GEN BUHARI

Discourse 344. Buhari vs.
PDP: The Dog and the
Baboon Parable
Discourse 344
By Dr. Aliyu U. Tilde
Buhari vs. PDP: The Dog and Baboon
2015 Parable
A fight between the dog and the baboon
must be one of those very rare
encounters in the Animal Kingdom.
Animals fight over territory, food, mates,
and in defence of their lives, or of the
young. It is very hard to foresee the two
animals fighting over any of the above
because on most of items, the paths of
the two animals hardly cross.
In Africa and particularly in Hausaland
where this near impossible idea was
contrived as a proverb, such a fight can
only happen under the influence of man
when in hunting he sets the dog to
catch the baboon or its baby. In that
case, that fight would surely be one to
witness.
The dog uses its power of speed and
strong canine teeth, the baboon his
powerful shoulders, limbs, claws, hands,
and under extreme conditions, his teeth.
And this condition is extreme – a fight
for his life or that of his baby. So we
better assume that the baboon will
deploy his entire arsenal.
The camera of kare jini biri jini Hausa
proverb often pictures a very fierce and
inconclusive fight between two
contenders. We can picture the dog first
barking incessantly, with its jaws wide
open hoping to scare the baboon into
submission. The well-built baboon, on
the other hand, is not a coward. He
would not jump up the trees to escape
the attacking dog; he would not fly. He
turns wild too, flexing his muscles,
beating his wide chest and destroying
the surrounding shrubs to intimidate the
dog. He jumps at a branch, breaks it and
hurls it at the dog, but the carnivore
remains recalcitrantunder the command
of his master, barking, barking … and
now ready to charge.
And the fight ensues and continues for
several minutes and, perhaps, hours…
As the proverb depicts, the fierce fight
ends inconclusively with both parties
sustaining deeps cuts and innumerable
browses. Each contender was lucky to
survive it and returns to its shelter
licking its wounds. The dog gives up
hunting for that day, returns home and
is granted a sick leave by its master. The
baboon keeps his life and his baby and
remains in his territory or migrates to a
safer one. The only conclusion reached
was that the dog learned to avoid the
baboon henceforth, while the baboon
learned to include the dog among its
dangerous enemies in the Kingdom.
In the above, I have tried to capture the
proper context and scenario of the
proverb. It simply connotes a situation
where the fight for something is fierce,
where you give your challenger a good
run for his money, but where despite the
ferocity of the contest, its outcome was
not conclusive. In short, when you tell
your contender that za a yi kare jini biri
jinni, it simply means the battle will be
fierce. In the case of Buhari, he was
promising his supporters from Niger
State that 2015 elections will be fierce;
or put in another way, the PDP wIll not
have it easy. Simple.
How this simple statement translated
into a political missile that says Buhari is
promising a bloodbath come 2015
remains one of those sad stories in our
practice of journalism.
Let us have a re-read of the
mistranslation:
"If what happened in 2011 (alleged
rigging) should again happen in 2015,
by the grace of God, the dog and the
baboon would all be soaked in blood.”
Does this reflect the proper context and
meaning of the Hausa proverb kare jini
biri jinni that we explained above? No.
That is because, among other things, if
by the time both the dog and the
baboon are soaked in blood, both would
have been dead, a picture which the
proverb never envisaged. It would have
been better for the reporter to say,
“Come 2015, I promise you, the fight will
be fierce.”
Here, I must say that the words of Buhari
were misinterpreted, perhaps
deliberately, to entertain the Nigerian
public with a sensational story that will
keep the presently near-static mill of
public opinion running once more, or to
invent a weapon to knock him down
again in the ring of 2015 presidential
contest.
But, to be fair to the reporter also, it was
a mistranslation that I think was
informed by the history of the General’s
consistent call for mass action since
2003, of CPC’s unguarded campaign
utterances in 2011 and how they were
widely believed to have inspired the post
election violence that year, and of the
strategy of the General’s supporters of
the ANPP especially in Bauchi state in
2007, a la his doctrine of protect your
votes, a kasa, a tsare, a raka.
These were the elements in the
background that also informed the
supporting and opposing comments
which trailed the publication of that
mistranslated proverb. Nigerians became
divided overnight into three camps.
The first group – Buhari’s opponents –
jumped at it saying, “Aha. There we go
again. This notorious and bloodthirsty
coup plotter is still dreaming of a
bloodbath.” If Buhari, by his statement,
was serving such opponents with a
notice of an impending doom, they did
not heed to it. They did not show any
sign of repentance from the sin he is
accusing them of. Instead, they continue
to direct their accusing fingers at him.
On the other hand, his supporters, the
second group, to me, showed the most
disheartening response. They did not
take the pain to verify and analyse his
statement. Not a single one of them
came over to say that he was
misrepresented. Have they done so, it
would have cooled the atmosphere and
reassured us. They adopted the
mistranslation, in situ, as if it were right,
and presented an alibi, saying, “Only
election riggers are be afraid of Buhari’s
statement. Would there be a bloodbath
in 2015 as a result of rigging, it is the
PDP that should be held responsible.”
The third group, we the onlookers, are
terrified that we will be disastrously
caught in the crossfire, once more, as it
happened to hundreds of Nigerians
during the 2011 elections, when,
especially in Southern Kaduna and
Bauchi state, the lives of the innocent
were lost and thousands of people
displaced to date across Northern
Nigeria.
Here was a corper medic, for example,
riding an ambulance in Toro, stopped
and hacked to death by the very people
he came all the way from the East to
serve after his long and tedious training
as a doctor, at a place where he had
nobody to protect him except the mores
of civilization. His sin was simply that he
did not belong to the ethnic group or
religion of Buhari, the opposition
presidential candidate. The mob on that
fateful day was found wanting in those
mores, defective in conscience. That is
how many like him paid the ultimate
price across the state.
And there was a primary school girl in
southern Kaduna, witnessing her
primary school teacher hacking her
father to death in Zonkwa, Southern
Kaduna, for no crime but that the father
belonged to the religion other than that
of the incumbent President, Goodluck
Jonathan. She never thought that the
savage gene of the teacher would
overcome the etiquette of civility that her
familiarity with him would engender. On
that fateful day, humanity was lost, the
feeling of civilization was gone, and no
guarantees were kept. Months after that
massacre, the girl would tell her story to
the ears of a deaf and dumb nation that
allows the assassin teacher to walk the
streets freely, earning his salary. That is
how hundreds of the like of her father
died and thousands of her type continue
to suffer as the politicians behind the
crimes remain unscathed.
To date, nobody is man enough to
directly or remotely claim even a
vicarious responsibility for those
atrocities. The PDP that is accused of
rigging the election refused to admit
that it rigged it in the first place. Instead,
it shifted the blame to Buhari, citing
what it called his “inciting statements” at
his campaign rallies. Buhari and his
supporters, on the other hand, returned
the blame to PDP, with three reasons: he
was a victim not a partaker in the
violence; the dastardly acts were carried
out not by his supporters but by
hoodlums who did not spare him either;
and that it was in fact the ruling party
that instigated the violence in the first
place by rigging the elections. So did the
trading in blame continued until our
father, Justice Ahmed Lemu,
inconclusively closed the chapter.
His panel came up with an ingeniously
ambivalent verdict, saying both Buhari
and the PDP are right. It said it is true
that Buhari inspired the violence but it is
also true that PDP's rigging machine
provoked it. In effect, the report claimed,
there is an egalitarian share of the
blame. Case closed. Court!!!
With that we return to our churches and
mosques to pray that may God have
mercy on those departed souls! And may
he protect us, the living, the onlookers,
the ordinary citizens, from the evils of
power – of its keepers and seekers alike.
I was caught by the same fever when I
read the mistranslation in English. I
wondered how Buhari could make such
a statement after his widely condemned
“lynch them” directive of 2011. But
when I heard his actual words in Hausa
two days ago, I quickly understood that
he said nothing unusual, for it is proper
for politicians to inject hope in their
supporters. Telling a delegation of such
supporters that his party will put up a
fierce fight next time is just one of those
confidence preserving measures.
With this, I hope our journalists will in
future show a better sense of
responsibility in their reportage. They
should use their brains not their minds.
We are tired of hearing Buhari
mistranslated by a section of the media.
More importantly, however, our
politicians on both sides of the divide,
should refrain from any contemplation
of violence or cheating, or asking their
followers to take the law into their own
hands, whatever the situation would be.
If they think that winning an election is a
religious duty, then they must not forget
that none of our two dominant religions
call to violence as a means of winning
power or as a reaction to defeat. In
Islamic tradition, the injustice of forty
years is preferred to the fitna (unrest) of
a day.
The government and INEC must do their
best to ensure free and fair elections in
2015. The electoral body has two years
ahead to fully prepare for it and get rid
of imperfections. Let there be a clean
fight that ends in a clean winner and a
clean loser. If the government is not
ready for this, my dear friend, Professor
Attahiru Jega, should throw in the towel.
The defeated in this case - whether
baboon or dog - must accept defeat and
allow us live in peace.
If our advice is not accepted, we shall
then pray that may our compassionate
God deliver us from the evil of that day,
when the dog and the baboon fiercely
slug it out in the court of Nigerian
election. We pray that He restricts their
evil to them. And on that day, neither the
dog nor the baboon should not return
home clean. We are tired.
Oh Lord, answer our prayer.
Let all peace-loving Nigerians say Amen.
Bauchi,
20 May, 2011
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33 comments:
Barr. Mannir Dahiru May 20,
2012 3:32 PM
Amen Dr.
Reply
suleiman musa May 20, 2012
4:09 PM
A teacher is always a teacher(a
good one)i wish you long live and
good health and may Allah
increase your wisdom and
knowledg.Ameen.Ameen again
for your prayers.
Reply
Dr Murtala. May 20, 2012 4:22
PM
A very loud Ameen to that
sir.Violence, has never and, can
never be a solution.Both the
"Dog" and the "Baboon" will be
better up without the fight!
Reply
Yusuf Musa Chindo May 20, 2012
4:53 PM
Amien Dr. Zakin Sardauna
Ahmadu Ballo na yau.
Reply
Anonymous May 20, 2012 4:53
PM
Ameeen thumma ameen.
Reply
Inuwa kontagora May 20, 2012
4:55 PM
Such eloquent & precise write ups
is/are required in our dailies, in
order 2 clense the inciting public
perception as well as the wrong
doings of the media houses.
Ameen, Dr.
Reply
Babagana May 20, 2012 5:08 PM
Ameeen
Reply
Nura M. Daura May 20, 2012
5:14 PM
Ameen Dr. Tilde.
I was listening to "political
flatform" a Ray Power FM, Abuja,
program on the same issue, one
of presenters 'Mustapha
Muhammad' tried to explain the
exact meaning of Buhari's
proverb. Unfortunately, the other
presenters told him that why was
he defending Buhari. And that
was the end of his true
interpretation of the meaning.
For me, Dr. Tilde, Nigeria is already
divided along ethnic/religious line
as you can see in the case of
these journalists who are
suppose to be objective in their
analysis of issues. I see
Mustapha's effort to explain the
issue as trying to do journalism
objectively but UNFORTUNATLY his
colleagues, ofcourse of southern
origin & different religion denied
the audience the chance to see
the true picture of it.
Having said all these, i think
people like Mr. President, Edwin
Clark, Reuben Abati to mention a
few have all at one time or the
other made some inflammatory
comments that are worse than
what we're discussing now, yet
they all went without such
attacks. For example: Imagine our
President, after MEND had taken
responsibilty for 1st Oct. 2010
bombing, telling us that it was
NOT MEND & that he knows who's
responsible. What is happening
now in South Africa with the
mastermind "Orkar" is enough to
be national issue and more
important than Buhari's
comment.
Finally, Dr. Tilde, actually I lost
confidence in this administration
as well as most of our Media
Houses. I called them: "Agents of
Division".
Reply
bashirunnazirun May 20, 2012
5:20 PM
I say, Amen. Better still, is to pray
that neither the dog nor the
baboon will be a feature on that
election day!
Reply
Dauda Lawan May 20, 2012 5:36
PM
may Allah reward u,,,,,n protect us
from evil doers
Reply
DANAMADU May 20, 2012 5:44
PM
My dear doctor,i think reporters
who do not speak a particular
language very well should get a
translator totranslate what
anybody says properly before
taking it to the public via their
medium.That will save us this
embarassment of who has said
what and stop putting words into
peoples mouth.
Thank you
Ahmad M Ibrahim
Reply
MS Abubakar May 20, 2012 5:55
PM
Ameen, more strength to your
fingers as your hit the
keyboard!!! Well done very
balanced narration
Reply
Saadatu Hamma May 20, 2012
6:38 PM
Aamin Dr.Nigerias situation is
really sad.
Reply
Abubakar Sadiiq May 20, 2012
7:19 PM
Thank you Dr. Tilde. It is
unfortunate that many people
either due to political bias or total
ignorance, went on giving wrong
interpretion to Buhari's
proverbial expression as to the
context he used it. He made the
statement in hausa native
language. It is an abuse of
journalism the way some
journalists went to give wrong
meaning of that hausa proverb, '
kare jini biri jini '. They should
have contacted those who are
sound in hausa language to give
them the right interpretation. The
thing is that nowadays many
claiming to understand hausa are
just mere hausa speakers.
To a typical hausa man 'kare jini
biri jini', means nothing but un-
easy encounter or challenge. For
example even in a football match
when both teams played a hard
game that ended in draw, a
hausa fan or player of either of
the teams could say, 'mun yi kare
jini biri jini da su'. Simply, that it
is.
Reply
Anonymous May 20, 2012 7:36
PM
Ameen summa ameen
Reply
musa yola May 20, 2012 7:38 PM
Ameen Dr.
Reply
Anonymous May 20, 2012 7:55
PM
GOOD SIR, A WELL ARTICULATED
WRITE UP. THAT VIVIDLY EYPLAIN
THF WHOLE ISSUE
Reply
Anonymous May 20, 2012 7:56
PM
Aptly written!
Reply
Anonymous May 20, 2012 7:58
PM
a beautiful writeup that ended
just like the Lemu report; blamin
both Buhari and d pdp.
Reply
Anonymous May 20, 2012 8:00
PM
A well written and insightful
post.I completely agree with its
contents. Keep up the good
works our amiable Doctor.
Reply
Anonymous May 20, 2012 8:03
PM
Mischief makers should read this
traanslation to catch the proverb -
"KARE JINI BIRI JINI
Reply
Anonymous May 20, 2012 8:04
PM
Uhmn thatz Dr. For u! U always
mae the equation balanced.
Finally I say Ameen
Reply
Anonymous May 20, 2012 8:05
PM
"Kare jini Biri jini parable" - a
must read. Nigerian journalists
should learn to be fair in their
reporting. They should stop
reporting out of context. They
often misconstrue by contriving
mischievious statements.
Remember the falsehood
reported that Buhari called
muslims vote muslims. Can you
imagine how someone could
report about an issue said in
Hausa and in Sokoto, when the
reporter does not understand
Hausa, and was in Lagos instead
of Sokoto where the event took
place?
What about the misinformed
translation of "Kare jini Biri jini",
probably by those who do not
understand Hausa as "Bloody
2015". Both moves against Buhari
were out of context. Journalists
be objective enough to verify fact,
meaning and be deep in context
before going to the press.
Reply
Ashiru Tanko Makarfi May 20,
2012 8:06 PM
Ameen, Magajin Ahmadu, without
people like you Doctor, Nigeria
could have been a FAILED STATE.
Reply
Anonymous May 20, 2012 8:07
PM
Thank you sir.
Reply
Anonymous May 20, 2012 8:08
PM
Ameen Dr.
Reply
Anonymous May 20, 2012 8:09
PM
A well written and blanced piece.
No one has explained this drama
better. Ameen to all the prayers.
Reply
Anonymous May 20, 2012 8:10
PM
Absolutely spot on. I've said it
several times that by translating
the individual words that
constituted the proverb, Buhari's
statement was unnecessarily
blown out of proportion.
Reply
Anonymous May 20, 2012 8:12
PM
There is no thing wrong with
Buhari's statement let them
conduct free and fair election i
beleive nothing will happen, if u
are not a theif why should u be
afraid if they say who ever steal
should be kill? And if pdp are
ready 4 justice why did'nt
impliment and brings out white
paper on eldr Lemu's report on
isue of past election and it
consiquenceis 4 me d baboon
should not steal again from d dog
and peace shall reign 4 ever 4
unity stability and peace of dis
country let avoid riging if not the
dog and d baboon will really soak
in blood the peaceful sleeping
dog is awake
Reply
Yakubu Abdullahi Riyo May 20,
2012 8:13 PM
Dr. Ameen.
Reply
Anonymous May 20, 2012 8:42
PM
Thats great
Reply
Anonymous May 20, 2012 8:46
PM
I must say that this is the best of
your articles that i ve read to date
from when we first crossed each
other's path at APC. I consider it
an award winning type. A
harmless statement was made
and the pen hackers transformed
it into something else. Not one of
them tried to justify his or her
invented meaning in the context
of a better understanding of the
usage of the verbs and nouns
that were key to General Buhari's
literary construction from an
intelligible methodology based on
or tied to philological research,
comparative method,
dialectological application and
semantic change. But it would
appear to me that even before
GMB's phrase was distorted by
reporters, those who heard him
verbatim and not reported,
surprisingly gave it the same
meaning. The nation less PDP
was simply waiting for the its war
against FGN and INEC to be
escalated to a higher level. So the
refusal by listeners or readers to
come to terms with the ordinary
meanings of words harmlessly
deployed to advance an ongoing
or predict a future political
warfare was deliberate. Yet, if the
escalation goes beyond a level
that democracy itself would
permit or understand, it would be
because governance has
undermined itself through
indifference, arrogance and
nonperformance. At this point
governance is actually much more
culpable.
I always like to listen to Buhari's
statements in Hausa. No
politician after the demise of
Aminu Kano and Sabo Bakin Zuwa
has found a more effective
political use for hausa language
than GMB.

