addinin Musulumci na gani wasannin ku fitsara ne bai dace da shara’a ba, ko mi zaka ce a nan ?

To shi shugaban gwamnatin ma, Malam Ibrahim Shekarau burinsa har kulum shine, ya za’a yi a jawo yan wasan kwaikwayon domin su dada yada addinin musulumci, saboda shi kansa Malam Ibrahim Shekarau ya san cewar mu yan wasan kwaikwayo mun fi wasu masu wa’azi, tunda babu wanda zai je yayi wa’azi ya tashi bai zagi wani ba, mu ko yan wasan kwaikwayo nunawa zamu yi " Ra’ayil Aini " ga yadda abin yake marar kyau ,ga kuma yadda abu mai kyau yake, a saboda haka mu yan wasan kwaikwayo munfi masu wa’azin da za kaga sun buda littafi sun jawo ayar Alkur’ani ana maganar Allah, amma sai ka ji an zagi wani, shi ko Annabi Mahamadu S.A.W har ya gama wa’azinsa ba ka ji ya zagi wani ba, balantana ya takurawa wani, to dan haka suma Malaman ya kamata su tsaya su gyara, su yi koyi da shugaban mu Annabi Mahamadu S.A.W mai makon in suka ga mun yi abinda ba daidai ba su yi wa’azi a tsanake a’a basa yi, kai wani sa’in ko abun dai dai ne, dan dai mutum ya samu wani abu sai ka ji yana ta zagi yana ta suka, dan kawai a kirawo sa a dan yafuta masa wani abu, kuma ana yafuta masa sai ka ji ya dena magana, kai ni akwai wani malami gaba daya ma cewa yayi ni kafiri ne, to yanzu ni ina son ya janye kalmar kafirci a kaina, nace

" La ilaha illal-Lahu Mahamadar Rasulul-Lah Sallalahu Alaihi Wasallam " amma ni abinda na zata ta yiyu shi mai ce mani ni kafiri ne, babarsa ce ta mutu a wani hali na asha, ya ke son shima ya kafurta wani, kuma su malaman da kansu ke fadin cewa duk wanda ya kafurta wanda ba kafuri ba kansa ya kafurta, ni dai kira na ga irin wadannan malamai idan sunga munyi wani abu da ba dai dai ba, to su kirawo mu su gyara mana, ko su ce mana ga yadda ya kamata mu yi mu gyara, wannan shi ne kiran da nike yi masu.

Ra’ayi mun gode !











YAR BUZUWA NIGER
KIMA YANBIRNI
wata shararriyar kungiya wadda ya cire tuta awajan shirya finafinan hausa abirnin Maradi, wannan karinma sun shirya wani shararren Albam wanda suka yiwa suna YAR BUZUWA, wand zai fito nan badajimawaba cikin wannan sabuwar shekara ta 2010 domin neman karin bayani sai a nemi su akan wannan adreshi: kimayambirni@gmail.com, +22796721606,+22794300195
Daga Salisu Nauku (cica)


KARAGA
DAUKAR NAUYI BINIYA TAKO TAKO
GARGADI
Ba a yarda wani ko wasu su canja wannan labari zuwa wata siga ba, yin hakan kuskurene, dan haka sai akiyaye


GABTARWA
Anyi wani Sarki a wani gari wanda ya kasance mai adalci ga al’ummarsa yana kma kyautata masu mutuka, da sanin dara jar nagaba dashi, sannan kuma ga san addini .
Saidai kuma wazirin sa zuciyarsa cike take da babakere, da san abin duniya, ana nan sai Sarki yabada umarnin duk wani wanda ya boye kayan abinci domin suyi tsada toya fito dasu, domin kuwa shi Sarkin ya sauwake farashi. Tuni waziri yashiga tunanin mafita domin kuwa yanadaya daga cikin manyan masu fasa kwaurin kayan abinci .
Bayan shawarar da Sarkin gida ya bashi a matsayinsa na babban aminin sa, sai suka nufi wajan wani mashahurin Boka, inda yabasu shawarar Waziri yasa dansa yanemi auran yar’ Sarki idan yaaure ta sai akashe Sarkin, Sarautar kuma ta koma gidan Waziri
Amma inaa bukatar bata biyaba saboda ita Gimbiya akwai wanda takeso wani dan Fulani Makiyayi, wanda yasa suka kasa biyan janyo rashin biyan bukatarsu ………………………….










FITA TA DAYA
(daji dan Fulani da shanu)
Dan fulani da shanu, sunayin kiwo, yana kula dasu
(waje cikin daji da rana)

FITA TA BIYU
(kauye cikin gida)
Ya dawo daga kiwo, yazo wajan mahaifiyarsa tana dakan fura, suka gaisa tace masa sannun da zuwa tace ya shiga daki ya sha fura ya huta .
(waje cikin tsakar gida )

FITA TA UKU (kauye cikin gida )
Babansa ya fito daga daki da goran ruwa, yace jauro, da karfi shi kuma yana turken awaki, ya amsa ya tahu da gudo yace wa masa baffa gani, shi kuma yace masa idan kagama abin da kake kaje ka kai shanu rafi, ya amsa cikin ladabi.
(waje tsakar gida da rana)

FITA TA HUDU ( kauye a daji)
Jauro ya hadu da abokinsa yadawo daga guna, sannan kuma suka gais aya tambayeshi kwana biyu, shi kuma yace yana nan lafiya ayyukane sukayi masa a gona, sannan suka alkawarin zasu wajan wasan sallah sanar sallah.
(waje daji da rana )

RANAR SALLAH
FITA TA BIYAR( cikin wajan wasan sallah)
Jauro da abokinsa suna ta zagaya wajan sanni , yammata da samari kuwa sai sha’anin gabansa yakeyi (cut).
Wadansu masu wasan gargajiya suna ta wasansu Gimbiya kuma tazo wajan wasan sallah tana kallo ita da kuyanginta(cut)
Su jauro kuma suka zo wajan suna kallo wasan. Kuma suna yaba n kyan gimbiya.
(wajan wasan sallah)

FITA TA SHIDA ( kauye cikin gida)
Jauro ne shi da babansa suna hira kuma akan yadda aka shirya wasan sallah, mai kayatarwa, shi kuma uban ya bashi labarin sarki da kirkinsa, daga lokacin sallah yayi suka tashi suka tashi domin suyi sallah.
(tsakar gida da rana)


