{"id":2828,"date":"2018-10-23T10:12:00","date_gmt":"2018-10-23T10:12:00","guid":{"rendered":"https:\/\/ibrahimsheme.com\/?p=2828"},"modified":"2023-10-06T08:52:29","modified_gmt":"2023-10-06T08:52:29","slug":"nason-musulunci-a-kirarin-hausa-misalai-daga-kirarin-da-lawal-tsangaya-ya-yi-wa-mamman-shata","status":"publish","type":"post","link":"https:\/\/ibrahimsheme.com\/?p=2828","title":{"rendered":"Nason Musulunci A Kirarin Hausa: Misalai Daga Kirarin Da Lawal Tsangaya Ya Yi Wa Mamman Shata"},"content":{"rendered":"\r\n

Makala da Malam Ibrahim Sheme ya gabatar a taron duniya mai taken \u201cInternational Conference On Mamman Shata\u201d wanda Centre for Research in Nigerian Languages and Folklore, da hadin gwiwar Department of Nigerian Languages da Department of Linguistics and Foreign Languages, Jamia\u2019ar Bayero, Kano, ta shirya, a BUK, Kano, a ranar Litinin, 3 ga Satumba, 2018<\/em><\/p>\r\n\r\n\r\n\r\n

GABATARWA<\/strong><\/p>\r\n\r\n\r\n\r\n

Tasirin addini a rayuwar Bahaushe ba abu ne da zan iya yin cikakken bayani a kan sa a cikin kankanin lokaci ba. Amma dai zan zo in fara da cewa: rayuwar Bahaushe da addinin sa na yi wa junan su shigar gizagizai, ko kuma in ce sun daura auren zobe a junan su, tun daga haihuwa zuwa mutuwa, walau dai a rayuwar sa ta haihuwa ce ko mutuwa, a al\u2019adance ne ko a zamanance, a zamantakewa ne ko a dabi\u2019a, ba yadda za ka iya raba yadda Bahaushe ya ke rayuwar sa da addinin sa, ko dai nagargajiya (maguzanci) ko kuma na zamani, wato Musulunci ko Kiristanci.<\/p>\r\n\r\n\r\n\r\n

Zuwan Musulunci kasar Hausa ya zo da sauye-sauye da kuma wasu sababbin dabi\u2019u, su ka yi tasiri a rayuwar Bahaushe, su ka mamaye rayuwar sa ta kowane fanni, musamman dabi\u2019a, tunani da kuma adabi. Kusan ya zamana raba Musulunci da rayuwa, tunani, dabi\u2019a da adabin Bahaushe da Musulunci, tamkar yunkurin raba hanta jini ne. Kusan inda duk ka duba sai ka ga nason addini a cikin dukkan abin da ya ke yi na rayuwa, walau dai abin da ya ke din ya zama daidai da koyarwar Musulunci, ko kuma akasin haka. Amma dai abin lura shi ne daidai da ba daidai din ba, dukkan su a mahangar Musulunci ya ke kallon su.<\/p>\r\n\r\n\r\n\r\n

Wannan takaitaccen nazari ba a kan abin da Mamman Shata Katsina ya yi ko ya fada aka yi shi ba, a\u2019a, an yi shi ne kan wani abu da wani daban ya yi ko ya fada a kan Shatan. Na yi nufin in shirya wata miyar adabi, da kayan cikin Musulunci, inda zan zama ina mai hada miyar kuma ina bayani da irin kayan masarufin da na yi amfani da su wurin hada miyar. Abin nufi dai shi ne zan kalli tasirin da addinin Musulunci ya yi a salon kirarin Bahaushe, inda zan maida himma ne wurin yin bayani a kan kirarin da Alhaji Muhammadu Tsangaya ke wa ubangidan sa, Alhaji Mamman Shata.<\/p>\r\n\r\n

\"\"
Malam Ibrahim Sheme (a dama) tare da Alhaji Liman na \u2019Yalleman a wurin taron. Liman shi ne wanda Shata ya yi wa waka<\/figcaption><\/figure>\r\n\r\n

KIRARI A KASAR HAUSA<\/strong><\/p>\r\n\r\n\r\n\r\n

Kirari wani muhimmin bangare ne a al\u2019adar Hausawa, musamman a waka ko a wake. A kan yi shi cikin waka ko a wajen taro ko biki irin su nadin sarauta ko a mahauta ko filin dambe ko wajen farauta ko wasan tauri da sauran su. Nau\u2019i ne na yabo, amma ya bambanta da yabo domin shi tsagwaron zuga ne ko kambamawa. Yawanci, mutum daya ne ke yi wa wani mutum daya kirari, kuma mutum daya ake yi wa kirarin a lokaci guda. Haka kuma, mutum zai iya yi wa kan sa kirari, kamar yadda \u2019yan dambe ko \u2019yan kokawa ko kauraye ke yi.<\/p>\r\n\r\n\r\n\r\n