TAKAICACCAN TARIHIN HAMZA ABDULLAHI (A.V.M.)

HADEJIA A YAU! Hamza Abdullahi, retired Air vice-marshal,
64, March 2. Born in Hadejia, Kano State, he
was educated at the Nigeria Air Force
Tactical Training Wing, Kaduna...
Birthdays
Hamza Abdullahi, retired Air vice-marshal,
64, March 2. Born in Hadejia, Kano State, he
was educated at the Nigeria Air Force
Tactical Training Wing, Kaduna, 1964;
attended Aircraft Technical Officer’s Course,
West Germany, 1964-1966, and Royal
Military Training Centre, Chichester, Sussex,
UK, 1974. He was appointed military
governor of Kano State, 1984-1985; minister
of Works and Housing, 1985-1986 and
minister of the Federal Capital Territory,
1989. Abdullahi was promoted air vice-
marshal, October 1988 and retired from the
Nigerian Air Force in December, 1988.

YAU MUN TABO KASAR GUMEL

Tarishi dai yanuna cewa babu wane dalili da
ke jawo yawan 'kaurace-'kaurace kamar
ya'ke-ya'ke, Mutanin Gumel (Mangawa) sunyi
fama da ya'ke-ya'ken tsaron gida, tundaga
inda suka fara kaura daga Ngazargamu,
yazuwa inda aka kafa garin Gumel na yanzu.
Ya'ke-ya'ke ke sawa idan jama'ar wata
gundumar suka ga alamar cewa za'a
mamayesu, sai su kauracewa guri. Jama'ar
Gumel sun tabka ire-iren waddannan
fa'dace-fa'dacen, da dama kafin su kafa
garin Gumel, da kuma bayan sun kafa zango
a Gumel. Gumel tana daya daga cikin
garuruwan da basu nuna amincewarsu da
mulkin Hausa-Borno, ko na Sokoto ba, ko da
shike Barno ta mallaki Gumel da farko,
mulkin Borno bai taka kara ya karya ba,
domin masarautar Gumel ta balle daga
'kar'kashin Borno ta yi tsayuwarta ta kanta a
1837.
Tarihin yake-yaken Gumel ya faro ne tun
daga karni na goma sha takwas, zamanin
sarki Kalgo (1804-1811) wanda ya dinga
kare garin Gumel, daga hannun mayakan
Kano da kuma Machina har sai lokacinda
wani bawan sarkin Machina ya sami fili ya
soke shi da makami ya masa raunin da ya
karasa shi har lahira.
Saboda kwadayin samun fa'Da'Da 'Kasa, da
'Yancin kai, wanda jama'ar Gumel suka fara
nunawa tun fil azal, yasa sun kutsa kai
wanjen ya'Ke wanda ake kira da "karo daya
tsakanin kyai da dutse", suka fara yakar
garuruwa wanda har ya sa ratar mil
tamanin ne kawai ya raba su da shiga cikin
garin Kano.
A wani fage da Gumel ta taimakawa Kano za
a iya samun karin haske irin kwazon
jaruman Gumel a ya'ke-ya'ken da suka goyi
bayan kungiyar Yusuf a tsakaninsu da
askarawan Tukur na yakin (1893-1895).
Wata yar gajeruwar jawabi da Gwadabe ya
zayyana, ta ambaci irin kwarewa, jarunta, da
kuma tsarin askarawan Mangawa, tun
lokacin da suka soma fa'Dace-fa'Dacen su a
mazaunin su na farko a Dogoma. A cikin
wannan jawabin Gwadabe ya kwatanta irin
shirin Mangawa da na askarawan Shehun
Borno, inda shi shugaban askarawan ke
bada umurni, kuma yake tafiyadda fasalin
hare-haren askarawan sa baki 'Daya. Da
farko Shiga cikin mayakan Mangawa an
takaita shi tsakanin yan sarauta kawai, ko
da shike irin wannan daukar na saukaka
samun maya'ka, yana kuma toshe armashin
samun kwararrun askarawa. Bisa wata yar
tarzoma a shekara ta 1852 Mai Muhammadu
Cheri ya fa'da'da daukar askarawa, ya bu'Da
kofar dauka ga duk mai niyyar shiga, ya
kuma sau'ka'ka wa wasu kwararrun
maya'ka ko da basu da jinin sarauta zasu iya
shiga kwamban askarawan.