FITA TA BAKWAI( Fada)
Fada ta cika ana jiran zuwan sarki, daga nan sarki shigo fada kuwa ya mike domin girgimamawa, bayan ya zauna sannan kuwa ya zauna, bayan ya zauna yan majalisar sarki kuwa yazo yayi gaisuwa, sannan sarki yayiwa yan majalisarsa barka da sallah, kuma yayi musu bayani akan aji tsoran allah wajan al’amuran yauda kullum, ya kuma bada sanaewa ya bada wata guda duk wanda ya boye kayan abin abinci dan suyi tsada ya sayar tu ya fito dasu , domin talakawa su sami abin sawa abaki. Daga nan sarki yayi sallama ya kuma gida.
(cikin fada da safe)

FITA TA TAKWAS( gidan sarki)
Waziri ne shi da sarkin gida, suna tataunawa akan abin dasarki ya bada umrni bayan anfito daga fada, waziri yace gashi yanzo nafi kuwa aje abinci domin gaba, amma ga wannan doka, shi kuma sarkin gida yace ai ranka ya dade ya kamata mu dauki mataki akan wannan abu, waziri kuma yakara saba babbar rigarsa yace ai baikamata muyi magana ananba kasameni agida yau dadare.
(harabar gidan sarki)

FITA TA TARA (gidan sarki)
Sarki ne kishingide yana karatun a’lkurani, jakadiya tayi sallama rike da tire dauke da kayan marmari ta aje bayan tayi gaisuwa harzata fita, sarki yace yana san ganin Gimbiya tace to(cut)
Gimbiya ta shigu tayi gaisuwa, sarki yayi mata nasiha akan rayuwa, ya kuma ce tayi riku da addinin tad a a’ladun Bahaushe.
(wajan hutawar sarki)

FITA TA GOMA (gidan waziri)
Waziri ne shi kadai, sai zirga zirga yakeyi shika dai (cut)
Sarkin gida ya shigo, bayan sun gaisa waziri yace tundazo yake jiran sa domin su tattauna akan maganar nan, can sai sarkin gida yace ai akwai mafita, yace masa meye mafita, shi kuma yace masa Boka zaiyaul zaaman gaskiya ne kayi gakiya, dama ni wannan abun ya isheni, yanzo gani nine waziri amma na zama kamar hoto baa shawartata akan kumai Borin ma da wasan yan’daudun baayi, shi kuma sarkin gida yace ranka yadadi ai sarautarma asali ta gidanku ne, kamata yayi mudau mataki, to ni zan tafi gida sai goben zanzo muje wajan Bokan.
(gidan waziri da dare)

FITA TA SHA DAYA (gidan sarkin )
Gimbiya Hafsat ce ita da mahaifiyar suna hira Hajiya Binta, tana mata wasa da kai, ita kuma cikin shagwaba suke hirar tasu, Hjiya ta tambayeta tana da wanda take so domin kuwa mai martaba yace in tabayeki, ita kuma tace gaskiya har yanzo bawani take so, kuma ita bata san auran dan wani sarki ko dan attajiri, uwar tace to balaifi tashi kije kiyi sallah lokaci yayi, tace to mama yaufa zan fita Lanbo da yamma, uwar tace ba kumai.
(gidan sarki dafe)

`FITA TA GOMA SHA BIYU (Lambo)
Gimbiya ce ita da kuyanginta suna hira da wasanni, suna tayata nisahdi (cut)
Can sukaji karar sarewa daga wani bangari, hankalin su yayi wajan, gimbiya ta mike tsaye ta nufi wajan da sarewa take (cut)
Suka sameshi shi kadai yana busa, ya tsaya yana kallonsu har suka karasu wajansa, ya tsugunna ya gaida ta, taamsa cike da kollonsa kallo na soyayya, ta tambayesa meya kawushi nan yace shi makiyayi ne ya shigu nan dan yahuta, shanun nasa kuma suna wajan abokin sa yana tayashi kiwo, daga ta bukaci cewa tanasan ganin sa gobe , sukayi sallama.
(cikin Lambo da yamma)

FITA TA SHA UKU (cikin daji)
Waziri ne shida sarkin gida suna tafiya cikin daji, sun nufi wajan Boka (cut)
Suka same shi akan iska, bayan sun gaya masa bukataun su, Boka ya ce idan waziri yana san zama sarki sai dai tura dansa ya nemi auran gimbiya, idan yaaureta shi kuma zai bau wani magani asawa sarki a abinci, idan sarki ya mutu sarauta ta dawo gidan waziri kenan .
Daga nan suka yi sallama da boka, suka tafi.
(daji wajan boka da yamma)

FITA TA GOMA SHA HUDU (cikin Lanbu)
Gimbiya na zaune ita kadai tana jiaran jauro, ga kayan marmari amma takasa sha, ta kuma gagu, can sai taganshi ya shigo, yayi gaisuwa sannan kuma suka yi hira akan soyayya, da farko yaki amin cewa, amma daga bisani ya amince dacewar bazai iya zuwa gidansuba.
(cikin lambu da yamma)

FITA TA GOMA SHA BIYAR (Fada)
Sarki yayi jawabi, bayan fada ta cika, sannan yayi bayani akan rikan addini da Alamuran yau da kullun, wajan harkokin su, sarkin gida kuma da waziri sai kallon juna suke a mufunce.
(cikin fada da safe)



FATATA GOMA SHA SHIDA (gidan waziri)
Waziri ne yake yiwa dansa jawabi akan yaje gidan mai martaba ya na san gimbiya, idan kuma yayi hakan za adaura masu aure cikn kankanin lukaci, shi kuma ya amince akan hakan, yana mai tunanin gashi nan ya zama sarki (cut)
Daga bangaran gidan sarki kuma gimbiya ce ita da mahaifiyar ta, tana ce mata yanzu tasami saurayi wani dan fulani (cut)
Mahmud yace ya amince zai jarraba.
(cikin gidan waziri dasfe)

FITA TA GOMA SHA BAKWAI (gidan sarki)
Sarki ne zaune shi kadai yana karatun kur’ani, jakadiya kuma ta shigo da kayan marmari, da zata fita sai ya umarceta data kira masa gimbiya Hafsat, bayan ta shigo yayi mata nasiha akan ta kula da addini, da kunakula da aladun gargajiyar mu, daga nan kuma yata ta tashi ta tafi.
(gidan sarki wajan hutawa)






FITA TA GOMA TAKWAS ( gidan sarki)
Sarkin gida ne tare da sarki yana masa hirar yakamata ahada dan wajan waziri da gimbiya aure saboda bisa laakari da hankalin yaron, sarki yayi farin cikin hakan sosai, yace ai wannan ba damuwa indai yaran sun hada kansu to ai sai ayi, daga nan yayi sallama dasarki ya fita. (gidan sarki wajan hutawarsa da rana)