Ana yin kirari ga mawaki ko basarake ko attajiri ko mayaki ko malami ko maharbi ko dan dambe ko dan kokawa \u2013 kai, ko ma barawo \u2013 don kara fito da bunkasar sa ko gwarzantakar sa a fagen da ya yi fice. Sau tari, wanda ke zugar \u2013 wanda ake kira maroki ko mazugi \u2013 ya kan yi kokarin tunzura ko ingiza wanda ya ke yi wa kirari don ya yi wani abu ko ya kara azama, sannan ya taimaka wajen daga darajar wanda ya ke yi wa kirarin, ya fifita shi a kan sauran mutanen da ke cikin fagen sana\u2019a ko aikin mutumin. Haka shi ma wanda kan yi wa kan sa kirari, ya kan koda kan sa, ya nuna shi wani ne, don ya daga darajar sa a wajen masu saurare.<\/p>\r\n\r\n\r\n\r\n

Kirari ya kunshi kalmomi kamar: \u201cKai ne wane dan wane jikan wane! Babu kamar ka! Ba a ja da kai! Kai ne ka yi abu kaza da kaza!\u201d A wani kirarin, a kan kara da kalmomi na tsoratarwa ko firgitarwa saboda abokan gaba, misali a kira mutum Dodo. Wata sa\u2019a har ashariya ko batsa a kan watsa a cikin kirari. Shi ma mai koda kan sa da kan sa din hakan ya kan yi.<\/p>\r\n\r\n\r\n\r\n

Idan ana maganar waka, za mu iya cewa ta wani fannin akwai bambanci tsakanin maroki da mai yin kirari. Inda za a gane haka shi ne a yayin da mawaka da dama a kasar Hausa su na da maroki, amma ba kowanne mawaki ba ne ya ke da mai kirari. Maroki shi ne wanda ke yin \u2018He!\u2019 idan ana wasa, ya bayyana kyautar da wani ya yi wa mawaki, ko ya tayar da mawaki a lokacin da ya ke cikin waka ta hanyar jefa wasu kalamai wadanda mawakin zai iya cafewa ya gina baitin wakar sa na gaba, misali ya ambaci sunan da ko mata ko dan\u2019uwan wanda ake yi wa waka.<\/p>\r\n\r\n\r\n\r\n

Amma shi mazugi, zugar ce ya ke yi wa mawaki, ya koda shi, kafin ya fara waka. Ba a cika yin kirari a cikin waka ba, amma fa ana yi. Misali shi ne kirarin da Shago ke yi a tsakiyar wakar sa da Bawa Dan\u2019anace ya yi. Shi ma Shata, shi da kan sa ya rika yi wa Alhaji Liman na \u2019Yalleman da Alhaji Widi Usman Jalo (\u2018Widi dan Tijjani\u2019) kirari a wakokin da ya yi masu, wadanda kusan gaba dayan su ma kirari ne.<\/p>\r\n\r\n\r\n\r\n

Sannan duk abin da ka ji a kirari ba lallai ne ya zama gaskiya ba; yawanci ma shaci-fadi ne, misali a ce wane (wanda ake kambawa) aljana ce ta goya shi ya na jariri ko kuma ya na zuwa sallar Asuba a Ka\u2019aba sannan a gan shi ya fito daga gida da hantsi, ko a ce duk wanda ya ja da shi zai kurunce ko zai makance.<\/p>\r\n\r\n\r\n\r\n

A cikin wannan nazari, za mu kira mai yin kirari da mazugi, maimakon maroki, don bambance shi da wanda tsagwaron rokon kadai ya ke yi.<\/p>\r\n\r\n\r\n\r\n

Mawakan Hausa masu mazugi sun hada da Hamisu Caji Sarkin Kida, Surajo Mai Asharalle, Sani Sabulu Kanoma, Ali Makaho da sauran su.<\/p>\r\n\r\n\r\n\r\n

Alhaji Mamman Shata Katsina ya na daga cikin mawakan Hausa masu mazugi. Shi mazugin sa ma ba daya ba ne, amma wadanda aka fi sanin sa da su hudu ne: Lawal Tsangaya, Muhammadu Gizo, Shehu Tsatso da Sabitu Katsina. A cikin wadannan, Tsangaya ne babban, kuma shi ya fi yin fice, sannan kirarin da ya yi wa Shata ma an fi sanin sa.<\/p>\r\n\r\n\r\n\r\n

Wannan nazari ya dauki samfurin kirari guda uku da Tsangaya ya fi yi masa, wadanda kuma su ne aka fi sani. Ya dubi yadda addinin Musulunci da addinin Maguzanci su ka yi tasiri a zugar da mazugin ke yi, wanda kuma ya yi daidai da yadda Shata ya rika gabatar da wasu daga cikin wakokin sa. Nazarin ya dubi kalaman da Tsangaya ya yi amfani da su, wadanda tushen su daga Musulunci ne, wasu kuma daga Maguzanci.<\/p>\r\n\r\n\r\n\r\n

