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Tag: yadda ake

  • Matsalolin Da ‘Yan Maye Suke Cin Karo Da Su

    Matsalolin Da ‘Yan Maye Suke Cin Karo Da Su

    Akwai matsaloli masu yawa game da shan miyagun ƙwayoyi, kuma yana yin tasiri sosai a rayuwar mashayan musamman ta fannin lafiya.

    Masu shaye-shaye suna haɗuwa da waɗannan cututtuka masu alaƙa da illolin da waɗannan sinadarai sukan yi wa jiki in an sha ba tare da ƙa’ida ba sakamakon abubuwan da suke sha masu sa maye:

    • Matsanancin ciwon kai
    • Matsanancin ciwon ciki
    • Matsanancin ciwon ƙirji
    • Ciwon hanta
    • Ciwon ƙoda
    • Ciwon saifa
    • Ciwon huhu
    • Ciwon zuciya (kalbu)
    • Ciwon daji (cancer)
    • Ciwon hawan jini
    • Shafar jaririn da ke cikin mace mai ciki
    • Rashin gani
    • Rashin jin ɗanɗano a baki
    • Rashin cin abinci
    • Rashin natsuwa
    • Rashin tsafta
    • Yawan tunani
    • Yawan jin tsoro
    • Yawan kasala
    • Yawan ramewa
    • Tsotsewar jikin mutum
    • Saurin kamuwa da Tarin fuka (tuberculosis wato TB)
    • Taɓuwar ƙwaƙwalwa
    • Saurin kamuwa da “cutar Sida (AIDS), sakamakon munanan ɗabi̇’un da shaye-shaye kan haifar ta hanyar jima’i ko allura.

    Sannan kuma a cikin rayuwar masu shaye-shaye akwai waɗannan abubuwa da suke cin karo da su wato aikata mugayen laifuka waɗanda suka haɗa da:

    • Sata
    • Fashi da makami
    • Karuwanci
    • Kisan kai
    • Rataye kai
    • Damfara
    • Ha’inci
    • Ƙarya
    • Yawan faɗace-faɗace
    • Yawan mutuwar aure
    • Rashin kulawa da tarbiyyar yara
    • Rashin zuwa makaranta
    • Rasa aikin da ake yi
    • Rashin cika alƙawari
    • Rashin tsayar da ibada a kan lokaci
    • Zama alaƙaƙai a cikin al’umma
    • Zaman daba
    • Shiga ƙungiyoyin asiri.

    Duk matashiyar da ta zama ma’abociyar shaye-shayen kayan maye tana tattare da fuskantar matsalolin rayuwa da kuma zamantakewarta cikin jama’a, kuma za ta ci gaba da fuskantar waɗannan abubuwa matuƙar ba ta daina ba:

    Mace in tana shaye-shayen miyagun ƙwayoyi, da wuya ta zama tana da abokai na ƙwarai. Matashiya mai shaye-shaye idan ta haifi ‘ya’ya da wuya ta ba su tarbiyya mai kyau. Kuma ire-iren waɗannan matasa in suka zama shugabannin al’umma mai zai faru ga waɗannan al’umma musamma wannan lokaci na mulkin damokaraɗiyya?

    Matashiya, mai shaye-shayen miyagun ƙwayoyi, ba a bari saurayi na kirki ya zo neman auren ta. Kamar yadda ya faru ga wata budurwa ‘yar shekara ashirin da biyu a duniya, wadda ta gama karatu ba tare da kyakkyawan sakamako ba.

    Ƙawayenta wasu duk sun ci gaba da karatu wasu sun yi aure, amma ita tana nan a gida kuma haɗuwa da mugayen abokai suka koya mata shaye-shaye, wani saurayi ya gan ta suka yi maganar aure har an buga katin gayyata aka zagaya aka kai wa saurayin labarin cewa wadda zai aura ‘yar maye ce, daga nan ya ce a ba shi kayansa ya fasa.

    Domin karanta Zaurancen ‘Yan Maye danna nan

    Wannan bayani an ciro shi ne daga littafin Mata Da Shaye-shayen Kayan Maye: Ina Mafita? Wanda Ado Ahmad Gidan Dabino MON ya wallafa.

    Edita@rumasau-kallamu

  • Yadda Lalurar Mele (Vitiligo) Take

    Yadda Lalurar Mele (Vitiligo) Take

    Yanayi ne da wani kaso cikin mutane kan samu kansu na kasancewar wani sashi na jikinsu ya bambanta da wani ta ɓangaren haske a fata. Kama daga tafin hannu, fuska, wuya, gefen kai, baya, kuiɓin ciki da dai sauransu.

    Wato dai ka ga mutum in baƙar fata ne amma ga wani sashi na hannuwansa ko fuskarsa ya zamo fari-fat, in kuma farar fata ne hakan ya sa fatar ta ƙara haske a inda abun ya fito, kai har gashin gurin yakan zamo fari shi ma.

    Kamar yadda kuka san muna da rukunin mutane ZABIYA wato ALBINO waɗanda fatarsu take fari fat gaba ɗaya, sannan ba sa iya jure zafin rana, gami da rashin gani sosai a tsakiyar rana ko hasken wani abu. A sakamakon ƙarancin sinadarin da ke ba fata launinta wato MELANIN.

    Toh su ma masu VITILIGO wannan MELANIN ɗin suka rasa a tsalmin inda farin ya bayyana. Kun ga kenan su ZABIYA duk fatar jikin ce suke da ƙarancin MELANIN, yayin da su kuma masu VITILIGO wani sashi ne na fatar babu.

    Shi yasa wasu sai ka ga ana ƙyamarsu a riƙa zaton ko wani ciwo ne na fata don kar mutum shi ma ya kwasa, ko kuma in ka gansu sai ka ɗauka irin ƙonewar nan suka yi gurin ya warke shi ne ya zamo haka. Eh ai ko ƙuna abinda yasa in ta warke in dai babba ce ake ganin gurin ya sauya kala shi ne dai rashin melanin ɗin.

    Don haka VITILIGO ba ciwo ne da ake iya ɗauka ba. Ku daina jin ƙyanƙyamin raɓar jikinsu. Yawanci ana alaƙanta shi da ƙwayoyin halittun gado (inheritance) da kuma tangarɗar ƙwayoyin garkuwar jiki (Auto immune) wanda a maimakon su yaƙi ƙwayoyin jiki sukan koma su yaƙi lafiyayyun ƙwayoyin da ke samar da melanin a jika wato MELANOCYTES. 

    Larurar ba ta da magani, kuma hakan bai jefa mutum cikin wani hatsari. Kurum in dai ka karɓi kanka yadda kake to shike nan.

    Domin karanta Ciwon Nono Ga ‘Yanmata Masu Ƙananan Shekaru danna nan

    Edita@rumasau-kallamu

     

     

  • Ciwon Nono Ga ‘Yanmata Masu Ƙananan Shekaru

    Ciwon Nono Ga ‘Yanmata Masu Ƙananan Shekaru

    Ciwon nono ga ‘yanmata masu ƙananan shekaru yawanci ba ya nuna cewa suna da wata babbar matsala a nonon su. Yakan zamo yana da alaƙa ne da canje-canjen zubar ruwan sinadaran estrogen da progesterone a cikin jikinsu (hormonal imbalances). Waɗannan sinadaran suna shafar balaga, jinin haila, ko girman nonon mace.

    Yawancin mata matasa suna jin zafin nono ko rashin jin daɗi a matsayin wani ɓangare na tsarin girman halittar jikinsu. Ana kiransa da ciwon nono na lokaci-lokaci (cyclical breast pain), kuma yawanci yana warkar da kansa bayan wani lokaci, ko kuma mace ta ji sauƙinsa bayan ta sami sauyin rayuwa idan ta yi aure.

    Amma, idan ciwon nonon ya zamo mai tsanani kuma bai daina ba na tsawon lokaci, ko ya haɗu da kumburi ko wasu canje-canje marasa kyau a nono, ko nono guda ɗaya  ya shafa na tsawon lokaci, ko ba yana faruwa ba ne a lokacin jinin al’ada, to, ya kamata ki je asibiti domin likita ya duba ki ido-da-ido.

    Sa’annan ya kamata ku san cewa ciwon nono a daidai lokacin mace tana budurwa  zai iya zamowa sakamakon abubuwa ne kamar haka:

    1. Sauye-sauyen zubar ruwan sinadaran estrogen da progesterone a cikin jikinki (hormonal changes), kuma shi ne ake kira “cyclical mastalgia”. Wannan ba matsala ba ne In-sha-Allah.
    2. Buɗewar fatar ƙirjinki, da kuma haɓakar girman tsokar nononki (developmental  stretching of skin and tissues as the breasts grow).
    3. Tasirantuwar fata da tsokar nononki idan aka taɓa su (breast sensitivity), domin wasu matan ko an taɓa nononsu ba su jin komai, amma wasu ko yaya aka taɓa su, to, suna tasirantuwa sosai. Wannan yanayin halitta ne.
    4. Rashin samun halittar ƙasusuwan baya, ƙirji, da kafaɗu masu kyau (poor posture). Wannan yana nufin idan halittar ƙasusuwan ƙirjinku, da kafaɗunku, da bayanku sun sunkuya ba su tsaya a tsaye ƙyam ba, to hakan zai sanya tsokoki da fatar nononku su takure, daga nan sai nononku ya riƙa yi muku ciwo a kai-a kai, har zuwa bayanku. Idan haka halittar ƙasusuwan ƙirjinku suke, to, za ku iya samun sauƙin ciwon ne ta hanyar yawan yin atisayen banƙare ƙirjinki da bayanku (postural exercises), tare da zama ko kwanciya a wuraren da bayanku da kafaɗunku ba za su takura ba.
    1. Canje-canjen nono sakamakon ƙullutun nono (fibrocystic breast changes), wanda yake faruwa saboda kullum fibroadenoma.  Fibroadenoma shi ne ƙullutun nono wanda yake sanya tsayuwar nono ƙyam. Wani lokacin yakan kumbura ko ya dinga ruwa, ya haddasa jin zafin nono idan aka taɓa ko ba a taɓa ba.

    Don karanta Kumburin Mahaifa Mai Sanya Zubar Jini (ENDOMETRITIS) danna nan

    Edita@rumasau-kallamu

     

  • Ilimin Ma’ana (Semantics)

    Ilimin Ma’ana (Semantics)

    JADDADA MA’ANA (ENTAILMENT)

    GABATARWA
    Masana da dama sun bayyana ra’ayoyinsu dangane da nazarin ma’ana. Kasancewar ma’ana wani ɓangare ne na kimiyyar harshe wanda ya ta’allaƙa a kan ma’ana.

    MA’ANAR HARSHE

    Sapir (1956) ya bayyana harshe da cewa “wata hanya ce ta bayyana kai da kuma hulɗa a tsakanin mutane waɗanda dabbobi ba su da irin ta.” Semantics kalma ce ta Ingilishi wacce ta samo asali daga “Semantikos” ta harshen Girkanci, wadda take nufin yin fiɗa ko ƙirƙira ko furta kalmomi (making of signs).

    Shi dai ilimin ma’ana (semantics) fanni ne ko reshe ne na kimiyyar harshe da ya raja’a wajen yin nazarin ƙwaƙƙwafi tare da samar da gaskatattun bayanai game da ma’ana, walau ta kalmomi ko ta jimloli ko kuma zantuka.

    Ilimin harsuna bai taƙaita kaɗai a ɓangaren ƙwarewa wajen sanin ma’anar ɗaiɗaikun kalmomi ba. Tabbas kalmomi na haɗuwa ta hanyoyi mabambanta don samar da ma’anoni ta hanyoyi daban-daban. Saboda haka, kalmomi na bayyanuwa wajen nuna dangantakar ma’ana a cikin jimla. Waɗannan dangantakar ma’ana ana samun su ne a wasu fagen nazari kamar haka;

    Paraphrase
    Ambiguity
    Tautology
    Presupposition
    Entailment
    Redundancy
    Anomaly
    Da dai sauransu.

    Amman mu a nan, za mu yi magana ne a kan abin da ya shafi “Entailment”.
    Entailment na nufin dangata tsakanin wata jimla da wata jimla wajen fayyace ko jaddada ma’anar jimlar farko daga jimla ta biyu wajen jaddada ma’ana. Misali;

    Lee kissed Kim passionately.
    Lee kissed Kim.
    Kim was kissed by Lee.
    Kim was kissed.
    Lee touched Kim with her lips.

    Judas murdered Sinbad
    Judas killed Sinbad.
    Sinbad was killed by Judas.
    Sinbad was killed.

    Aliyu ya tafi kasuwa`
    Kasuwa Aliyu ya tafi.
    Ya tafi kasuwa Aliyu.
    Aliyu kasuwa ya tafi.

    Audu ya zauna
    Zama audu ya yi.
    Audu zama ya yi.

    Halima ta siya takalmi
    Takalmi Halima ta siya.
    Ta siya takalmi Halima.

    Sahal ya sha ruwa
    Ruwa Sahal ya sha.
    Ya sha ruwa Sahal.

    Umar ya tsinka takalmi
    Takalmi umar ya tsinka.
    Tsinka takalmi umar ya yi.
    Umar takalmi ya tsinka.

    Amina ta haihu
    Jego amina ke yi.
    Amina na jego.
    Amina jego take yi.

    Ya’u ya sayi mota
    Mota Ya’u ya siya.
    Ya’u mota ya siya.

    Musa ya ɗinka riga
    Riga musa ya ɗinka.
    Musa riga ya ɗinka.
    Ɗinka riga musa ya yi.

    Adamu ya shiga gida
    Adamu gida ya shiga.
    Gida Adamu ya shiga.

    Halima ta soya ƙwai
    Soya ƙwai Halima ta yi.
    Ƙwai Halima ta soya.
    Halima ƙwai ta soya.

    Idan muka dubi waɗannan misalan na jimlolin, za mu ga cewa duk ana magana ne a kan abu ɗaya ba tare da canzawar ma’ana ba, kuma za mu ga cewa duk sauran jimlolin suna ƙara yi mana bayani ne a jimlar farko. Amman idan muka dubi wannan misalin ;

    Lee married Kim
    Kim kissed Lee.
    Lee kissed Kim many times.
    Lee did not kiss Kim.

    A waɗannan misalan za mu ga cewa ba a sami entailment ba, domin kuwa waɗannan jimlolin guda uku babu wacce take yi mana bayani ko take ƙara fayyace mana haƙiƙanin bayanin jimlar farko.

    KAMMALAWA

    Duba da yadda bayanai suka gabata game da ilimin harsuna da bayani game da ilimin ma’ana tare da yin tsokaci a kan “entailment” da kuma misalai, an gamsu kuma an fahimci abin da ake kira da “entailment”.

    MANAZARTA

    Gennaro Chierchia and Sally Mcconnell-Ginet, Meaning and Grammar (2000) : An Introduction to Semantics, MIT Press.
    Gramley, S. (2001) The vocabulary of world English. London:Arnold.

    Kearns, Katherine 2000. Semantics. London: Macmillan.
    Raymond Hickey, English Linguistics Language Meaning and Use.

    Danna nan don karanta Adana Harshe (LANGUAGE PRESERVATION)

    MUHAMMAD SAHAL ALIYU
    07065994177

    Edita@rumasau-kallamu

     

  • Fassarar Huɗubar Juma’a Rubutacciya daga Masallaci mai Alfarma 11/7/25

    Fassarar Huɗubar Juma’a Rubutacciya daga Masallaci mai Alfarma 11/7/25

    Mai huɗuba: Sheikh Dr. Bandar bin Abdul-Aziz Badila

    Mai fassara: Dr. Usman Azzuhree

    Huɗuba ta farko:

    Dukkan yabo ya tabbata ga Allah, Mai jin ƙai, Mai rahama, Mai karamci, Mai yawan baiwa. Ina yaba Masa tsarki ya tabbata a gare Shi kuma ina gode Masa, Mai yawan afuwa, Mai yalwar yafiya.

    Ina shaidawa lallai babu abin bauta bisa cancanta sai Allah Shi kaɗai, ba Shi da abokin tarayya; tausayinSa ya game dukkan halittu, kuma rahamarSa ta yalwaci mutane da aljanu. Kuma ina shaidawa lallai Annabi Muhammadu bawanSa ne kuma ManzonSa, Ubangijinsa ya aiko shi a gabanin Ƙiyama da gaskiya da ma’auni, da afuwa da kyautatawa, tsira da aminci da albarkar Allah su ƙara tabbata a gare shi, da alayensa da Sahabbansa ma’abota tuba da komawa ga Allah.

    Bayan haka:

    Ya ku mutane! Ina yi muku wasici, da ni kaina da tsoron Allah, ku ji tsoron Allah, Allah Ya jiƙan ku, kuma kada ku ɗebe tsammanin samun rahamar Allah, kuma kada ku yanke ƙaunar samun jinƙai daga Allah: (Saboda lallai Allah Maɗaukaki yana shimfiɗa hannunSa da dare domin wanda ya yi laifi da rana ya tuba, kuma yana shimfiɗa hannunSa da yini domin wanda ya yi laifi da dare ya tuba, har sai rana ta fito daga mafaɗarta).

    Muslim ne ya ruwaito.

    Ya ku bayin Allah! Lallai Allah Maɗaukaki ya sanya ɗabi’u na sha’awa da karkata zuwa ga ababen so a cikin zukatan ‘ya’yan Adam, wanda hakan ya sa suka zama tushen umurni da hane-hane da aka ɗaura musu, kuma ya rubuta musu rabonsu daga saɓo domin gwaji da jarrabawa: ((Domin Allah ya san wanda ke tsoronSa a bayan ido)).

    Suratul Ma’ida (94).

    An ruwaito daga Anas ɗan Malik Allah Ya ƙara masa yarda, ya ce: Manzon Allah tsira da amincin Allah su tabbata a gare shi ya ce: (Dukkan ɗan Adam mai kuskure ne, kuma mafi alheri cikin masu kuskure su ne masu tuba). Imam Ahmad ne ya rawaito a Musnad.

    Manufar hakan kuwa ita ce; masu tuba su koma gare Shi, kuma masu komawa su fuskance Shi, kuma masu tsoron Sa su rusuna a gabanSa, an rawaito daga Abu Huraira Allah Ya ƙara masa yarda, ya ce: Manzon Allah tsira da amincin Allah su tabbata a gare shi ya ce: (Ina rantsuwa da Wanda raina ke hannunSa, da ba ku yi zunubi ba, da Allah ya kawar da ku, ya kawo wasu mutane waɗanda za su yi zunubi, sannan su nemi gafara daga Allah, kuma Allah Ya gafarta musu).

    Muslim ne ya ruwaito.

    Kuma lallai daga cikin manyan siffofin Allah Maɗaukaki akwai siffar rahama, Allah Maɗaukaki Ya ce: ((Rahamata ta yalwaci komai)). Suratul A‘rāfi (156).

    Kuma lallai daga cikin mafi girman sunayenSa akwai Ar-Rahmān da Ar-Rahīm, wato Mai rahama Mai jinƙai, kamar yadda Ya ce: ((Kuma abin bautarku abin bauta ne guda, babu abin bautawa bisa cancanta sai Shi, Mai rahama Mai jinƙai)). Suratul Baƙara (163).

    Kuma Ya kwaɗaitar da bayinSa da su kasance masu jin ƙai ga halittu. An ruwaito daga Usāma ɗan Zaid Allah Ya ƙara masa yarda, cewa Manzon Allah tsira da amincin Allah su tabbata a gare shi ya ce: (Lallai waɗanda Allah Yake tausayin su cikin bayinSa su ne masu tausayi). Bukhari da Muslim ne suka ruwaito.

    Kuma an rawaito daga Abdullah ɗan Amr Allah Ya ƙara masa yarda ya ce: Manzon Allah tsira da amincin Allah su tabbata a gare shi ya ce: (Allah Mai rahama yana jinƙan masu jinƙai, ku ji ƙan waɗanda ke bayan ƙasa, Wanda yake sama Zai jiƙan ku). Ahmad ne ya rawaito a Musnad ɗinsa.

    Kuma daga cikin rahamarSa tsarki ya tabbaya a gare Shi ga bayinSa akwai saukar musu da littattafai da Ya yi, kuma Ya aiko musu Manzanni, kuma bai gaggauto musu da uƙuba ba, ((Idan da Allah Yana (saurin) damƙar mutane saboda laifin da suka aikata, to, da bai bar kowane mai rai ba a bayan ƙasa, sai dai kuma Yana saurara musu ne zuwa wani lokaci ƙayyadajje)). Suratu Faɗir (45).

    Kuma Ya kwaɗaitar da su zuwa ga tuba, kuma ya kira su zuwa ga dawowa gare Shi, sai Ya ce: ((Ka ce: Ya ku bayiNa waɗanda suka lalata kawunansu (da kafirci da saɓon Allah), kada ku ɗabe ƙauna daga rahamar Allah. Lallai Allah Yana gafarta dukkan zunubai. Lallai Shi Mai gafara ne, Mai jin ƙai)). Suratuz Zumar (53).

    Sannan Allah tsarki ya tabbata a gare Shi Ya yi musu alkawarin gafarar zunubai da kuma kankare munanan laifuka, sai Ya ce: ((Kuma waɗanda idan suka aikata alfasha ko suka zalunci kawunansu, nan take sai su tuna da Allah, sai su nemi gafarar zunubansu. Kuma wa ya ke gafarta zunubai in ba Allah ba? Kuma ba sa dogewa a kan abin da suka aikata alhali suna sane)). Suratu Ali Imran (135).

    Kuma Allah tsarki ya tabbata gare Shi Ya lamunce wa duk wanda ya tuba kuma ya koma gare Shi cewa zai mayar da miyagun ayyukansa su zama kyawawa kamar yadda Ya ce: ((Sai dai wanda ya tuba, kuma ya yi imani, kuma ya aikata aiki nagari, to, waɗannan ne Allah zai mayar da munanan ayyukansu su zama kyawawa. Kuma Allah Mai gafara ne, Mai jin ƙai)). Suratul Furƙan (70).

    Kuma Ya umarci AnnabinSa da ya tausaya wa mutane, ya ji ƙansu, kuma ya karɓa daga gare su, sai Ya ce da shi: ((To, Saboda rahama ta musamman daga Allah, sai ka zama mai tausayawa a gare su; in da kuwa ka kasance mai kaushin mu’amala, mai ƙeƙasasshiyar zuciya ne, to, da sun watse sun barka. Saboda haka, ka yi musu afuwa, kuma ka roƙa musu gafara, kuma ka shawarce su cikin dukkan lamura; amma idan ka riga ka ƙulla niyya, to, ka dogara ga Allah. Lallai Allah yana son masu dogaro a gare Shi)). Suratu Ali Imran (159).

    Bari dai, Tausayinsa tsira da amincin Allah su tabbata a gare shi yana isa har zuwa ga waɗanda suka yi masa adawa daga cikin mushirikai, saboda girman abin da ke jiran su a Ranar Alƙiyama, yana fatan su shigo Musulunci, don tsoron kada su mutu a kan shirka, sai su cancanci azabar wuta, Allah Mai ɗaukaka da buwaya Ya ce yana Mai bayyana hakan a wurare da dama cikin littafinsa: ((To ko mai yiwuwa ne za ka kashe kanka da baƙin ciki, in ba su yi imani da wannan zancen ba (watai Alƙur’ani)). Suratul Kahfi (6).

    Kuma ya ce: ((Ko za ka kashe kanka ne don ba su zama muminai ba?)). Suratush-Shu’ara’ (3). Kuma ya ce: ((Kada ka kashe kanka saboda bakin ciki a kansu. Lallai Allah Masani ne ga abin da suke aikatawa)). Suratul Faɗir (8). Malaman tafsiri suka ce: Ma’ana: Kana shirin halakar da kanka saboda baƙin ciki a kansu.

    To, ya ku bayin Allah! Ku ji tsoron Allah, ku kasance masu tausayi ga bayin Allah, kuma ku kyautata musu, ku tausasa musu, ku yi koyi da halin Manzon Allah tsira da amincin Allah su tabbata a gare shi, an rawaito daga Abū Huraira Allah Ya ƙara masa yarda cewa: lallai wani baƙauye ya yi fitsari a cikin Masallaci, sai mutane suka tashi don su afka masa, sai Manzon Allah tsira da amincin Allah su tabbata a gare shi ya ce da su: (Ku bar shi, ku zuba guga na ruwa ko bokiti na ruwa a in da ya yi fitsarin, domin an aiko ku ne masu sauƙaƙawa, ba masu tsanantawa ba). Bukhari ne ya ruwaito.

    Kuma an rawaito daga Abu Musa Allah Ya ƙara masa yarda, ya ce: Manzon Allah tsira da amincin Allah su tabbata a gare shi ya kasance idan zai aika wani daga cikin Sahabbansa zuwa ga wani lamarinsa, sai ya ce: (Ku yi bishara, kada ku yi kora; ku sauƙaƙa, kada ku tsananta). Muslim ne ya rawaito.

    Ku yi hattara sosai! Kada mumini ya zama katanga a kan tafarkin Allah, ko mai koran mutane daga addinin Allah, ko shinge da ke hana mutane samun kusanci da Allah, alhali bai sani ba, domin zukata suna hannun Allah tsarki ya tabbata a gare Shi, kuma Shi ne Yake sanin abin da ke cikinsu na imani, da yaƙini, da gaskiya, da ƙauna ko ya ya kuwa bawa ya dulmiya cikin zunubai, kuma ko ma waɗanne irin munanan laifuka ya aikata.

    Ina faɗin wannan magana tawa, kuma ina nema wa kaina gafarar Allah, da ku da dukkan Musulmi daga kowane zunubi, don haka, ku nemi gafararSa, domin Shi Mai gafara ne, kuma Mai jin ƙai.

    Huɗuba ta biyu:

    Dukkan yabo ya tabbata ga Allah, Yana karɓar tuba daga bayinSa, kuma Yana yin afuwa ga laifuka masu yawa. Ina yaba Masa, tsarki ya tabbata gare Shi, kuma ina gode masa, Yana yafe tuntuɓe, kuma Yana suturce aibuka, kuma Yana ƙarfafa masu rauni.

    Ina shaidawa lallai babu abin bautawa bisa cancanta sai Allah Shi kaɗai, ba Shi da abokin tarayya, idan aka yi aiki kaɗan Yana ba da sakamako mai yawa. Kuma Ina shaidawa lallai Annabi Muhammadu bawanSa ne kuma ManzonSa, mai bishara, da kuma gargaɗi, kuma fitila mai haskakawa, tsira da aminci da albarkar Allah su ƙara tabbata a gare shi, da Alayensa da Sahabbansa masu rangwame da kuma sauƙaƙawa.

    Bayan haka:

    Ya ku bayin Allah!

    Kishi a kan addini, da yin fushi idan aka taɓa Shari’ar Allah, na iya jawo wasu jama’a daga cikin Musulmi ko wasu gungun Muminai, idan sun ga ana aikata mummunan aiki, ko suka samu ana aikata saɓo, su wuce gona da iri wajen yin hani da kuma ƙetare iyaka wajen inkari, wataƙila ma har wasu daga cikinsu Allah Ya kiyaye mu su shiga cikin abin da yake haƙƙin Allah Mahalicci ne, kuma abubuwan da Ubangiji kaɗai Ya keɓanta da su.

    Wannan kuma, ina rantsuwa da Allah babban kuskure ne, kuma tuntuɓe ne mai haɗari.

    An rawaito daga Damdamu ɗan Jaus al-Yamami ya ce: Abu Huraira Allah Ya ƙara masa yarda ya ce da ni: “Ya kai Yamami, kada ka ce wa wani mutum: ‘Wallahi, Allah ba zai gafarta maka ba’ ko kuma ‘Allah ba zai shigar da kai Aljanna ba har abada”. Na ce: “Ya Abu Huraira, wannan magana ce da ɗaya daga cikinmu yake faɗa wa abokinsa idan ya fusata”.

    Sai ya ce: “Kada ka faɗa”. Domin na ji Manzon Allah tsira da amincin Allah su tabbata a gare shi yana cewa: (A cikin Banu Isra’ila akwai wasu mutane biyu, ɗaya daga cikinsu ya kasance mai ƙoƙari wurin ibada, ɗayan kuwa mai yawan zunubi ne, kuma sun kasance abokan juna.

    Mai ibadar yana yawan ganin ɗayan cikin aikata zunubi, sai ya ce masa: “Kai wane, ka daina”. Sai shi kuma ya ce masa: “Ka bar ni ni da Ubangijina, shin an aiko ka ne don ka sa ido a kaina?” Ya ce: Har wata rana ya gan shi a cikin wani zunubi, sai ya ga girman hakan, sai ya ce masa: “Kaitonka! Ka daina”. Sai ya ce: “Ka bar ni ni da Ubangijina, shin an aiko ne don ka sa ido a kaina?”. Sai mai ibadar ya ce masa: “Wallahi, Allah ba zai gafarta maka ba”, ko “ba zai shigar da kai Aljanna ba har abada”.

    Ya ce: Sai Allah Ya aiko da mala’ika zuwa gare su, sai ya karɓi rayukansu, suka haɗu a wurinSa, sai Ya ce wa mai aikata laifin: Je ka shiga Aljanna da rahamaTa. Sai ya ce wa ɗayan: Shin ka san abin da ke cikin ilimiNa ne? Shin kana da wani iko a kan abin da ke hannuNa ne? Ku tafi da shi zuwa wuta. Ya ce: Na rantse da wanda rayuwar Baban Ƙasim ke hannunSa, lallai ya furta kalmar da ta hallaka masa duniyarsa da lahirarsa”. Imam Ahmad ne ya rawaito a cikin Musnad da Abu Dawud a cikin Sunan.

    Kuma ku sani, ya ku bayin Allah cewa: Lallai ƙin saɓo da kuma inkarin mummunan aiki, ba sa cin karo da tausasa wa wanda ya aikita laifi, ko kuma tausayi ga mai aikata saɓo, bari dai, haɗuwar duka biyun dalili ne na cikar imani, kamar yadda Manzon Allah tsira da amincin Allah su tabbata a gare shi ya kasance a kai.

    Sannan ku yi salati da salama ga mafi alherin halittun Allah, Muhammadu ɗan Abdullahi, kamar yadda Ubangijinku ya umarce ku, sai Allah Maɗaukaki Ya ce: ((Lallai Allah da Mala’ikunSa suna yi wa Annabi salati. Ya ku waɗanda kuka yi imani! Ku yi salati a gare shi da salama mai yawa)).

    Ya Allah! Ka yi daɗin tsira da aminci da albarka ga bawanKa kuma ManzonKa, Annabinmu Muhammadu.

    Kuma ya Allah Ka ƙara yarda da Halifofinsa guda huɗu, jagorori kuma tsayayyu a kan addini: Abubakar da Umar da Usmanu da Ali, Ka kuma ƙara yarda da sauran sahabbai goma da aka musu albishir da Aljanna, da waɗanda suka yi mubaya’a a ƙarƙashin bishiya, da sauran Sahabbai gabaɗaya, da Tabi’ai, da waɗanda suka biyo bayansu da kyautatawa har zuwa ranar sakamako.

    Ya Allah! Ka ɗaukaka Musulunci da Musulmi. Ka kare shingen addini. Ka taimaki bayinKa masu tauhidi, ya Ubangijin halittu. Ya Allah! Ka yaye damuwar masu damuwa daga cikin Musulmi, kuma Ka sauƙaƙa wa waɗanda ke cikin ƙunci, kuma Ka biya bashin waɗanda ake bi bashi, Ka warkar da marasa lafiyar mu da na sauran Musulmi gabaɗaya.

    Ya Allah! Ka amintar da mu a ƙasashenmu, Ka shiryar da shugabanninmu da majiɓinta lamuranmu, kuma Ka karfafi Shugabanmu kuma majiɓincin lamurammu, Hadimin Masallatai biyu masu alfarma, da gaskiya, da dace, da aikata daidai.

    Ya Allah! Ka tsawaita rayuwarsa cikin lafiya da kwanciyar hankali, da ni’ima mai yalwa, kuma Ka datar da shi da magajinsa amintacce zuwa ga abin da ke da amfani ga ƙasa da bayinKa, da ɗaukaka ga Musulunci da Musulmi, ya Ubangijin talikai.

    Ya Allah! Ka kare sojojinmu, masu tsaron iyakokinmu da fagagenmu, Ya Allah Ka kiyaye su da idonKa da baya barci, Ka lulluɓe su da karfinka wanda ba a rinjayar sa, ya Ma’abocin girma da karamci.

    Ya Allah! Ka kasance Mai taimako da ƙarfafawa da goyon baya ga ‘yan’uwanmu masu rauni, Ya Allah! Ka kasance tare da su a ƙasar Falasdinu da duk inda suke, Ka mayar da rauninsu ya zamo ƙarfi, tsoronsu ya koma aminci, talaucinsu ya zama yalwa da jin daɗi, ya Ubangijin talikai.

    Ya Allah! Ka yi maganin Yahudawa ‘yan ƙwace ‘yan mamaya, Ka kare mu da sauran duniya daga sharrinsu, ya Mai ƙarfi. Ya Allah! Ka sanya mu daga cikin mafiya tausayin bayinKa ga halittunKa, kuma mafiya tausasawa da kyatatawa a gare su, ya Mai Rahama Mai jinƙai.

    ((Ya Ubangijinmu! Ka ba mu kyakkyawa a duniya, kyakkyawa a lahira, kuma Ka tsare mu daga azabar wuta)). ((Tsarki ya tabbata ga Ubangijinka, Ubangijin buwaya daga abin da suke sifanta Shi da shi, aminci ya tabbata ga Manzanni, kuma dukkan yabo ya tabbata ga Allah, Ubangijin talikai)).

    Domin karanta Rubutacciyar Fassarar Idin Ƙarmara Sallah danna nan

    Edita@rumasau-kallamu

  • Tarihin Dr. Yusuf Bala Usman

    Tarihin Dr. Yusuf Bala Usman

    Dr. Bala Usman mutum ne basarake, mashahurin malami masanin tarihi da kimiyyar siyasa, dandaƙaƙƙen marubuci, ɗan kishin ƙasa, mai fafutikar ‘yanci, haziƙi kuma fasihi, sannan kuma maras tsoro.

    Tabbatas, babu tantama bare kokwanto cewa, wannan bawan Allah ya bayar da gagarumar gudunmawa wajen wayar da kan jama’a, haɓɓaka ilimi, irin wacce ta dace a kuma daidai lokacin da ya da ce.

    Wannan bawan Allah ya tafiyar da rayuwarsa kacokaf, wajen karantarwa, fafutikar ‘yanci da ganin an tabbatar da adalci, da kuma bayyana tarihi. “Dr. Bala Usman Tekun bayanai (ilimi) ne. Nitsattsen manazarci, shi ne Dr. Bala Usman wanda ke da kundayen a kowanne fanni da kuma kowane irin mutum. Idan baka taɓa ba shi kwafin muƙalarka ba ko wani abu da ka wallafa, to shi yana da kundin a kanta. Idan kana neman ƙarin bayani a game da wani fanni, to ka tambaye shi. idan ba shi da ta cewa, to zai gaya maka gurin da za ka samu kai tsaye” (Dr. Abba, 2005).

    Haihuwa

    An haifi Farfesa Yusuf Bala Usman a garin Musawa ta Jihar Katsina, a cikin watan Mayun 1945. Dr. Yusuf Bala Usman jini sarautar Katsina ne. Shi ɗan Durbin Katsina ne, kuma ɗan nuwan Sarkin Katsina Usman Nagogo. Haka nan kuma shi jikan sarkin Kano Abdullahi Bayero ne ta wajen mahaifiyarsa.

    Karatu

    Dr. Yusuf Bala Usman ya fara karatunsa na firmare a ‘Musawa Junior Primary School’ daga shekarar 1951 zuwa 1954, sai kuma ‘Kankia Senior Primary School’ daga shekarar 1956 zuwa 1957, daga nan kuma sai ‘Government College Kaduna’ daga 1958 zuwa 1962.

    Dr. Yusuf Bala Usman a ƙasashen waje ya zurfafa karatunsa. Ya halarci ‘University Tutorial College’ da ke Great Russell Street, Landan, daga shekarar 1963 zuwa 1964. Sannan kuma ya shiga ‘University of Lancaster’ da ke Landan, inda ya fita da digiri a fannin tarihi da kimiyyar siyasa (Bachelor of Arts (Hons) in History and Political Science), daga shekarar 1964 zuwa 1967.

    A Jami’ar Ahmadu Bello ta Zariya yi karatunsa na digiri na biyu da kuma digirin digirgir daga shekarar 1970 zuwa 1974.

    Gogayyar Aiki

    Bayan dawowarsa gida Najeriya, Dr. Bala Usman ya fara karantarwa a Kwalejin Barewa (Barewa College) da ke Zariya, tun daga shekarar 1967 har zuwa 1971. Daga baya ya fara Koyarwar wucin gadi (Part Time Lecturing) a Jami’ar Ahmadu Bello ta Zariya, kafin daga baya ya zama malami na dindin. Wannan shi ne aikin da yake kai har zuwa ƙarshen rayuwarsa.

    Muƙaman da ya Riƙe

    Ya Riƙe muƙamin shugaban sashen tarihi daga 1979 zuwa 1980, sannan kuma ya riƙe muƙamin Mataimakin shugaban Tsangayar darrusan ‘Art’ da kimiyyar hulɗatayya (Deputy Dean, faculty of Arts and Social Science) a 1977, sannan kuma shi mamba ne a majalisar sanatocin jami’a (member university senate) tun daga 1976 har zuwa 1980.

    Dr. Yusuf Bala Usman ya zama mamba na masu shifter kuɗin tsarin mulkin Najeriya (minority submission members of the constitution drafting committee) daga shekarar 1975 zuwa 1976. Sannan ya zama mamba na kwamatin sabunta Ƙa’idojin Hulɗa da Ƙasashen Waje na Najeriya (Nigeria’s foreign policy) daga 1975 zuwa 1976.

    Sannan kuma ya zama mamba na jakadun Najeriya zuwa ƙasar Angola a shekarar 1976. Sannan kuma ya zama mai ba da shawara na musamman ga Wakilcin Najeriya ga zaman musamman na 31 da na 41, da zauren majalisar Amurka ya gabatar (special adviser to the Nigerian delegation to the 31st and 41st special sessions of the United Nation’s General Assembly) a shekarun 1976 da 1986.

    Haka nan kuma yana cikin kwamatin amintattu na ƙungiyar ƙwadagon Najeriya (NLC) tun daga 1978 har zuwa 1980, kuma ya zama ko-odinato na kwamatin karɓar mulkin Jahar Kaduna a shekarar 1979, sannan kuma daga baya ya zama sakataren gwamnatin jihar Kaduna a lokacin gwamna Balarabe Musa daga shekarar 1979 zuwa 1980. Ya zama darektan nazari na jama’iyyar PRP daga 1979 zuwa 1980. Da sauran abubuwa da ya riƙe masu tarin yawa.

    Gudunmawar Da Ya Ba Da

    Dr. Yusuf Bala Usman, ya ba da gagarumar gudunmawa wajen yaɗa ilimi da kuma bunƙasa shi, kamawa tun daga rubuce-rubuce har zuwa kan buɗe cibiyoyin nazari. Ya rubuta takardun da Allah kaɗai ya san iya yawansu. “Gudunmawar da Bala Usman ya bayar ta fi ƙarfin rubuce-rubucen da ya yi ya bari saboda ‘yan baya” Gwadabe (2005). “Ina fata, karantarwar da marigayi Dr. Yusuf Bala Usman Ya tafi ya bari, ta zama jirgin tsira. Ya tafikar da rayuwarsa wajen karantarwa, fafutikar ganin an yi adalci, da kuma nazarin tarihi” (Aruwan, 2013).

    Ta wannan hanya ta rubuce-rubuce, Allah ne kaɗai ya san mutanen da suka zama ‘yan kishin ƙasa. “Bala da abokansa malamai ‘yan fafutikar ‘Yancin Ɗan Adam a faɗin Nahiyar Afirka, waɗanda suke karantarwa a jami’o’i da dama a Najeriya a wancan lokacin da man fetur ya ɗauki hankalinmu, sun farkar da mu tare da haskaka mana fitilar cewa lallai za mu iya canzawa zuwa ga rayuwa mai inganci” (Abdul-Raheem, 2005).

    Haka nan ya rubuta takardun da ba za su ƙirgu ba dangane da haɗin kan Najeriya. “Dr. Usman ya ƙware wajen fito da haɗɗuran da ke tattare da rarrabuwa, a kuma daidai lokacin da ƙasashen duniya suke yunƙurin haɗewa ƙarƙashin ƙungiya ɗaya” (Oyetunje, 1999).

    Rasuwarsa

    Kafin rasuwarsa, Dr. Yusuf Bala Usman sai da ya zama Professor Yusuf Bala Usman. Ya rasu a ranar Asabar 24 ga watan Satumba na shekarar 2005.

    Manazarta:

    Abba A. (2005). Tribute to Dr. Yusufu bala usman. An ciro a shekarar 2016 daga shafin: http://nigeriaworld.com/articles/2005/nov/151.html

    Abdul-Raheem T. (2005). Tajudeen Abdul-Raheem remembers the fallen comrades in Nigeria. https://www.laits.utexas.edu/africa/ads/1201.html

    Aruwan S. (2013). Remembering Yusufu Bala Usman By Samuel Aruwan. An ciro a shekarar 2016, daga shafin: http://saharareporters.com/2013/09/24/remembering-yusufu-bala-usman-samuel-aruwan

    Gwadabe M.M. (2005). IV Yusufu Bala Usman (1945-2005) : https://www.questia.com/library/journal/1G1-222251440/iv-yusufu-bala-usman-1945-2005

    Ibemere E. (2013). Bala Usman, radical change agent in embrace of history. An ciri a shekarar 2024, daga shafin: http://www.mynewswatchtimesng.com/bala-usman-radical-change-agent-in-embrace
    -of-history/

    Nura J. (2005). Tribute To Dr. Yusufu Bala Usman (1945-2005). An ciro a shekarar 2024, daga shafin: http://www.gamji.com/article5000/NEWS5153.htm

    Oyetunji A. (1999). Dr. Bala Usman’s Speech And Issues of Identity. An ciro a shekarar 2024, daga shafin: http://www.waado.org/nigerdelta/essays/BalaUsman/ Oyetunji.html

    Sanusi. S.L. (2001). Usman, Ekeh And The Urhobo “Nation”. An ciro a shekarar 2024, daga shafin:http://www.waado.org/nigerdelta/essays/ BalaUsman/Sanusi.html

    Wikipedia (2024). Bala Usman. An ciro a shekarar 2024, daga shafin: https://en.wikipedia.org/wiki/Bala Usman

    Domin karanta Tarihin Nana Asmau ‘Yar Shehu Usman Ibn Fodiyo danna nan

    Edita@rumasau-kallamu

  • Labarin Kalala Da Kalalatu

    Labarin Kalala Da Kalalatu

    Akwai wani mutum wai shi Kalala, yana da matarsa wadda a ke kira Kalalatu. Kalala Allah ya yi shi wani irin mutumin da ne, ba abin da ya fi da ƙi illa a yi masa abinci ya ci shi kaɗai. Da suna ci tare da wani makwabcinsa, sai makwabcin ya zama wani iri ne mai mita. Yakan riƙa cewa Kalalatu ba ta iya miya ba, wai kullum miyarta daga ta cika gishiri sai ta cika ruwa.

    Da Kalala ya ga tsegumin ya fa yi yawa sai ya bar kai abincinsa wurin mabwabcin. Ya riƙa fita karauka yana nemo baki, yana kawowa gidansa suna ci tare.

    To, Kalalatu ba ta ƙaunar wannan ɗabi’a ta mijinta, domin bisa ga misali, ran da Kalala ya yanka kaji biyu, iyaka Kalalatu ta sami cinya, domin duk Kalala zai kai wurin baƙin da ya jawo ne su cinye. Ta yi, ta yi ta hana shi wannan ɗabi’a, ya ki hanuwa.

    Saboda haka sau da yawa in ya ba ta dahuwa sai ta tsame rabi ta cinye, in Kalala ya yi magana ta ce ya ƙone ne, ko kuwa ta ce ta sauke ta shiga ɗaki ɗauko kwano, kafin ta fito ta tarar kyanwa ta cinye rabi. Dalilai dai irin waɗannan marasa kan gado ga su nan kullum Kalala na ta sha, amma saboda haƙurin da Allah ya zuba masa ba ya cewa kome.

    Rannan, ko ina Kalala ya sami kuɗi sai ya tafi kasuwa ya nemo daƙwalen kaji guda biyu ya sayo. Ya yiwo cefane ya kawo gida, ya ce wa Kalalatu ta soye kajin nan gaba ɗaya. Ta tashi, bayan ya fige ya gyara mata, ta sa tukunya ta shiga suya. Abu ga daƙwalen kaji, duk kitse yâ cika tukunya, sai wani abu su ke coi, coi, coi, in tana juya su.

    Duk kuwa kwaɗayi ya kama ta, da ma ga ta idonta idon nama sai ka ce kura sai yawu ke zuba dalala. Ta sa dan yatsa ta ɗanɗana ta ji ko gishiri ya yi daidai, sai ta ji abin daɗi ya kamo ta har ga ƙeya, ta ce, “Kai, waɗannan kaji yau suna shirin ganin wata irin gajerar suya. Amma dubi duk yawan kajin nan, rabona bai fi cinya ba daga cikinsu. Ka san dai halin mai gidan nan ya miskile ni.”

    Ta ci gaba da suya ƙamshi na jifarta, ta yi kamar ta jure ta kasa, sai ta fara tsame tana ci, wai ta kau da mugun yawu. Kafin su soyu ta kusa cinye rabin kaza. Da ta sauke sai ta je ta gaya wa mijin sun soyu. Kalala ya ce, “To, sai ki cire cinya guda, taki ke nan. Saura kuwa a ajiye, har in je in samo abokan ci.”

    Kalalatu ta ce, “To.” Ta tafi ta cinye ’yar cinyar da aka ce ita ce tata, ta tsuguna tana kallon saura, sai mai ke zuba nash, nash. Ta ruga wajen ƙofar zaure ta leƙa ko ta hango mijin tafe da baƙin, ba ta ga kowa ba, ta komo wajen kaji ta tura musu ido. Sai ta ce, “Af, ashe ma fikafikai guda biyu sun kone tun ɗazun, bari in cinye na ɗayar kuma don su zo daidai, kada mai gida ya gane.” Sai ta kama fikafikai ta fiffizge ta laƙwame. Ta sake rugawa bakin zaure ta gani ko mijin na tafe, ba ta ga kowa ba.

    Ta dawo, ta tsaya bisa kwanon da kaji su ke, ta ce, “Shin mai gidan nan zai zo dai? Ga kaji har sun fara yin sanyi. To, ni Kalalatu, yanzu in ya zo ya tarar wannan kazar duk na fiffige ta, ya tambaye ni, in ce me? Ba abin da yafi sai in cinye ta gaba ɗaya, in ya zo in ce kyanwar gidan nan ta sace ta.” Sai ta tsuguna ta cinye ta sarai, ta kwashi kasussuwa ta kai masai ta zuba.

    Ta koma ƙofar zaure ta hanga, ba ta ga mai gida ba. Da ta ga haka sai ta dawo, ta ce, “A bari ya huce shi ya kawo rabon wani. Bari in ƙarƙare cinya guda, kowa ya huta, in ya so in ya dawo kome ta tafasa ta ƙone.” Sai ta kama kazar guda kuma ta laƙwume. Ta nufi randa ta ɗebi ruwa ta kora, ta yi gyatsa, ta ce, “Madalla, kome ta ke zama ta zama.”

    Ta zauna kenan, sai ga mai gida ya shigo. Ya ce wa Kalalatu, “Yi maza ki niƙa yaji ki barbaɗa musu, kin san yanzu lokacin sanyi ne, ba abin da ya fi yaji amfani. Na manta ne in gaya miki ki niƙa yaji ɗazun. Yi hakuri, yau dai kin sha aiki.”

    Kalalatu ta ce, “Ai ba kome, ku dakata mini dai kaɗan.’ Ta shiga ɗaki tana ta shawarwarin abin da za ta ce wa mijin ya faru ga kaji. Tana can cikin ɗaki, sai Kalala ya ɗauki wuƙa ya nufi maniƙa yana wasawa ƙararas, ƙararas, wai don ta yi kaifi ya sami ta yanka kaji ƙanana ƙanana, in an kawo.

    Kalala na can na ta fama da washin wuƙa, sai Kalalatu ta ji ana sallama. Ta yi farat ta fita bakin zaüre wajen mai sallama, ta dube shi ta riƙe baki, ta ce, “Kai baƙo, kai ne mai gidan nan ya kirawo, wai ku zo kuci abinci? Baƙo yace, “I, Allah ya saka muku da alheri.”

    Kalalatu ta ce, “Kai, tafi can, sakarai ba ka san abin da a ke ciki ba. Kana tsammani mutum mai hankall ya sa a yi masa abinci ya fita karauka neman abokin ci? In kana kama gabanka ka ruga, tun da wuri ka ruga. Ka ji shi can yana washin wuka, kunnenka guda zai yanke. Kullum haka ya ke yi, motsattse ne.”

    Baƙon nan, ko da ya saurara ya ji Kalala na washin wuƙa sai ya dafe ƙeya ya zura a guje. Kalalatu kuma ta ruga wajen Kalala, ta ce, “Ga irin jaye-jayen naka nan, ba ka san irin mutanen da ka ke jawowa gida ba.”

    Kalala ya ce, “E? Mahaukaci ne?”

    Kalalatu ta ce, “Mahaukaci mana, ko ba mahaukaci ba ne ai ɓarawo ne, da ɓarawo ko da mahaukaci ai duk tafiyarsu kenan. Kajin da na barkaɗawa yaji, ko da ya gan su sai na ga ya yi wuf ya fizge, ya shafa a guje da su. Ga shi can ya miƙa, ya tasarwa kasuwa.”

    Kalala ya fusata, ya ce, “Allah wadan ɗan banza! Mutanen duniya ba wanda ke iya musu. Da ma ya bar mini ko da guda ɗaya, ai da na sami ta kalaci. Daƙwalen kajin nan duk ya cinye shi kaɗai? Bari in leƙa ko na hango shi, mu raba.” Sai ya ruga wajen zaure ya hanga, sai ga baƙon nan can ya tattake da gudu kaca kaca kaca yana korar iska. Kalala ya ce, “Kai abokina! Kai tsaya, don Allah ko guda ɗaya ka ba ni! Wallahi su kenan, mai ɗakina ko lasawa ba ta yi ba, ka ɗauke.” Baƙo ya yi kamar bai ji ba.

    Kalalatu ta ce wa mijin, “Bi shi mana, a guje dai na san ba ya tsere maka. Duk wahalan nan da na sha ta zama a banza, ko lasawa ban yi ba, ai ka san ka ɗauki alhakina.” Sai Kalala ya runtuma a guje da wukarsa a hannu, ya bi baƙo yana kira, “Tsaya don Allah, ɗaya kaɗai na ke so, na bar maka ɗaya!”

    Bako tsammani ya ke Kalala na nufin kunnensa ɗaya kaɗai ya ke so ya yanka. Ya waiwaya sai ya ga ya taso masa da wuƙa tsirara a hannu. Saboda haka ya ƙara mai, ya dai yi wa Kalala fintinkau yana ji yana gani.

    Da Kalala ya ga abin ba girma, sai ya juyo ya nufo gida da wuƙarsa a hannu, yana kutawa, yana Allah ya isa. Da matar ta ganshi ya dawo yana zage-zage sai ta tarye shi, ta ce, “Ya ba ka? Ka ga irin abin da na ke gaya maka nan tuni.”

    Kalala ya ce, “Ko tarad da shi na yi? Wannan akwai ɗan banza da gudu! Ga shi kamar tsoho, amma da ya zura sai ganinsa a ke kamar ba ya taka ƙasa. Bar shi ya je ya ci, ban dai yarda masa ba duniya da lahira. Allah ya isa. Daga yau ko sai yau, ba na sake kiran ɗan kowa yaci abincina, tunda duniya ta sake. Mts, Allah wa- dai! Talaka dai ba aboki ne ba, ko ka so shi ran biki kwa ɓata.”

    Wannan labari an ciro shi ne daga Magana Jari Ce littafi na biyu wanda Margayi Alhaji Abubakar Imam ya wallafa.

    Domin karanta Amfanin Ganyen Shuwaka Ga Lafiyar Ɗan Adam danna nan

    Edita@rumasau-kallamu

     

     

  • Tarihin Nana Asmau ‘Yar Shehu Usman Ibn Fodiyo

    Tarihin Nana Asmau ‘Yar Shehu Usman Ibn Fodiyo

    Nana Asma’u, mace ce mai basira, himma, da kuma haziƙanci. Wannan baiwar Allah ta bai wa addininta na Musulunci gagarumar gudunmawa tun farkon kira har zuwa jihadin da aka kafa Daular Shehu Usmanu Ɗanfodiyo. Nana Asma’u ta kasance mai ƙarfafawa mujahidai gwuiwa ta cikin waƙoƙinta, gawurtacciyar marubuciya, sannan kuma shahararriyar malama wacce ta karantar da darrusan Musulunci. Mace ta gari, uwa abar koyi. Madalla da Nana Asma’u

    Haihuwarta

    Nana Asma’u ‘yar gidan Mujaddadi Shehu Ɗanfodiye ce. An haife ta a garin Ɗagel cikin shekarar 1792. Sunan mahaifiyarta Maimunatu. An haife su tare da Hassan; wato ‘yan biyu ce ita.

    Girmanta

    Nana Asma’u ta taso a gidan tarbiyya kuma ta samu tarbiyyar yadda ya kamata. Ta kasance mace mai nagarta, kunya, kawaici, haƙuri, da kuma biyayya. Waɗannan kyawawan halaye nata, su saka ta zama amintacciya a wajen mahaifinta Mujaddadi Shehu Ɗanfodiyo, karimiya a wajen yayanta Muhammadu Bello, kuma yardajjiya a wajen mijinta Waziri Giɗaɗo.

    Wannan baiwar Allah ta buɗi ido a cikin Jihadi. Tun tana ƙarama mahaifinta ya zamo gawurtaccen mai wa’azin Musulunci. Da wayonta Sarki Yunfa ya saka jama’arsa suka farmaki almajiran Shehu ƙarƙashin jagorancin Mallam Abdussalami inda suka kama jama’a da yawa a matsayin bayi.

    Nana Asma’u ta sheda lokacin da waɗannan mayaƙan Gobirawa suka zo wucewa da waɗancan kamammun yaƙi ta gaban cincirindon jama’a wanda hakan ta saka wasu daga cikin almajiran Shehu musamman matasa suka kasa daurewa suka far musu har ta kai ga sun ƙwato wasu daga cikin ‘yan’uwansu daga hannun mayaƙan Gobirawa. Mallam Abdullahi shi ya jagoranci waɗannan matasa na Shehu.

    Bayan aukuwar wannan Nana Asma’u tana da wayo lokacin da Sarki Yunfa a turo wa da Shehu takarda cewa ya tattara ya-nasa-ya-nasa ya bar ƙasar Gobir. Sannan in zai tafi ya tafi da iyaka iyalansa kawai sauran almajiransa kuma ya bar su su ɗanɗana kuɗarsu a hannun mayaƙan Sarki Yunfa.

    Shehu Usman ya yarda ya bar ƙasar amma da dukkan almajiransa wanda kuma hakan ce ta faru. Nana Asma’u ta sheda wannan, a gabanta aka kawo raƙuma da dawakai a loda kayayyaki da littattafan mahaifinta da na sauran jama’arsa, tana kallo mahaifinta ya taka raƙumi ya haye tare da sauran almajiransa suka rankaya zuwa Gudu, garin da ke kan iyakar Gobir a wannan lokaci.

    Washegari da safe, Nana Asma’u da sauran jama’a su ma suka bi bayan waɗanda suka yi hijira tun da farko. Wannan abu ya yi daidai da abin da ya faru da Nana Faɗima ‘yar Manzon Allah (S.A.W.) lokacin da ya yi hijira daga Makka zuwa Madina.

    Bayan barin su garin Ɗegel zuwa Gudu ba jimawa, sarki Yunfa ya aika da tawagar yaƙi kan a murƙushe Shehu da almajiransa. Wannan shi ne abin da ya jawo aukuwar Jihadin Shehu inda ya shafi baƙi ɗa ‘yan ƙasar Hausa. Wannan Jihadi ya ɗauki shekaru ana yin sa inda daga ƙarshe Shehu da jama’arsa suka yi nasara a kan sarakunan Gobir suka kafa Daular Musulunci ta Shehu Ɗanfodiyo. Wannan jahadi duk da Nana Asma’u aka yi.

    Aurenta

    Nana Asma’u ta yi aure, ta kuma haifi ‘ya’ya shida. Na farkon su shi ne Abdulƙadir. Wannan nagartacciyar mace ta zama mata ga Waziri Giɗaɗo wanda amini ne ga wanta Muhammadu Bello, wanda shi ya zamo Wazirin Daular Shehu Ɗanfodiye bayan wanta Muhammadu Bello ya zama Sarkin Musulmi na biyu. Dama tun a baya shi ya kasance mashawarci ga Muhammadu Bello, inda ya riƙa kai-komo wajen kai wa da karɓar saƙonni tsakani Shehu da Muhammadu Bello. Tsatson wannan baiwar Allah su suke riƙe da sarautar Wazircin Masarautar Sokoto.

    Gudunmawarta

    Nana Asma’u ta bai wa Musulunci gagarumar gudunmawa tun daga tasowarta har zuwa rasuwarta. Nana Asma’u ba za ta gaza zamowa mai taya aikin cikin gida ba lokacin da take ƙuruciya kamar irin su miƙawa babanki wannan, ɗauko wannan ki kai can, je ki kaiwa baƙi ruwa, da sauransu.

    Wannan na daga cikin tushen gudunmawar da ta fara badawa tun lokacin ana wa’azi har zuwa sanda ta riƙa rubuta waƙe don ƙarfafawa mujahidai guiwa kawo wa lokacin da gidanta ya zama wata katafariyar makarantar koyar da matan aure. Ba tsallake na yi ba wajen gaya muku cewa lokacin da yanayi ya rincaɓe, aka samu gawarwaki da dama, Nana Asma’u ba za ta gaza kasancewa daga cikin wanda ke ba da gudunmawar da ta dace da mata ba a irin wannan halin. Kamar irin su girka abincin mujahidai, kula da marasa lafiya da sauran dangoginsu

    Jarumtakarta da Gogayyarta

    Kasancewarta wacce ta taso a cikin rincaɓi tun daga kan yunƙurin kisan farko da aka yi wa mahaifinta lokacin da Sarkin Gobir Yunfa ya tura masa da sammaci, da ya je Gobir aka yi ƙoƙarin halaka shi Allah bai yi ba har zuwa hijira, jihadi da sauransu, dole ka ce Nana Asma’u jaruma ce.

    A gabanta ba labari aka ba ta ba, wasu sun mutu saboda yunwa, wasu rashin lafiya, wasu raunuka, wasu kuma a fagen fama, wannan bai hana Nana Asma’u kasancewa tare da mahaifinta ba ko ta yi tunanin gudu, a a, sam! Ta tsaya ta jajirce, kuma ta dake. Kuma wannan ya bata cikakkiyar gogayyar rayuwa da sanin yadda za a fuskanci abubuwa idan sun durfafo.

    Bayan haka Nana Asma’u ta ba da gudunmawa wajen rubuce-rubuce, sannan kuma gidanta a Sokoto ya koma wata katafariyar makarantar karantar da mata. Babbar jami’a ta kafa a gida. Gurin da matan aure ke zuwa daga sassa daban-daban suna ɗaukar darrusa a fannoni daban-daban na ilimi.

    Wannan aiki shi ya kamanta ta da Nana A’isha ‘Yar Sayyidina Abubakar (Allah ya ƙara musu yarda), kuma matar Manzon Allah (S.A.W.). Wacce ta zama mai karantar da sahabbai bayan wafatin Manzon Allah (S.A.W.) har zuwa ƙarshen rayuwarta.

    Rubuce-rubucenta

    Duk da irin ɗawainiyoyin da ke kan Nana Asma’u na kula da maigida, ‘ya’ya da kuma babban aikin karantarwa, Nana Asma’u ba ta yi ƙasa a gwuiwa ba wajen rubuce-rubuce. Littattafan da ta rubuta an gaza ƙididdige yawansu saboda wasu dalilai.

    Wannan gogaggiyar marubuciya ta rubuta littattafai a fannoni da yawa cikin harsunan Fulfulde, wanda shi ne yarenta na gado, Larabci da kuma Hausa. Tana amfani da salon waƙe a cikin rubuce-rubucenta dan yi wa mayaƙa kirari da nufin ƙarfafa musu guiwa, da kuma siffanta kyawawan halayen wanda ya mutu don ya zama abun koyi ga na baya.

    Sannan wasu littattafan nata kuma zunzurutun wa’azi ne da take kiran mutane zuwa ga addini a cikinsu. Wasu kuma tuba take ga Allah dan ya gafarta mata ta sigar waƙe. Daga cikin irin waƙoƙin da ta rera akwai wacce ta yi wa jaruman da suka tafi Ɗunɗaye da nufin ƙarfafa musu guiwa a lokacin da Sarkin Azbin (Sarkin Auzinawa) ya zo Sokoto da nufin yaƙi.

    Mafiya yawa daga cikin waɗannan rubuce rubuce nata sun ɓace, saboda wasu dalilai kamar irin su cin gara saboda daɗewa. Amma duk da haka nan, jikanta Alhaji Dr. Junaidu, wazirin Sokoto ya adana wasu a gidanta har zuwa 1975 (August, 1975), inda ya damƙa su ga Jean Boyd da nufin ta juya ta dawo da su. Kuma hakan aka yi. Wannan ma shi ne sanadiyyar yaɗuwar littattafan nata. Daga cikin jerin littattafan da ta rubuta akwai:

    • Allah ba mu Nasara (Fulfulde
    • Alƙur’ani (Fulfulde)
    • Sufiyar Mace (Fulfulde)
    • Ka Gafarta min (Fulfulde)
    • Tarihin Shehu (Hausa)
    • Musulunci, Sokoto da Wurno (Fulfulde)
    • Ɗan Yalli (Fulfulde)
    • Gargaɗi na Biyu (Hausa)
    • Yabon Mustafa (Fulfulde)
    • Yabon Bello (Fulfulde)
    • Yabon Bello (Hausa)
    • Yabon Giɗaɗo (Fulfulde). Da sauransu

    Rasuwa Da Makwancin Nana Asma’u

    Nana Asma’u ta rasu a shekarar 1864. An rufe ta a Hubbaren Shehu a kusa da mahaifinta.

    Manazarta

    Adamu M. et al. (1981). Great Lives, Book one. Ministry of Education, Sokoto. Printed by University Press Limited, Ibadan-Nigeria

    Kabir. H. M. (2010). Northen Women Development, A Focus on Women in Northern Nigeria. Printed by, Print Serve Limited, Lagos.

    Baba Lawan

    Danna nan don karanta Taƙaitaccen Tarihin Ibrahim Yaro Yahaya (1944–1995)

    Edita@rumasau-kallamu

     

  • Wasu Waƙoƙin Farfesa Sa’idu Muhammad Gusau

    Wasu Waƙoƙin Farfesa Sa’idu Muhammad Gusau

    2.1 Sanƙiran Aliyu Gadanga (Ibrahim Imo) :
    ‘Ali Ɗan’agunda Jikan Jama’a.’
    Kirarin Sanƙira na Aliyu Gadanga da na S.M. Gusau :

    2.2 Aliyu Gadanga Gusau :

    ‘Sai na zo mu Taya shi Murna,
    Mu zo mu ga Farfesa Sa’idu.’ 

    2.3 Babangida Kakadawa Gusau 

    ‘Farfesa Sa’idu Muhammad.’
    Waƙar Babangida Kakadawa ta ‘Baban ɗan Ƙasa na
    Ƙasar nan’ 
    ‘Furofesa ne Sa’id’
    Waƙar Babangida Kakadawa ta ‘Furofesa ne Sa’id’

    2.4 Aminu Ladan Abubakar, Alan Waƙa, Baharun Waƙa :

    ‘Ga ka Farfesa ga ka Katibi kan Adabi,
    Sannu Farfesa Sa’idu ɗan Muhammad na Gusau.’ 
    ‘Ga ka Farfesa ga ka Katibi kan Adabi,
    Sannu Farfesa Sa’idu ɗan Muhammad na Gusau.’ 
    ‘Gangaran ka fi Gwani Shehu Adibi na Gusau,
    Mashahurin Malami Sa’idu Muhammad na Gusau.’ 
    ‘Shehin Adabi da Al’ada,
    Sa’idu Gusau Furofesa Mafakar Mazaje.’ 

    2.5 Sarfilu Umar Zarewa Ɗanbaiwa, Maiwaƙa 

    ‘Sannu Furofesa Gusau,
    Sa’idu Muhammad na Gusau,
    Ko an ja Maka za a sau,
    Maka a Fannin Ilimi.’ 

    2.6 Ibrahim Bello, Billy’O 
    ‘Furofesa Gusau Gaisuwa Muka zo,
    Za mui maka.’ 

    2.7 Maryam Fantimoti, Sarauniyar Waƙa ta Sarkin Kano :

    ‘Furofesa Sa’id Muhammad na Gusau,
    A gai da Babban Malami a Harshen Hausa
    Ɗan Ƙwarai.’

    2.8 Muftahu Umar Muhammad Maiwaƙa, Kano 

    ‘Da Madubin Adabi Sannu Turka ta ilimi,
    Yau Furofesa Sa’idu Muhammad na Gusau Muke
    Waƙewa.’ 
    ‘Prof. Gusau Madalla Shehu Sa’idu ɗan Babba,
    Ga Gwani Adibin Shehi ɗan Muhammadu Ɗankullum.’ 

    2.9 Shehu Ajilo Ɗanguzuri, Kaduna

    ‘Baba Furofesa nau,
    Sa’idu Mamman Gusau.’ 
    ‘Sa’idu Muhammad,
    Na gode Sa’idu Furofesan Hausa.’ 

    2.10 Abdul Jos Maiwaƙa na Sarkin Waƙa Naziru 

    ‘Farfesa Baba Sa’idu Muhammad Gusau sha Kallo,
    Sashen Hausa na Jami’ar Bayero,
    Ƙumdum Kamarka ba a yo ba.’ 

    2.11 Abba Abdulƙadir Shu’aibu (Abban Baba)

    ‘Sannu Jarumi Furofesa Sa’idu Muhammad Gusau,
    A gai da Katibi jan Zaki Baba Tushen Hausa’ 

    2.12 Rubutawa: Sulaiman Ahmad Usman (Baba Sule) :

    Rauji da Rerawa: Sarfilu Umar Zarewa Ɗanbaiwa Maiwaƙa,
    G/Waƙa: ‘Babban Gijin Jami’ar Bayero,
    Farfesa Sa’idu mai Gaskiya’ 

    2.13 Alhaji Imamu Muhammad Sanusi, Ɗanƙwairon Sarkin Katsina, Alhaji Abdulmuminu Kabir Usman

    ‘Furofeso Sa’idu Gusau,
    Ɗan Muhammadu ka Buwai Arna’ 
    ‘In ga ɗan Muhammadu Ɗankullum,
    Sa’idu Furofesa ne kai’ 
    ‘Furofesa Sa’idu Gusau ɗan Muhammadu,
    Ka buwai Arna’ 

    2.14 Rubutawa: Fatima Uba Adamu 

    Rauji da Rerawa: Sarfilu Umar Zarewa Ɗanbaiwa
    G/Waƙa: ‘Baba Sa’idu Gusau Furofesa,
    Mai Zurfin Ilimin Sanin Harshen Hausa,
    Babban Furofesa’ 

    Domin karanta cikakken bayani a kan Waƙoƙin Fada Da Wasu Waƙoƙi Game-Gari danna nan.

    Domin karanta cikakken bayani a kan Gudumawar Waƙoƙin Baka na Situdiyo Wajen Haɓaka Tattalin Arziki danna

    Wannan bayanin an ciro shi ne daga Littafin Diwanin Waƙoƙin Baka Juzu’i Na Biyar (Matanonin Wasu Zaɓaɓɓun Waƙoƙin Makaɗan Baka); wanda Prof. Sa’idu Muhammad Gusau ya wallafa shi; domin karanta cikakken Littafin danna nan.

  • Tarihin Gwani Daudu (1920-2000)

    Tarihin Gwani Daudu (1920-2000)

    An haifi Alaramma Malam Abubakar Yunusa a shekarar 1920 a garin Tsakuwawa a ƙaramar Hukumar Miga da ke cikin Jihar Jigawa. Ana yi masa laƙabi da Gwani Daudu saboda sarautar kakanninsa ta Galadiman garinsu.

    Alaramma Malam Abubakar ya shahara da baiwar karatu na yankan shakku. Saboda irin kaifin ƙwaƙwalwar da Ubangiji Maɗaukaki Ya ba shi, an ce Gwani Daudu ba ya manta duk abin da ya yi ido biyu da shi tun daga ƙuruciyarsa. Zarton malami, ma’abocin karamci da son almajirai. Gwani Daudu ya yi fice cikin dattijawan alarammomi da wayewa a zamanance da kuma kutsuwa fannonin ilmi Fiƙhu da Tafsir da Lugga da Nahwu.

    Gwani ya fita neman karatu bayan ya zama matashi mai kimanin shekaru goma sha biyar kuma bai koma gida ba sai da ya samu Alƙur’ani kuma ya rubuta shi. Ya yi tafiye-tafiyen neman karatu cikin Birniwa da Kirikasamma da Gayan. Gwani Daudu ya kafa tsangayun AIƙur’ani a birane daban-daban kamar garuruwan Mai Tafari da Kirikasamma da Kuka Uku.

    Don haka ne ma a halin yanzu ake kiran wata kasaitacciyar makaranta a garin Damaturu da tsangayar Gwani Daudu.

    Bayan Gwani Daudu ya dawo birnin Kano kuwa ya zauna a wurare daban-daban da suka haɗa da Durumin Zungura da Kankarofi cikin ƙaramar Hukumar Birni. Daga bisani kuma ya koma Unguwar Gwale.

    Gwani Daudu ya shahara da kyakkyawar maƙwabtaka da saraki da sauran al’umma. Saboda haka ne ma Sarkin Kano Ado Bayero ya ba shi filin da ya faɗaɗa tsangayarsa da ke Unguwar Gwale.

    Malaman Gwani Daudu sun haɗa da:-

    • Malam Mai Ɗanbahar Mai Tafari
    • Malam Iliya Gayan
    • Gwani Ɗankwandarai

    Gwani Daudu ya rasu a ranar 22 Sha’aban 1421, dai-dai da 17 ga Nuwambu 2000. Ya rasu ya bar ‘ya’ya da almajirai masu yawa:-

    ‘Ya’ya:

    • Malam Muhammad Abubakar
    • Malam Ahmad Abubakar
    • Malam Susi Abubakar
    • Malam Tamimuddari
    • Malam Adisaru
    • Malam Arisu

    Manyan Almajiransa sun haɗa da:-

    • Malam Ali Basukkwace
    • Malam Umar Panshekara
    • Malam Ahmad Ɗantsadawa
    • Alh. Hamza Yusuf
    • Malam Garba Na’ibi
    • Malam Muhammad Ɗan Meram

    Domin karanta cikakken bayani a kan Tarihin Alaramma Malam Isa ƊanƘauranmata Bin Umar danna nan.

    Domin karanta cikakken bayani a kan Misalan Waƙafi Ababen Koyi A Tarihin Musulunci danna nan.

    Wannan bayanin an ciro shi ne daga Littafin Tsarin Tsangayun Alƙu’ani A Arewacin Najeriya; Tarihin Su Da Zamantakewar Su Da Hanyoyin Raya Su; wanda Dr. Sunusi Iguda Ƙ/Nasarawa ya wallafa shi; domin karanta cikakken Littafin danna nan.