FITA TA GOMA SHA TARA (gidan sarki wajan gimbiya)
Mahmud ne dan waziri shida gimbiya, yana bayyaan mata manufarsa tasan auran ta, ita kuma takio amincewa dashi tace tu ni tana da wanda take so, wani dan Fulani ne kuma yaka mata yaje yayi masa barka domin ta zabe shi a matsayin weanda zata aura.
Ya fita fusace ,yabarta anan zaune, yana ta fada wai ya zaayi ta rasa wanda zata so, saiwani talaka.
(gidan sarki wajan hutawar gimbiya da yamma)
FITA TA AHIRIN (kauye )
Jauro ne shida mahaifiyarsa suna hira akan maganar gimbiya,
(da rana )

FITA TA ASHIRIN DA DAYA
Sarkin gida ne shida waziri suna tattauna yadda gimbiya taki amincewa da dan waziri.
(da dare)


FITA TA ASHIRIN DA BIYU (fada)
Sarkin gida ne yake fadar dokar aurar da yar sarki, idan kuma taki amincewa kuma sai dai taje dandali bisa aladar garin, sauran fadawa kuma suka amince da hakan.
(cikin fada dasafe)

FITA TA ASHIRIN DA UKU (gidan sarki)
Gimbiyace take tunanin gobe zata dandali wazan azabar miji, saboda haka ita bazata zabi mahmud ba dan fulani zata zaba, kuma zata aika masa kas ayakirata da gimbiya.

FITA TA ASHIRIN DA HUDU (cikin gri)
Mutan gari ne suke tattauna zuwan gimbiya dandali.

FITA TA ASHIRIN DA BIYAR (cikin gari)
Mutan gari ne suke tattauna zuwan gimbiya dandali.

FITA TA ASHIRIN DA SHIDA (dandali)
Wajan wasan dandali ya cika, domin kuwa gimbiya zata zabi miji.

FITA TA ASHIIRIN DA BAKWAI(Gidan waziri)
Waziri da sarkin fada sunyi mutukar bakin cikin rashin zaben Mahmud dan waziri, amma sun sake dabara.

FITA TA ASHIRIN DA TAKWAS (kauye)
Waziri ya turo fadawansa su cima dan fulani Mutunci.

FITA TA ASHIRIN DA TARA(gidan waziria)
Mahmud ne shi da abokin sa suna tattauna matsalar rashin zabensa da gimbiya batayiba.

FITA TA TALATIN (gidan waziri)
Waziri ne shi da jakadiya, yana neman amincewarta ta yarda tasawa sarki magani a abinci.
FITA TA TALATIN DA DAYA
Jakadiya ce take sa magani acikin abincin sarki shikuma ya isketa

FITA TA TALATI N DA BIYU (gidan sarki )
Sarki ne yake gimbiya da jauro nasiha domin kuwa gobe za a daura musu aure.
karshe
ALHAMDULILLAH
DAGA TASKAR SALISU NA UKU




TUNANINA AKAN AKAN MAAUNIN DUBA FINA FINAI
Gaskiya ne hukumar tace finafinai ta jihar kano tayi iyakacin kokarinta wajan fito da maaunin doba finafinan hausa, inda ta kalli fuskokin wasu abubuwa kamarsu Addini, Al’ada, Siyasa, da mutuncin dan Adam wajan kirkiro dokokin daza ayi amfani dasu wajan auna ingancin wasan hausa kafin ya fita kasuwa, to amma a tunanina duk da cewa baizama lallal duk masu shirya finafinan su kasance hausawaba, ku kuma zata iya yiyuwa mahaushe ne ammam bashi da addini ku kuma bahaushe amma kirista, to amma kuma yayi fin, kuma wanda yake dauke da sako mai ma’ana amma kuma yasa addininsa ko kuma Al’adarsa, ni ina ganin yakamata suma a fito musu da maauninsu domin tantance finafinansu.
Wasan hausa ya kasu a kalla kashi hudu kamarsu Camama wato barkwanci, santimental wato na birrni, adventure na tarihi kenan, da kuma na camama sentimental maana wanda zaa fara a kauye a gama a birni, to ni a tunanina yakamata a babbance fuskukin da za a auna kuwanne fim, misali fim din camama zakaga yana kamanta zamantakewar bahaushe a karkara, to amma yadda wasu suke shirya finafinan sai kaga sun canza wadansu abubauwa na bahushe, a nawa tunanin ai bakuwanne bahaushene mai barkwanciba, amma sai kaga gaba dayan mutanen da suka fito a wani fim har agama duk barkwanci suke, wanda ni kuma inaga bahaushe akwi jarumta, hankali, hikima, fasaha, ilimi, ladabi da tarbiya a duk al’amuransa, amma kuma da dama daga cilki masu shirya finafinan camama suna barin irin wadannan abubawa, kaga kuwa akwai bukatar a kalli wannan al’amari da idon basira, domin kuwa duk wanda ba bahusheba idan yana kallon iri wadannan finafinai kawai zaidinga yi bahushen mu nakauye wawa wawa, yakata yan’ uwana Directocin camama su ringa kyautata labaransu.
Idan mun kalli maaunnin da hukuma tatanada akan tace wasan hausa, zamuga ta kawu wadansu abubauwa wadanda sun fiyin tasiri akan finafinan birni wato sentimental, kuma ni inaga finafinai natarihi wato adventure, kuma muma anan kasar hausa muna irin wadannan labarai misali irinsu tarihin kasar hausa musamman na Barbushe da tsunburbura wadanda sukayi zama a kano a doshen dala, domin kuwa idan tarihi ya nuna mana cewa matanen wancan lokacin suna zuwa wajan bautarsu ta karshen shekara ajindir domin jin labrin shekara a wajan Barbushe wanda shine wakilin tsunburbura a wancan lokacin, to kaga akwai bukatar atanadi irin yadda za a maida wannan labari zuwaga fim, sannan kuma idan ka kalli tarihin sarakunan mu nada ba irin wannan mulkin suke gudanarwaba akwai bautar wadansu abubuwa, kuma a yanzo nan an fara irin wadannan finafinai domin akwai wani fim mai suna NASARUN MINALLAH na wani Directa wanda ke katsina mai suna Usman U N M wanda ya kunshi yadda ake dautar gumaka, da wuta dasauran abubawa
Zanci gaba daga Naku SALISU ABUBAKAR (NA UKU)