UMAR MUSA 'YAR-ADUA

Umaru Musa Yar'Adua
Shi dai marigayi Malam Umaru Babangida
Musa 'Yar'Adua, an haifeshi ne a ranar 16
ga watan Augustan 1951 a birnin Katsina
dake arewacin Najeriya. Mahaifinsa shine
tsohon ministan birnin Lagos na farko a
jamhuriya ta farko, kuma kafin ya rasu
shine Matawallen Katsina, sarautar da
kuma shi ma marigayi Umaru Musa
'Yar'Adua ya gada.
Marigayin ya fara makarantar Firamare ta
Rafukka a 1958 kafin a mayar da shi
makarantar Firamare ta kwana dake
Dutsen Ma a 1962. Ya kuma halarci
kwalejin gwamnati dake Keffi daga 1965
zuwa 1969. Sai kwalejin Barewa 1971,
inda ya samu takardar shedar karatu ta
HSC.
Tsohon shugaba 'Yar'Adua ya halarci
Jami'ar Ahmadu Bello dake Zariya daga
1972 zuwa 1978 inda ya samu takardar
shedar digiri akan kimiyyar haɗa sinadirai
ko Chemistry da Malanta, kafin ya koma
domin samun babban digiri duk dai akan
kimiyyar ta Chemistry. Marigayin yayi bautar
ƙasa a jihar Lagos inda ya koyar a wata
makaranta da ake kira Holy Trinity daga
1975-1976.
Bayan da ya kammala aikin yiwa ƙasa
hidima ya fara aikin Malanta gadan-gadan
a kwalejin share fagen shiga jami'a da ake
kira CAST dake Zariya a tsakanin 1976
zuwa 1979. A shekarar 1983 marigayi
Malam Umaru Musa 'Yar'adua ya bar aikin
Malanta ya fara aiki da Gonar Sambo Farms
a Funtua dake jihar Katsina inda ya zama
GM daga 1983-1989.
Daga shekarar 1984 bayan da Sojojin
sukayi juyin mulki malam Umaru Musa
'Yar'adua an kira shi domin zama wakili a
hukumar gudanarwar kanfanoni da
hukumomin gwamnati da dama da suka
haɗa da hukumar samar da kayan Noma
da kwalejin kimiyya da fasaha ta jihar
katsina, Bankin Habib da Hamada Carpets
da Madara Limited da kuma kanfanin buga
Jaridu da Mujalla ta The Nation wanda ke
kaduna kuma wansa Marigayi Janar Shehu
Musa 'Yar'Adua ya mallaka.
A lokacin da marigayi Malam Umaru Musa
'Yar'Adua ya shiga siyasa ya yi hannun riga
da mahaifinsa wanda a wancan lokaci yake
mataimakin shugaban Jam'iyar NPN, inda
shi kuma ya zama wakili a jam'iyar PRP ta
Malam Aminu Kano mai adawa da NPN. A
lokacin da Janar Babangida ya kaɗa gangar
siyasa ya zama sakataren jam'iyar SDP a
jihar ta Katsina kuma ɗan takararta na
gwamna, amma kuma ɗan takarar
jami'iyar NRC na wancan lokaci Malam
Saidu Barda ya kada shi. To sai dai a 1999
Malam Umaru Musa 'Yar'Adua ya tsaya
takakarar muƙamin gwamnan jihar ta
Katsina kuma ya samu nasara a ƙarƙashin
jam'iyar PDP, haka kuma ya sake nasara a
zaɓen 2003.
A shekarar 2007 Umaru Musa 'Yar'Adua ya
zama ɗan takakar muƙamin shugaban
ƙasa na Jam'iyar PDP bayan ya samu
taimakon tsohon shugaban ƙasa Cif
Olusegun Obasanjo ya zama shugaban
ƙasa a ranar 29 ga watan Mayun 2007.
To sai dai rashin lafiya da tsohon shugaban
yayi fama da ita ta sanya bai samu sukunin
gudanar da harkokin mulki kamar yadda
yayi fata ba musanman ƙudirorinsa guda
bakwai daya tsara na ciyar da ƙasar gaba
kafin nan da ƙarni ta 2020.
Marigayi Malam Umaru Musa 'Yar'Adua ya
rasu a ranar 5 ga watan Mayun shekara ta
2010 da muke ciki a fadar gwamnati dake
Abuja watanni biyu bayan komowarsa gida
daga Saudiya inda yake jinya.
Ya kuma rasu ya bar mahaifiyarsa da
'yan'uwa da matar aure guda Hajiya Turai
tare da 'ya'ya bakwai da ya haifa da ita da
suka haɗa da mata biyar da maza biyu.
Haka kuma yana da wasu 'ya'ya biyu maza
da matarsa ta biyu Hajiya Hauwa Umar
Radda.

DAGA JIMEH SALEH B. B. C. HAUSA..

Jama'a da dama sun kauracewa birnin Maiduguri sakamakon rikicin Wakilin BBC Jimeh Saleh ya kai ziyara zuwa mahaifarsa ta Maiduguri a Arewacin Najeriya a karon farko cikin shekara guda - inda ya tarar da garin a cikin wani mawuyacin hali sakamakon munanan hare-haren da kungiyar Boko haram ke kaiwa.


A daidai lokacin da rana ke shirin faduwa; duhu kuma na kara yi, wani ladani na rangada kiran salla. Karar muryarsa na tashi daga saman daya daga cikin tsaffin masallatai na birnin.


Jama'ar musulmai sun gudanar da sallah Magrib - inda suke hada wa da Isha'i saboda akwai dokar hana zirga-zirga daga karfe bakwai zuwa shida na safe. Halin da ake ciki a yanzu na rashin tabbas da tsaro - ya sha banban da birnin Maiduguri da na taso a ciki. A 'yan watannin da suka wuce, kungiyar Boko Haram ta kaddamar da hare-hare a sassan Najeriya da dama - ciki harda na bama-bamai a Maiduguri.


Na isa Maiduguri bayan na dawo daga London a karon farko cikin shekara daya, birnin na nan cikin kamar yadda na barshi - sai dai talauci ya karu - haka kuma jama'ar garin masu hazaka da hadada. Babu masu motocin haya, masu bara, da shaguna wadanda ke kaiwa dare suna harkokinsu.


A yanzu jama'a ba sa iya cin abinci sau ukku a rana. Masu hada-hadar gidaje na cewa a yanzu harkar babu riba, wasunsu ma asara suke tafkawa. "Rufe shago karfe 7 na yamma daidai yake ace mutum ya yi aikin rabin rana," a cewar wani masanin tattalin arziki a jami'ar Maiduguri, wanda kamar yawancin mutane, ya nemi a saya sunansa.


"Muna cikin matukar tsoro," kamar yadda wani mazaunin birnin ya shaida min, "kuma kai kadai ne dan jaridar da zan iya magana da shi, saboda kaima na sanka, amma don Allah kar ka bayyana sunana."


Mutane da yawa sun kauracewa Maiduguri watanni da dama da suka gabata saboda kashe-kashen da ake yi, inda suka bar gidajensu a kargame. Wasu daga cikin attajiran birnin sun yi kaura da harkokin kasuwancinsu zuwa wasu biranen. An kafa dokar tabaci a Maiduguri bayan da aka kai harin ranar kirsimetin 2011 a Abuja da Jos wanda ya yi sanadiyyar mutuwar mutane 40.


Tun daga wancan lokaci, sojoji dauke da muggan makamai suka kafa shingayen bincike a sassa daban-daban na birnin, tare da tsaurara matakan tsaro a majami'u da ofisoshin 'yan sanda da sauran wuraren da Boko Haram ke kaiwa hari. An tura sojojin ne domin su kare mazauna birnin - sai dai baki ya zo daya wurin yin Alla-wadai da dokar hana zirga-zirgar da aka sanya da kuma yadda suka mamaye titunan birnin.


Sun zargi sojojin da cin zarafin jama'a da sauran laifuka masu alaka da cin zarafin bil'adama. Da zarar an kai hari, sai sojoji su shiga unguwanni suna farautar mutane a cikin gidaje tare da nakadawa maza duka. Sojojin dai sun musanta wannan na faruwa - amma abu ne mai wuyar musantawa saboda yadda jama'a ke nanata shi a kodayaushe.


Babban layi ne wurin da aka fi yin hada-hadar kasuwanci a birnin ta hanyar sayar da kayayyakin sawa, da na latironi da sauran kayan al'amura na yau da kullum. Kwarori da 'yan Chadi da sauran jama'a na fadi tashin futuka a wannan wuri domin amfana daga arzikin da ke akwai - sai dai a yanzu komai ya tsaya a wurin. Daga cikin 'yan wadanda da suka yi sa'a su ne masu sayar da kekuna da kuma kani-kawa: Kasuwar kekuna ta bude tun bayan da aka hana hawa babur a bara sakamakon hare-haren da ake kaiwa a kan baburan.


Sai dai duk da haka wasu da dama na fatan abubuwa za su daidaita a birnin Maiduguri, mafi yawa kuma sun koma ga Allah domin yin addu'a ko an samu zaman lafiya da kwanciyar hankali - wanda a baya shi ne taken mahaifata ta Maiduguri.

RA'AYI BA GABA BANE

Dandalin Muazu Hadejia MENENE RA'AYINKA/KI??? A tunanina da dogon naxarina inaga raba nigeria biyu shine xaibawa nan arewa samun qaddamar dama komenene... Idan shari'ar musuluncin cema... ABIN LURA: Meyasa duk inda ake tashin hankali a arewane? Kuma musamman ma wadanda suka nunawa GUDLUCK QIYAYYA a fili a shekarar xabe ta 2011... Meyasa akai birin da tattaunar da akace wai anayi da 'yan boko haram? Meyasa GEJ yaqi daukar shawarar gwamnan KADUNA? Shin gwamnatin JAR HULA ta kano tana ganin cin kashin da akewa talakawanta wadanda sukasha rana awajen xabenta? Shin yanxu anacigaba da gudanar da komai lfy a BUK? Idan a'a to yaushene komai xaidawo nrml a BUK? Gwara araba kowa yasan gidan ubansa gaskia... Karkucemin idan anraba xamusha wuya.. Yanxunma ita mukesha kuma da sunan gwamnatin KAFIRCI.. Ga NIGER nan... Nan gaba kadan xata bawa duniya mamaki wajen cigaban xamani... Ina manyan Arewan da ake cewa akwaisu? Ko suma tsoron 'yan boko haram dinne yasa sukai shiru??? Mudai gwara araba! Suje suci MAI muxo muci wuyarmu daga karshe mayi hankali! By Inuwa A liman.

KUKAN KURCIYA

Dandalin Muazu Hadejia KUKAN KURCIYA..... Da kun ban gari da nayi tsokaci akan wannan hare haren boma bomai da ake kaiwa Arewacin Nigeria. Wata rana ina dan primary, malamin social studies yake bamu tarihin Hitler Adolph na Jamus sai naji yana cewa hitler in zaici gari da yaki da farko yana kai hari ga jami'an tsaro sannan sai ya kai hari cibiyar kasuwanci da gun ajiyar kudi. Bayan nan sai ya kai hari ga matasa 'yan makaranta! In yayi haka to ya karya tattalin Arzikin ku sai kuma yayi muku duk abinda yaga dama. Abin tambaya anan shine... Anya tarihi bai maimaita kansa ba? Musamman a kasata Nigeria? Yayinda shugaba yakeso ya tabbata a mulki zai iya amfani da salon Hitler yaci gaba da mulkinsa a tsunake. Yasan ba ta mulki kuke ba ku dai ku samu zaman Lafiya. Jama'a yakin ruwa fa ya tadda sakaina! Ya kamata muyi karatun ta nutsu game da Hare haren nan da ake kai mana da sunan wata kungiyar da babu ita. Ka dauka cewa duk abinda ya samu dan Borno ya sameka kai dan sokoto. http://Isabohadejia.blogspot.com/ Muyi kokari mu gyara kasarmu, muyi ta Addu'ah Allah ya kauda mana Miyagun Shugabanni. Kamar yanda Allah ya kawar da Hitler Adolph na Jamus. http:// jindolada.xtgem.com/

HISTORY OF FULANI

Who Are the Fulani People? Origins The history of the Fulani seems to begin with the Berber people of North Africa around the 8th or 11th century AD. As the Berbers migrated down from North Africa and mixed with the peoples in the Senegal region of West Africa the Fulani people came into existence. Over a thousand year period from AD 900 - 1900, they spread out over most of West Africa and even into some areas of Central Africa. Some groups of Fulani have been found as far as the western borders of Ethiopia. As they migrated eastward they came into contact with different African tribes. As they encountered these other peoples, they conquered the less powerful tribes. Along the way many Fulani completely or partially abandoned their traditional nomadic life in favor of a sedentary existence in towns or on farms among the conquered peoples. The nomadic Fulani continued eastward in search of the best grazing land for their cattle. Their lives revolved around and were dedicated to their herds. The more cattle a man owned, the more respect he was given. Today, some estimate as many as 18 million Fulani people stretch across the countries of West Africa. They remain to be the largest group of nomadic people in the world. What Do the Fulani Believe? Religion and Beliefs: The Fulani were one of the first African tribes to convert to Islam and are today more than 99% Muslim. The devoutly Muslim Fulani have seen themselves as the propagators and preservers of the Islamic faith in West Africa from as early as the fourteenth century. Historically it was a Fulani chief named Usuman dan Fodio, along with nomadic Fulani herdsmen who were instrumental in facilitating the spread of Islam across West Africa through evangelism and conquest. At times they would wage "holy wars" or jihad in order to extend and purify Islam. As the Fulani migrated eastward they spread their Islamic beliefs. As they became more powerful and attained more wealth they began to be more aggressive with their religion. Their adoption of Islam increased their feeling of cultural and religious superiority to surrounding peoples, and that adoption became a major ethnic boundary marker. Some settled in towns and quickly became noted as outstanding Islamic clerics, joining the highest ranking Berbers and Arabs.

HADEJIA A YAU!
Wannan dandali zai kawo muku tarihin unguwannin da suke cikin Garin Hadejia. Kuma zamu fara da...