ADDINI DA GARGAJIYANCI<\/strong><\/p>\r\n\r\n\r\n\r\n

Kowace al\u2019umma ta na bin bautar wani abu wanda ta ke ganin shi ne ya ke gudanar da rayuwar ta. Kafin bayyanar manyan addinan da aka sani yanzu, wato Musulunci, Kiristanci, Yahudanci da sauran su, al\u2019ummomi kan yi bautar abubuwa daban-daban, wanda a cikin su su kan ware wani guda daya a matsayin shi ne babban abin bautar su, wato allan su. Akwai masu bauta wa rana ko wata ko wani dutse ko bishiya ko gumaka ko dabba ko aljannu ko wani abin daban. Wasu al\u2019ummar ma na bauta wa alloli da dama, ba guda daya kadai ba.<\/p>\r\n\r\n\r\n\r\n

Hausawa su na da dadaddiyar al\u2019ada wadda ta shafi addinin da su ke bi tun kafin zuwan Musulunci, wato Maguzanci. Addinin su ya ginu ne bisa imanin da su ka yi da cewa iskokai \u2013 wato aljanu \u2013 su na shafar rayuwar su. Kafin zuwan Musulunci kasar Hausa, Maguzanci ya na da karfi sosai. Hausawa sun rika bauta wa iskokai ta hanyoyi daban-daban. Haka kuma sun yi imani da wasu halittun na daban masu kama da aljanu, misali dodanni, wadanda halittu ne masu ban-tsoro wadanda idan aka shige masu har kisa su na yi. Akwai kuma masu zuwa wajen wata bishiya kamar tsamiya ko wani dutse ko kuma wata dabba kamar maciji ko kada, su allantar da su a matsayin abin bautar su, wanda sun yi imani da cewa zai iya ba su kariya ko dukiya ko haihuwa ko karfi ko nasara ko dai wani abin daban.<\/p>\r\n\r\n\r\n\r\n

Da Musulunci ya zo, ya tarar da wannan addinin na gargajiya, sai ya yi kokarin shafe shi. To amma bai cimma nasarar hakan dari bisa dari ba domin Maguzanci dadadden addini ne wanda kau da shi farat daya ya yi matukar wuya. Kuma duk da yake Hausawa sun rungumi Musulunci, sai ya kasance da yawa daga cikin su sun ci gaba da yin amanna da wasu sassa na Maguzanci. Hakan ya sa shugabannin addinin na gargajiya tare da mukarraban su \u2013 kamar \u2019yan bori da wasu malaman tsibbu \u2013 su ka ci gaba da cin karen su ba babbaka. Hasali ma dai, wasu sun goya Maguzanci a gadon bayan Musulunci, su ka nuna kamar Danjuma ne da Danjummai. Shi ya sa a wakar \u201cIro Sarkin Malamai\u201d Shata ya na cewa:\u00a0\u201cGa fa sallar nan su nai, \/ Sun aje dan gunki gida! \/-\/ Shi Iro bai alla biyu.\u201d<\/em><\/p>\r\n\r\n\r\n\r\n

Gwama shirka da Musulunci da Hausawa su ka rika yi, ciki kuwa har da wasu sarakunan kasar Hausa din, da malamai, ya na daga cikin manyan dalilan da ya su ka sa jawo Jihadin Sheikh Usmanu Danfodiyo daga shekarar 1804, ba domin komai ba sai domin tsarkake Musulunci daga Maguzancin da aka cusa a cikin sa.Diid Danfodiyo ya samu nasarar yin juyin juya halin sarauta tare da sauya tunani daga gwama shirka da Musulunci, to amma kuma akwai dimbin Hausawa da su ka ci gaba da bai wa iskokai muhimmancin da har su ka ci gaba da yin tasiri a rayuwar su ta yau da kullum.<\/p>\r\n\r\n\r\n\r\n

Za mu iya gane hakan daga dimbin misalan yadda mawakan Hausa su ke nuna cewar wasu mutane na da rauhanai ko aljanu. A kan kira Shata da \u201cdodo\u201d ko \u201cmai rauhani\u201d, kuma shi ma ya kan kira kan sa \u201caljani\u201d ko \u201cdodo\u201d.<\/p>\r\n\r\n\r\n\r\n

A wannan nazarin, za mu ga yadda Lawal Tsangaya ya ciyar da irin wannan tunanin gaba a kirarin sa. Kuma za mu ga yadda Hausawa Musulmai masu sauraren Tsangaya da Shata ba su dauki wannan a matsayin wani abin a zo a gani ba ballantana su daura jihadi da wannan tunanin na fasihan biyu, wato makadin da mazugin sa.<\/p>\r\n\r\n\r\n\r\n

WANENE LAWAL TSANGAYA?<\/strong><\/p>\r\n\r\n\r\n\r\n

Tarihin Danliti Tsangaya ko Lawal Tsangaya ya yi kama da na Shata ta fuskoki da dama. Da farko dai, sunan su daya, wato Muhammadu Lawal. Danliti sunan rana ne, wato wanda aka haifa a ranar Litinin. A cewar Ya\u2019u Wazirin Shata, tun ya na matashi ake masa lakabi da \u201cTsangaya feshi!\u201d saboda yadda ya iya feso magana.<\/p>\r\n\r\n\r\n\r\n

Kuma kamar Shata, shi ma Tsangaya a Musawa aka haife shi, kuma an haife shi ne a wajajen shekarar 1920, wanda hakan ya nuna kenan ya dan girmi Shata da shekarun da ba su fi uku zuwa hudu ba.<\/p>\r\n\r\n\r\n\r\n

Sunan mahaifin Tsangaya irin sunan mahaifin Shata ne, wato Malam Ibrahim, amma ana masa lakabi da Mairiga. Malamin allo ne. Asalin su, Barebari ne da su ka taso daga Zariya. Sannan kamar Shata, shi ma Tsangaya ya yi karatun allo a Musawa, amma bai yi na boko ba. Haka kuma kamar Shatan, shi ma ya shiga cikin yayin nan da aka yi na wakokin Asauwara wanda matasan wancan zamanin \u2013 samari da \u2019yan mata \u2013 su ka yi. Ta wannan hanyar ne ya zama mawaki a dandalin Asauwara. Haka kuma kamar Shata, shi ma mahaifin sa ya yi kokarin hana shi yin sana\u2019ar roko saboda yadda ake kallon ta a kaskance.<\/p>\r\n\r\n\r\n\r\n

A farkon zamanin ficen Shata a fagen waka, Shata ya yi nasarar yi wa matasan mawaka zarra. Saboda haka da yawan su sai su ka rika zanzarewa su na bin Shatan a matsayin \u2019yan amshi ko makada. To, shi ma Danliti Tsangaya sai ya zabi zama marokin Shata, maimakon dan amshi. Ta haka shi ma ya zama \u201cyaron Shata\u201d, amma kuma abokin sa ne. Shata ne ya biya masa kujerar aikin Hajji da ya yi a 1969. Daga tsakiyar shekarun 1930 har zuwa lokacin da ya rasu a Funtuwa a cikin 1984.<\/p>\r\n\r\n\r\n\r\n

KIRARIN TSANGAYA<\/strong><\/p>\r\n\r\n\r\n\r\n

Lawal ko Danliti Tsangaya mutum ne mai fikira ta iya jera kalmomin zuga. Ya kan yi wa Shata kirari gab da lokacin da zai fara rera waka. Haka kuma ya kan kara wa Shata kalmomi idan ana cikin waka, kamar yadda ake ji a wakar \u201cAbu Kaita Sarkin Malamai\u201d da wakar \u201cNa Gode Goshi Ta Dangude\u201d da sauran su da dama. Kuma shi ne ya kara wa Shata kalaman nan na cikin Bakandamiyar sa, wato \u201cSu ci abinci kowanne yai shakwara yai jamfa\u201d da \u201cIn sun sami kudi sui auren zamani.\u201d<\/p>\r\n\r\n\r\n\r\n

Kirarin da Tsangaya ya yi wa Shata kala uku aka fi sani: na farkon shi ne wanda ya ke farawa da fadin \u201cSarkin kidan da ba a muzanta shi ko garin da ba a da Hausa\u201d, da wanda ya fara da \u201cDodo yardar Allah!\u201d da kuma wanda zan kira da \u201ckirarin magajiyar karuwan Makka\u201d. A cikin kowannen su, akwai nason addinin Islama. Manufa a nan ita ce Tsangaya kan debo wasu kalamai daga cikin tarihi ko ruhin Musulunci ya dora su a kan kwarzanta Shata a fagen waka. Hakan ya nuna cewa Tsangaya mazugi ne wanda ya san tarihin Musulunci bakin gwargwado, kuma ya san gargajiyanci ko Maguzanci. A ina ya san wadannan abubuwan? Amsa ita ce tun a garin su na Musawa, inda ya tashi a matsayin dan Malam, wanda ya yi karatun allo amma ba mai zurfi ba. Bugu da kari, tarihe-tarihen Musulunci da aka rika yadawa da fatar baki ko a wajen taron wa\u2019azi sun shahara a kasar Katsina a wancan lokacin kusan ma fiye da sauran kasashen Hausa.Dviid Bayan haka, a wancan lokaci Maguzanci na da karfi sosai a kasar Katsina, akwai gidajen Maguzawa masu yawa. Maguzawa da su ake cin kasuwa kuma da su ake yin wadansu hidindimu a cikin gari ko a gona ko a wajen farauta ko su (wato kamun kifi), sannan kowa na iya halartar bukukuwan su ya yi kallo, har ma ya ci abincin su. A wakar \u201cA Sha Ruwa Ba Laifi Ba Ne\u201d Shata ya ambaci wasu daga cikin irin wadannan Maguzawan da su ka shahara a wannan karkarar, wato irin su Dankilli Arne, Maidare da Dan\u2019ali.<\/p>\r\n\r\n\r\n\r\n

i.\u201cSarkin kidan da ba a muzanta shi\u201d<\/em><\/p>\r\n\r\n\r\n\r\n

A cikin wannan kirari, Danliti ko Lawal Tsangaya ya kambama Shata da cewar shi kane ne na wani mashahurin masani ne a addinin Musulunci, wato Sasana. Sasana dai shi ne Hassana bin Thabit, sahabin Manzon Allah (SAW) wanda ya shahara a fagen waka. Shi ne aka ce ya na maida wa Yahudawa da martani a wake idan sun soki Annabi a waka.<\/p>\r\n\r\n\r\n\r\n

Haka kuma Tsangaya ya ce Shata dan\u2019uwa ne na wasu Larabawan, fasihai, wato Alfazazi da Tanimuddari. Shi dai Alfazazi, cikakken sunan sa Sheikh Abu Zayd Abd al-Rahman al-Fazazi. Kalmar Al-Fazazi na nufin shi mutumin wani yanki ne mai suna Fazaz da ke arewa-ta-tsakiyar kasar Marokko, wato kamar a kira mutum Nagwambe ko Bazamfare ko Dandunawa. Malamin, wanda ya rasu a birnin Fez na kasar Marokko din a shekarar 1230 miladiyya, shi ne ya rubuta shahararren littafin na dogon wake mai suna Kasid al-Ishriniyyat fi Madh Saiyidna Muhammad, wanda ake takaitawa a ce Ishiriniya. Haka kuma shi ne ya wallafa waken yabon kushewar Manzon Allah (S.A.W.) mai taken Risalah ila draih an-nabi, ko Risala a takaice.<\/p>\r\n\r\n\r\n\r\n

Shi kuma Tanimuddari, an fada mana a littafin \u201cLabaru Na Da Da Na Yanzu\u201d cewa ya na daya daga cikin sahabban Manzon Allah (s.a.w.) wanda ya yi wani ba1aguro zuwa sama\u2019u.<\/p>\r\n\r\n\r\n\r\n

A dai cikin wannan kirari, Tsangaya ya kira Shata da \u201cShaihun mawaka\u201d, sannan ya fadada manufar sa da cewa shi ne \u201cSidi Abdulkadirin duk mai ba da waka\u201d. A nan, ya alakanta shuhurar sa da ta Shehu Abdulkadir Jilani, wato Sarkin Waliyyai kuma jagoran Kadiriyya, darikar da ta fi kowace yawan mabiya a tsawon zamanin Shata. Wato kenan Tsangaya ya daga darajar Shata da shugabancin sa da yawan mabiyan sa, wato masoyan sa, zuwa matakin ta Abdulkadir Jilani a cikin waliyyai \u2013 amma a fagen waka.<\/p>\r\n\r\n\r\n\r\n

Bugu da kari, ya kira shi da \u201c\u2018La sharika\u2019 na mawaka \u2013 wanda ba shi da abokin tarayya, \/ Ko ga wane mawaki in ya fito mawaki ne shi.\u201d Nan kuma ya dauko wadannan kalmomi ne daga Kalmar Shahada, amma ya yi sauri ya nuna cewa Shata ba shi da abokin tarayyar ne a tsakanin mawaka; ba ya na nufin tsakanin halittun Ubangiji ba ko allolin da wasu ke bauta wa.<\/p>\r\n\r\n\r\n\r\n

Mazugin ya ci gaba da cewa Shata \u201cHizbullahi\u201d ne, wato tsarin Allah, sannan shi mutum ne \u201cmai isimil azzamu\u201d, wato a nan ya tsarkaka sunan sa.<\/p>\r\n\r\n\r\n\r\n

A bayyane ya ke cewa wadannan sunaye an dauko su ne kai-tsaye daga tarihi da kuma ruhin addinin Musulunci.<\/p>\r\n\r\n\r\n\r\n

Wannan turbar ce ya ci gaba da tafiya a kan ta a cikin kirari na biyu, wato kirari mai taken \u201cDodo Yardar Allah\u201d. A wannan kirarin, Tsangaya ya zurfafa zugar sa domin ya kara daga darajar ubangidan nasa, abin ya kai kololuwar da ma za a iya kallon sa a matsayin sabo ko sakin baki.
Tun a farkon wannan kirarin, ya maimaita alakokin nan da ya yi wa mawakin da su Alfazazi, Sasana da Tanimuddari, har ya kara da wani malamin, wato Shehu Jazuli, ya ce shi ma wan Shata ne. Sheikh Muhammad ibn Sulaiman Jazuli dai shi ne mawallafin shahararren littafin nan na Dala\u2019ilul Khairati.
Sannan sai Tsangaya ya ce:<\/p>\r\n\r\n\r\n\r\n

\u201cKun ga wadannan, su ne su ka yabi Annabi,<\/em>
Da za su bar duniya su ka ce: \u2018To Alhaji Mahamman Shata, kai ma ka yabi mutanen Annabin.\u2019<\/em>
Shi ya sa idan Alhaji Mahamman Shata ya bude baki ya yabe ka, wallahi ba ka tabewa har abada!\u201d<\/em><\/p>\r\n\r\n\r\n\r\n

Da wannan kalamin, mazugin na nuna mana cewa akwai kusanci ta kai-tsaye tsakanin Shata da wadannan manyan shaihunnai wadanda su ka rayu tun shekaru masu yawan gaske da su ka shude. Duk da yake mu ba za mu dauki maganar kai-tsaye ba, wato mu kalle ta a haduwar ido da ido, za mu iya cewa mazugin ya na ba Shata wata kebabbiyar mu\u2019ujiza ne, kwatankwacin wadda mabiya wasu darikun ke bai wa shaihunnan su na yanzu da shaihunnan da aka yi a zamunnan da su ka shude. Da ya ce \u201cidan Alhaji Mahamman Shata ya bude baki ya yabe ka, wallahi ba ka tabewa har abada,\u201d fadar sa ta yi daidai da wadda mabiya wasu darikun ke yi game da shaihunnan su, wato idan har shehi ya yabe ka, to shakka babu ba za ka taba tabewa ba.<\/p>\r\n\r\n\r\n\r\n

Tsangaya, har ila yau, ya bayyana cewar shi Shata \u201cyardar Allah\u201d ne, wato wanda Ubangiji (SWT) ya yarda da shi. Wannan yarda na nufin duk abin da ya furta ko ya aikata, to ba yin sa ba ne, kamar wahayi ne, kuma babu kuskure a ciki. Wannan magana ya dauko ta ne kai-tsaye daga cikin littafin Arba\u2019una Hadith na al-Nawawi, musamman daga hadisin nan wanda ya ce idan Allah ya yarda kai to ya zama jin ka, ya zama ganin ka, ya zama maganar ka, da dai sauran su.<\/p>\r\n\r\n\r\n\r\n

Akwai kuma inda Tsangaya ya siffanta Allah Mahalicci a wannan kirari da nufin kwarzanta Shata. Ya nuna cewa Shata ya bambanta da duk wani dan\u2019adam da Allah ya halitta, wanda shi ya sa wakar sa ta kebanta. Ga abin da ya ce:<\/p>\r\n\r\n\r\n\r\n

Zaki mai makogwaro, irin, ba irin namu ba ne na mutane makogwaran shi,<\/em>
A\u2019a, makoshin sa ba irin namu ba ne mu,<\/em>
Wane mu mutane?<\/em>
Wane mu, makoshin mu da Allah ya halitta da nama da fata da kashi da dakashi da bargo da jijiya da lakka da majina da mura da kwata da mashako a cikin makogwaron mu?<\/em>
Shi ko da danyen zinare Ubangiji ya halicci makogwaron Alhaji Mahamman Shata,<\/em>
Da Ubangiji ya gama halitta tai da danyen zinari,<\/em>
Ubangiji kuma ya mike ya yi kirari,<\/em>
Ubangiji ya ce ya rantse da ikon shi,<\/em>
Wannan makogwaro na Alhaji Mahamman Shata ya yi shi ne don ya na kamna tai,<\/em>
Don ya gyara shi ne, ya yi ma mura kashedi: \u201cKul mura! Kul ki ka kama wannan makogwaro na Alhaji Shata!<\/em>
Ban da mura, ban da mashako, ban da kwata, ban da atishawa ana cikin wakan nan,<\/em>
Ban da mugun kaki a tofar;<\/em>
Ko ko tari ya sarke mutum,\u201d duk an masu kashedi.<\/em>
Ba dai wannan makogwaro na Shata ba, har abada!<\/em><\/p>\r\n\r\n\r\n\r\n

Mu lura da inda mazugin ya ce: \u201cDa Ubangiji ya gama halitta tai da danyen zinari, \/ Ubangiji kuma ya mike ya yi kirari, \/ Ubangiji ya ce ya rantse da ikon shi, \/ Wannan makogwaro na Alhaji Mahamman Shata ya yi shi ne don ya na kamna tai\u2026\u201d Wannan nuni ne muraran da yadda Allah ya halicci Annabi Adamu (A.S.) da matar sa Hauwa\u2019u (R.A.). Adamu da Hauwa\u2019u dai Allah ya halicce su ne kai-tsaye, aka gan su a matsayin baligai; ba wani ya haife su ba, su ka tashi daga jarirai su ka girma. Shi kuma Shata, a cewar mazugin sa, an halicce shi ne \u2013 ko mu ce an halitta makogwaron sa \u2013 da \u201cdanyen zinari,\u201d wato kenan ba a haife shi da makogwaro yadda aka san ana haihuwar sauran mutane da nasu ba.<\/p>\r\n\r\n\r\n\r\n

Haka kuma da ya ce,\u00a0\u201cUbangiji kuma ya mike ya yi kirari, \/ Ubangiji ya ce ya rantse da ikon shi,\u201d<\/em>\u00a0a nan ya siffanta shi ne da mutane masu tashi tsaye su yi kirari. Da ya ce,\u00a0\u201cUbangiji ya ce ya rantse da ikon shi,\u201d<\/em>\u00a0ya dauko wannan kalma ne kai-tsaye daga ayoyin Alkur\u2019ani masu nuna yadda Allah ya yi rantsuwa da wani abu mai bayyana ikon shi, misali a Suratul Asr inda Allah (SWT) ya yi rantsuwa da cewa, \u201cWal Asr innal insana la fi khusr\u201d, ko Suratul Kamar inda Allah ya yi rantsuwa da wata, da Suratul Tinu inda Allah ya yi rantsuwa da itacen tinu da zaitun da dutsen Durisinina da kuma birnin Makka (\u201cgari mai aminci\u201d).<\/p>\r\n\r\n\r\n\r\n

Bugu da kari, marokin na Shata, ko mazugin sa, ya dauko wasu siffofi da su ka kebanta ga Annabi Muhammadu (SAW), ya lika wa Shata a fagen waka. Kamar yadda malamai ke fada, Annabi ne \u201ckhatimal anbiya\u2019i\u201d wanda ya yi daidai da \u201ctammat bihamdihi\u201d, wanda daga kan sa an rufe annabta har abada. Shi kuwa Tsangaya, ga abin da ya ce:<\/p>\r\n\r\n\r\n\r\n

\u201cShi dai kenan tammat bi hamdihi!<\/em>
Ba a yi ba, ba za a yi ba,<\/em>
Ba za a sake wani mawaki kama tai ba daga nan haw waccan abadar!\u201d<\/em><\/p>\r\n\r\n\r\n\r\n

Haka kuma ya nuna cewa Shata ba zai mutu ba, zai ci gaba da rayuwa, ba wai a cikin wakokin sa kadai ba, a\u2019a har ma cikin siffar sa da wanzuwar sa ta dan\u2019adam domin shi ba a debar masa kwanaki a doron kasa ba. Cewa ya yi:<\/p>\r\n\r\n\r\n\r\n

\u201cIn ba kai ba kanen Tanimuddari, wane mawaki ne wanda Mahadi ya wo ma takarda ya ce kada yai nisa, kada Alhaji Mamman Shata yai nisa, sai yai kida wurin bayyana tai?<\/em>
Ga shi ko sauran shekara dubu Mahadi zai bayyana,<\/em>
Shata na nan, na waka tai.<\/em>
Shi ba irin mu ba ne mutane: au sittina, au saba\u2019inawwatun;<\/em>
Shi ya na nan har abada, haw waccan abadar.<\/em>
Dodo na Ali, ba fasawa, mai tambura na Bilkin Sambo,<\/em>
Sarkin kidan da ba shi mutuwa;<\/em>
Sun ma daidaita da mutuwa tun can a hanyar Barno,<\/em>
Da mota ta fadi da mu, Mutuwa ta ce: \u2018A\u2019a Shata, tashi kai da iyalin ka! Shata ina ruwa na da kai!\u2019 inji mutuwa.\u201d<\/em><\/p>\r\n\r\n\r\n\r\n

A bayyane ya ke cewa wannan magana ta saba wa Musulunci, domin ta shiga wani hurumi na Ubangiji domin shi kadai ne tabbatacce, kadimi.<\/p>\r\n\r\n\r\n\r\n

A kirari na uku da mu ka yi nazari, wato na \u201cMagajiyar Karuwan Makka\u201d, bayan Tsangaya ya koda Shata ta hanyar danganta shi da su Sasana da Alfazazi da Tanimuddari, kamar yadda ya saba, sai ya kira shi da \u201ckhudubul fasahati\u201d (Khudubi shi ne wanda ya kai kololuwa a sufanci), to amma khudubil fasahati ya kai kololuwa a fasaha kenan. Sannan ya ce Shata ne \u201cnuruz zamani\u201d, wato hasken zamani. Wannan kuma ya na daga cikin mukamin da malamai su ka ba wa Shehu Usmanu Danfodiyo. Amfani da kalmomin Larabci ba tare da fassara su ba, kamar yadda Tsangaya ya yi a nan, ya alamta wani yunkuri na addinantar da kirarin, kwatankwacin yadda malami mai wa\u2019azi ke yi.<\/p>\r\n\r\n\r\n\r\n

Bugu da kari, ya tabo batun aikin Hajji da Shata ya je a shekarar 1956, ya ce, \u201cShi ko da ya je Makka, ba sallah ta kai shi ba, dacewa ya yi ana sallah yai sallar.\u201d A cewar sa, hasali ma dai Shata ya je Makka ne bisa gayyatar Sarkin Makka Masa\u2019audu wanda zai aurar da \u2019ya\u2019yan sa su 12, bayan \u2019yan majalisar Sarkin sun bada shawarar cewa duk Afrika mawakin da za a kira shi ne Mamman Shata Katsina. Da Shata zai dawo gida bayan an kare bikin, wadanda su ka rako shi gida su ne jagororin karuwanci a Makka da Madina da Jidda. Ga yadda Tsangaya ya zayyana zuwan nasu:<\/p>\r\n\r\n\r\n\r\n

“Bayan an gama biki, matan biki su ka rako shi su goma sha biyu har Kano:<\/em>
Da Lauratul Akhiru, magajiyar mata ta Madina,<\/em>
Da Badi\u2019atuj Jimali, magajiyar mata ta Makka,<\/em>
Da Dunyazada, magajiyar karuwai ta Jidda<\/em>
Da Imtusankuru, magajiyar mata ta Masar wadda kyau ya hana ta mutu,<\/em>
Har da Baturiya \u2019yar gidan Sakina wadda ake ibar sawun ta anai ma mata hoda su na shafawa.<\/em>
Su su ka kawo shi har Kano, a takaice!”<\/em><\/p>\r\n\r\n\r\n\r\n

Daga jin wannan hikaya, za a ji kamar an debo ta ne daga cikin littafin \u201cDare Dubu Da Daya\u201d domin wasu daga cikin wadannan matan da ya ambata a littafin su ke. Babu ruwan sa da nuni da cewa a kasar Musulunci irin Saudi Arebiya akwai magajiyoyin karuwai a birane masu tsarki, wadanda kuma su ke tare da sarakuna da malaman kasar har su na wakiltar su! Tsangaya ya kera wannan hikayar ne ba domin akwai ta a tarihi ba sai don ya addinantar da kambamawar da ya ke yi wa Shata, wanda a daidai lokacin da ya kirkiri kirarin ya kan yi mu\u2019amala da mata masu zaman kan su da kuma maneman su ta hanyar yi masu zuwa bukukuwan su, ya wake su. Nuna cewa karuwai daga kasar da ruhin Musulunci ya samo asali, kuma su ne mafi kyau da isa a zamanin su, su ne su ka rako Shata zuwa gida wani salo ne na nuna isar sa a tsakanin mata Hausawa masu zaman kan su.<\/p>\r\n\r\n\r\n\r\n

Duk da yake hotuna da siffofin addinin Musulunci ne su ka mamaye wadannan kirarin na Tsangaya, amma dai mazugin ya kuma sarko dan abin da ba a rasa ba daga Maguzanci. Misali, a cikin kowanne daga wadannan kirari, ya rika kiran Shata \u201cdodo\u201d. Akwai kuma inda ya yi wa ubangidan nasa tambaya da cewa, \u201cIn ba kai ba, dodo na Ali, shin wane mawaki ne wanda ya ratsa teku da waka har aljanai su kai mashi guda, su ka ba shi rakumin ruwa yai kiwo?\u201d<\/p>\r\n\r\n\r\n\r\n

NADEWA<\/strong><\/p>\r\n\r\n\r\n\r\n

In mu ka yi la\u2019akari da wannan dan bayani da na gabatar, za mu fahimci cewa tasiri da yaduwar ilimin addini ya yi naso a cikin salon kirarin da Alhaji Lawal Tsangaya ke wa Alhaji Mamman Shata, musamman ilimin tarihi da kuma sufanci, wanda a wannan lokaci shi ne abin da ya fi kamari a tsakanin Musulmin Hausawa a arewacin Nijeriya.<\/p>\r\n\r\n\r\n\r\n

Za kuma mu fahimci yadda Bahaushe ke amfani da addinin sa da ilmin addinin domin ya kawata adabin sa.<\/p>\r\n\r\n\r\n\r\n

Wani abin lura kuma shi ne yadda aka hausantar da rayuwar Larabawa ta zama Bahaushiya domin ingiza wanda ake wa kirarin, ya yi wani abu na bajinta a fagen sa. Tunda in an lura, mun yi bayani a baya cewa akan yi wa mutum kirari ne walau don a sanya shi ya aikata wani abu da ake ganin in ba a bi ta wannan hanyar ba zai yi ba, ko kuma a yaba masa saboda wani abin ku zo ku gani da ya aikata.<\/p>\r\n\r\n

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Malam Ibrahim Sheme tare Khalifa Sanusi Shata a wajen taron<\/figcaption><\/figure>
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Makala da Malam Ibrahim Sheme ya gabatar a taron duniya mai taken \u201cInternational Conference On Mamman Shata\u201d wanda Centre for Research in Nigerian Languages and Folklore, da hadin gwiwar Department of Nigerian Languages da Department of Linguistics and Foreign Languages, Jamia\u2019ar Bayero, Kano, ta shirya, a BUK, Kano, a ranar Litinin, 3 ga Satumba, 2018 […]<\/p>\n

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