TARIHIN KASAR HAUSA

KUMA TARE DA NA UKU
ADABIN HAUSA

TARIHIN HAUSA ATAKICE
Kasar Hausa ita ce yankin nan na kasar Sudan wanda ke wajen yammacin kasar Afrika, daga gabas da ita akwai Kasar Borno, daga yamma kuma kasar Dahoma (Jamhuriyar Benin a yanzu), daga Arewa ga hamadar sahara, daga kudu kuma akwai kasashen Nufe da kasashen da ake kira “Middle Belt” a takaice.
Kasar Hausa wata bangare ce ta Arewacin Najeriya da kudancin Nijar, tana da fadin kasa tare da bishiyoyi dogaye da gajeru a mafi yawan wurare, kuma kasa ce mai ni’ima tare da albarkar wajen shuka, kuma tana da tsayayyun yanayi guda hu]u duk shekara su ne Sanyi, da Zafi, da Rani, da kuma Damina.
Irin sana’o’in da ake da su sun hada da Noma, da Kiwo, da Rini, da Kira, da Jima, da Sassaka da dai sauransu. Kuma a wancan lokaci ba su da wani abu tsayayye da za a kira da suna kudi illa iyaka ban gishiri na ba ka manda (Cikin Furfure).
Misali Manomin da yake bukatar wuka, ko Fartanya, ko Lauje, sai ya dauki Hatsinsa ya kai wa Makeri.
Haka ma Makerin idan yana bukatar a yi masa wani aiki kamar yabe, to sai dai ya ba da abubuwan da yake kerawa kamar su Garma, ko Takobi ko makamancinsu, a ladan aikin.
Da haka sai ka ga kowa ya samu biyan bukatunsa, kuma rayuwa ta saukaka.
Irin wannan nau’in ciniki shi ake kira cinikin ‘Furfure’. Amma ko ba a fadi ba irin wannan rayuwa, tana bukatar kowa ya yi aiki tukuru, tare da nusar da mutum ya zuwa ga yin tsimi da tanadin abin da ya yi saura don gaba.

Wannan ya sa tsarin tattalin arzikin Hausawa a wancan lokaci ya ginu a kan sana’o’insu.
Kafuwar Al’ummar Hausawa:
Kafuwar al’ummar Hausa ta faru tun can zamani mai tsawo. Zamanin da jahilci da duhun kai suka yi wa duniya kanta. Yayin da kowacce daga cikin al’ummomin duniya ba ta san da zaman kowa ba, in ka ]ebe ita kanta da ‘yan kabilu daya ko biyu masu makwabtaka da ita. Wato lokacin da dan Adam ke bautawa dukkan wani abin da ke ba shi tsoro ko mamaki, saboda ya wuce hankalinsa. Ma’ana ya kasa fahimtarsa. Irin wannan matsayi na sa Dan’adam ya bauta wa abubuwa da dama kwatankwachi su rana, da wata da itatuwa da rafuka da duwatsu, da aljanu, har ma da dabbobi. Kaico! Ke nan bautawa aljanu (Bori) da kangida da su ‘Dodo’ su ne nau’o’in addinin Bahaushe na tun farko-farkon kafuwar al’ummarsa.

AL'UMMAR HAUSAWA TA BANGARAN SHUGABANCI
Shugabanci na nufin rikon ragamar al’umma da ba su umarni da yi musu jagoranci bisa tafarkin da suka amince da shi, da tsara musu dokoki da sasanta tsakaninsu, da makamantan wadannan.

Shugabanci ta bangaren al’adun Hausawa kuwa, ya faro ne daga tsarin zaman iyali inda Maigida yake kamar Sarki a gidansa, a kullum shi ne babba, daga nan sai matarsa da sauran yaran gida. Yayin da aka samu gidaje biyu ko fiye da haka akan zabi wani dattijo a matsayin shugaba, ko kuma wani jarumi wanda ya nuna ya fi kowa sadaukantaka da jaruntaka da dauriya.

Wasu dalilai kamar halin kunci a cikin gida ko bukata irin ta tsaro ko rashin zaman lafiya, kan sa Maigida ya fitar da wasu daga cikin ‘ya‘yansa zuwa wani guri na daban, kamar gona ko garke. Ta haka ne iyali kan yadu su yawaita su hada wani kauye.

Saboda haka ne sai a kara zabar wani shugaban da zai shugabanci wannan kauye. Wannan shi ya haifar da mukamin MAI UNGUWA kuma shi zai dinga tsara musu dokoki.
Kauye yakan bunkasa ya zama gari sosai, a sakamakon haka sai a kara zabar wani mutum a matsayin Maigari (Fagaci) don kula da wannan gari.
Da aka samu ci gaba kuma, garuruwa suka kara yawaita sai aka samar da mukamin Hakimi, ana ba wa Hakimi garuruwan Maigari akalla biyar don ya kula da su.
Da tafiya tai tafiya, sai aka samar da mukamin Sarki inda ake hada wa Sarki masarautar Hakimi akalla biyar ko fiye domin ya shugabance su ya kuma shimfida musu dokoki domin zaman lafiya.
A takaice dai ajin shugabannin da ke tsara dokoki a tsakanin talakawansu sun hada da Maiunguwa, da Fagaci, da Hikimi, da Sarki, don haka a tsarin zaman Hausawa komai dukiyar mutum in ba ya cikin wannan jeri to talaka ne.
DAGA TASKAR GIDAN DABINO(TAURARON MARUBUTA)


WAKAR MASOYA WADDA (TAURARON MASOYA) YA RUBUTA
Comrade Rabi’u Na’auwa
Daga Birnin Ouagadougou Burkina Faso

Bissalam salama a gareki masoyiya a yau zan barki

1. Ya Allahu ya ahadu samadu
Lam ya ld walam yu ladu wahidu
Sarkin nan guda wanda yayo du
Duniya Rahimu ya kageni

2.Allahumma salli wala adadu
Wanda ba ya shi kuma har abadu
Bashi yaudara shi Muhammadu
Kinga yau mayau ni kin barni

3. Nai salati gun baban zahra
Jarumi maki gunta yaudara
Yayi tur da hali na yaudara
Amma kinka aikota gareni

4.Na iso cikin gaggawar
Domin ganinta nake sha’awar
Yan uwa kuyi mani ta’aziyar
Domin masoyiya ta barni

5.Mayaumasoyiya ta barni
gashi sonta ya kamani
Rashin sani ya kwareni
Da na barta tun tuni babu sani

Ki tuna fa ni ne mai sonki
Mai zurfafawa kan sonki
Mai yin bajintar kaunarki
Kin manta wannan kin barni

Ki tuna batun alkawarinmu
Na ranar nishadinnan tamu
Juma’a ta zamto ranarmu
A gidanku amma kika barni

Ashirin da huddu fa su na tuna
Ga augusta na san zaki tuna
Kika dauki alkawari ki tuna
Amma kinka karya kika barni

Ki tuno kalaman nan naki
Baki yaudara a kalamanki
Baki cin amanar kaunarki
Gashi kinci tawan kin barni