UNGUWAR FANTAI- fantai tana daya daga cikin unguwanni masu tarihi a Hadejia, wato lokacin da aka jaddada Addinin musulunci akwai Sarkin Hadejia na wancan lokacin wato sarkin Habe Abubakar, basu yarda sunbi Daular Usman Dan fodiyo ba. Sai suka tare unguwar fantai wato gabas da Hadejia sukaci gaba da zama anan. A lokacin tana da nisa da cikin garin Hadejia. Kuma ba'ayi yaki dasu ba.

WAKAR TSUNTSAYE! DAGA M. AMADU DAN MATAWALLE

Wakar Tsuntsaye; Daga
Ahmadu Dan Matawalle
Amshi: Sake shiri fasihi, Bamu jawabi
na Garba mai Yammata.

Taro na baku labari kuji wal khamisatu Ashara wannan babi na sha biyar ne Tsuntsaye zasu jesu neman sarki.
1] Tsuntsayen gida da daji, sun hadu
sun girka shawara, Jimina itace
gwamna tace zata yi musu Sarki.
2] Agwagwa aka bai sarauta, sunce
wofi marar karama, yar banza mai
kama da gammo, bata da siffar da
zasu bita kazama.
3] Hankaka ka bai sarauta, sun ce su
dai ba zasu lamunta ba, sun sake
shawara suna cewa 'Danfashi' bazai
sarki ba.
4] Aka bai Mikiya sarauta, sunce
wannan in ta samu mulki, ita wa zaya
ganta, sai ko mushe ya fadi zaka
ganta da sauri.
5]Borin-Tunke ka bai sarauta,
tsuntsaye duk suna ta mamaki, sai
wannan ya dubi wannan, wai dan sun
sami Shugaba maigirma.
6] Da Shaho yazo da kansa, tsuntsaye
sai suke ta mamaki, sai wannan ya
Wakar Tsuntsaye; Daga
Ahmadu Dan Matawalle
Amshi: Sake shiri fasihi Bamu jawabin
na Garba mai Yammata
1] Tsuntsayen gida da daji, sun hadu
sun girka shawara, Jimina itace
gwamna tace zata yi musu Sarki.
2] Agwagwa aka bai sarauta, sunce
wofi marar karama, yar banza mai
kama da gammo, bata da siffar da
zasu bita kazama.
3] Hankaka ka bai sarauta, sun ce su
dai ba zasu lamunta ba, sun sake
shawara suna cewa 'Danfashi' bazai
sarki ba.
4] Aka bai Mikiya sarauta, sunce
wannan in ta samu mulki, ita wa zaya
ganta, sai ko mushe ya fadi zaka
ganta da sauri.
5]Borin-Tunke ka bai sarauta,
tsuntsaye duk suna ta mamaki, sai
wannan ya dubi wannan, wai dan sun
sami Shugaba maigirma.
6] Da Shaho yazo da kansa, tsuntsaye
sai suke ta mamaki, sai wannan ya
dubi wannan, Shaho yazo shi babu
sauran wargi.
7] shaho ta bai sarauta, tsuntsaye sai
kuzo ku kai caffa, Borin-Tunke ka dau
jakarka a hannu.
8] Fadawa kuzo nadin Shaho, Zabin
dake cikin dawa, sune yan figini
mabusa Sarki.
9] Zalbe ka baiwa mai Kakaki, yan
doka tambura ne Burtu.
10] Zagage ka baiwa Balbela, Zakaran
Kekuwa kasa yan kurya
11] Ga Tsintara tana algaita, ga
Hasbiya tana buga Jauje
12] shaho yana jawabi, Borin tunke ka
bai Waziri, Gauraka ne Ciroma mai
alfarma.
13] Kuma Tuje ka bai Galadima,
Madakin gari ka baiwa Dinya.
14] Sarkin Bayi Shamuwa ce, sannan
Sarkin dawa Kitsawa ce, Alkalin gari ka
bai Kahuhu.
15] Marke ka baiwa Yari, Sa'annan
angulaye kurhu na banzar gari
madeba kashi.
16] Sarautar da zata dace!! Farin
Barugu shi ka baiwa limami, sannan
na baku labari, kuma sannan
Kadafkara shine Ladaninsa ko dare ko
rana.
dubi wannan, Shaho yazo shi babu
sauran wargi.
7] shaho ta bai sarauta, tsuntsaye sai
kuzo ku kai caffa, Borin-Tunke ka dau
jakarka a hannu.
8] Fadawa kuzo nadin Shaho, Zabin
dake cikin dawa, sune yan figini
mabusa Sarki.
9] Zalbe ka baiwa mai Kakaki, yan
doka tambura ne Burtu.
10] Zagage ka baiwa Balbela, Zakaran
Kekuwa kasa yan kurya
11] Ga Tsintara tana algaita, ga
Hasbiya tana buga Jauje
12] shaho yana jawabi, Borin tunke ka
bai Waziri, Gauraka ne Ciroma mai
alfarma.
13] Kuma Tuje ka bai Galadima,
Madakin gari ka baiwa Dinya.
14] Sarkin Bayi Shamuwa ce, sannan
Sarkin dawa Kitsawa ce, Alkalin gari ka
bai Kahuhu.
15] Marke ka baiwa Yari, Sa'annan
angulaye kurhu na banzar gari
madeba kashi.
16] Sarautar da zata dace!! Farin
Barugu shi ka baiwa limami, sannan
na baku labari, kuma sannan
Kadafkara shine Ladaninsa ko dare ko
rana.

TARIHIN MU'AZU HADEJIA! DAGA TURAKAR SHA'IRAI

Tarihin Malam Mu'azu Hadejia, dan
takaitacce ne. Ya rasu yana da Shekara
38, domin acikin 1958 ya rasu. an haifi
Malam Mu'azu Hadeja a garin Hadeja,
cikin 1920. shine Bahaushe na farko da
ya fara rubuta Wakokinsa da rubutun
Boko. Wannan kuwa ya faru ne, saboda
acikin marubuta mawakan Hausa, shine
wanda ya fara samun cikakken illimin
boko. Dangidan Sarautar Hadejia ne,
shine dalilin da wakokinsa suka fi maida
himma wajen yada aqidun NPC a
madadin NEPU. Kila wannanne ya janyo
takaddama tsakaninsa da Malam Mudi
Spikin. Bayan kammala karatunsa ne, ya
fara aikin koyarwa a birnin Kano, har
kuma ya rasu aikin da yake yi kenan.
Nayi ta kokarin in san ko yabar baya,
amma har yanzu ban samu abin
kamawa ba. Na kuma yi kokarin in san
ko yana da iyali a birnin Kano, shima dai
ban samu abin kamawa ba. Sai dai naji
Shata na yiwa Inuwa Mai mai Kirari da
"Baban Mu'azu, wanne Mu'azu? Mu azun
Hadeja. Haji Inuwa Baban Yahaya" Na
kuwa so hakanne don ko zan sami wasu
wakokinsa da ba'a buga ba. Naji ya kan
yiwa kansa kirari da "V T maineman
albarka". Ga dai wata wakarsa, kafinmu
kawo muku wasu.
Bin Allah shine babban bi
Kuma sai kabi wanda ya haife ka
Ka kiyaye hududulLahi suna
nan amru da nahyu suna kanka
Wallahi Uwa da Uba sune
Hanyarka ta neman albarka
In sun gajiya bisa zamani
Sai ka dau wahalarsu da karfinka
Yi fata kadda ka sabe su
Wata rana Allah zai saka
Abinda ka shuka don ka sani
Shine ka tsirowa gonarka
In hairi, hairi zaka gani
In sharri, sharri zai bi ka
Wa adi'ulLahu fadar Allah
Kuma girmama wanda ya girme ka
Duk wanda ya raina fadar Allah
Shi ya bata ya auka halaka
Duk wanda ya raina fadar Allah
Shine muka cewa Dan Iska
Har shina wa kansa kirari, sau
rara kaji taken dan iska
Dan iska sandan Kuka da sun
gumi nai ba;a yin taki
Dusar buntu ba'a ba dabba
To kaji kirarin dan iska
Dan iska naman Balbela
Ba a cin shi da na Hankaka
Kilishin Jaba sai dan iska
Ba mai ci sai ko mai shirka
Kashin Bera baya taki
Balle kayi dokin ga-na-ka
Kiwon Yimka, kiwon banza
Wata ran zai gallabi yayanka
Ajiyar Bera ajiyar wofi
Bari murna sabon dan iska
Ni zan hore ka abokina
Bari jawo dan iska ajika
In har ka yarda ya rabe ka
Ba'alin jama'a sa tsarge ka
Zai koya ma mugun hali
Watakil a kira ka da dan iska
Da 'wa kullu karinin' duba man
Ta'alimi ka samu zancenka
Kuma ka zama Shaidanil insi
Sai hirzi kai da masoyanka
Kuma ka zama Fattani domin
Allah ma bai son ka
Ka girmama Allah da Ma'aiki
Da iyaye duk da sarakinka
Wa ulul amri minkum duba
Ka kiyaye fadar mahaliccinka
In ka rainawa sarakinka
Ka rainawa mahaliccinka
Bari jin kyashin baiwar Allah
Mai kaskantawa da daukaka
Shi yadda ya so haka nan zai yi
Da yayi su sarakai, kai talaka
Da yaso zai baka duniya
Ba komai ce ba ga Rabbaka
In yaso sai kaga ka gajiya
Har ka gaza amfanin kan ka
Kai dai riki aikin alheri
Kowa kaya nasa zai dauka
Shine sarki mai fifiko
Da kasanka, wadansu ko sun fi ka
Wani na da Jaka zambar Goma
Wani bashi Kwabo balle fataka
Wani kullum mota za shi shiga
Wani kullum kaya zai dauka
Da tuwon Baure da gudun kurna
Wainar shinkafa Annafaka
Ga Alkaki duk da Alkubus
Allah ya baiwa wadansu haka
Wani sai shi tsugunna kan titi
In anci a miko mai sadaka
Wani mata nai hudu ne, kuma ga
Soraye, Benaye, Taska
shimfidu, da kujeru, Darduma
ko ina sai kamshi ke binka
Sai fenti zane iri-iri
Ga lantarki, kuma ga fanka
Wani bin Zaure shi kayi domin
Wani kasuwa zai je shi faka
Suturar wani ganye ko walki
Ba rigarma balle shi saka
Shi kance daurin Allah,
Ya daure bawa nai a daka
Wani ga sutura nan iri da iri
Ya jibge wasu cikin adaka
Kullum sai ya sake tsari
Duk wadda yaso ita za shi saka
A gidan wani guda zaka ji don
A gidan wani kuka za'a saka
Kai ba'awa Allah tilas
Shi yadda yaso haka zai baka
Da abin dariya dana mamaki
Ba sa karewa ba shakka
Wai kura ce aka ce ta tu
ba da sata don tsoron halaka
Makiyayi sai amince har
Ya kafa mata turke cikin maruka
Shi mai hakuri shike dafa du
tse ya sha romo mai albarka
Ya Allah taimaki bayinka
Duk wanda yake son manzonka
Mu'azu Hadejia nan ya tsaya
V T mai neman albarka

HAWAN SALLAR GANI (MAULUD) A HADEJIA

Sallar Gani is an old tradition in Hadejia,
Jigawa state. It is celebrated annually
particularly during the Month of Rabiúl Auwal,
in the Islamic calendar when Muslims are
celebrating Maulud, the birth day of the Holy
Prophet Muhammad (SAW).
According to the former Galadiman Jauje of
Hadejia, Alhaji Baba Daudu, the tradition was
introduced by the Emir of Hadejia, late
Abdulkadir, 80 years ago. Galadiman Jauje
added that the late Emir introduced the
Hawan Gani and Hawan Bariki during his
reign, where festivities including a special
durbar are being carried out. Daily Trust
observed that Gani is a 3-day festivity in
Hadejia town.
On the first day, the Emir and his entourage
will leave the palace on horses in the evening
hours and go round the town. The entourage
will lead the Emir round the town through
Unguwar-Bayi to Magama-Hudu then to
Ramin-Hudi to Tarbin-Barau, pass through
Majema to Bakin-Kasuwa then to Makwalla to
Kofar-Jerma and to the Hadejia Jumaát
Mosque, where the Emir makes a stop-over
and receive greetings from the horse riders.
This special greeting is traditionally called Jafi.
After greeting the Emir, the entourage will
forge ahead to the palace, while the Emir will
remain there until all horse riders have
passed. At the palace the district heads and
their associates will line up at the front of the
Emir’s palace and wait for the Emir. When the
riders have settled at the palace, the Emir will
be informed, and he will then move to his
palace to deliver his annual Gani message to
the Governor and other top Government
officials, who have been seated there waiting
for his arrival.
Daily Trust notes that the entourage was
arranged in such a way that the princes,
district and ward heads, as well as other
horse riders will be at the front followed by
the Emir, and finally the Wamban Hadejia and
District head of Balangu. This is why the
District head of Balangu is called Kurar-Baya,
which literally means the Emir’s rear body
guard.
On the second day, the Emir and his
entourage will ride their horses and head to
Bariki, popularly known as Nassarawa, where
in those days the Emir will intimate the
colonial masters about the problems and
yearnings of the people, for the latter to
address them.
However, now that, the country has secured
its independence, the Emir passes the
message to Government officials, including
the representative of the state Governor, the
Local Government Chairman and other
Government officials.
After delivering his annual speech at Bariki,
the Emir and his entourage will then return to
the palace. The Emir will enter his home, while
other horse riders will leave for their
respective homes. Thus marks the end of the
second day’s activities.
For the third and the final day, the Emir and
his entourage will leave the palace to Babban-
Daki (residence of the Emir’s mother) for the
annual greeting. This greeting is the last
segment of the Gani festival in Hadejia Local
Government.
By virtue of the activities taking place in
Hadejia town during Gani, one would believe
that to an average Hadejia indigene, the
tradition is a replica of Eid-fitr or Eid-el-Kabir
festivals. The Emir and the entire districts
heads, as well as other traditional title holders
are the participants of the special durbar.
The durbar is usually conducted in the
evening hours, where the Emir and other
traditional leaders ride their horses. The
horses are usually decorated in different ways
just to please visitors and other lookers,
during the festival.
Traditional drummers could also be seen
performing during Gani festival. While some of
these local drummers were performing
independently, others are sponsored by either
district heads or ward heads to be in their
entourage.
Because of the importance accorded to the
Gani festival by people of Hadejia, individuals
particularly children could be seen wearing
new clothes during the fiesta. Some
households also share delicious dishes with
relatives, friends, well-wishers and
neighbours, on the day of Gani festival.
Shedding light on the Gani festivity in Hadejia,
the former Galadiman Jauje of Hadejia, Alhaji
Baba Daudu said he was born in the year
when the then Emir of Hadejia, late
Abdulkadir, introduced the Hawan Gani and
Hawan Bariki.
Baba Daudu told Daily Trust that he has been
attending the annual Gani fiesta since the
reign of the Emir of Hadejia, late Usman. He
added that, “I have attended Gano under the
reigns of four Emirs which include late Emir
Usman, late Emir Haruna, and late Emir Maje
and now under the Emir Adamu.”
Daudu recalled that “the festivity is advancing
now. Things are changing concerning the
conduct of the annual festival. In the olden
days, the activities were not as much as they
are presently. The number of horse riders are
many now, unlike in the past where only few
horses were participating.”
Delivering his annual message to Governor
Sule Lamido, the Emir of Hadejia, Alhaji Adamu
Abubakar Maje said Gani festival is an annual
tradition which has been conducted by the
Hadejia emirate for years.
The Emir then appealed to the state
Government to provide enough drinking
water to the people of Hadejia, saying “my
people face serious difficulties before they
could get drinking water, whenever there is
power outage in the town.”
“The existing generator brought to the town
by the Government is not enough. I am calling
on the authorities to look into the plight of
the Hadejia people, and provide them with a
bigger generator so that the water scheme
supplying water to them could be more
functional,” he said.
He also urged the state Government to
rehabilitate the road that links Unguwar-Bayi
to Bariki, saying “the road has a great
importance not only for horse riders during
the Gani festivity, but to other road users. The
road has remained dilapidated for some years
now.”
Maje commended the state Government for
facilitating the release of N10m by the Federal
Government for the completion of the Hadejia
Jama’are-River Basin Development Authority
(H-JRBA) Irrigation scheme, saying the scheme
will provide enough job opportunities to the
teaming unemployed youth in the state.

TARIHIN SHEIKH JA'AFAR MAHMOOD ADAM

*Tarihin Sheikh Jafar Mahmud
Adam***
An haifi marigayi Sheikh
Ja'afar Mahmoud Adam a
garin Daura, a shekara ta 1962
(ko da yake wani lokacin
yakan ce 1964).
Marigayi Sheikh Ja'afar ya fara
karatunsa na allo a gidansu, a
wurin mijin yayarsa, Malam
Haruna, wanda kuma dan
uwansu ne na jini. Daga nan
kuma sai aka mayar da shi
wajen wani Malam Umaru a
wani gari wai shi Koza,
kimanin kilomita 9 a arewa da
Daura, wanda shi ma akwai
dangantaka ta jini a tsakanin
su, wanda kuma shi ne
musabbabin zuwansa Kano.
Bayan sun zo Kano ne tare da
wannan malami nasa, a
shekara ta 1971 (ko 1972), sai
suka zauna a makarantar
Malam Abdullahi, wanda
asalinsa mutumin jamhuriyar
Nijar ne, amma yake zaune a
unguwar Fagge a Kano. Tun
kafin zuwansu Kano, tuni
marigayi Sheikh Ja'afar ya riga
ya fara haddar Alkur'ani mai
girma, wanda ya kammala a
shekara ta 1978.
Bayan da Malam ya kammala
haddar Alkur'ani mai girma,
kasancewarsa mai sha'awar
ilimi, sai ya shiga makarantu
biyu a lokaci daya a shekara
ta 1980. Ya shiga makarantar
koyon Larabci ta mutanen
kasar Misra a cibiyar yada
al'adun kasar Misra, (Egyptian
Cultural Centre), sannan
kuma ya shiga makarantar
manya da ba su yi boko ba ta
Masallaci Adult Evening
Classes, tunda a lokacin
shekarunsa sun wuce shekaru
na primary, amma duk da
haka a wannan lokaci shi ne
mafi kankanta a ajinsu. Haka
ya rika yin wannan karatu
guda biyu: Waccan
makarantar ya je ta da
daddare bayan sallar isha'i,
waccan kuma ta koyo harshen
larabcin da yamma. Ya
kammala wadannan
makarantu a shekara ta 1983.
Wannan kuma shi ya ba shi
damar shiga makarantar
GATC Gwale a shekara ta
1984, kuma ya kammala a
shekara ta 1988. A shekara ta
1989, malam ya sami gurbin
karatu a jami'ar musulunci ta
Madinah, a inda ya karanta
ilimin tafsiri da Ulumul Kur'an,
wanda kuma ya kammala a
shekara ta 1993. Sannan kuma
Sheikh Ja’afar ya sami damar
kammala karatunsa na digiri
na biyu (Masters) a Jami’ar
Musulunci, A Oundurman Sudan.
Sannan kuma, kafin
rasuwarsa, ya riga ya yi nisa
wajen karatunsa na digiri na
uku, wato digiri da digirgir
(PhD), a Jami’ar Usman Dan
Fodiyo da take Sokoto.
Daga cikin malamansa na
ilimi, akwai malaminsa na
farko, mutumin kasar Masar,
Sheikh Abdul-Aziz Ali al-
Mustafa, da kuma Malam
Nuhu a unguwar Dandago,
wanda malam ya karanci ilimi
fikihun malikiyya da wadansu
littattafai na hadisi a gurinsa,
da kuma Malam Muhammad
Shehu, mutumin Lokoja,
wanda Malam ya karanci
nahawu da sarfu da balaga da
adab a wajensa. Akwai kuma
Sheikh Abubakar Jibrin
limamin masallacin Juma'a na
BUK, akwai kuma Dr. Ahmad
Muhammad Ibrahim shi ma na
jami'ar Bayero ta Kano. Daga
cikin malamansa na jami'a
kuma, akwai Sheikh
Abdurrafi'u da Dr. Khalid
Assabt.
Daga cikin karatuttukan da
malam ya karantar da su, sun
hada da tafsirin Alkur'ani mai
girma, Kitabuttauhiid,
Umdatul Ahkaam, Arba'una
Hadiith, Kashfusshubuhaat,
Bulugul Maraam,
Riyaadussalihiin, Siiratun
Nabawiy, Ahkaamul Janaa'iz,
Siffatus Salaatun Nabiiy.
Wasu daga cikin daliban
malam sun hada da Malam
Rabi'u Umar R/Lemo da
Malam Sani Abdullahi
Alhamidi Dorayi da Malam
Abdullah Usman G/Kaya da
Malam Usman Sani Haruna da
Malam Ibrahim Abdullahi Sani
da Malam Ali Yunus
Muhammad da Dr. Salisu
Shehu da Malam Shehu
Hamisu Kura da Malam Anas
Muhammad Madabo.
Kafin rasuwarsa, malam ya
fara gagarumin aikin rubuce
tafsirinsa a harshen Hausa a
karkashin wannan cibiya
(Sheikh Ja'afar Islamic
Documentation Centre).
Marigayi Sheikh Ja'afar
Mahmoud Adam ya rasu ranar
juma'a 26/Rabii'u Awwal/1428
(13/04/2007) sakamakon harin
da wadansu 'yan ta'adda suka
kai masa, a daidai lokacin da
yake jagorantar sallar asuba a
masallacin Juma'a na Dorayi.
Ya rasu ya bar mata biyu, da
'yaya shida, yayin da aka haifa
masa ta bakwai kwanaki 58
daidai bayan aiwatar da
wannan kisan gilla a kansa.
Dubun-dubatar mutane ne
daga ko'ina cikin kasar nan
suka halarci jana'izarsa, kuma
an binne shi ne a makabartar
Dorayi. Allah ya ji kan sa ya
gafarta masa, ya saka masa
da gidan aljanna. Amin

HADEJIA RULER'S (3)

HADEJIA A YAU

DAGA ISMAILA A SABO!



9. Haru bin Sambo, 1865-1885
With the successful removal of Umaru from power, Haru (Bubba) assumed the emirship of Hadejia.


Haru reigned for 20 years, during which he introduced many far reaching changes in the emirate. He enlarged the wall of Hadejia town to its present size.


He pursued a policy of Islamization of the emirate by opening schools and inviting the Ulama (Islamic Scholars) from other emirates. He was even said to have been in the habit of intercepting many scholars on their way to the holy land and persuading them to settle in Hadejia, in a bid to spread Islamic education.


He was also credited with the re-construction of a much bigger Friday mosque in Hadejia town. In the socio-economic sphere, Emir Haru pursued a policy which attracted foreign traders into Hadejia markets.


He did that by levying lower import duties on certain imports. He waged jihad wars against non¬Muslims areas of Kare-Kare and Bade country, leading to the conquest and subsequent incorporation of the border town of Adiani to Hadejia emirate. Also, it was during Haru's reign that the incessant conflicts between Hadejia and Gumel came to an end with a full blown war at the battle of Zaburam in 1872, in which Sarkin Gumel Jatau was killed.

This success brought to an end the hitherto frequent Hadejia-Gumel wars. Haru died in 1885.

10. Muhammadu bin Haru, 1885-1906 Haru was succeeded by his eldest son Muhammadu, who previously held the titles of Chiroma and Sarkin Marma. Muhammadu, popularly known as Maishahada was an Islamic scholar and a warrior-king who spent most part of his reign fighting wars and battles. His militaristic policies were likened to that of Emir Buhari.

He organized and personally led many battles, including six battles fought in Kare-Kare and Badde country; intervened in the Kano and Katagum civil wars; forcefully seized two neighboring districts of Kano Emirate,
namely Miga and Kwanda, and held them till
the British conquest of Hadejia, when they were returned to Kano.

Finally, he confronted the British forces militarily in the defense of his Emirate. He was killed in the ensuing battle with the British in 1906.

8. Umaru bin Buhari, 1863-1865 With the death of Buhari at the battle field, his son Umaru became the seventh Fulani ruler of Hadejia at the tender age of 18. He assumed the emirship with the active support of Sarkin Arewa Tatagana and Sarkin Yakin Hadejia Jaji, the two most powerful and trusted slave officials of Buhari. The Caliph in Sokoto approved his appointment in a desperate move to get Hadejia back to the Caliphate fold. Umaru reigned for two years only. But those were eventful years indeed. Haru, his uncle, had his eye on the throne, and was secretly plotting against Emir Umaru. Tatagana and Jiji, Umaru's most loyal and powerful supporters, were first eliminated as part of the grand plot to get Umaru deposed. Subsequently, when Umaru went out on one of his usual pleasure rides to the Hadejia river side; he was deserted by a conspiratorial entourage and refused entry back into Hadejia town. Umaru made good his escape to Kano emirate; he took refuge in chamo, Kano Emirate, where he lived for the rest of his life, and died in 1920.

HADEJIA RULER'S (2)

5. Abdulkadir bin Sambo, 1847 – 1848 As soon as Emir Garko died in 1847, Sambo sought for another permission from Sokoto to appoint Chiroma Abdulkadir (Kade) as the Emir of Hadejia. Approval was given and Abdulkadir was installed to succeed Garko. One year after his accession to the throne Emir Abdulkdir died in 1848. His reign, like that of his predecessor, was short but, unlike it, was tumultuous, with desperate fighting between Hadejia, Machina and Damagaram.

It is said that Sambo then return to the throne after the death of Abdulkadir in order to ensure the appointment of Ahmadu as the new Emir of Hadejia, as opposed to Chiroma Garba Buhari.

6. Buhari bin Sambo, 1848 – 50 and 1851 – 1863 Abubakar Buhari bin Muhammad Sambo Digimsa was the 4th Emir of Hadejia in the post jihad years. His reign was the most turbulent and indeed best remembered in the history of Hadejia. Sambo died in 1848and Buhari, at the death bed of his father, schemed to get all the instruments of power transferred to him rather than to Ahamadu whom Sambo favoured to become the Emir after his death. Although Buharisucceeded to the Emirship of Hadejia by default, his accession was subsequently approved by Sokoto. No sooner had Buhari assumed the Emirship of Hadejia than he had his cousin, Nalara Sarkin Auyo, killed - a cruel act which gave authorities in Sokoto the grounds they had been looking for to remove Buhari from the throne.

Consequently in 1850, having failed to remove Buhari via diplomatic means, the Caliph ordered the Wazirin Sokoto, backed by forces from Katagum, to install Buhari's brother, Ahamadu, as the new Emir of Hadejia Emirate, by force if necessary. Ahamadu was thus installed in 1850, and Buhari retired to Machina area only to bounce back a year later. In 1851, after mobilizing considerable forces and resources, Buhari returned to Hadejia to confront his brother. Ahamadu's forces, even with the backing of a contingent from Katagum, were routed by Buhari outside Hadejia, and Ahamadu was killed in the battlefield without much difficulty. Buhari thus resumed the Emirship of Hadejia against the will of the authorities in Sokoto. This act marked the beginning of the Buhari revolt. For fifteen years Buhari remained a rebel, and pulled Hadejia Emirate out of the Caliphate, defying all attempts to get the Emirate back into the Caliphate fold. One of the most notable acts of defiance of Buhari against the Sokoto authorities was the encounter at Kaffur village.

In 1853, the Caliphate organized the most elaborate expedition against Buhari in order to once and for all put a stop to his increasingly rebellious behaviour. All the major emirates of the Caliphate were drafted into this endeavour which had by then assumed an air of desperation. Apart from Sokoto itself, there were contingents from Zaria, Kano, Katagum, Bauchi, as well as Gombe, Misau and Jama'are. The force, which was one of the largest ever to be assembled to quell an internal rebellion within the Caliphate, rendezvoused in Kano from where it moved on Hadejia, camping at Kaffur village about ten kilometers south of Hadejia town. However, Buhari did not stay around to be besieged in his palace, but instead intercepted the contingent and launched a surprise attack against it.

The allied forces of the Caliphate were comprehensively defeated in a battle that was something of a "walkover" for Buhari and a serious embarrassment and set back to the Caliphate. In fact, a 19th century Kano historian referred to the battle of Kaffur as the origin of Hadejia's greatness, "as from then onwards Hadejia was renowned in war" (Ja'afar in Palmer's papers).That encounter further underlined Buhari's independence, with Hadejia remaining outside the control of the Caliphate and becoming an expansionist military power in the eastern part of the Caliphate till 1863 when Buhari died in a campaign against Bedde land (for details see (Wakili, 1989/94).

Some of the areas which suffered from Buhari's incessant raids included Miga, Kwanda, Sankara, Ringim and Gabasawa in Kano emirate, as well as several villages in Katagum, Misau, Jama'are, and Gumel territories.

7. Ahamadu bin Sambo, 1850-1851 Ahamadu was the seventh emir of Hadejia in the Fulani dynasty. As indicated above he was installed by Sokoto after Buhari was forced to withdraw from the emirate. His reign was very short and unsettled as the looming threat of Buhari never allowed him to have the required tranquility to contribute to the development of the emirate. In 1851 Buhari fought his way back to the Hadejia throne.

HADEJIA!

5. Abdulkadir bin Sambo, 1847 – 1848
As soon as Emir Garko died in 1847, Sambo
sought for another permission from Sokoto
to appoint Chiroma Abdulkadir (Kade) as the
Emir of Hadejia. Approval was given and
Abdulkadir was installed to succeed Garko.
One year after his accession to the throne
Emir Abdulkdir died in 1848. His reign, like
that of his predecessor, was short but,
unlike it, was tumultuous, with desperate
fighting between Hadejia, Machina and
Damagaram. It is said that Sambo then
return to the throne after the death of
Abdulkadir in order to ensure the
appointment of Ahmadu as the new Emir of
Hadejia, as opposed to Chiroma Garba
Buhari, who as Chiroma, was the heir
apparent, and much more popular than
Ahmadu, but was perceived by his father as
too troublesome and dangerous to be
allowed on the throne.
6. Buhari bib Sambo, 1848 – 50 &1851 –
1863
Abubakar Buhari bin Muhammad Sambo
Digimsa was the 4th Emir of Hadejia in the
post jihad years. His reign was the most
turbulent and indeed best remembered in
the history of Hadejia. Sambo died in
1848and Buhari, at the death bed of his
father, schemed to get all the instruments of
power transferred to him rather than to
Ahamadu whom Sambo favoured to become
the Emir after his death. Although
Buharisucceeded to the Emirship of Hadejia
by default, his accession was subsequently
approved by Sokoto. No sooner had Buhari
assumed the Emirship of Hadejia than he
had his cousin, Nalara Sarkin Auyo, killed - a
cruel act which gave authorities in Sokoto
the grounds they had been looking for to
remove Buhari from the throne.
Consequently in 1850, having failed to
remove Buhari via diplomatic means, the
Caliph ordered the Wazirin Sokoto, backed
by forces from Katagum, to install Buhari's
brother, Ahamadu, as the new Emir of
Hadejia Emirate, by force if necessary.
Ahamadu was thus installed in 1850, and
Buhari retired to Machina area only to
bounce back a year later. In 1851, after
mobilizing considerable forces and
resources, Buhari returned to Hadejia to
confront his brother. Ahamadu's forces,
even with the backing of a contingent from
Katagum, were routed by Buhari outside
Hadejia, and Ahamadu was killed in the
battlefield without much difficulty. Buhari
thus resumed the Emirship of Hadejia
against the will of the authorities in Sokoto.
This act marked the beginning of the Buhari
revolt. For fifteen years Buhari remained a
rebel, and pulled Hadejia Emirate out of the
Caliphate, defying all attempts to get the
Emirate back into the Caliphate fold. One of
the most notable acts of defiance of Buhari
against the Sokoto authorities was the
encounter at Kaffur village. In 1853, the
Caliphate organized the most elaborate
expedition against Buhari in order to once
and for all put a stop to his increasingly
rebellious behaviour. All the major emirates
of the Caliphate were drafted into this
endeavour which had by then assumed an
air of desperation. Apart from Sokoto itself,
there were contingents from Zaria, Kano,
Katagum, Bauchi, as well as Gombe, Misau
and Jama'are. The force, which was one of
the largest ever to be assembled to quell an
internal rebellion within the Caliphate,
rendezvoused in Kano from where it moved
on Hadejia, camping at Kaffur village about
ten kilometers south of Hadejia town.
However, Buhari did not stay around to be
besieged in his palace, but instead
intercepted the contingent and launched a
surprise attack against it. The allied forces of
the Caliphate were comprehensively
defeated in a battle that was something of a
"walkover" for Buhari and a serious
embarrassment and set back to the
Caliphate. In fact, a 19th century Kano
historian referred to the battle of Kaffur as
the origin of Hadejia's greatness, "as from
then onwards Hadejia was renowned in
war" (Ja'afar in Palmer's papers).That
encounter further underlined Buhari's
independence, with Hadejia remaining
outside the control of the Caliphate and
becoming an expansionist military power in
the eastern part of the Caliphate till 1863
when Buhari died in a campaign against
Bedde land (for details see Wakili, 1989/94).
Some of the areas which suffered from
Buhari's incessant raids included Miga,
Kwanda, Sankara, Ringim and Gabasawa in
Kano emirate, as well as several villages in
Katagum, Misau, Jama'are, and Gumel
territories.

HADEJIA RULER'S (1)

A Chronicle of Emirs of Hadejia, 1805 -
1906:
1. Umaru Bin Abdure, 1788 - 1808
Umaru bin Abdure was the first Sarkin
Fulanin Hadejia. He was appointed by Sarkin
Hadejia Abubakar, the last Habe ruler of
Kasar Hadejia. Umar was credited with
planning and leading the Jihad in Hadejia-
Auyo territories. He actually cleared the
ground and laid the foundation for Hadejia
Emirate. He did that by the authority of the
leader of the jihad movement in Hausa land,
Shehu Usman Danfodio, who sent him a flag
via his brother Muhammadu Sambo. Umaru,
who theoretically could be regarded as the
first flag bearer in Hadejia, died at Rinde in 1808.

2. Mamman Kankiya,1808-1808
Sarki Umaru was succeeded by his eldest son Mamman Kankiya. Sarkin Hadejia
Mamman Kankiya did not live long, but died a few months after and in the same year he was appointed.

3. Malam Sambo Digimsa, 1808-1845 With the death of Umar bin Abdure and his short-lived successor, Mamman Kankiya in 1808, the mantle of Hadejia's leadership fell on the shoulders of Malam Muhammadu
Sambo Digimsa, the person who three years
earlier led the bay'a delegation to the Shehu. The Shehu therefore approved his appointment. With Sambo's assumption of office, the emirate of Hadejia formally came into being. He was the real founder of the emirate, from who sprang all the successive Emirs to this day. It was Sambo who made Hadejia the capital of the emirate when he moved there from Rinde together with his patriots and members of his family. On entering the town from one gate in 1810, Abubakar, the Hausa Chief, and some of his followers moved out of the town from the opposite gate, later settling just outside the eastern gate at a place called Fantai.


Emir Sambo thereby made Hadejia his capital. He enlarged the town and constructed the Hadejia City wall (Maigari). Also, Sambo was with the building of Friday mosque in Hadejia and the appointment of an imam from among the learned Ulama in the town.

Sambo made some key appointments of masu saraute such as Chiroma, Galadima, and Madaki among others. There is no doubt that Sambo was responsible for the final collapse of the Hausa sarautu system in Hadejia and the establishment of the Fulani emirate government.

4. Garko bin Sambo, 1845 – 1847 In 1845, Sambo abdicated the emirate of Hadejia due to ill-health and old age after a long reign of thirty seven years, and retired to Mairakumi. With the approval of Caliph Aliyu Babba (1842-59), Sambo appointed his eldest son Mahammadu Garko in 1845 to succeed him as the new Emir of Hadejia.
Emir Garko’s reign was as short as it was uneventful. He died two years later in 1847.

HADEJIA A YAU

The Government and Society of Hadejia in
the 19th Century:
The government of Hadejia in the 19th
century, like other emirates of the old
Sokoto Caliphate, was based on autocracy.
The emir who was a spiritual as well as
temporal head was at the helm of affairs. He
was assisted in governing by a class of
officials or titleholders who were resident in
his court. It was only the Sarkin Auyo who
was permitted to stay outside the
headquarters: he lived permanently at Auyo
town. The composition of these titIe holders
or Hakimai was made up of 'ya'yan Sarki
(Princes), Dangin Sarki (emir's relatives),
Barorin Sarki (clients), and Bayin Sarki
(slaves). The structure of this emirate's
administration was never dominated by the
"Fulani ruling caste", since the
heterogeneous nature of the area was
taken into cognisance in the distribution of
both civil and military offices. For example,
during Sambo's reign the title of Madaki was
held by a Bamange and that of Galadima
was given to a Ba-Auyaki, both non-Fulani
tribes.
Militarily, the emir was the Commander-in-
Chief of the emirate, delegating his function
in practice to Sarkin Yaki (Captain General or
War Chief), Jarma (Chief of the Brave Ones),
Madaki, Sarkin Arewa and other war chiefs.
The composition of the entire military force
was made up of courtiers, title-holders and
their household slaves, Dogarai (the
emirate's bodyguards) and contingents
from the "fiefs". Hadejia had two broad
sectors of the army: the cavalry (Barade) and
foot soldiers. Militarily the emirate was
considered to be the strongest emirate east
of Kano. This reputation it enjoyed and
enhanced right from the days of the Buhari
Revolt up to the coming of the British.

TARIHIN SARAUTAR FULANI A HADEJIA! A TAKAICE.

HADEJIA A YAU!

JIYA NA KAWO MUKU TAKAICACCEN TARIHIN HADEJIA DA DALILIN KAFUWARTA.

TARIHIN FULANI- BISMILLAHIR-RAHMANIR-RAHEEM.
Kamar yanda na fada a baya Sarkin Hadejia Na sarakunan Habe shi ya nada Umaru a matsayin sarkin fulanin Hadejia, To su fulani sun taso ne daga Gabas da Machina akan Hanyarsu ta yin kiwo, ko da sukazo Hadejia sai suka tadda Garin akwai albarkar kiwo da noma. Hakan ce tasa suka nemi izni a basu gurinda zasu zauna A zamanin sarki Abubakar Sarki na karshe a sarautar HABE.

Kuma suna tafe ne a karkashin jagorancin HARDO ABDURE DAN JAMDOJI MACHINA. A lokacin da Umaru yake a matsayin sarkin fulanin Hadejia sai ya samu labarin jihadin da SHEHU USMANU DAN FODIYO yakeyi hakan tasa ya tashi 'yan-uwansa biyu(2) suje suyi mubaya'a a gun SHEHU.

Wato SAMBO DA LARAIMA kuma hakan sukayi Inda shehu ya basu Tutar jaddada Addinin Musulunci. Kuma ya umarci SAMBO ya tsaya a HADEJIA Shi kuma LARAIMA a MARMA. Saboda can akwai dauloli suma masu zaman kansu yayi kokarin Hadesu karkashin Daula guda daya. kamar DAWA FAGI GATURWA DA MARMA.

Shi kuma SAMBO yaci gaba da jaddada Addinin Musulunci a HADEJIA DA AUYO DA SAURAN DAULOLIN SARAKUNAN HABE A karkashin jagorancin Dan-uwansa Umaru.

Bayan rasuwar sarkin fulani Umaru SAMBO yaci gaba da jaddada Addinin Musulunci har saida suka kawar da SARAKUNAN HABE. Amma ba yaki akayi ba Sai suka Koma Fantai anan sukaci gaba da rayuwa. (wato akwai wata tsangaya a kusa da gidan Labaran fantai nan ne suka zauna) wadansu kuma suka zauna a Dalla (akwai wata duriya a dallah har zuwa Library anan suka zauna).
Sarakunan fulani sun karbi mulkin Kasar Hadejia a karkashinDaular Usmaniyya.

ZAN KAWO MUKU TSARE TSAREN SARAUTA DA KUMA HAKIMAN WAJEN KASAR HADEJIA A LOKACIN SARKIN FULANIN HADEJIA MALAM SAMBO. HADEJIA A YAU!

SARKIN HADEJIA BUHARI DA WAZIRIN SOKOTO A KATAGUM (1)

HADEJIA A YAU! A lokacinda Sarkin Musulmi Aliyu Bubba ya turo Wazirin Sokoto Abdulkadir Gidado Gurin Sarkin Hadejia Buhari, Wazirin Sokoto shine wakilin sarkin Musulmi a yankin Gabas sai ya taho Hadejia daga Kano Amma sai ya wuce Katagum, Ya turo Jakada zuwa Hadejia yana So su Gana da Sarki Buhari.

Buhari yayi tunanin ya tafi shi kadai daga baya sai ya canza shawara kawai ya Tafi Katagum Da Mutanensa. zasu gamu da Wazirin Sokoto a can. Lokacinda suka isa Katagum Sarkin Hadejia Buhari ya tsaya a Kofar Garin Katagum sai ya tura a fadawa Waziri Ya Iso Wazirin Sokoto da Sarkin Katagum suka zo sai sukace Buhari ya Biyosu amma shi kadai tunda Shawara zasuyi.

Sarki Buhari ya bisu Har ya shiga Kofar Garin Katagum. Sai Mawakinsa wato DAN FATIMA ya fara masa waka yana cewa:-

1, Abubakar Garba Mijin Maza,

2, Buhari kai ke da Nutso Kai ke da Hankali.

3, Don Allah yayi ka Uban Jama'a

4, Kuma kai Allah ya baiwa shugabancin Gidan Sambo

5, Ba dan na isa ba, In ka yarda ga Aike ka shiga dashi

6, Fasa Maza Gagara gasa Aiken shine

7, In ka sauka lafiya ka gaida Na Lara Sarkin Auyo

8, Ka gaida Bello Sarkin Dutse

9, Na Sambo sai ka dawo.

Abinda Dan fatima yake Nufi Sarkin Auyo da Sarkin Dutse duk Buhari ya kashe su. Dan haka shima In ya shiga Katagum Lalle Bazai fito ba.

KodaSarki Buhari yaji Wannan Waka ta Dan fatima sai ya juyo da baya, Wazirin sokoto da Sarkin Katagum da suka fahimci Buhari ya juya sai suka Biyoshi da Ihu Su da mutanen Katagum Suna ce masa Kafiri yaki bin Umarnin Sarkin Musulmi. sai da suka biyoshi har Unik Iyakar Hadejia Da Katagum. kuma sun kashe wasu daga mutanen Buhari. koda yazo Unik sai ya yanke Shawarar ya yi sansani a nan ya koma ya yaki Katagum. kuma mutanensa suka koma suka Karkashe Mutanen Katagum karkashin jagorancin Barde Risku. Daga nan Rashin Jituwa Tsakanin Hadejia da Katagum ya Fara har bayan shekara Goma sha biyu bayan Mutuwar Buhari.

(1863). daga nan Aka samu wasa tsakanin Hadejia da Katagum. koda Katagumawa suka juya sai Wazirin Sokoto ya sake Gyyato Mutanen kano suka Hadu da Na Katagum zasuzo su yaki Buhari. da sarki Buhari yaji wannan Labarin sai shi da mutanensa suka bar Hadejia suka tafi Shabawa Iyakar Hadejia da Gumel Sukayi sansani a can.

da Buhari ya bar Hadejia sai Wazirin sokoto ya nada Wansa Ahmadu Sarkin Hadejia. A shekarar (1850). Wanda dama saboda shi suka Takurawa Sarki buhari.

HADEJIA A YAU!

TARIHIN SARKIN HADEJIA UMARU DAN BUHARI 1863-1865:

HADEJIA A YAU!

SARKIN HADEJIA UMARU: A SHEKARAR 1863 allah ya yiwa Sarkin Hadejia Buhari rasuwa a Yakinsu da sukayi da Gogaram (bade). Ko da aka dawo Hadejia aka binne shi sai Manyan fadawan Hadejia wadanda akwai Amana tsakaninsu dashi Buhari. Kamar SARKIN AREWA TATA GANA (GINSAU MAI KINA BAWO) DA KUMA SARKIN YAKI JAJI suka jajirce Sai an Nada UMARU DAN BUHARI SARKIN HADEJIA. kuma hakan Akayi!
SARKIN HADEJIA UMARU NA BIYU an nadashi yana da shekara Goma sha Hudu. Kuma manyan fadawan Mahaifinsa sune suke gudanar da Sarautar tunda shi yaro ne. Kuma a zamaninsa Sarkin Damagaram Tanimu ya kawo yaki Hadejia. Kuma yayi sansani a Arewa da Hadejia daga nan har Jigawar Kasim mutanensa ne. saida yayi kwana Arba'in ana yaki amma Hadejiawa basu fasa wasanninsu na dandali ba. Wata rana ana yaki Sai aka harbi dokin Sarkin Arewa! Koda ya mutu sai akaje gida aka dauko wani Dokin aka cire kayan wancan Dokin aka sakawa wanda aka kawo. Tata gana ya koma kan doki, kashe gari ana cikin yaki sai Tata gana ya sauko daga Dokinsa yayi alwala ya koma kan Dokin, to ashe Sarkin Damagaram yana kallon su sai yace Lalle Sarkin Hadejia ya Isa ana yaki ka sauko kayi alwala? Jiya ma an kashe masa Doki amma saida akaje aka dauko wani a gari? Sai Zagin Sarkin Damagaram yace ai ba Sarkin Hadejia bane Yaronsa ne! Sai Sarkin Damagaram Tanimu yace to Ina Sarkin Hadejian? Sai zaginsa yace ai ance yana gida tunda aka fara yakin nan bai taba zuwa ba. Sai sarkin Damagarm yace wa fadawansa Gobe zamu bar Hadejia kar mu tsaya ayi ta kashemu. Saboda Sarkin Hadejia ya raina mu kwananmu Arba'in amma bai taba zuwa anyi yaki dashi ba? Wa yasan me zai mana in ya zo? Amma basu san Sarkin Yaro bane. Washe gari suka juya suka koma Damagaram. Kuma lokacinda sukazo Hadejia Da kaka ne! Anyi girbi Manoma basu gama Tare Amfaninsu ba. Shi yasa suka dade a Hadejia saboda akwai abinci da ruwa a kusa dasu. SARKIN HADEJIA UMARU Mutum ne mai son Nishadi kowane Lokaci yakan fita Bakin kogi ko Gona Domin Debe kewa. Kuma anyi amfani da wannan Damar inda wata rana ya fita sai aka Rufe Masa Kofa. Koda yazo yaga kofa A rufe sai ya juya ya tafi Chamo ya zauna. Aka nada Kanin Mahaifinsa Sarkin Hadejia Wato HARU BUBBA. 1865-1885. Shi kuwa UMARU DAN BUHARI yayi zamansa a Chamo kuma Ya rasu a shekarar 1920. Allah yaji Kansu Ameen.

HADEJIA A YAU.

HADEJIA A YAU!: SUNAYEN SARAKUNAN HADEJIA TUN DAGA HABE RULER'S ZUWA YAU.

HADEJIA A YAU!: SUNAYEN SARAKUNAN HADEJIA TUN DAGA HABE RULER'S ZUWA YAU.

SUNAYEN SARAKUNAN HADEJIA TUN DAGA HABE RULER'S ZUWA YAU.

HADEJIA A YAU!
Kamar yanda na baku labari a baya Hadejia anyi sarakunan Habe tun kafin zuwan fulani. A shekarar 11000 aka fara Mulki a Biram wato Garun Gabas, kuma a shekarar 1805 fulani suka fara mulkin Hadejia. Ga sunayen sarakunan Tun daga shekarar 1700 zuwa yau wato 20012.

1, 1700, KANKARAU
2, ASAWA
3, MAMMAN BAKO
4, KAWU
5, BAUDE
6. MUSA
7, 1805 ABUBAKAR

Wadannan sune wasu daga cikin Sarakunan Habe na Hadejia.

A Lokacin sarkin Hadejia na Habe Wato Abubakar fulani sukazo kasar Hadejia, a karkashin jagorancin Ardo Abdure dan Jamdoji, kuma Sarkin Habe Abubakar shine ya basu wurin zama, kuma zamanin Sarkin fulani Sambo suka dawo Inda fadar Hadejia take yanzu. Kafin su kwaci mulki a Hannun sarakunan Habe.

Sarakunan fulani sun karbi Mulkin Hadejia tun daga shekarar 1808 har zuwa yau. Ga jerin sarakunan Fulani..

SARAKUNAN FULANI

1, 1805-1808 UMARU DAN ARDO ABDURE
2, 1808-1808 MAMMAN KANKIYA DAN UMARU.
3,1808-1845 SAMBO DAN ARDO ABDURE. 1st.time.
4, 1845-1847 GARKO GAMBO DAN SAMBO.
5, 1847-1848 ABDULKADIR DAN SAMBO.
6, SAMBO DAN ARDO ABDURE 1848 2nd time.
7, 1848-1850 BUHARI DAN SAMBO. 1st time.
8, 1850-1851 AHMADU DAN SAMBO
9, 1851-1863 BUHARI DAN SAMBO 2nd time.
10, 1863-1865 UMARU DAN BUHARI.
11, 1865-1885 HARU BUBBA DAN SAMBO.
12, 1885-1906April MUHAMMADU MAI SHAHADA DAN HARU BUBBA.
13, 1906-1909 HARU MAI KARAMBA DAN MUHAMMADU.
14, 1909-1925 ABDULKADIR DAN HARU MAI KARAMBA.
15, 1925-1950 USMAN DAN HARU MAI KARAMBA.
16, 1950-1985 june HARUNA DAN ABDULKADIR.
17, 1985-2002 sept. ABUBAKAR MAJE DAN HARUNA.
18, 14 sept. To date. ADAMU DAN ABUBAKAR MAJE.

A RANAR 14 SEPTEMBER 2012 MAI MARTABA SARKIN HADEJIA ALH. ADAMU ABUBAKAR MAJE (C.O.N) ZAI CIKA SHEKARA GOMA (10) YANA MULKIN KASAR HADEJIA.

HADEJIA A YAU!

HADEJIA A YAU!: TARIHIN HADEJIA A TAKAICE!

HADEJIA A YAU!: TARIHIN HADEJIA A TAKAICE!: HADEJIA- TARIHIN KAFUWAR Hadejia Ya farune daga wani maharbi mai suna Hade, a yawon farauta da yakeyi ne wata rana yana tafe da karyar sa sa...

TARIHIN HADEJIA A TAKAICE!

 HADEJIA A YAU - TARIHIN KAFUWAR HADEJIA Ya farune daga wani maharbi mai suna Hade, shi dai wannan Mutumi Maharbi ne kuma yana yawon farautarsa ne ya taho yankin Hadejia. Kuma a yawon farautar da yakeyi ne wata rana yana tafe da karyar sa sai tayi nisan kiwo har tazo bakin Kogin hadejia, bayan ta sha Ruwa kuma ta shiga ta jika jikinta. ko da tazo sai yaga duk jikinta da ruwa, sai yayi mamakin hakan har ma sai yabi sawunta. Koda yaje sai yaga kogi kuma ga tsuntsaye suna shawagi a gurin. Sannan kuma ya rinka jin kukan Namin Daji, Sai ya yanke shawarar zama a wannan gurin, kuma hakan yayi. Anan ya zauna yayi bukkarsa yake harbe harben Namun daji kuma yayi su wato kamun kifi. In ya kashe namun daji sai yaje ya sayar da fatun. Da kuma Naman. Harma ya dauko Matarsa wato Jia ya dawo da ita wannan gurin. Koda maharba 'yan-Uwansa suka ga Gurinda yake akwai Namun daji da abubuwanda suke bukata sai sukayi shawarar suzo su zauna dashi, sai gurin ya zama Gari Kuma mutane suna zuwa sayen fatu da naman dabbobi a garin. Duk wanda yazo garin sai yayi sha'awar zama a gun, haka nan gari ya fara bunkasa wasu maharba, wasu masinta, wasu kuma mafarauta. Sai gari ya kafu kowa yazo wucewa sai ya yada zango a garin. 

 To kasancewar gari sai da shugabanci ne yasa shi Hade ya zama shugaban garin, duk wanda zaije sayen fatu ko nama sai yace na tafi garin HADEN-JIA. Wato ana masa lakabi da sunan matarsa. To sakamakon takaita kalma irin ta Bahaushe sai aka dunkule sunan ake cewa Hadejia. Kuma bayan zamanin wannan mutumin Hadejia taci gaba da zama gari a Karkashin Daular Biram (Garun Gabas) kuma Sarkin Gabas shine ya Nada Dan-uwan Sarkin Machina Algalfhati ya zama shine Sarkin Hadejia, Shekaru da Dama bayan Hade ya Mutu. Wadannan sune Sarakunan Habawa. Kuma a lokacin akwai kananan Garuruwa masu cin gashin kansu kamar Rinde, yayari, wunti, Anku da dai sauransu. Wadanda suma suna da nasu sarakunan a wannan Lokacin. Amma yanzu duk unguwanni ne a cikin garin Hadejia. 

Hadejia sunyi sarakunan Habe guda talatin da biyu(32) amma sunan mutum uku ake dasu wadanda sukayi mulki kafin zuwan Fulani. 1, BAUDE 2, MUSA 3, ABUBAKAR. Kuma a lokacin Abubakar fulani sukazo kasar Hadejia, kuma shine ya basu masauki a Hadejia Lokacin Hadejia tana karkashin Daular Borno, kuma ya nada Umaru a matsayin Sarkin fulanin Hadejia. Wato kafin Jihadin Shehu usman dan fodiyo. Kuma har yanzu fulanin sune suke sarautar Kasar Hadejia.

MASARAUTAR HADEJIA...... 

Masarautar Hadejia daddiyar masarauta ce wadda ta kafu shekaru da dama da suka gabata, daga lokacin kafuwarta kawo yanzu masarautar tayi fice da kuma yin suna bisa ga muhimman tarihi da take dashi. sannan tana daga cikin masarautun da sarakunan HABE suka mulka kafin Jihadin Shehu Usmanu Danfodiyo, masarautar  tana daya daga cikin masarautun da suke Karkashin Daular Usmaniyya. Daga Gabas tayi

iyaka da Tsohuwar Daular Borno da Gorgaram, daga yamma tayi iyaka da Masarautar Kano, daga Kudu tayi iyaka da Masarautar Katagum sannan daga Arewa tayi iyaka da Masarautar Gumel.

Birnin masarautar yana cikin garin Hadejiya dake Arewa maso gabashin Jigawa a Arewacin Nigeria, sunan garin ya samo asalinsa daga wani Maharbi wadda shine ya kafa garin, wannan maharbi ana kiransa da suna HADE,  yana da matarsa da ake Kiranta da suna JIYA, Sunayen wadannan mutane shi aka hada ya zama HADEJIYA. 

A wancan lokacin mutanen wasu garuruwa in zasu zo sukan ce mun tafi garin Haden jiya, wato ana masa Lakabida sunan Matarsa. Saboda takaita kalma ta Hausawa shine yasa aka hade sunan ya zama Hadejiya.

A wani littafi da Marigayi Tafidan Hadejiya Abdu Maigari ya rubuta ya bayyana cewa

‘‘Shi wannan mutumin da ya kafa Hadejiya wato Hade ya taho ne daga yankin Machina a yawon farauta da yake har ya iso wannan yanki, kuma da ya shigo sai yaga Daji mai Ni’ima da tsuntsaye da namun daji ta ko ina, kuma ga kogi ya fito daga yamma ya gangara zuwa gabas Sannan ga ‘ya’yan
itatuwa kala kala. Da ganin haka sai ya kewaye dajin sosai don ya samu inda ya dace ya zauna, sai ya samu wuri ya kafa Gadonsa irin na maharba yaci gaba da farautar Namun daji da tarkon tsuntsaye’’.

Bayan kwanaki wannan maharbi yana zaune a wannan wuri sai yayi shawarar ya koma ya dauko matarsa don su cigaba da zama a wannan wuri. A lokacin da yayi niyyar komawa sai ya debi abinda zai iya diba na Naman da yayi farautarsa ya dawo garinsu ya dauki matarsa ya koma wannan dajin da yanzu ake kira da suna Hadejiya, sai ya kafa bukkarsa a kan jigawa kuma yaci gaba da farautarsa a wannan wuri har

mazauna karkara dake kusa da wurin suka san da zamansa suke zuwa sayen nama da sauran dabbobin daji. Ana haka ne jama’a suka rinka  zuwa suna kafa bukkokinsu wasu masunta wasu kuma mafarauta da masu kamun tsuntsaye har gari ya zama gari ake kiransa Garun Haden Jiya, sannan akayi shugabanci, zuwa wani dogon lokaci aka takaita Kalmar ta zama Hadejiya. 

Ance a lokacinda ya zauna a Bangaren

Arewa akwai wani gari da ake kira Hadegwaigwai inda yanzu Rubban Dakata take, sannan a bangaren gabas akwai gari da ake kira Kulunfarda inda ada can yake kan hanyar Tandanu. A yamma kuma akwai garin Kadime sannan a Arewa akwai garin da ake kira Majeri, a bangaren kudu kuma akwai garin Tunawa wadda yanzu ake kira Auyakayi. Sannan akwai Kudigin da Hadebako wadda a lokacin take kusa da Kafur, sannan akwai Urki wadda yanzu ake kira Unik sannan akwai Majawa, da kuma manyan garuruwa irinsu Auyo, Garungabas, Kazura, Dawa da Fagi.

A wancan lokacin ance Hadejiya tana Karkashin Daular Auyo ne amma wasu sunce a’a tana karkashin Ikon Garungabas ne tunda daga can ne ake nada Sarki ake kawoshi Hadejia, masu wannan da’awa sun

bada labari kamar haka…

        ‘A zamanin Sarkin Kano Yakubu dan              Abdullahi Barja wadda yayi sarautar

        kano a cikin shekarar (1452-1463),                   Algalfati dan sarkin Machina yaje kano         tare da ‘yan-uwansa guda uku inda                  Sarkin kanon ya bashi sarautar Gaya,            dan-uwansa na farko kuma yaje Rano              Sarkin Rano ya bashi sarautar Dal, na           biyun kuma yaje Zazzau Sarkin                      Zazzau ya bashi sarautar Gayan, na               ukun yazo Biram (Garungabas)  inda              Sarkin Gabas ya bashi sarautar                         Hadejiya.

        Zuriyarsa ne sukayi mulkin Hadejia               har tsawon lokacinda Sarkin Borno Mai        Ali Ghaji ya tura Dansa Mai Idris Aloma        ya yaki kano, sai ya biyo ta Hadejia ya            yaketa ya cinyeta da yaki da sauran                kasashen dake yammacin Borno, sai ya          danka ikon Hadejia da Garungabas da            Dawa da Fagi a hannun Galadiman                Borno, kuma shi Galadiman Borno sai            ya barsu a rarrabe kamar yadda suke            tun farko. Sashen Auyo ya barshi a                  hannun sarkin Auyo, Hadejia ya barta a

        hannun sarkin Hadejiya, Garungabas             ya barta a hannun sarkin Gabas,                     sannan Dawa da Gatare da sauran duk         sai ya barsu a hannun fadawansa,                  amma duk a wurinsa suke karbar                  umarni kuma shi ake kaiwa
       Albarkar kasa har zuwa tsawon lokaci’.

Koda yake ba’a samu rubutaccen tarihi game da sarakunan Habe da suka mulki kasar Hadejiya ba, ance anyi sarakuna guda Talatin da biyu (32), kafin mulkin Fulani. Amma wadanda aka samu sahihin sunansu sune BAUDE, MUSA, DA ABUBAKAR.  Shi wannan Abubakar din shine wadda fulani suka karbi mulki a hannun sa. 

MADOGARA......

1. TARIHIN HADEJIA A TAKAICE. (ABDU MAIGARI. 

2. TURAWA A KASAR HADEJIA. (PROF. H. WAKILI). 

3. THREE NIGERIAN EMIRATE. (VICTOR N. LOW) 

4. MUHAMMADAN EMIRATE. (S. J. HOGBEN) 

HADEJIA A YAU.... 

HADEJIA A YAU!: A ranar 14 ga watan september 2012; Mai martaba sa...

HADEJIA A YAU!: A ranar 14 ga watan september 2012; Mai martaba sa...: A ranar 14 ga watan september 2012; Mai martaba sarkin Hadejia Alh. Adamu Abubakar zai cika shekara goma yana jagorancin kasar Hadejia! A k...