Matata Ko Uwargijiya?

Ƴa ta Saude ta tambayeni wai shin me yasa nake kiran Matata da Uwargijiya. A lokacin muna gaɓar bakin kududdufin mu na bayan gida ne. Tace mahaifin su Ilhambba haka yake kiran matarsa ba. Sai nayi mata murmushi na jawo kofin shayina ina sha. Na cigaba da murmushi...

Taya zan buɗe wannan labarin? Ko nima ban sani ba. Ni na kasance ma'aikacin gwamnati ne wadda yake da hazaka wajen ganin ya gabatar da aikin sa da tsoron Ubangijin sa. Ta haka na haɗu da Matata, farin ciki na. A take damuwata duk suka kau, lokaci guda naji idan har ban mallaketa ba to zan iya ƙona komai!

Na hadu da Matata ne a wajen cin abinci tayi odar filter kofi, wani kofi ne wadda da ƙauna ake sarrafa shi, wato idan har babu kaunar to bai cika ba. Ni kuma ina shan shayi a can baya. A ranar na hadu da ita na biyu saboda mun taba haduwa tabbas kafin a aikomu nan duniyar. 

Tazo ta zauna a teburin da ke kallo na tana mai kallon tsuntsaye da ke ta kullumboto a gajimare. Rana ta kusa komawa gida inda za take haskawa mijin nata hasken ta. Itama Uwargijiya ce!

Bamu ce wa juna komai ba duk da zuciya ta taso tayi amma sai bakina yaki amincewa. Itama a nata bangaren haka akayi. Sai muka koma zantukan da zuciyoyinmu kaɗai ba tare da magana ba. Ina nufin sai muka kasance masu magana da shirun mu. Ban san dai mai zuciyoyin na mu suka tattauna ba amma tabbas na san sun yi magana. Shiyasa ban mamaki ba da na kuma ganinta washegari a wata dandalin da ake shaye-shayen shayi. Dama ai Ruhikan ma'abota shan shayi a koda yaushe a hade suke. Da sunga juna sai su fara hajijiya. 

A ranar dai mun yi magana. Na ce mata sannu ta ce yawwa. Amma a doron wadannan kalmomin guda biyu mun kamalla duk zantukan da ya kamata muyi— na gama saninta itama haka. Washegari kam sai gidansu. Mukai aure cikin dan kankanin lokaci. Muka zama ma'aurata.

A gurin aiki kam mun samu wata kafar samun kuɗaɗe kuma na ƙi na fada mata gaskiya. An dau lokaci a haka har muka samu Saude. Wacce ta kasance cikon farin ciki na. Na kasance a can sama tare da gajimare saboda tsananin farin ciki. 

A ranar da Matata ta gane harkar da nake yi a ofis, ranar ce mafi duhu a rayuwata domin a lokaci guda na hango mutuwata -idan babu ita. Tace Mani dama abin da kake yi kenan? Tace Mani baka tsoron Allah ne? “Ba haka kake ba shin mune muka saka? To zamu bar maka gidan. ”

Nayi shekaru ina son na bar wannan harkalar, Nayi shekaru ina son na gujewa wannan ɓarnar da nake yi amma na kasa. Na roki Ubangijina ya sa na daina amma na kasa dainawa. Amma da wadannan kalmomin suka fito daga bakinta sai naji komai ya gushe. Ruhina ya zama kamar fanko, babu komai cikinsa sai tsagwaron shiru. A haka nai ta luluwa har na riski abubuwan da ba zana iya bayyanawa anan ba. Ni da Ruhina muka amsa, mukayi ta maimaitawa. “Ke uwargija ce!”

I Matata Uwargijiya ce kuma hakan nake kiranta. Uwargijiya. Amma Saude ba za ta fahimta ba. Hakana masu bi na. Shin ta cancanci hakan. Ni dai na san ta ma so ta fi hakan!

2024

Sidi-Gibran bin Pessoa

The inscrutable pain of existence. The nonchalant stings of bees of life. That pain, that sweet pain... 

to want, to like, to love, to exist, to do all things following the rules of man. To leave, to breathe, to eat, and then sleep. To exist in the most pathetic way one could ever think. To sleep without a dream. Just blank without anything, just you and your emptiness

To kill the ability to think. To not think. To not feel, to just be; like an endless piece in the infinite space. To be nothing. To want nothing. To love nothing just you and your senseless self

To live life in transit, constantly moving. To live life in a constant circle. Trapped there for eternity.To not know what to think and want to not know how to think. To be! 

To not search. To not learn. To just be! 

To only exist in dreams 

to live dreams in awakening 

to only talk in dreams 

to live dreams in awakening 

To know nothing, learn nothing, discover nothing —

To be a vast land composed of Nothing, something, everything. To be an empty, empty land

7th November 2023

Abar Mafarki

A lokacin da na farka daga barci, ban tuna da komai ba. Ba abin da na iya tunawa da. Amma fa na san na yi mafarki kuma mafarkin a kan abar sona ne— wacce ban ma sani ba— sai dai kash, na kasa tunawa. Kasancewar ranar larabace kuma ina da aikin yi, sai na share wannan tunanin daga komar zuciyata. Ko-ko nace na yi ƙoƙarin share su. Amma daƙiƙa ba ta wucewa ba tare da na tuna da wannan mafarkin ba. Har ya kasance ga-baki-ɗaya na kasa taɓuka abin kirki a wajen aiki. Ban san menene ya hana zuciyata fizgewa ba a ranar ba, koma menene, zan kasance mai ma sa godiya har abada.

Wannan wuni ne wadda ba zan taɓa mantawa da shi ba. Kafatanin tunanikana suka kasance masu bijire mani. I man! Abin da suka yi min kenan. Kai, har ma raɗa naji suke yi a tsakanin su— ba tare da sun san ina jin su ba— wai ‘idan ya matsa mana sai mu yi masa bore’ ‘Yau ranar Abar son sa ce’, na jiyo wani tunanin nawa na faɗa. Ita ɗaya abar tunanin wacce ta kasance mace a cikinsu dai ta yi shiru tana mai sadda kai ƙasa a yayin da suke wannan maganar. Alamar kunya. Ta hakan ma na san mace ce. Kar ku tambaye ni ta yaya na ke iya ganinsu. Ni ma ban sani ba. Sai dai a duk lokacin da suka fara hirar su na kan ji ni a wani yanayin da ba zan iya misaltawa ba. Sai kuma na fara ganin su. Ga-ba-ki-ɗayan su. ‘Yau kam ranar ta ce, ni ma na yarda ’ na faɗa ba tare da na sani ba. A take sukayi tsit, shirun su ya zafafa har na fara jin sautin sa. Ƙarar sa. Da bugun zuciyar sa. Duk lokacin nan ina wajen aiki. Shi ya sa nace kaɗan ya rage na fizge. Da ko na fizge, da babu mai iya rike ni. Sai dai a gane ni ina gudu ina mai maimaita sunanta— duk da ban sani ba— Abar Mafarki, Abar Mafarki, Abar Mafarki. Abar.... Mafarki...

Sai dai ban fizge ba kuma kamar ita ta riƙo ni a yayin da na nemi na fizge. A tunina. A cikin tunanikana. Ta bayyana mini fuskar ta tare da yi mini magana. Ban amsa mata ba. Saboda tsabar kyawunta, laɓɓana da harasana suka fara tunanin saɓone buɗe su na furta wata kalmar a gaban ta. Kamar ta fahimci hakan, sai tace mani ni ne dai a mafarkin ka. Ni kayi mafarki da. Na san baka san ni ba. I to, nima ban gama sanin kaina ba. “Wane ne zai ce ya san kan sa ma? Babu shi! ”

Ta ce mani ba sai mun san juna ba. Ko a tarayyar sakanni ma za a iya sanin juna — “Ni ma ɗin ai ban musa ba, kawai dai tunano mafarkin ne yake ɗan bani wuya, ga ni nan tsundum cikin ƙunar azaba, amma na cikin zuciya” Kamar ta sani. Kai ta ma sani! Sai ta fara karanta mini mafarkin bi-da-bi, muryarta kaɗai ke tashi a sansanin zuciyata, ko ina yayi tsit, kowa yayi tsit. Bugun zuciyata ko tama ɗauke. Kada wai ta fizge. 

Tace mani na so ta sannan na aure ta duk a cikin mafarkin, ita ma ta soni sannan ta aure ni duk a cikin mafarkin. Ta ƙara da cewar ta mutu ne a yayin haihuwa ni ma na take mata baya, duk a cikin mafarkin. Na kasa hakura wai , sai zuciyata ta yarda tayi bindiga. A mafarkin wai babu ahalin mu a kusa da mu. Mu kaɗai ne a wata tsibiri mai nisa. Daga mu sai tsirrai da dabbobin daji. Sai kifayen ruwa. Sai kuma tsagwaron shiru wadda yake cikin kuka da waƙoƙin dabbobin dake dajin. 

Tace a kullum idan na tashi daga barci na kan sumbace ta. Ina farawa ne da sumarta; idanuwanta; sai laɓɓanta. Daga nan sai nai zaune ina mai kallonta, a yayin da ita kam ta yi nisa a duniyarta. Tun tana tsorata har ya bi jikinta. Ta cigaba da ce mini wai har sallah ban yi sai nayi hakan. Ta kan tambaye ni dalili sai na ce mata ai Ubangiji nake gaisarwa. Da farko ta ɗauka wasa nake, sai daga baya ta fahimci da gaske nake, sannu har ta gane mai nake nufi. Na murmusa kaɗan.

Tun daga lokacin ta daina tsorata. Sai ma ta daɗa sona. Na ji daɗi ƙwarai. Na lumshe idanuwana ina mai kallon duniyar da wata idaniyar daban— wacce take ruhita a wata ƙogo a ɓoye. Tace bayan sallah sai na cinciɓe ta nai mata wanka. Wai tun da na aure ta ta daina wanka da kanta. Wannan lokacin kam dariya nayi dan na tabbata kaɗan daga aiki na kenan. Sannan sai na dafa mana shafi, muyi zamanmu a waje muna masu kallon tsibirin mu. Ina shan shayi, ita ma tana shan shayi. Ba ma magana idan muna shan shayi. Sai dai, mukan kalli junan mu lokaci-lokaci. Daga bisani ma muka soma kallon ruhikan mu. Tsirara. Muraran. Munyi nisa a sannin junan mu kenan. Soyayyar mu ta kusa matakin ƙarshe! Hakan kam ya burge ni! 

Sai tayi shiru, nima na biye mata, kasancewar shiru abu ne wanda nake tsananin so da ƙauna. Shiru na bayyana abubuwan da muka kasa bayyanawa kuma yakan bayyana sirrikan zuciyar masoya. Mun yi nisa a duniyar shirunmu har sauran tunanikan suka fara mita. Suna masu cewa ‘Sai da kika lasa mana Zuma zaki ɓoye ƙwalbar?!’

Ta ɗago ta kalleni a yayin da murmushi ya bayyana a fuskar ta. Murmushinta a kowane lokaci yana canzawa. Yanzu dai murmushi tayi mini irin wanda haƙora ke ɗan haskowa— amma kaɗan. Kamar suna jin kunyar rana ba sa so a gan su. Na daɗe ina kallon murmushin nan, alhali a duniyarmu ita ta ma daɗe da sadda kai ƙasa. Murmushin ƴan daƙiƙu ne kaɗai, amma ni a duniyata, na kai shekara ɗaya ina kallon ta. 

Ta cigaba da cewar akwai lokacin da muke zuwa can bakin teku, ni da ita da magen mu marar suna. Ba kuma wani abin kirki muke ba. Kai ba ma abinda muke. Kallon ruwan kawai muke— yadda yake tafiya, rawa, tsalle, da numfashi. Kallon ruwan kaɗai za mu iya yi, domin ita bata iya ruwa ba, nima ban iya ba. Za dai mu iya kallon numfashin ruwan muna ma su numfashi. Ba mu shirya dena numfashi ba tukuna. 

Ƙila watarana a lokacin da muka shirya, za mu tafi can bakin tekun, wannan karan shiga za muyi, rike da hannun juna, muna masu kallon ruhikan mu. Tsirara. Muraran. Har abada! 

Dec, 2024

Batu Kan ‘Tawayen’ Haɗejiyawa: Mahanga.

A ranar goma sha huɗu ga watan Afrilun Dubu ɗaya da ɗari tara da shida (14-04-1906) ne aka yi wannan fafatawar. Tsakani da Allah, ban ma san kiran wannan fafatawar da 'tawaye'. Saboda a gani na ma bai kamata ba. Idan muka yi duba da ita karan kanta kalmar tawayen, za mu ga ai magana take akan tirƙaniya da gwamnatin ƙasa mai mulki ko dai wata tsari dake mulki. 

To da farko dai, Haɗejiyawa ke mulkan kawunansu, duk da akwai turawa a kewayen su da ma cikinsu. Idan aka duba 1903-1905, za a ga cewar duk da an basu damar kafa sansaninsu a waje da cikin Haɗejiyawa, ba su ke mulki ba. To taya za a kira fafatawar da tawaye. Da dai a ce a Katagum, Kazaure, Kano da dai sauran ƙasashen ne hakan ya faru, da za a iya kiran wannan fafatawar da tawaye. 

Yaƙi aka yi. Tsakanin ma su mulkin ƙasar Haɗejiya da Turawan mulkin mallaka. Ba za a kira hakan da tawaye ba. Za dai a iya kiran abun da ya faru da : Gwabzawa, Fafatawa, Yaƙi da dai sauransu. A nan muna kallon haƙiƙanin ma'anar kalmar ce da irin tasirin ta wajen masu karantawa. Da mutum ya ji kalmar tawaye sai ya ɗauka gwamnatin da ke mulki ce a ka yiwa. Alhalin, ita kanta gwamnatin ba ta da iko a ƙasar. Abinda ya sanya su yin haka, ba za dai nace ba— wato dai, abin da ya sa ake kiran wannan gwabzawa da tawaye. 

Shin saboda su turawan sun ci kafatanin ƙasar da yaki ne, banda Haɗejiya, shi ya sa? Ko dan Lugard, wato babban commissioner ya na ikirarin cewar an riga da an ƙwace mulkin ƙasar Hausa? Ko da suka kira hakan da tawaye, mu ba za mu kira shi da hakan ba. Bai ma kamata ba. Kasancewar mu ne masu rubuta tarihin mu. Mu ya kamata muke kiran abun yadda ya kamata. Wannan fafatawa ce. Ta yiwu saboda yadda ta kasance ne shi yasa ka dinga kiranta da tawaye. Amma...

Yadda ‘Gwabzawar’ ta kasance

Sojojin mulkin mallaka sun fara yi wa birnin Haɗejiya ƙawanya ne— sun daɗe da yin hakan— amma bambamcin wannan karan da sauran itace, da nufin yaƙi su kayi. Hakan ya faru ne, saboda sun samu labarin shirye-shiryen masu sarautar haɗejiya wajen yaƙarsu. Saboda sun gaji da yadda suka zama masu alaƙaƙai. Turawan dai sun fara aikawa ne da saƙo, inda suka buƙace su da su bada kai bori ya hau, ko kuma su fuskanci fushin su. Haɗejiyawa kam suka ƙi yarda. Harma an rawaito cewar ɗaya daga cikin baraden Haɗejiya ya mari ɗan aiken. 

To, wasu za suyi mamakin irin wannan Jarunta ka da aka rawaito . Wannan ba komai ba ne Idan muka yi duba ga tasirin Addinin a gwabzawa e. Suna masu yaƙinin cewar ko da an kashe su, sun yi shahada. Saboda haka, a lokacin, ba abin da suke tsoro ko shakka. A mutu ko a yi rai! Hakan kuwa ya faru. Turawan suka samu damar ƙutsawa cikin Haɗejiya. Duk wani ɗan garin, daga matashin zuwa babba — banda tsofaffi da yara mata— suka ɗauki makamai domin gwabzawa. Domin “ba za su yarda da wani kafiri ya mulke su ba. Za su yi jihadi ”

Wannan ya daɗa nuna yadda Haɗejiyawa ke kishin ƙasar su. Da mazajen fama, da ma waɗanda ba su taɓa zuwa yaƙi ba, sai da suka gwabza. Abin mamaki shine, ko da suka ga kayan yaƙin turawa, hakan bai basu tsoro ba ko kaɗan . Ko da suka ga ana kashesu kamar wasu tsaba, suka cigaba da afkawa. A na kashesu, suna ƙara ƙutse. Domin sun san ba su da abin da za su rasa— Suna da yaƙinin yin shahada. 

Amma kuma, sai nake ganin da sun zo da wata dabarar yaƙi da sun ci galaba a kan su. Duk da yike rundunar turawan ma da dama, amma sun fisu sanin ƙasar su. Sun san yadda za suyi su yi nasu wayon. Tunda su turawan sun fisu da kayan yaƙi, su da sai su fisu da dabara. Domin idan akayi galaba a kansu, ko da ba sa raye, abin dai da suke gudu sai ya faru. Da Haɗejiyawa sun sauka daga tunanin shahada kaɗan, sun ɗan karkata tare da mai da dubansu ga mai zai iya faruwa a gaba, da sunyi tunanin hanyoyin da zasu bi wajen ganin sun cimma nasara. An samu kusan shekara uku kafin ‘Gwabzawar Haɗejiya’, wannan wani dama ce suka samu na kintsawa. Ba wai sai da mazantaka kaɗai ba ce a ke samun nasara. Dubara ma wata salon mazantaka ce. 

Wasu lokutan, ana duba ne zuwa ga gaba sannan ayi tanadi. Ba ma wasu lokutan ba, ana so mutum yayi duba zuwa ga gaba a duk lokaci. Da dabaru da salon yaƙi da ba a ci galaba akan su cikin sauki ba. Duk da dai yaƙin ya zo a ƙuraren lokaci, da sarakunan sun shirya masa, da ba a yi irin kisan gillar nan ba. Hakan dai, har wayau, na da nasaba ne da ƙudurin da ke cikin kowannen su, kuma baza na ga laifin su ba dan sunyi hakan. Amma...

Gwabzawar dai ta wanzu tsawon awa biyar ne kacal, kuma an kashe haɗejiyawa kimanin 800-1200 da dawakai sama da ɗari biyar(500). Gaba ki ɗaya manyan masu sarauta (Hakimai), in banda Ciroma da Galadima, sai da a ka kashe su. Hakana Sarkin Haɗejiya Muhammadu Mai shahada, Barori, da Bayi da wasu daga cikin Matayen sarakunan harda ɗaya a cikin matan sarki. Baradai da dama. Mazan fama da dama... Hakan ya faru ne kasancewar Haɗejiyawa ba su zauna sun duba maslahar al'ummar su yadda ya kamata ba. Ba su tsaya sun yi duba iya duba ga wannan lamarin ba. Sai suka kasance masu yin abu ba tare da tsari ba. Hakan kuwa bai hana abin da zai faru ya faru ba. Abin da kowanne su yake gudu sai da ya faru. A kowane lokaci ana buƙatar mutum ya zama mikiya. Ya yi iya ƙoƙarin sa wajen ganin ya duba al'amarin dake gaban sa yadda ya kamata kafin ya yanke hukunci. Ya zamana ya ya yi tsari tun kan abun ya faru. Tsari kuwa ingantacce ba sama-sama ba. Ya tabbatar da kowane sashe ya taɓa, bai bar komai ba. Sai yayi addu'a, ya roki Ubangijinsa da ya taimake sa a yayin da yake mai yin tsarin nan. Dama Allah Yace tashi na taimake ka. Sai bawa ya motsa tukuna kafin Ubangiji ya taimake sa. 

Allāh ya jiƙan zaratan bayin da muka rasa a ƙasar Haɗejiya. Tabbas sun nuna mazantakar da ba lallai mu a yau mu iya ba. Sai dai mu ce za mu ɗan kwaikwaya. Labarin su abin dubawa ne ainun. 

Allāh ya gafarta masu. Ya gafarta wa kusakuransu. Yasa mu zamanto masu koyi da irin tasirin labaran su. Ya sa mu wa'azantu. Mu kasance masu ƙarfafa ƙalmar Sa. Sannan mu kasance masu tsari mai zurfi a dukkannin al'amuranmu.

Ya sa kowanne mu ya zama kamar Mikiya. Amin

Jimrau

February, 2025

Taurari

Taurari sukan kawo mini ziyara a duk sanda na saukar da kai na akan matashi da nufin yin barci. Kowanen su na ɗauke da wani tunani, wani buri da na kasance na taɓa saƙawa. Kamar dai suna so suyi min tuni a tunanin su wai na manta da su. 

Na kan zauna a teburin ƙwaƙwalwata tare da su mu tattauna. Bayani suke yi kan abubuwan da suka ƙunsa. Bayani suke kan rayuwar da suka yi tsakanin lokacin da na kawo su na aje su a cikin ƙwakwalwata zuwa yanzu. Tiryan-Tiryan. Suna masu jeranta mini yadda rayuwar su ta kasance da abin da suke fatar ta zamo. 

Ni dai sauraransu kawai nake dan na san ba su da masaniyar cewar a lokacin da na wassafasu na mance da su. Ba wai dan ba su da faida bane . Ko kaɗan. Sai dai kasantuwarsu a matsayin da suke shi ya fi faida. 

Akwai wani abu mai ƙayatarwa game da mafarkan da ba a riske su ba. Mafarkan da a duk lokacin da mutum ya so zai iya ɗaga hannunsa ya cafko su amma kuma sai ya ƙi. Wannan ƙin. Ƙin yin abin da zai kusanto mutum ga mafarkansa. Wannan ƙin!

So da dama mukan tsai da rayin mu a kan abu guda, ba tare da la'akari da abin da ke zagaye da shi ba. Shin wannan abin yana da ɗanuwa. Mai sunan sa to? Ni dai tunanina, Burikana, Mafarkaina, sun yi tarayya waje guda, kuma shi ne; kasancewar su ababen da suke ƙayatar da duniyar ƙwaƙwalwata

Na cimma su ko ban cimma su ba? Na kusa cimma su? Na fara bin hanyar cimmawa? Duk wannan ba su shafe ni ba. Ko kaɗanna. Ni dai fatana a ce suna nan basu ɓace ba a ƙwaƙwalwata. Iya kasancewar su a nan ya wadatar. Ai mafarkai ne, to me yasa zan so na mayar da su zahiri. 

Gwamma su tsaya a hakan, idan na ɗaga kaina a cikin duniyata na hango su. Su na lulawa samaniyata. Kamar taurari. A cikin taurari. 

Songs of Nostalgia

As I often do, I found myself stuck in a YouTube loop yesterday. It's a habit I dislike and hope to break someday (but not today, lol). I started watching random videos, and then I shifted to music – different genres, old songs. I navigated through various nations and languages, feeling like a bird migrating to new destinations.

Before I knew it, the algorithm had plunged me into the depths of nostalgia. It started playing Fulani songs, including Princess Khadija's, which I cherished as a kid. Then, it moved to Sarkin Fulanin Gombe's songs. I was then thrown into the pit of Niger Republic where the likes of Soghas' Samarin Shaho, Ɗankwali, etc. were busy making the furnace that I will be burnt into.

The algorithm continued to suggest songs, including Peak Asnanic's. One song, "Waƙar Ƙona gari," brought back vivid memories. I recalled how I reacted to it as a kid, realizing now that I've always been drawn to beauty. As far beauty is concerned, I will forever be her devotee. The song's lyrics and the actress's performance captivated me. I remembered watching the video repeatedly, fascinated by her Pakistani/Indian attire and the scene where she runs toward Ali Nuhu.

Asnanic's songs are truly exceptional. Another song, "Toron Giwa," loosely translated as "Elephant's Trunk," is a masterpiece. Its poetic lyrics and depth are unmatched by contemporary love songs. The depth, oh God! As Asnanic aptly captured: Zafi da Sanyi a ƙwaƙwalwa sunyo haɗewa, meaning Heat and cold converge in the Brain. I was so pumped. Every single word sprung out from the heart. I could feel each and everyone now. Isn't that amazing!

I continued to explore Asnanic's songs and stumbled upon "Sai Wata Rana." This song was moving, even though I didn't fully understand its meaning as a kid. Now, having experienced separation, I resonate with every word. Sometimes, some songs are meant for the future. We get to fully grasp it as times went by. Now I know what separation tastes like, how it can completely change one's life, and how one's life can never ever be the same afterwards.

I now resonate with every word said and had a teary eye, even though, I also cried as a kid listening to it, but this right here is different. It's from some part of me which I never knew existed. I also noticed and was nostalgic regarding the Kannywood itself. How innocent Nafisa delivered her role! How amazing Adam Zango did his! And how each of the men delivered to their fullest in each of those.

My brain yet again sent me the memories of how this song shaped our life. It was always on graduation day during cultural songs; Yaya Amira would come with her cultural clothing, solo, and sing this song. A cover in some way, but it is the same song. 

“Ashe sabo ya na da daɗi 

Amma in za ai rabo da zafi 

Ga shi za muyo rabo da juna 

Amma na sani Ni ban da laifi...” 

A song meant for the outgoing pupils reverberated through every corner, and people became excruciatingly silent,watching her as she sang and sang continuously.. about separation.

Knowing for a fact that separation isn't just something that happened in primary school only, it's something they can relate to. And thus they listen. I, on the other hand, was more interested in her delivery and is usually comparing her with Nafisa to see who did such better. God, we were so innocent! Every single event in one's life shapes him/her for the future. It's all designed that way.

The last song on the playlist was "Gari ya waye." This song was a staple of my childhood musical world. I remembered how we'd role-play the song after maghrib, when there wasn't light, and either we were waiting for it, or the generator would be powered by 8. I remembered Momi (RIP) and how she delivers the script enthusiastically with so much energy and happiness. I remember how happy we were. I remembered those moments of which we can't really bring back but will forever haunt us. I remembered how we do these for a lot of old Hausa songs in the house. I remembered how happy I was. But the moments passed, even though it hurts to remember it, it gladdens my heart that we all enjoyed it. 5 small kids just being kids. Life moves on indeed. Make every moment matter.

YouTube took me on a rollercoaster ride of nostalgia yesterday. The memories were bittersweet, but they reminded me to cherish every moment. Life moves on, and we can't bring back the past, but we can hold onto the memories and make every moment count. YouTube took me on a rollercoaster ride of nostalgia yesternight, and I was both haunted and relieved with the visions of yesterday.

Jimrau

28/03/25

Husufin Farin Ciki: Littafi?

A'a. Husufin Farin Ciki ba littafi ba ne kamar yadda kuke zato — kuka zata. Husufin Farin Ciki ya wuce nan. Matattarar shauƙin bil'adama ne, mafakar ruhikan da suka raunata ne, soron matafiyan da suka rasa guzirin tafiya ne. Gida ne. A'a, ƙasa ce, da ta ƙunshi duk wani al'amurai da ɗan Adam ya taɓa wassafawa a zuciyarsa. Husufin Farin Ciki wani shinge ne da ba a tambayar kyawu ko rashin kyawu, mai ya kamata ko akasinsa. Ba a ma sansu ba ballantana a bambance su. Shigifa ce da duk wanda ya ratsa ta cikinta zai fito mutum kamallale - kamar aƙili, kamar majnuni. Ba wai ana wa mai karatu alkawarin aminci ko nutsuwar zuci ba ne. Ko kusa. Ta yaya za ka riski aminci ba tare da zuciyar ka ta ɗan ragargaje ba. Ta tubure. Ta ɗan haukace ba? To Husufin Farin Ciki hanya ce dan tabbatar da hakan. Tabbas za ka riski abin da kake muradi. Amma... 

Amma kuma sai ya kasance mutum zai iya riskar duk abubuwan da aka lasafta a wata dunƙulalliyar takarda. Shin sai mu kira shi da littafi? Ina! Ya wuce nan. Amma dai littafin ne. Ko-ko nace, dole na yi nazarinsa a mahangar littafi. 

Husufin Farin Ciki diwanin gajerun labarai ne da ke ratsa zuciyoyi tare da tayar da wani irin shauƙin da ba lallai an san da su ba. Labaran na rikiɗewa a yayin da ake karantasu, sai su zama zuma ko maɗaci. Wani zubin kuma sai su gwaraya. Wani zubin ko ka ma gaza bambantasu. Labaran, har wayau, na da ɗanɗano daban-daban. Amma dukansu sun yi tarayya a abu guda. Wato ɗanɗanon ruwa gare su. I, ruwa ba shi da ɗanɗano amma  ai wasu ruwan na da. Wasu lokutan sai mutum ya fara jin ɗanɗanon gishiri wasu lokutan kuma sai labaran su zama kamar ruwan dai. Kamar ruwan sha; marar ɗanɗano; marar ƙamshi. Ɗanɗanon gishiri dai na kama da ruwan teku. Kuma gishiri ma sinadarin hawaye da hauhawar zuci ne. Akwai gishiri a teku sannan akwai shi a ruwan hawaye. Sai dai kuma ba iya ɗanɗanon da mutum zai ji ba kenan. A farko ma ba lallai ya ji komai ba, Kamar dai ruwa. Daga bisani sai ruwan ya rikiɗe ya zama mai gishiri-gishiri. Teku-teku. Kamar dai ruwa, kamar teku.

 
Wasu labaran kam an masu ado ne da alkyabba mai duhun launi. Kamar dai duhun kafin fitowar alfijiri. Wannan alkyabba kuwa tuni yake yi wa makaranta kan: soyayya, ƙauna, bege, rashi, takaici, kewa, rashin rabo, samu, farin ciki, baƙin ciki, jan ciki, harma da ƙoriyar ciki!

 
Wani abun yabawa game da littafin shine yadda a duk sanda mutum zai karanta shi — koda ya taɓa karantawa — zai ji kamar bai ma taɓa karantawa ba. Shauƙin na canzawa ne a koda yaushe. Kamar yadda dai Zuciyar ɗan  Adam yake. A kullum labaran sababbi suke ga makarantansu. Wannan ko ba zai rasa nasaba da sana'ar marubucin ba — Tsafi. Ƙasurgumin matsafi ne. Ya ƙware wajen dabo da kalamai har ma ya busa masu rai. Ya zamana muna ganin su a yayin da muke karanta su. A zahiri kaɗai ne a ke karantawa, a baɗini kam mu ne a labaran muna kallon komai yana gudana a gabanmu. Ba iya busa wa kalamai rai ya yi ba, har shauƙi ya sanya musu. Abin da masana kimiya suka kasa yi, shi wannan BaKanon ya yi da ƴar takarda da alƙalami! 

Wasu labarai ne haka nake ta koɗawa? Kun ma san su, kun taɓa jin su, kun taɓa riskar su. Amma akasarin mutane na kauda kai ga irin waɗannan labaran, ba sa so sam su tuna da su. Mun fi son a kullum mu yi ta rayuwa cikin farin ciki. Babu mai son farin ciki ta yi husufi, to amma kuma ta na yi, a kullum. A kullum labaran duniyar nan dai tamu na da nasu kalar husufin. A layin mu, a unguwar mu, a ƙasar mu. Wannan matsafin ya yi ƙoƙarin kawo mana labaran da ba mu cika son magana akai ba, da wasu kuma waɗanda muka kasance masu kau da kai a kan su. Sai ya hasko mana su, ya nuna mana su, ƙarara

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Labaran dai sun fi ashirin amma babu waɗanda suka fi ƙayatar da ni sosai kamar: Husufin Farin Ciki, Akwatin Gidan Waya, Dama Dai A Ce, Duniya Labari, Bala da Hannatu, da Tangaraho. Ba wai duka sauran ba su yi bane, ko kusa, duk wanda ya karanta abin da na rubuta a baya ya san dukansu sun yi ainun. Waɗannan ne dai zan ɗan yi tsokaci kaɗan akai domin waɗanda ba su taɓa karantawa ba su ɗan gane mai ya sa nake ta koɗa wannan ‘littafi’. 

Husufin Farin Ciki dai labari ne a cikin Husufin Farin Ciki. Wannan labarin kam ya ci sunansa, domin tun a farko mai karatu zai fara ganin alamar husufi a gajimaren labarin, yana ɗan tuttuɗowa, a hankali. Labarin gabaki ɗaya an rubuta sa ne da alƙalamin rashi mai kama da na kewa, abin mamaki kuwa a kan takardar farin ciki a ka zana labarin (haka nake tunani). Sai dai a lokacin da ake zaton “Husufin Farin Cikin” ya game labarin sai, a hankali, rana ta bayyana, tare da haska labarin, kamar dai yadda take yi wa mazauna duniya. Ai husufi na ɗan ƙanƙanin lokaci ne, zai iya ɗaukar daƙiƙu, mintuna, har shekaru ɗari ma, amma kuma za mu iya neman ranar mu idan muna so. Za mu iya riskar ta, duk da dai alamu ya nuna ta ɓoye ne ba bisa rayin ta ba. “Shin za mu sake samun haihuwa?” Alhaji Ngidda ke nan ke tambayar matarsa jim kaɗan bayan ziyarar husufi. 

Dama Dai A Ce labari ne da ke nuna yanayin al'ummarmu, musamman ta wajen bambance-bambancen mazauna cikinta. Yadda duwatsu suka bambanta; wasu manya, wasu ƙanana; wasu mahaskaka; wasu masu duhu. Yadda ƴan yatsun hannaye suka bambanta a tsayi da yadda ma kaifin rana a duniya ta bambanta sashi-sashi, haka mutanen cikinta suka bambanta. Akwai wasu mutanen da za mu so mu yi tarayya da su, ko da na ƙanƙanin lokaci ne, sai dai kuma idan muka yi duba da abin da ka iya zuwa ya dawo sai mu sauka daga wannan nufi tamu. Ba wai don ba ma son kasancewa tare da su ba ne, sai dai akwai wani abu da muka hango wanda zai iya hana mu aminci nan gaba. Walau ta ita kanta al'ummar mu, ko dai mu karan-kan-mu. Akwai mutanen da zamu so su ainun, amma idan muka yi nazari kan su sai mu ga ba mu dace da su ba. Ba mu ma cancanta da wannan son ba. Sun ɗare mana. Galibi ɗan Adam na kallon duniyar ne da tasa mahangar, kuma ta hakan yake wa duniyar fassara. Amma ita ma duniyar tana kallon kanta ta wata sigar da ba lallai ne mu kula ba. Wannan labarin furen so ne da ke bisa kan bishiyar da hannayenmu ba za su taɓa kaiwa ba. Sai dai zuciyoyin mu su kalla, su adana ta a can wata ƙurya tare da binne ta. Ba tsoro ba ne, a'a, ƙololuwar soyayya ce! 

Bala da Hannatu kuwa mafi gajartar labaran ne. Labari ne wanda muke riskar makamancin sa a rayuwar mu na yau da kullum a wannan sashe na duniyar tamu. Abin da ya fi ƙayatarwa a labarin shi ne gajartar saƙonsa. Kamar dai yadda na ambata ne a baya, cewa mun kasance masu kau da kai ga abubuwa da dama a al'ummar mu. Amma hakan ba shine zai sa matsalar ta kau ba, hakan ma daɗa kambamata yake. Matsalar ta yi ta faɗi da girma a yayin da muka ci gaba da kau da kawunanmu. Rabuwa mai kama da kamuwa; Ba ta da wuri, ba ta da takamaiman lokaci, ba ta da sifa. Faruwa kawai take. Cikin ɗan ƙanƙanin lokaci kuma. Hannatu ta biɗi Bala da ya sake ta, shi ma ya buɗa bakinsa ya sake ta. Shi ke nan, wannan shafin ya kau. Idan da damar buɗe wani shafin za a yi daga baya. Ƙila Hannatu ta dawo gida ta yi zawarci, ƙila iyayenta su koro ta gida, ƙila su ce mata idan ta bar gidan kar ta dawo gidansu, ƙila ma sun daɗe da tsinke igiyoyin auren, ƙila su zauna a tare a hakan, duk saboda mun kasance al'ummar da ba ta ƙoƙarin warware zarurrukan matsalolinmu, sai dai mu binne matsalar a turɓaya marar ƙarfi, ƙarshe dai matsalolinmu su ci gaba da yaɗuwa ba tare da an magance kowanne ba. Magana mai inganci tare da yin huɓɓasa, a lokacin da ya dace, na iya gyara kaso mai tsoka daga matsalolinmu. Amma ba ma yin hakan a lokacin da ya dace, sai a ƙurarren lokaci, bayan aikin gama ya riga da ya gama. 

Duniya labari, labari ne da ya ɗarsu a zuciyata ya yi min naso. Kamar dai ni ne kowa a ciki kuma kowa ma ni ne. Musamman ga waɗanda suke bibiyar tarihi, irin waɗannan labarai kusan na ko'ina, amma kuma dai a siffar tarihin suke. “Shin wane yare ne kai?” Da a wata sashen duniyar muke da sai mu ce na magabatanmu. Amma a wannan sashen, ba zamu iya faɗar haka ba, domin babu tabaccin cewa daidai muke faɗa. Labarin dai ya ba mu amsar wannan da cewa: “Yare na ne ni.” ”Yare na shine yaren da na tsinci kaina a ciki”. Ba kasafai ake samun irin waɗannan labarai ba a duniyar adabin Hausa. Ƙagaggen Tarihi salo ne da ba kowa ne ke yi ba, saboda yawan binciken da ke tattare da shi. Saboda haka dole a yaba wa wannan marubuci da ya yi ƙoƙarin raya wannan salo na rubutu da ya ke a kushewar adabin Hausa. Labari ne da ya taɓa zamantakewar ƙabilun ƙasar Hausa ta fuskar auratayya, cuɗeɗeniya, narkewa, da adadin zannuwan asali. Musamman yanzu da aka samu wasu masu nuna wane ne BaHausa a ƙasar Hausa, tare da fitar da wasu daga dausayin saboda wasu dalilai na su, wannan labari ya yi ƙoƙarin haska sarƙaƙiyar da ke tattare da asali a ƙasar Hausa ta salon da duk wani makarancin tarihi zai fahimta. Yanzu jikoki da tattaɓa-kunin Inda Musa Hausawa ne ko kuwa Nufawa? Shin sani na da tasiri a asali ko kuwa? Shin kakannin Inda Musa Nufawa ne ko wasu ƙabilun daban? Bayan ƙabilar kakanni, me ke da tasiri a kan asalin mutum? Amsoshin waɗannan tambayoyin na a ɓoye a cikin wannan labari. Idan kana so ka ga yadda ƙasar Hausa take a shekaru ɗari da suka gabata, sai ka zo ka yi iyo a tafkin wannan labari mai ƙamshin duniyar baya!

Akwatin Gidan Waya lula ni ya yi ya tafi da ni wata duniyar can daban, inda nake iya ganin rayuwa a lokaci mabanbanta. Al'adu a lokaci mabanbanta dama mu'amala a lokaci mabanbanta. Labari ne da ya nuna ƙwarewar marubucin a fagen tarihi. Sanin tarihi da iya amfani da shi a labari sai fasihi! Labari ne kan bege da kewa da ma wasu abubuwan. 

Tangaraho labarin soyayya ne; labarin rashi ne; labarin samu ne; labarin zunubi ne; labarin lada ne; labarin ƙauna ne; labarin kewa ne. Labari ne da ba lallai a kuma samun irin sa ba. Kowane harafi, kalma, aya, waƙafi sun yi tarayya ne a waje ɗaya, domin isar da saƙo ɗaya - shiru. Labari ne da ya ginu a kan haka, tun daga farkon har ƙarshen. Shirun fa ba na rashin magana ba ne, ko kaɗan. Shirun da ke cikin ruhika ne aka bayyanar da shi. Irin shirun nan ne da ke sa zuciyoyi su zama kamar fanko, ba komai cikin su sai tsagwaron shiru. Irin wannan shirun ne ya kanannaɗe labarin, har ya kai mun fara ganin kawunanmu a labaran. Ni ne Hajara, ni ne Imrana, ni ne Tangaraho, Ni ce keken Imrana. Labari ne wanda, har wayau, husufi ya ƙwanƙwasa wa ƙofa, sai dai ba iya ƙofar sa ya ƙwanƙwasa ba, har da na ma su karanta shi. Ya samu nasarar ƙutsawa cikin kowane kalma da harafi. Ya yi abin da ya so, in da yaso, mu na so ko ba ma so. Sai dai, wannan Husufin bai zo da wuri ba amma ya wuce da wuri — kamar dai Husufin da aka yi shekarar da ta gabata a duniyar mu. Amma fa bai wuce haka ba, sai da ya bar ɓurbushinsa a iskar da muke shaƙa. Shi ya sa, a yayin da nake rubuta wannan sakin layin, na san na shaƙe sa, kuma iskar da ke ɗauke da shi zuciyata ta shiga. Ga ta can ta yi babakere a cikin zuciyata. Iskokin tangaraho ne suka aiko shi!

A dunƙule dai wannan littafi ya ci sunansa. Sannan marubucin ma ya ci sunansa. Sarrafa zantukan zuci zuwa rubutu sannan a kuma sarrafa su zuwa ababe masu shauƙi, babu shakka sai fasihi. Faɗar abubuwan da muke kauda kai tare da zayyana su ta salo mai ƙayatarwa wani abun a yaba ne. Tabbas marubucin ya ci sunansa. Matsafi ne. Domin ga shi dai duk da na yi nisa da littafin, ga ni a wata duniyar da ya kamata na manta da komi, maimakon haka, na tsinci kaina ina mai tunawa da ham ɗin motar Zainal-Abideen. Ƙarar ham ɗin nake ji. Kuma ƙarar daga cikin zuciyata ne, ba fa ham ɗinsa na farko ba, na ƙarshe. Ham ɗin bankwana.

20/02/25

Alhassan Maibasira