To gashi yau kinci amana
Ki tuno da sonmu fa na amana
Alkawar fa kaya ne ki tuna
Kin karya shi yau kin barni

Ki tunafa ni ne nassoki
Naki tanka kowa dominki
Na bayar da kaina a gareki
Hally a yau kin barni

Ki tuno da ranar soyayya
Wadda munka yita a can baya
Ki tuno nishadinmu na baya
Kin zubda shi yau kin barni

Kin butulci fannin soyayya
Kin karya darajar soyayya
Kin yaudara bisa soyayya
Tinda gashi kin yita gareni

Ki tuno nasiharki garemu
Dadi ko wuya mu rike kanmu
Mu rike amanar junanmu
Har mu cimma buri babu hani

Gashi dukka kin ture wannan
Babu kuskure daga ni dinnan
Ke kinka furta kalaman nan
Ofishinku ban manta ki sani

Zai kyau ki san son alkawari
Bashi saiduwa don dinari
Masoya kuzan cika alkawari
Ku rikeshi ba ji babu gani

Gashi na rikeshi daram ku sani
Mayaumasoyiya ce ta gujeni
Ta kareshi kal domin ku sani
Babu so a yau ta barni

Sai mu daina koyi da irinsu
Kunga duniya ta rudesu
Mu mu bita sannu fa ya nasu
Na garinmu balle yan birni

Zai kyau gaba daya muyi nazari
A duniya mu yi Alkairi
Don lahira muga alkairi
Kin manta wannan kin barni

Yanzu dai nasiha zan yi maki
Ki rike mijinnan naki
Domin ki san Aljannarki
Na gareshi ban son yai yi hani

Zaifi kyau ki san soyayya
Bata bin tunanin dukiya
Lallai mubar son zuciya
Dube misali kin gujeni

Arrahimu nai yi kira Jalla
Ka haneni yaudara duk wahala
Ka tsaremu fadawa wahala
Don Hally yau ta barni

Gani yau a Burkina ba wahala
Wagaduggu naccika su jumla
Baitocinga sun ka zamo jumla
Ashirin da huddu ku zamfa sani

Alhamdu Jalla gwani nawa
Da ka bani ikonjurewa
Na yi baituka ga mayau tawa
Da ta yaudareni ta cuceni.

DOMIN KARIN BAYANI SAI KANEMI SHAFIN www.gargajiyarbahaushe.blogspot.com

TARE DA SALISU NA UKU
TARIHIN KASAR MARADI (JAMHORIYAR NIGER)
Jihar Maradi itace cibiyar kasuwanci akasar niger, wacce Allah ya Albarkaceta, masana, malamai, masu kudi, da ma’aikata, sannan kuma tana daya daga cikin manyan garuruwa daga cikin garuruwan kasar hausa, saboda tana daya daga cikin garuwuwa na kudancin Niger karkashin manyan garuruwan kasar hausa, kuma ta kasance karkashin mulkin Katsina shiyasa ma ake mata lakabi da Katsinan Maradi domin kuwa katsinan ta mulketa tun lukacin yake yaken kasar hausa, kuma hasalima yanzu idan za a kira sarautar maradi sai ance Sarkin Katsinan Maradi kaga kenan zamu iya cewa Maradawa Katsinawane tun asali.
Maradi tayi yake yake sosai a kasar hausa inda taci nasarar wasu garuruwa, wasu kuma suka bata kashi, amma dai tarihi ya nuna Bamarade jarumine, kuma bashi tsoro, wannan shisa ta bunkasa a kasar hausa har lukacin zuwan turawan mulkin mallaka nan kasar hausa inda suka sha gwagwarmaya da turawa a wancan lukacin, a zamanin Sarki Katsinan Maradi Daci, tsakanin shekara ta 1892 zuwa 1894.
Bayan jihadin Sheik Usman Dan fodio mujaddadi, inda yaki Sarakunan Kasar hausa ya kuma jaddada addinin Musulunci a wannan nahiyar, ya kuma canza sarakuna da dama musammam wadanda suka bujirewa kaidodinsa Maradin ta shiga cikin jerin kasashen wannan abu ya ritsa dasu, ta kuma sami sarakuna har guda 23 bayan kafuwar masarautar Maradi.

SARAKUNAN DA SUKAYI MULKI A KASAR MARADI
Sarkin katsinan Maradi Dan kasawa 1817-1830 Shekara 13
Sarkin katsinan Maradi Rauda 1830-1836 Shekara 6
Sarkin katsinan Maradi Dan Mari 1836-1843 Shekara 7
Sarkin katsinan Maradi Binoni 1843-1848 Shekara 5
Sarkin katsinan Maradi Dan Mehedi 1848-1851 Shekara 3
Sarkin katsinan Maradi Dan Baura 1851-1852 Shekara 1
Sarkin katsinan Maradi Dan Baskore 1852-1875 Shekara 22
Sarkin katsinan Maradi Barmo 1875-1879 Shekara 5
Sarkin katsinan Maradi Maza waje 1879-1882 Shekara 3
Sarkin katsinan Maradi Malam 1882-1883 Shekara 1
Sarkin katsinan Maradi Salau 1883-1887 Shekara 5
Sarkin katsinan Maradi Gulbi dan kaka 1887-1889 Shekara 3
Sarkin katsinan Maradi Dandadi 1889-1890 Shekara 1
Sarkin katsinan Maradi Mijin yawa 1890-1892 Shekara 2
Sarkin katsinan Maradi Naibo 1892-1894 Shekara 2
Sarkin katsinan Maradi Daci 1894-1897 Shekara 3
Sarkin katsinan Maradi Kure
Sarkin katsinan Maradi Mahamman Burja 1820
Sarkin katsinan Maradi Ali dan Kimale 1920
Sarkin katsinan Maradi Dan Kulodo 1920-1944 Shekara 24
Sarkin katsinan Maradi Dan Baskore 1944-1947 Shekara 3
Sarkin katsinan Maradi Elh Sani kure Buzu 1947-2004 Shekara 57
Sarkin katsinan Maradi Elh Ali Zaki 07/02/2005


BAHAUSHE MAI BAN HAUSHI
TARE DA SALISU NAUKU
DAGA TASKAR MALAM IBRAHIM SHEME
GABATARWA
A duk fadin kasar nan, babu al’ummar da ta fi ta Hausawa samun kalubale a kan salsalarta da rayuwarta. Ba wani abu ne ya janyo haka ba illa albarkar da Allah Ya yi wa Hausa da Hausanci, ya zamanto ko kaka mutum wanda ba Bahaushe ne ba ya yi gogayya da Hausawa, ya iya Hausa, to shi kam zai dauki kansa ne a matsayin Bahaushe. Wannan ya saba da yadda shi Bahaushen ya kan dauki kansa, domin komai jimawar da ya yi a wani wuri, to shi har abada a matsayin Bahaushe zai dauki kansa, ba dan mazauna wurin ba. Abin da ya janyo haka kuwa shine ganin yadda kasar Hausa ta zama dadaddiyar cibiyar ciniki tsakanin bakaken fatan Afrika na Sudan da kuma Larabawa, wanda ya sa kasar Hausa ta zama wajen zaman mutane da kabilu da yawa domin cinikayya. Su kansu Hausawan ba mazauna waje daya bane; daga Kano zuwa Gwanja, zuwa Salo da Kamaru da Kwango, duk babu inda Hausawa basu ratsa sun kafa sansani ba. Amma tushen su kasar Hausa domin nan suke dawowa, komai dogon zangon su. A dawowar ne suka dawowa da sababban abubuwa na dabi’u da tadodin al’ummatan da suka hadu da su, suke narkar da wadannan su zama nasu, har ma ta kai a dinga kokwanton ko a kwai Bahaushe na asali.

Sannan kuma Hausa (yaren), Hausawa (masu yaren) da kuma Hausanci (akidar masu yaren) sun samu wani babban kalubale a wannan karni na 21 da muka shigo, ba don komai ba sai don ganin yadda igiyar sauyin halayen al’umma suka shafi gundarin rayuwar Bahaushe. Wannan igiyar kuwa ta taho ne da hanyoyin sadarwa na zamani wanda sukan kawo mana salo da yanayin rayuwar wadansu al’ummatai na duniya wadanda wani lokaci muka ga kamar akwai kamanceceniya a salon rayuwarsu da namu. A kokarin kwaikwayon wadannan al’ummatan ne ake samun babban kalubale a rayuwar Bahause ta zamani ta hanyar finafinai, domin wannan ita ce babbar hanyar da ake haskaka rayuwar al’ummatai kuma a`ke wakiltarsu.

Bugu da kari, nazarin Hausanci sai ya bambanata da nazarin rayuwar al’ummatai (Anthropology) ta yadda kusan kullum an fi karkata ga yaren Bahaushe, maimakon sauran fannonin na rayuwarsa. Sannan kuma ko a nazarin zamantakewarsa, an fi damuwa da haihuwa, rayuwa, mutuwa da bukukuwansa, watau tadodinsa, amma ba akidarsa, watau al’adarsa ba.

A wannan jagoran bayanin, zan yi kokarin in fayyace salsalar Bahaushe da kuma fito da gundarin akidarsa domin fahimtar yadda Bahause yake, da kuma yadda yakamata a wakilce shi ta kowacce hanya in ana son a yi masa adalci.

Bahaushe, Daga Ina Haka?

Babban abin da za a fara tambaya a nan shine, wai shin wanene Bahaushe? Wannan tambayar tana da ban mamaki domin ganin cewa babu wata kabila da ake tantamar salsalarta a Nijeriya. Misali, idan aka ce Yarabawa, an san wadanda a ke nufi. Amma da zarar ka ce Hausawa, sai a fara musu domin ana ganin yawan gaurayar al’ummatai, da kuma iya yaren Hausa na mutane da yawa ya sa bama za a iya cewa ga Bahaushe ba. Wannan tunani ya karfafu a bisa nazarin wani mai nazarin Harshe da ake kira Joseph Greenberg, wanda ya rasu a Amirka ranar 7 ga Mayu, 2001 yana dan shekara 85. A turbar nazarin da ya gina, Greenberg ya jagoranci ra’ayin cewa babu wata kabila Hausawa, domin su kansu Hausawan, a wajensu kalmar “Hausa” tana nufin yare – misali zaka ji mutum ya ce “bana jin Hausar wancan mutumin” – watau a nan, Hausa yare ce kenan.

Sannan kuma kusan kowannen Bahaushe zaka ji ya ce da kai ai shi ainihin iyayensa Fulani ne, Buzayene, Barebari ne, da dai sauransu. Amma kuma in ka tambaye shi ko yana jin wancan yaren na wadannan mutanen, sai ya ce da kai baya ji. Wannan shi ke dada dagula Hausa da Hausanci, a rasa ma wai shin wanene Bahaushen.

A wani hasashen an danganta samun kabilar Hausawa da auratayyar al’ummatai daga Afrika ta Arewa inda zaunannun wadannan wurare suka gauraya da buzaye, sannan aka samu Hausawa. Wannan kuwa ya faru ne a tsakanin 1050 da 1100.[1] Amma kuma wani manzarcin ya kalubalanci wannan hasahen inda ya ce babu wata tabbatacciyar hujja da ta nuna samun Hausawa bisa wannan auratayyar al’ummatan. A ganin wannan manazarcin, in an ce “Kasar Hausa” to ana nufin yankin da ake magana da yaren “Hausa”, ba wai wata kabila ba.[2] Sauran ra’ayin manazarta suma sun ginu ne a kan wannan ra’ayin. Ta haka, misali, Niven ya ce kalmar “Hausa” asalinta ta Buzaye ce, domin da wannan sunan suke kiran duk wanda ya fito daga arewancin kogin Kwara.[3] A wannan nazarin, Hausa kalma ce wadda Buzaye ke kiran duk bakar fatar da ke inda Larabawa ke kira Sudan . Abin mamaki, ita wannan kalmar ma tana nufin mutanen Abyssinia, watau Habasha, wanda wannan ya kawo hasashen cewa Hausawa daga Habasha suke; yanzu kam mun gane cewa kiran Hausawa da Hausa, da kuma kiran Habashawa da Hausa, duk aikin Buzaye ne.[4] Sannan kuma yin amfani da kalmar ma kaskanci ne na wariyar launin fatan da Buzaye ke yi wa duk wani baKi. Misali, tunda Hausa tana nufin Bahaushe da kuma Bahabashe, sai a ka samu wata danganta ta yadda a harshen Habashanci, “habshi” na nufin haushin kare. Saboda haka a wajen Buzayen wancan lokacin, duk wanda ke magana da wadannan yarurrikan to Bahabshi ko Bahaushe ne.[5] A takaice dai an daidata furucin Hausa da haushin kare, wanda kuma su Hausawa suna yin haka ga wadansu kabilun inda in mutum baya jin Hausa, sai su ce, “bagware ne”.

Skinner kuwa cewa yayi kalmar “Hausa” ta fito daga mutanen Songhai (inda Mali take yanzu) ne, domin sune suke kiran duk kauyukan da ke gabas da su hausa ko aussa, daga nan ne su “Hausawan” suka ari wannan kalmar suke kiran kansu da ita[6] – watau kafin wannan basu da wani suna da suke kiran kansu!

Sannan kuma manzartan tarihin kasashen Larabawa sun ziyarci kasar Hausa amma duk a rubutunsu, basu ambaci kalmar “Hausa ba” a matsayi sunan kabilun da suka hadu da su. Marubuta kamar su Leo Africanus wanda ya ziyarci kasar Hausa wajen karni daga 1513 zuwa 1515, bai ambaci mutanen da sunan Hausawa ba, sai dai ya ce “Mutanen Kano ”, “Mutanen Katsina”, da sauransu. Yarensu kuma sai ya ce suna magana da yaren “Mutanen Gobir”.

Wannan ya nuna cewa jimlar kalmar “Hausa” a matsayin nuni ga wata kabila sabon abu ne wanda bai wuce shekaru 400 ba. Amma kuma akwai daulolin Hausawa da masarautun Hausawa da ake magana da harshen Hausa fiye da shekaru 1000 da suka wuce. Idan haka ne, ashe Hausanci ba a yaren ya tsaya ba, akwai kabila wacce take da salsala. Makala suna “Hausawa” a matayin masu magana da yaren “Hausa” abu ne wanda wadansu suka yi wa Hausawan, amma basu Hausawan da kansu ba, kamar yadda Hausawa ke cewa da kabilar Igbo, “Inyamurai”, wanda kuma ba haka su Igbo suka kiran kansu ba.

Saboda haka ko da lokacin da Leo Africanus ya zo Kano , daular Kano ta yi fiye da shekaru 500 da kafuwa, kuma da Hausa ake tafiyar da ita. Ashe Hausanci ba yare ne ba, akwai kabila Hausa. A nan nafi karkata ga Muhammad Sani Ibrahim inda ya ce, Hausa suna ne da yake da ma’anar Harshe, da mutanen da suke magana da shi, da kuma kasar da ake magana da shi.[7]

Saboda haka sai mu koma tambayar farko, shin wanene Bahaushe? Amsar a nan ita ce duk wanda salsalarsa babu wani yaren iyaye sai Hausa, to shi ne Bahaushe. Idan a jerin iyaye da kakanni akwai wanda ba Bahaushe bane, to kai ma ba Bahaushe bane. Na aro wannan ma’aunin bisa cewa Hausanci kirar halitta ce, ba lafazi ba. Misali, a kasar Turawa, in a cikin iyaye da kakanninka akwai bakar fata, to ko kafi madara fari a matsayin bakar fata kake.

A wannan ma’aunin, babu maganar zama a wata al’umma da kuma sanin yarenta, domin ka zama dan wannan al’ummar (a nan, kabilar). Misali, duk iya larabcin bakar fatan da ya zauna a garin Maka, ba za a taba kiransa Balarabe ba, ba wai kawai don akwai banbancin tsakakin fatar Balarabe na aihini da bakar fata, ba, a’a, kawai ba Balarabe bane, kuma shi ma ya san haka. Haka duk iya Turancin bakar fata a Ingila ba za kira shi Ingilishi ba, sai dai dan kasar Ingila, domin Ingilishi (English) kabilace a Ingila tare da Sikotawa (Scottish), Irishawa (Irish) da kuma Welshawa (Welsh), kuma duk wadannan Turawa ne, farar fata; babu baki a cikinsu. Su kansu a Ingila din, zaka ji mutum na alfahari da kabilarsa – misali, duk da cewa shi fari ne, amma zai ce maka shi Ba’Irishe ne, ba Ingilishi ba. Saboda haka kamar Hausa, in ka ce English to ana nufin yaren da kuma Kabilar. Ta haka za a bambanta cewa “wannan mutumin British ne, amma fa dan kabilar Welshawa ne”

Bari in dawo gida. Idan, misali wani Bayarabe da matarsa suka bar kasar Yarabawa fiye da shekaru 100 da suka wuce, suka yada zango a wata unguwa a Kano suka yi zuri’a, to komai nisan zuri’ar da wadannan iyayen zuri’a, duk a Yarabawa suke. Halin zamantakewar su zai iya sa wadanda aka haifa daga baya basu ma san yaren iyayen nasu na asali ba, sai Hausa. Duk da haka, Yarabawa ne, domin salsalarsu ce. Idan dole sai an dangantasu da Hausa, to a iya kiransu abin da na kirkiro da Hausawan Zamantakewa. Amma ba Hausawa bane, domin Hausa ta wuce yare, kabila ce, tare da al’adunta na musamman, da kuma dabi’o’inta. Mutum zai iya rungumar wadannan domin ya zama Bahaushen Zamantakewa, amma ba zai zama Bahaushe ba, kamar yadda mutum zai iya karbar rayuwar Larabawa domin ya zama dan, misali, Dubai , amma ba zai taba zama Balarabe ba in ba shi ba ne.

Idan iyayen salsar sun ki su koyawa zuri’ar su yaren su domin suna son su bace su zama Hausawa (ko kuma mazaunan inda suka sami kansu), wannan ruwansu, amma wannan ba zai kankare musu Yarabancin ba. Mu danganta da cewa komai dadewar Bahaushe a Shagamu, ba zai taba tsammanin shi Bayarabe ne ba. Ta haka za a ga Hausawan Kamaru da Gana da Kwango, misali, wadansu basa jin Hausar sosai, ko kuma suna yin Hausar wata iri, amma kowanne daga cikinsu zai danganta salsalarsa da wani gari a kasar Hausa.

Wannan yana daga cikin ban mamakin albarkar da Allah ya yi wa Hausa da Hausawa – kullum wadanda ba Hausawa sai so suke a dauke su a matsayin Hausawa, duk da cewa suna da tasu kabilar – da akidodin – wacce ya kamata su daukaka.

Dabi’a, Tada (Gargajiya) da kuma Al’adar Bahaushe

Tari da yawa in an yi maganar “al’adar Bahaushe” ana maganar dabi’u da tadar Bahaushe ne. Babban abin da ke kawo wannan muhawar shine ganin yadda kusan duk nazarin da ake yi wa Hausawa, ana yi ne daga turbar harshe, ba daga turbar mu’amala da tarbiyya ba. Wannan ya saba da yadda manazartar rayuwar al’umma ke nazarin sauran al’ummatan. Kuma kasancewa masu nazarin Hausawa na farko-farko sun yi daga wannan kusurwar ta nazarin harshe, sai aka ci gaba da wannan turbar. Ina mai fatan bude wata hanyar nazarin rayuwar Bahause a bisa alkiblar nazarin rayuwar dan Adam ba kawai ta harshe ba.

Hanya ta farko ta barin waccan kusurwar nazarin ita ce bambanta dabi’ar Hausawa, tada (ko gargajiyar) Hausawa, da kuma al’adar Hausawa. Wadannan rukunayen rayuwa dole a bambantasu kamar yadda masu nazarin salsalar al’umma (Anthropologists) suke yi wa sauran al’ummatan. Domin a samu kyakkyawar fahimta, dabi’a dai ita ce, social behavior; tada ko gargajiya kuma, customs and traditions; sannan al’ada kuma mores and midsets.

A bisa wannan ma’unin, dabi’a tana nufin yanayin zaman mutum, tada da gargajiya kuma na nufin yanayin da aka gada kaka da kakanni, wanda zai iya bambanta da yanayin zaman mutum a yanzu, ko kuma halin da mutum ya samu kansa. Al’ada kuma tana nufin sinadarin mu’amalar mutum, ko kuma tarbiyyarsa. Al’ada a gaba take da dabi’a, kuma zata iya jagoranta. Idan an ce mutum ba shi da al’ada mai kyau, ana nufin bashi da tarbiyya mai kyau, domin al’adar ko tarbiyyar sune suke gina shi a kan fasalin mutumin kirki, ko kuma “dan asali”.

Za a iya aron dabi’a da ma gargajiya, amma ba za a iya aron al’ada ba, domin ita al’ada tana tattare da ruhin mai ita; bayan dabi’a kuwa ta kan canza bisa yadda yanayin zama yakama; kai har ma aron ta ake yi, amma ba za a taba aron al’ada ba. Saboda haka za iya aron abubuwan sarrafa dabi’a, a gyarasu, a canza su, in kuma an gaji da su a zubar da su. Amma ba a aron al’ada domin ita al’ada tana like ne da ruhin mai ita a matsayin sinadari.

A duk inda ake nazarin zamantakewar Bahaushe, dole sai ka ji ana ta cakuda wadanan rukunayen zaman mutum -- dabi’a, tada, da kuma al’ada. Wani lokaci in an ce al’ada, to ana nufin dabi’a; sannan kuma in an yi maganar dabi’a, saka ji lallai ba al’ada ake magana ba, ana maganar tada ne. Ya zama wajibi a bambanta kowanne da kawo bayanai da hujjoji domin su tallafawa bayanin.


Dabi’a da Zamanancin Bahaushe
Duk da na ganin kamar Bahaushe bagidaje ne, bana jin akwai kabilar da ta fi Bahaushe rungumar zamanin da ya sami kansa. Wannan ba zai zama abin mamaki ba domin kasar Hausa dadaddiyar matattara al’ummatai ce. Su kansu Hausawan ba mazauna ne ba, akwai su da yaron kasuwanci da fatauci. Ta haka sukan ci karo da abubuwa baki da yawa, daga yare da are-aren kalmomi, zuwa ire-iren abinci da kuma tufafi, kai har da ma sigar gine-gine. A duk lokacin da Bahaushe ya ci karo da wani abu sabo, dan-da-nan yake karbarsa, in har ya yi daidai da abin da saba da shi. Idan kuwa bai daidata sahu da rayuwarsa ba, to bijire masa yake yi, komai kyaun sa. A bisa wannan tarihi na Bahaushe, babu wanda ya fi Bahaushe karbar zamani.

Ta wannan hanyar, da yawa daga cikin abubuwan da muke amfani da su, wadanda ake ganin kamar aro ne, duk na sarrafa dabi’a ne, kuma da yawa na aron ne. Misali, Bahaushe bai san ya yi gini da kusurwa hudu ba, sai da ya hadu da Larabawa. Kafin wannan lokacin Bahaushe bai san tubali ba, a wajen Larabawan ya gani. Amma ya karbi gini da tubali, daga baya da sauyin zamani ya zo, ya ke amfani da bulo, da farko da na kasa, daga baya ya koma na siminti. Wannan canjin yana nuna canjin dabi’ar Bahause ta gini, wanda dama da aro ya fara shi.

Haka kafin haduwar Bahaushe da Larabawa, abincinsa kusan kayyadadde ne – dambu, tuwo, zogale, dan wake, da sauransu. Haduwa da Larabawa ya canza dabi’ar cin abinsa ya fara cin gurasa, alkubus, algaragis, da sauransu. Yau in ya ce ya daina cin dambu – ra’ayi ne, ba Hausanci ba, domin takan yiwu a haifi Bahaushe a kasar da babu dambu ko kuma kayan sarrafa shi, kamar a ce Australiya – shike nan kuma sai a ce ba Bahaushe bane don ba ya cin dambu?

Sannan kuma babban abin da ya kawo ake ganin kamar ma babu wata kabila Hausawa, kuma Hausanci ai yarene, ba wani abu bane illa ganin yadda tabbas kam Bahaushe na da saurin aron abubuwa. Kusan duk abin da aka ga Bahaushe ya ara, to yayi ne a matsayin makami domin hulda da wadanda ya ara daga wajensu; kuma in abin bai yi masa ba, zubar da shi zai yi; in kuma ya yi masa, zai narkar da shi ya zama nasa, ta yadda ko shi kansa wanda ya bawa Bahaushe aron abin, ba zai iya gane shi ba. Amma duk abin da ya ara, abin sarrafawa ne – daga tufafi, zuwa dabarun dafa abinci, zuwa ire-iren abinci, kuma zuwa kalmomi. Duk wadannan an aro su, ana kuma amfani da su, kuma in basu dace da al’ada ba, to zubar da su ake yi ta yin Allah-wadai da su.

Babu inda Bahause ya nuna gwanintarsa ta aron abubuwa suka zama masarrafai gare shi kamar harshe. Bincike ya nuna cewa har ya zuwa 1960 kusan kashi 20 daga 100 na kalmomin Hausa da Fulanci daga Larabci suke.[8] Sannan kuma daga 1960 zuwa yanzu, an samu karin wadansu kalmomin da Bahaushe ya ara a cikin Larabci yadda abin zai kai kusan kashi 40 ko fiye daga cikin dari daga kalmomin da aka ara.

Sannan sauran yararraki sun shigo cikin Hausa sosai ta yadda Bahaushe ya ari abubuwansu ya mayar nasa. Amma kusan duk abin da aka ga Bahaushe ya ara, to kamar yadda na ce, abin sarrafawa ne, ba tsarin mu’amala ba. Misalai daga cikin yararrakin da Bahaushe ya ci karo da su, sannan kuma ya ari kalmominsu sun hada da Azbinanci, Fullatanci, Barbanci, da Nufanci. Ga jadawalin da ya nuna misalai daga cikin wadannan are-aren kalmomin daga wadansu yararrakin cikin Hausa: