Gudunmuwar al’ada
ga haɓaka dimokraɗiyya daji ne ba ka
da gambu. Don haka, na zaɓi in yi masa
gambu:[1]
“Makamin Dimokraɗiyya a Falfasar
Al’ada”. Muradina shi ne, sai na harari makaman da ke a hannu. Mu ga irin
kaifinsu, da rawar da suka taka ta gara jiya da yau. Daga nan, mu ɗan linƙayi matsalolin da
dimokraɗiyya take ciki a
yau, da irin barazanar da masu hangen nesa ke ganin za a fuskanta. Idan shimfiɗarmu ta daidaitu,
sai mu yi karan gwajin dahi da ma’aunin al’ada ɗaya da muke ganin, zai yi wa
matsalolin, da barazanar, walki daidai da kwankwasonsu. Ƙunshiyar kayan
cikin wannan takarda, ba za su yi muna susa gurbin ƙaiƙayi ba, sai mun yi
fashin baƙin fitilun kalmominta, domin karen da ya yi cizo da
gashin da ake magani.
Makamin Dimokraɗiyya A Falsafar
Al’ada
Aliyu Muhammadu
Bunza
Sashen Koyar da
Harsunan Nijeriya
Jami’ar Usmanu Ɗanfodiyo,
Sakkwato.
Waya: 0803 431
6508
Takardar da aka
gabatar a matsayin JAGORA ga takardun Al’ada a taron ƙara
wa juna sani na ƙasa na farko a kan Harshe da Adabi da Al’adun Hausawa
a Cibiyar Nazarin Harsunan Nijeriya, Jami’ar Bayero, Kano, daga ranar Litinin
14 Janairu zuwa Laraba 16, 2013
Gabatarwa:
Gudunmuwar al’ada
ga haɓaka dimokraɗiyya daji ne ba ka
da gambu. Don haka, na zaɓi in yi masa
gambu:[2]
“Makamin Dimokraɗiyya a Falfasar
Al’ada”. Muradina shi ne, sai na harari makaman da ke a hannu. Mu ga irin
kaifinsu, da rawar da suka taka ta gara jiya da yau. Daga nan, mu ɗan linƙayi matsalolin da
dimokraɗiyya take ciki a
yau, da irin barazanar da masu hangen nesa ke ganin za a fuskanta. Idan shimfiɗarmu ta daidaitu,
sai mu yi karan gwajin dahi da ma’aunin al’ada ɗaya da muke ganin, zai yi wa
matsalolin, da barazanar, walki daidai da kwankwasonsu. Ƙunshiyar kayan
cikin wannan takarda, ba za su yi muna susa gurbin ƙaiƙayi ba, sai mun yi
fashin baƙin fitilun kalmominta, domin karen da ya yi cizo da
gashin da ake magani.
Fashin Baƙin Matashiya:
Ga alama,
matashiyarmu tana buƙatar taƙaitacciyar ɗauraya ga kalmomin
da suka haɗa ta gabanin a
doki garwa balbelu su san inda dare ya yi musu. Kalmomi huɗu na matashiya da
ke son bita su ne: Makami da Dimokraɗiyya da Falfasa da Al’ada. Idan aka farke
layar waɗannan fitilun
kalmomi, sauran bayanan da za su biyo baya, cikon suna ne makaho da waiwaye.
Makami kalma ce
mai harshen damo.[3]
Asalin kalmar a Hausa, ‘suna’ ce, kuma tilo. Kalmar na ɗaukar ma’anar
makamar wani abu idan ya rikice, ko ya buwaya, ko ana buƙatar a daidaita
shi, ko a tabbatar da shi, ko a sarrafa shi. A wata ma’ana, makami kan ɗauki wasu abubuwan
sarrafawa na itace, ko ƙarafa, a fagen faɗa, ko yaƙi, ko kare kai.[4]
Makami kan ɗaukar ma’anar
makaman haƙo irin na kama kifi ko namun daji.[5]
A wata fassara, yakan ɗauki ma’anar wani
asiri ko magani ko siddabaru na tunkarar wani abu. Fassarorin ƙamusun Hausa[6]
da Turanci[7]
da Larabci[8]
duk sun kakkamo ire-iren waɗannan ma’anoni na kalmar “Makami”. A wannan
tattaunawar, kalmar makami da nake son in sarrafa ta haɗe ma’anonin biyu
duka ta harshe (Luga) da ta haƙiƙa. Don haka nake
kallon makami a matsayin:
Wata
dabara ko salo ko asiri da za a sarrafa, ko aikata, ko ɗabbaƙa, domin kai ga
wani buri na rayuwa. Idan don yaƙi, ko faɗa, ko haƙo, aka yi shi,
muradinsa tunkarar abin gadan-gadan har zuwa ga nasara. Idan makamin na aƙida ne da ya shafi
imanin mai shi, muradinsa tabbatar da manufar makamin da aka yi garkuwa da shi.
Tsarin Dimokraɗiyya na da makamai
daban-daban na jawo hankalin jama’a da neman yardarsu, da ba da haɗin kansu zuwa ga
kafa ta. A ganin wannan takarda, dabarun da aka bi aka sarrafa makaman Dimokraɗiyyar Nijeriya, ba
su ce komai ba an raki baƙo ya dawo. Ganin haka, nake son a jarrabawa
gawurtaccen makamin al’ada ɗaya a ga irin ƙoƙarinsa. Gabanin
haka, ya kyatu mu auna nauyin dimokraɗiyya mu ga ko makamin na yi mata warki
daidai da kwankwasonta.
Mece Ce Dimokraɗiyya?
Tsaftataccen aro
wata babbar alama ce ta bunƙasar harshe, da irin tozonsa, cikin
bunƙasassun
harsunan ƙarninsa.[9]
Kalmar “Dimokraɗiyya” asali ba
Bahaushiya ba ce. Hausawa sun aro ta daga Larabawa.[10]
Larabawa suna da salon da suke Larabtar da kalmomi musamman sunaye, ta
farkonsu, ko ƙarshensu.[11]
Haƙiƙa, su ma Larabawa
daga Turawa suka aro ta wato daga “Democracy.”[12]
Ga alama, su ma Turawa daga tsohon harshen Girkawa suka aro ta.[13]
A maƙurar bincikena, Bagirkiyar kalma ce, ta rikiɗa zuwa Baturiya,
ta birkita kwanci zuwa Balarabiya ta sake siddabarun zama Bahaushiya. Waɗannan sauye-sauyen
mazaunin bai dubultar da ma’anarta ta asali ba.[14]
A fassara,”Dimokraɗiya”ita ce tsarin
gudanar shugabancin mutane,ta hanyar ba mutane cikakkiyar damar zaɓen wanda zai
jagorance su.[15]
Wasu masana siyasa,cewa suka yi,tsari ne da tarsashin gurabun muƙamai na gwamnati
ga hannun mutane yake na gaba ɗaya gamin-gambiza.[16]
Waɗannan dalilan ke
sa ana yi mata kirari da, gwannanti ce da aka kafa bisa yardar mutane, tare da
mutane, a kan shugabancin mutane.[17]
Wataƙila, ire-iren waɗannan hasashe-hasashe ne ya sa Ƙamusun Hausa ya
fassara ta da:
A al’adance, ƙuri’ar da ake nufi
a tsarin Dimokraɗiyya ba sai ta
kati kawai ba. Haka kuma, ba sai an kafa wani fati ko ƙungiyar takara ba.
Haka kuma, ba dole sai da wata hukumar zaɓe ba. Haka kuma, ba dole sai kowane ɗan ƙasa, ala tilas ya
sa hannunsa ba. Babbar buƙata ita ce, a samu mutanen da za a gudanar da gwannati
da su. A samu amintarsu, a kan tsarin da za a shugabance su. A samu yardarsu,
ga wanda za ya ja akalarsu, ta kowace fuska al’adarsu ta tanada musu. Bugu da ƙari, a samu sa
hannunsu ga tafiyar da tsarin da suka yi imani da shi ba tare da wariya ko tilasatawa
ba.[19]
Haƙiƙa, yunƙurin tafiyar da
irin wannan tsari ba tare da limantar da al’adar mutanen ƙasa ba, shi ake
cewa, gaba kallo baya da mamaki. Duk wani irin makami da aka ƙera, ko aka saya,
ko aka ara, sai an tabbata, bisimillahi ba ta yankan kura, sai an gama da wayyo
Allah! Gabanin mu zage makamin a kube ga hotonsa.
Mece Ce Al’ada?
Asalin kalmar
“al’ada” daga Larabci take Hausawa suka Hausantar da ita suka faɗaɗa mata ma’ana.[20]
A Hausa kwatankwaciyar ta ita ce “gado” ko “gargajiya” ko “saaboo”. Abin da aka
taras kaka da kakanni ya zama “gado”. Abin da aka gada kaka da kakanni shi ne
“gargajiya”. Idan ya zama wa mutane jiki, ya nashe a tafarkin rayuwarsu, gaɓɓansu za su saba da
su, ya zama “sabo” gare su. Abubuwan da suka shiga a rayuwa ta haka, su ne
al’ada, a al’adance, a gejeruwar fassara.
A idon manazarta,
mutane ke da al’ada. Al’adar ta mutane wadda ta ƙunshi rayuwarsu,
da ibadojinsu, da fasahohinsu. Fahintarsu, iliminsu, dokokinsu, falsafarsu, da
tarbiyarsu duk suna cikin al’adunsu.[21]
Labudda babu wata al’umma da ba ta da al’adun da ke tafiyar da rayuwar
mutanenta, bisa ga saninta, ta yadda al’adar za ta yi amo gare ta tun haihuwar
su har zuwa kabarinsu. A Tsarin Dokokin Al’adu na Nijeriya an ce, al’ada ita
ce:
Tarsashin
hanyoyin rayuwar mutane na yunƙure-yunƙurensu wajen
tunkarar abubuwan da ke yi wa rayuwarsu barazana wanda zai fassara rayuwar jin
daɗinsu siyasarsu
zamantakewarsu, tattalin arzikinsu, sha’awarsu, da addininsu, da ɗabi’u/halayensu,
tsare-tsarensu, da shirye-shiryensu, waɗanda za su bambanta su da wasu ba su ba.[22]
Fassarar da
Ma’aikatar Wayar da kai da Kula Al’adu ta Tarayya ta bayar ya faɗaɗa ma’anar Al’ada
zuwa:
Al’ada
ita ce, waiwaye adon tafiya ga rayuwar magabata. Ta ƙunshi ɗabi’un mutane zuwa
ga makomar nagartattun al’adunsu na gado tare da fuskantar buƙatocin kimiyyar
zamani wadda take wani babban makami na ci gaba da bunƙasa.[23]
A Bahaushen
hasashe, Ƙamusoshin Hausa fitattu sun ba da irin tasu ma’ana ta
al’ada a idon Bahaushe. Ganin kasawarsu ga kai ga ƙololuwar ma’anar
al’ada a mizanin nazari ya sa na wadatu da taron dangin da Hukumomin Ƙasa suka yi wa
ma’anar al’ada. Haƙiƙa, bisa ga yalwatacciyar ma’anar
al’adar, babu wani mahaluƙi da zai iya tunani wajen al’adarsa ko ya zarce
al’adarsa. Kowane ɗan Adam cikin
al’adarsa yake rayuwa, a ciki yake lelawa, a ciki burace-buracensa suke. Ashe,
babu dabara ko makamin kama mutum a ci moriyarsa idan ba a bi fuskar al’adarsa
ba. Tunanin haka nake ganin al’adar mutane ta fi cancanta ta jagorance su, ba
al’adar wasu ba. A cikin kowane iƙirari, ko aiki, ko
aƙida
ta al’ada, ba sa rasa hikima a ciki ba. Hikimar da sirrin da ke ciki su ne
“falsafa”.
Mene Ne Falsafa?
Irin yadda kalmar
“Dimokraɗiyya” ta shigo
Hausa duk haka nan “falsafa” ta shigo. Bahaushe ya aro ta ne daga Larabawa, su
kuwa sun aro ta daga Turawa, su ko Turawa daga Latin suka aro ta.[24]
Ma’anarta daga asali bai sauya ba. A wajen Larabawa falfasa wani babban gida ne
na azanci, da fasaha, da hangen nesa, da tunani, irin na hankalin tuwo. A wajen
Turawa da Latinawa, haka abin yake. Falsafa wata makaranta ce ta bitar karatu,
tare da taliyon haƙiƙance yadda akalar karatu ke
sarrafuwa ga rayuwa ta zahiri. Falsafa wata hanya ce ta ƙololuwar sha’awar
ilmi da hikimar da ke ƙunshe da shi.[25]
A kowane al’amari falsafa na kallon mafari ko sanadinsa da dalilin samuwarsa
tare da hujjojin da za su tabbatar da hasashen.[26]
A fagen nazari, falsafa kimiyyar kanta ce.[27]
Hangen falsafar Bahaushe, bai saɓa ga ta Bature da Balarabe da Bagirke ko
Balatine ba. Tattatare da sanin Ƙamusoshin Hausa ba
su kula da kalmar ba a hangensu, za mu iya cewa:
A
wajen Bahaushe, falsafa ita ce, ƙololuwar basirar ƙyallaro dalilan
faruwar abubuwa da hasashen fassarorinsu na kusa da nesa, bisa ga dalilan
hankalin tuwo domin su yi canjaras da al’adun mutanensu. Falsafa kimiyyar
hasashe ce, mai tafiya da al’adun mai hasashe, da al’adar rayuwa da aka saba da
ita. Falsafa karatun mutanen jiya ne, da ya gagari mutanen yau saukewa, ya zama
maganaɗisun rayuwar
matanen gobe.[28]
Idan za a yi
hasashen falsafar Bahaushe, dole a dubi adabinsa na baka, da camfe-camfensa, da
taje-tajensa, da nau’o’in bautarsa, da warkarwarsa, da tattalin arzikinsa, da
tsarin siyasar zamantakewarsa. Sanin cewa, rayuwarsa ta gargajiya gaba ɗaya a kan
falsafarsa yake tafiyar da su, na ga ya dace in yi garkuwa da falsafa ɗaya, in tunkari
muradina, gudun ka da a yi kwasan karan mahaukaciya.
Makaman Dimukraɗiyya:
Masu yekuwar su ne
iyayen gijin Dimokraɗiyya a duniyarmu
ta yau, suna da makamai na musamman da suke sarrafawa wajen kafa ta. Babban
makaminta shi ne, jama’a masu rinjaye na haƙiƙa ko akasin haka.[29]
Da waɗannan jama’a za a
laɓe ƙarƙashin ƙungiya ɗaya, da sunan ita
ce ƙungiyar
jama’a masu rinjaye. Cikin wannan rugumutsi, za a yi amfani da ƙarfin mulkin da
aka tarar, ko tsarin da aka tarar, a yi makami da shi, a yi wa talaka da moro
barazana.[30]
Daga nan, makaman ƙabilanci da ɓangaranci da yanki su yi katutu.[31]
Makamin addini wani gawurtacce ne a wurin da aka ga yana da ƙima ga jama’a.[32]
Bugu da ƙari, amfani da kuɗi da ƙazafi da yaudara
da su za a yi garkuwa ga yaƙin neman zaɓe.[33]
Idan aka ga hasashen da aka yi ɗuri da su, za su ƙare, sai a fito da
banga ta duka, da kisa, da ɗauri, da sa gudun hijira, da tawaye, da zanga-zanga,
da nau’o’in ta’addanci daban-daban.[34]
Za a yi tsayin daka a kafa gwannanti harantacciya a ƙa’idance, da sunan
halastacciya, a maguɗance. Da wanda aka
ɗora a kan karaga,
da waɗanda suka ce ya
ci, suka ɗora shi, da ‘yan ƙungiya/ fatin da
ake ƙarƙashinsa, da ‘yan goyon baya, duk an
san ƙuddaranci da aka yi aka kai ga mulki.[35]
Makaman da aka sarrafa aka hau karaga, za su ci gaba da aiki na bi-ta-da-ƙulli, irin na ƙaiƙayi ya koma kan
masheƙiya.[36]
Bisa ga waɗannan
hasashe-hasashe, nake ganin, makaman sun kasa biyan buƙatar tsarin. Bayan
kwalliya ba ta biya sabunu ba, sai baya ta haihu, da matsaloli barkatai.
Matsalolin Makaman Dimokraɗiyya:
Haɗarin yaƙi da makamai masu
guba, ko an ci nasara, bi-ta-da-ƙullin da zai biyo
baya na gubar makaman da aka sarrafa wani sabon artabu ne. Na farko, ƙarfin mulkin da
aka yi amfani da shi, zai haifar da rashawa da cin hanci da handama da babakere
ga gwannatin da aka kafa.[37]
Waɗanda suka kafa ta
adashi aka yi da su, dole a bari su kwashe kashinsu.[38]
Abin da zai biyo baya, taɓarɓarewar shugabanci.[39]
Ana cikin haka, za a fara wofintar da ilmi da ƙwarewa sai
ma’aikatun gwannati su durƙusa. Wannan zai haifar da masassara
ga dokokin ƙasa zazzaɓi ya rufe ma’aikatun shari’a, sai tsaro ya
buwayi ma’aikatun tsaro gaba ta koma baya, fargabar makomar ƙasa da mutanen da
ke cikinta, ya zama kulli yaumin abin farfaganda a kafafen yaɗa labarai.
Barazanar Bi-Ta-Da-Ƙullin Makaman Ƙare
Dangi:
Dimokraɗiyya da aka kafa
da makaman ƙare dangi irin waɗanda muka lisafa, bi-ta-da-ƙullinsu zai haifar
da barazana ga ƙasa da jama’arta. Barazana ta farko ita ce, ɗar-ɗar na yiwuwar
dogewar ƙasar ko ɓarkewarta kowane allazi ya ja nasa amanu.
Abin da ke haifar da wannan tsoro shi ne, za a kasance koyaushe cikin zubar da
jini da sunan addini da ƙabilanci da ɓangaranci da siyasa.[40]
Masu jefa ƙuri’a na rage yawa, masu neman kujera na ƙara yawa.[41]
A irin wannan hali, za a samu juyin mulki maras tsari da zai iya haifar da yaƙin basasa,[42]
ko juyin-juya hali na marasa ilmin siyasa da shugabanci.[43]
Narambaɗa ya taɓa hasashen irin
wannan matsalar ga masarautar Isa yana cewa:
Jagora: Dankali a ciki ka a kushe na Moyi
:Gando
kaka ran da kah hwashe
Yara: Ran nan sai ka iske kowa na dawara
:Ruwa
sun cika karkara
Gindi: Na rabu da ganin Amali
:Yau na zaka in
ganai
:Daɗin Tudu ya kamata
:Daɗin Tudu hanƙuri
Makaman Al’ada:
Kure ne babba ga
masu ganin wai ba mu da tsarin dimokraɗiyya a tsarin siyasar ƙasashenmu sai da
Turawa suka shigo da ita.[44]
Idan za a yi wa al’ada adalci, su kansu Turawan Biritaniya ai aro ta suka yi
daga Girkawa. To! Gabanin su aro ta da me suke amfani? Mu da ake kuwwar an kawo
muna tsarin, da wane tsari aka tarar da mu? Da ba a tarar da mu a kan wani
tsari da ya cancance mu ba, da sakaɗa muna wani sabon tsari a ci nasara a
kanmu, yana da wuya ainun.[45]
Idan aka dubi tarihin fitattun daulolinmu da irin gwagwamaryar da suka yi da
junansu, da magabatansu, na ciki, da waje, tilas a yarda da zancen Gambo mai ɓarayi da ke cewa:
Jagora: Dole nakiya ta yi zaƙi Sanda Ummaru
:Don da zuma aka fara yin ta
Babu shakka, idan
aka waiwayi tarihim aka dubi irin shimfiɗar da Gobirawa suka yi wa daularsu.[46]
Da irin tsaron da ke ga daular Kabi.[47]
Da yadda aka sama wa Zamfara farfajiyar zama.[48]
Da yadda Zazzau ta jure wa hare-haren ciki da waje.[49]
Da irin ficen da daular Katsina ta yi.[50]
Da kasancewar Kano gambun Hausa.[51]
Yadda Ɗanbaskore da Tsaga Rana suka shugabanci Maraɗi Ɗankulodo ya gaje
su.[52]
Da kirarin da ake yi wa Daura na tushen Hausa.[53]
Masana tarihi da siyasa tuni suka aminta da kasancewarsu gwannatoci masu cin
gashin kansu bisa ga tsarin dimokraɗiyya irin tasu.[54]
Idan ba a shafa da
ma’anar Dimokraɗiyya da muka
gabatar ba, za a ga tsarin sarautun ƙasar Hausa bisa
hanya suke. Sarautun ƙasar Hausa taron dangi ne.[55]
bayan uban ƙasa, kowane gari da sarkinsa. Kowace unguwa da
shugabanta, kowace sana’a da shugabanta. Kowace albarka ta ƙasa da shugabanta.
Mata na da shugaba, samari na da nasu, gwauraye na da nasu, baƙi na da nasu, masu
laifi da nasu, kuma duk ba babban sarki ke da iko a kan zaɓensu ba. Zaɓar su jama’arsu za
su yi, su kai wa sarki, ya tabbatar da zaɓensu, ya sa albarka, ya yi naɗi.[56]
Da wannan Dimokraɗiyya aka tarar da ƙasar Hausa tun
gabanin saduwarta da kowace ƙabila, ko al’umma, da ke jin, tana
da wani wayewa a kanta.
A tsarin tafiyar
da tsarin siyasar shugabanci a ƙasar Hausa, bisa ga al’adar
Bahaushe, akwai tsare-tsaren da al’ada ta tanada. Tsare-tsaren da al’ada ta
tanada su ne makamanta, irin makaman da dimokraɗiyya ke tinƙaho da su. Daga
cikin makaman ana son shugaba ya zan: Baligi, mai hankali, mai lafiyayyun gaɓɓai, masani ƙasar da mutanenta,
jarumi, sananne, mai haƙuri, ɗan gado, mai aure, mai wayo, kuɓutaccen da keta
haddi al’ada, uwa uba, dole ya
kasance mai gaskiya abin gaskatawa. Duk wani sharaɗi na zama sarki,
ko shugaba, na kowace irin sarauta ƙasar Hausa,
“gaskiya” ita ce makamin al’ada na farko da za a duba. Idan aka rasa ta, komai
ya lalace, ba ta da sauran gyara mai neman beli ya mari uwar alƙali. A wajen
Bahaushe, gaskiya ita ce makamin kowane irin yaƙi. Ita ce maganaɗison kowace
sarauta. Ita ce jagorar kowace irin al’umma. Mayaƙi duk ya rasa
makamin gaskiya cikin makamansa, an gama cin sa yaƙi, domin Bahaushe
cewa ya yi, gaskiya ka faɗa ba sanda. Don
haka, ita ce makamin da nake son gwada tsawo da dimokraɗiyya a ga wanda
zai cira wani tsawo.
Gurbin Gaskiya A Gabacin Bahaushe:
Idan Bahaushe ya
ce “gabaci” yana nufin shugabanci na kowane iri. Shugabancin na shekaru ne, ko
sani, ko fasaha, ko sarauta da dai sauransu. A tsarin shugabancin Bahaushe,
babu makamin da ya kai “gaskiya” tsawo, da tagomashi, da inganci, da faɗi, da cika ido, da
nagarta, da dogewa, da kai ga buri ba tare da jin kunyar kowa ba. Gabanin mu
fito da irin ƙarfin wannan makamin ya kamata mu fayyace sunansa
sarai.
Ma’anar Gaskiya:
Sunan da gaskiya
ta yi, ya sa ba ta neman wani ƙarin bayani, da an ambace ta. Wataƙila wannan ce ta
sa, idan an ce wa Bahaushe mece ce gaskiya? za a ji ya ce: “Gaskiya sunanta
gaskiya”, wai a tunaninsa kowa ya san ta, sanin abinci. A wajen Larabawa
sunanta “alhaƙƙu”, da wannan suna Allah Ya kira
littafinsa Al’ƙur’ani.[57]
A wajen Turawa sunanta “truth” duk wani abu na haƙiƙa, na asali, na
tabbas, na daidai, na ya kamata, yana ciki.[58]
A iya bincikena, babu harshen da ba ya da kalmar gaskiya ta asali a harshensa.[59]
A hangen Ƙamusun Hausa, gaskiya ita ce:
Fassarar Bargery
ba ta yi nisa da ta Ƙamusun Hausa ba. A fassararsa, kalmar “truth” kaɗai ya kawo a
fassarar domin kasancewar ta sananniya.[61]
Da za a ba da kandamemen ma’anar gaskiya a hangen Bahaushe za mu iya cewa:
Faɗar abu yadda aka
ji shi ko aka san shi, ko yadda yake, ko yadda aka saba da shi, ko yadda za a
gane shi. Shaidar abu, yadda aka ji samatarsa in an taɓa shi, ko shaƙa shi, ko lasa
shi, ko ɗanɗana shi, ko aka zuƙe shi, ko aka
sunsune shi. Ta fuskar aikatawa kuwa, ya zamo yadda aka saba aikata shi, ko
yadda ya kamata a aikata shi, ko yadda aka ce, a aikata shi. Bin diddigin waɗannan
hasashe-hasashe a lafazance da aikace shi ake ce wa gaskiya.[62]
Wannan ita ce
gaskiya, kuma ita ce al’adar da Bahaushe ke yabo da faɗar, ba ta neman
ado ko zaƙin muryar zabiya. Wanda duk ya kiyaye zancensa a kan
tafarkinta. Ya tsarkake ayyukansa bisa ga yadda take, shi ne mai gaskiya abin
gaskatawa a wajen Bahaushe.
Gaskiya A Dimokraɗiyya
Hausawa cewa suka
yi, da tsohon zuma ake maganai. An dai tabbatar da cewa, gaskiya ta tsufa domin
ta girmi duk wani mai son ta, da mai son mai faɗarta, ko aikata ta, haka ma masu faɗar ta, ko aikata
ta. Tattare da irin tsufanta, da ƙurciyar dimokraɗiyya, a koyaushe,
a kowace ƙasa, a kowace al’umma, a kowane tsari na dimokraɗiyya, da na
kishiyar dimokraɗiyya, da gaskiya
ake kirari, da ita ake tallar ɗan takara, da ita ake tallar fatinsa, da ita ake
tallar manufofin fatinsa. Gaskiyar Kassu Zurmi da yake cewa:
Jagora: Gaskiya mugunyar magana
:Ba a son ki sai kin tsufa.[63]
(Waƙar ‘Yan Jabanda)
Halin Bahaushe da
aka sani na son gaskiya, ya sa jam’iyyun siyasar dimokraɗiyyar zamani ke
amfani da sunanta domin kiran kasuwa. A zamanin Jamhuriyya ta farko ana yi wa
Abubakar Tafawa Ɓalewa, kirari da: “Gaskiya nagartar namiji”, irin
wannan kirarin aka sake dawowa da shi ga Marigayi Hassan Usman Katsina.[64]
A taƙaice, kalmomin kirarin kowane fatin siyasar zamani,
idan aka hau karagar yekuwar neman zaɓe, ita ce: “Nijeriya sai mai gaskiya.”
Abin mamaki, ba za ka ji wani Janar na Soja ya hau doron ya ce, “Nijeriya sai
soja.” Haka ba za ka ji wani goggagen ɗan boko ya hau, a ce: “Nijeriya sai manyan
‘yan boko.” Ba za a ɗora wani mai
addini a ce: “Nijeriya sai Ustaz ko Pastor ba.” Wani ɗan kasuwa ba zai
hau a ce: “Nijeriya sai mai Nera.” Ba za ka ji Nijeriya sai matasa ba ko
Nijeriya sai Tsofafi, ko Nijeriya sai mata, ko sai maza ba. Don me ya sa haka?
Dalili kuwa shi ne, duk ire-iren waɗannan mutane, sun riƙa an gani babu
nagari ga iccen kabari. Mutane sun gane, babu abin da ke ceto su sai “gaskiya”
da wanda zai limantar da ita ga tsarin tafiyar da mulkinsa. Da za a samu
shugaba mai gaskiya ya hau, da dukkanin rikice-rikicen addini da ƙabilanci da siyasa
sun zama tarihi.
Nauyin Gaskiya A Sikelin Dimokraɗiyya:
Tsarin dimokraɗiyya sa son mutane
masu ilmi domin su yi amfani da ilminsu, su zaɓo mutumin kirki[65]
mai basirar da zai ciyar da ƙasa gaba. Ana buƙatar namijin
tsaye, jarumi, mai yi wa ƙasa hidima da kare ta. Ana buƙatar, gogagge da ɗawainiyar
shugabanci ba za ta firgita shi ba. Ana buƙatar, mai amana da
iya riƙon ta. Amana da riƙonta, ya fi
jaruntaka da gogewa da ilmi nauyi a sikelin Dimokraɗiyya. Amana zafi
ke gare ta, ba ta riƙuwa sai ga mai gaskiya. Ai wannan ne dalilin da ya sa,
a sikelin siyasa akan sa gaskiya gaba a ce: “Ga mai gaskiya da riƙon amana.” Idan
jam’iyya ta rasa gaskiya, ko zakaranta ya rasa gaskiya, ko magoya bayanta suka
rasa gaskiya, batu ya lalace idan Bahaushe ake neman goyon bayansu. Nauyin da
ke ga gaskiya ya sa, a ko’ina mai ita ya fito takara, bin sa Bahaushe ke yi,
domin ya fi jam’iyyarsa nauyi saboda gaskiyar da ya runguma. A al’adar
Bahaushe, idan kifi ya tashi lalacewa, ga kai yake ruɓewa. Idan kai bai
lalace ba gangar jiki za ta ciwu. To! Haka gaskiya take ga jagora, da an samu
mai ita, shi zai tsarkake al’umma, matuƙar an ba shi dama.
Narambaɗa ya tabbatar muna
da haka a Bakandamiyarsa da ya ce:
Jagora: Na hore ki gaskiya bari tsoron ƙarya
:Mai ƙarya, munafuki
Allah su Yaƙ ƙi
:Har yau ba mu
inda an ka yi mai ƙarya ba
Jagora/Yara: Amma ita gaskiya gari da mutane tay yi
Gindi: Gwarzon Shamaki na Malam toron giwa
:Baban
Dodo ba a tamma da batun banza
Narambaɗa na tabbatar da
cewa, babu wani tsari na shugabanci da zai nare, ya doge, idan gaskiya ba ta
zauna cikinsa kane-kane ba. Haka kuma, a ganinsa, samun gaskiya ga shugaba ya
fi tasiri ga kowane tsari.
Daidaita Dokoki Da Tabbatar Da Tsare Su:
Babbar matsalar da
ke ci wa dimokraɗiyya tuwo a ƙwarya ita ce,
tabbatar da bin dokokin ƙasa, da tsare su, a kan martabarsu. A al’adar gaskiya,
Bahaushe na cewa, doka da gida takan fara. Abin nufi a nan shi ne, ka da mai
dokar barci ya koma angaje har a ji hansarinsa. Idan dokokin ƙasa suka kasance
tsumangiyar kan hanya, fyaɗe yaro, fyaɗe babba. Gaskiya za ta sa aiwatar da
hukance-hukuncen ƙasa ya zamo ba sani ba sabo. Da ma kirarin alƙali shi ne, kuliya
manta sabo. Gaskiyar hukunci ita ce, sabo da kaza ba ya hana yanka ta. A
al’adar Bahaushe, idan aka yanke hukunci, aka daidaita a kan magana ɗaya, shugaba mai
gaskiya zai tsaya sau da ƙasa, sai an bi abin da aka yi ittifaƙi a kai. Rashin
samun shugaba mai yin tsaye a kan gaskiya shi ne musabbabin durƙusawar tsarin
dimokraɗiyyar zamaninmu.
Malamin kiɗi Narambaɗa cewa ya yi:
Jagora: Duka sarkin da kas sani
:Basaraken da kas
sani
:Amadu ya fi shi ƙane shiryayye
:Babu batun banza kuma babu sakewa
Yara: Kuma in yai tsaye ba mai kausai
Gindi: Na riƙa ka da girma Audu
ƙanen
Maidaga
:Kan
da mu san kowa kai mun ka sani Sardauna
Ƙimar
Gaskiya A Zukatan Hausawa:
Gaskiya wata furen
kallon Bahaushe ce, wanda ya sa, hatta da wanda ba ya da ita, yana son a yi
masa ita.[66]
Zuciyar Bahaushe ita ke ƙunshe al’adunsa na gargajiya. A al’adar Bahaushe,
gaskiya ita ce mutum, da mutum ya rasa ta, ba mutum ba ne a idon Bahaushe. Mai
gaskiya, a al’ada, shi ne namijin duniya, mazajen da ke raye a zamaninsa, mata ne,
ko yaransa ne, idan ba su yi fice da gaskiya ba. Wani misali abin bugawa a nan
shi ne, wani ɗan siyasa wanda ya
yi takarar kujerar Shugaban ƙasa a Nijeriya, a shekarar 2003 da
2007 da 2011, ya je wani ƙauye yaƙin neman ƙuri’a, a jawabin
da ya yi wa matan da suka tarbe shi ya ce:
Ku
fito ku fake, ku tsare, ku raka. In sun ba ku kuɗi, ku karɓa, ku ci, naku ne,
aka ba ku, ku kaɗa wa wanda kuka
tabbatar ya cancanta ya shugabance ku.[67]
A cikin taron, sai
ɗan jaridar BBC ya
yi hira da wata mata yana gaya mata cewa, ke ji gaskiya, duk wanda ya ba ku kuɗi ku karɓa, ku jefa ƙuri’arku wurin da
za a cece ku. Matar ta ce: “Haba! Yaya za mu karɓi kayan mutum, turame da kuɗi, kuma mu ƙi kaɗa masa? Ai mun yi
rashin gaskiya, ko? Ka ga ko bai dace ba.” Irin tasirin da gaskiya ta yi a
zukatan Hausawa, ya sa suke ganin, dole ne ko maras gaskiya, su yi masa
gaskiya, su bar shi can da halinsa. Masu irin wannan aƙida idan sun dace
da shugaban da ya dace da su, da wace ƙasa ce ba za su
gwada tsawon ci gaba ba? Kaico! Allah wadaran naka ya lalace in ji ɓauna da ta ga
shanun noma.
Shekarun Gaskiya:
A al’adar
Bahaushe, ana gadon gaskiya, sai dai tana da shekarun da ya kamata a ce, ko ana
takin saƙa da ita, da an kai su, a dawo mata. A kan yi wa yaro
horo na tsawa, da buɗe ido, da sako, da
Allah wadaran, idan an ji ya furta zancen da ya saɓa wa gaskiya, ko
ya aikata aiki irin na marasa gaskiya. Idan yaro ya kai shekarun a yi masa
aure, a je yaƙi da shi, a raba gandu da shi, a raba danga da shi, ya
isa shekarun shiga cikin magabata, kuma ya cancanci a ba shi gabaci kamar dai
yadda dimokraɗiyyar yau ke faɗa. Duk da haka,
komai gaskiyar yaro, ana son ya shiga shekaru 45 – 50 ya shiga cikin dottiɓen matasan
zamaninsa. Idan ya haura sittin, ya cancanci a saurare shi a ko’ina, domin
kauce wa tafarkin gaskiya a waɗannan shekarun ya fi annoba, da ambaliya, da gobara
muni ga al’umma. Da zarar ya furta magana aka musanta shi, sai kuka.[68]
Idan ya ce, a yi, aka ƙi, sai hawaye. Don me? Domin al’ada ba ta kallonsa da
wani ido, face na gaskiya. Da ya fanɗare mata zai rasa abokin zama, zai rasa
yara, zai rasa abokan hulɗa, ba mai ba shi
ajiya, bale kalihu, ko sa shi gaba a wata harakar jagorantar al’umma. A wajen
Bahaushen jiya, ko ya gaji shugabanci, rashin gaskiyar da yake da ita, ta fitar
da shi cikin dangi.[69]
Makaɗa Narambaɗa ya yi muna
hannunka mai sanda a “Waƙar Ya Ci Maza”, ya ce:
Jagora: Na bar ƙarya ko ina kiɗi
:Na aje ƙarya ko ina kiɗi
:Nai sittin
saba’in nika hwaɗa
Yara: Mai saba’in yai ƙarya
:Ana ta zunɗe nai
:Ko yaran da ag
garai
:Dut warwatse
mishi sukai
:Shina yawo shi ɗai ɓaro-ɓaro!
Gindi: Ya ci maza yak wan shina shiri
:Uban
zaka dodo na Amadu
Mu ɗora waɗannan ɗiyan waƙa a kan tsarin
shugabannin da dimokraɗiyya ta ɗora muna a yau.
Idan za a bi hasashen Narambaɗa, a watse wa duk wanda ya yi ƙarya, ya ƙi gaskiya, wane
shugaba zai kawo kujerar mazaɓarsa? To! Yau su ne shugabanninmu, ɗaka gumi, waje
sanyi, gado kazunzunmi, zani ga ƙyaya. Wayyo Allah!
Zumuntar Gaskiya Da Amana:
A Hausance gaskiya
ita ce, “Amana”. Wanda duk ya rasa gaskiya, ya rasa amana. Wanda ba ya da
amana, ba tare da gaskiya suke tafiya ba. A wajen Bahaushe, mai gaskiya ake ba
amanar tsaron dukiya. Shi ake shugabantarwa ga shaidar bashi, da rance, da aro,
da jingina, da kyauta, da musaya, da kalihu, da duk wani haƙƙin da ke jiran
lokacinsa. Mai gaskiya ake ba saƙo, da ajiyar
tsintuwa, a same su yadda suke, a kuma yarda da duk wani ruɓushi[70]
da ya faru ga abin. Ire-iren waɗannan darajoji na mai gaskiya su ne falsafar karuruwan
magana irin su: Ikon Allah kare da tallar tsire[71],
da Ɗa
na barin halas don kunya[72],
da Mai haƙuri yakan dafa dutse[73],
da dai sauransu. Buƙatarsu tabbatar da cewa, ba za a zama mai gaskiya ba,
sai an nisanci son rai, da haƙurin riƙon amana a lokacin
da riƙonta ke da tsananin wahala ga mariƙin da sauran
jama’a. Idan jama’a suka ga wuyar abu, wanda suka tunkara ya riƙa musu, ko ya duba
musu abin, sun aminta da ya fi su, ya cancanci ya jagorance su. Irin su ne ake
yabo da: Ka yi an gani, mazan jiya, na dauri ba ku da raggo, a sa ku a huta, da
dai makamantansu.
Kowane irin
shugaba, ko basarake, ko jagora, Bahaushe zai zaɓa, sai ya gwada tsawonsa da
gaskiya. Bahaushe ba zai damu da asalinsa ba, ko gidan da ya fito, ko kyawonsa,
ko wata martaba tasa ta can daban,[74]
matuƙar ya tabbata ko aka tabbata masa ba mai gaskiya ba
ne, zai jaye jiragensa. Makamin martabarsa, ba ta ruɗa shi ba, domin
mafi yawan sarautunsa na amana bayi ake ba masu amana da gaskiya, a bar ɗa maras gaskiya.
Jaruntakar mutum, ba ta burge Bahasuhe in ba mai gaskiya ba ne, domin ya san,
gaskiya ka faɗa ba sanda ba. Daɗin bakin jawabi ba
ya ruɗa shi, domin cewa
yake, gaskiya mugunyar magana, ko gaskiya mai ɗaci, abu ba daɗi kamar gaskiya.[75]
A ganin Bahaushe, gaskiya ita ce magana, komai daɗin magana in babu gaskiya ciki
maganar banza ce.[76]
A fagen yekuwar neman jama’a, Bahaushe na ganin gaskiya ba ta neman ado ko zaƙin muryar zabiya.
Da an tsayar da mai gaskiya, ba sai an yi wa Bahaushe kamfen da kiɗa, da waƙa, da hawan durum
da kirari, da ɗaga hannun ɗan takara, da
tallar hotonsa ba, domin yana da aƙidar cewa, gaskiya
nagartar namiji.
Hoton Gaskiya A Falsafar Al’ada:
A falsafar
Bahaushe, gaskiya ta riga duk wani abu da ɗan Adam ya gani a duniya. Bisa ƙaddara, ya yi mata
lamirin mace, domin sanin ita ta haifi kowa, tattare da sanin ita ma haihuwarta
aka yi.[77]
Ya kasa ba ta wani launi, duk da yake, yana dawara tsakanin fari da baƙi.[78]
A ɗanɗano, bai aminta
tana da zaƙi, da garɗi, da tsami, da baushi ba, a ganinsa ɗaci gare ta ga
bakin ‘yan adawa, a bakin ma’abotanta ta fi zuma zaƙi.[79]
A zatinta, yana hasashen doguwa ce, domin kishiyarta ya ce raminta ƙurarrare ne.[80]
Ga ɗabi’a, ya ce, ba
ta tsoro da fargaba gaban kowa, domin cewa yake, ciki da gaskiya wuƙa ba ta huda shi.
A fagen artabu, ita ce yaƙi, Hausawa cewa suka yi, gaskiyar faɗa harsashi.
A falsafar
Bahaushe, bai sifanta gaskiya da kowace irin dabba ba. Ya san giwa bukkar daji
ce, amma ganin takan kwaso karan gonan wani ta kai ma wani, ya ga ta yi aikin
kinin gaskiya.[81]
Ya san zaki sarkin dabbobi ne, cikin sarautar akan yi ci da ƙarfi.[82]
Tsananin rashin gaskiyan kura ya sa yake cewa, a yi miki duhu yanzu abin wani
ya ɓata. A fagen
tsuntsaye, da shao, da shirwa, da zarɓe, da jimina duk Bahaushe bai ga sun yi
kama da gaskiya ba. Haka a cikin ƙwari, babu na gari
ga icen kabari. Don haka, ya bar ta a matsayinta na mata kuma ba matar kowa ba,
sai mai hali irin nata. Haƙiƙa, nagartacciyar
mata ce, mai koran kishiya don kirarinta shi ne, gaskiya mai Koran ƙarya. A kinaya,
gaskiya kyakkyawar mata ce, mai ado mai jan hankali, kuma da kyawonta take
tsufa, saboda haka, duk wata mata ba ita ba, da ta tsufa, ta rakwaɓe, don haka yake
cewa kishiyoyinta, ƙarya fure take ba ta ‘ya’ya. A dimokraɗiyyar Bahaushe, ya
fi da son ya zaɓi mai gaskiya,
wanda ko ya mutu ya bar abin misali. Duk shugaba da Bahaushe bai yaba da
gaskiya ba, yabon bai yi ba, yana da saura. Duk shugaban da yabon Bahaushe ya
shaide shi da gaskiya, ya gama suna a ƙasar Hausa, da
duniyar Bahaushe, har a naɗe a dangane.
Mararen Gaskiya A Dimokraɗiyya:
Kowace dimokraɗiyya, to kowace
zamani, a kowace ƙasa, a kowace al’umma, so take ta kusanto da gwannati
kusa ga jama’arta. Haka kuma, babban burinta shi ne, a yi dokokin da za su dace
da zamanin mutanensu, a tsare dokokin bisa gaskiya. Wannan ne dalilin fito da
salon ba jama’a dama su kafa jam’iyyun siyasa, su yi musu sunayen da suka dace
da ƙudurorinsu.
A kafa hukumar zaɓe mai cin gashin
kanta. Kowa ya zaɓi ɗan takarar da ya
ga zai tsare masa ƙudurorinsa na gaskiya. A fafitikar zaɓe a fito da katin
jefa ƙuri’a wani lokaci a yi ‘yar tinƙe, domin tantance
wanda ya ci nasara. Idan da ƙuri’a ɗaya, aka tsere
abokin hamayya, cikin ƙuri’u biliyan, an rinjaye shi. Kasawar da al’adar
Bahaushe ke hange a nan ita ce, an yi kuren kyawo tun ranar haihuwa. Ba a
tantance gaskiyar waɗanda za a bai wa
hukumar zaɓe mai cin gashin
kanta ba. Ba da sunan mutum ya tabbata mai gaskiya ake ba shi shugaban
jam’iyyar siyasa ba. Sunan “gaskiya” ɓaro-ɓaro ba ya daga cikin abubuwan da za a
tantance ɗan takara a kansu.
A ganin al’adar Bahaushe, da dai an zaɓi masu gaskiya, su nemo mafi gaskiya a
cikinsu, ya shugabanci ƙasa, irin yadda sarki yake yi a zaɓen shugabanninsa
na gargajiya, da batun ta-zarce, da ta-lanƙwashe, da sauya
sheƙa
daga wata jam’iyya zuwa wata, ba ta taso ba.
A ganin Bahaushe,
gabaci na dattawa ne. Dattawa su suka fi kowa kusa da gaskiya. Idan an bai wa
dattawa zaɓo dattijo cikinsu,
domin a yi aikin dattako, babu sauran kukurukudu! Inyamuri ya harbe kurciya. A
yau, an haɗa mashaya, da
tsofaffin masu laifi, da fitattun marasa kunya, da sanannun maciya amana, da
gogaggun maƙaryata, da daƙiƙan takkwallai, a
ce, su zaɓo shugaba, an san
ba ta mutu ba ta ɓalgace, an ce
tashi bisa ƙasa koma bisa daɓe, an yi gudun gara an faɗa ragi, an yi
zagege in ji Ɗanfulani, da ya faɗo kan giginya ya zarce cikin rijiya. Da an
bai wa wanɗanda suka san
gaskiya, zaɓen mai gaskiya, an
huta da ɗirkaniya mota
cikin randa. Wa ya fi gaskiya sanin gaskiya? Ai mata ta san mijinta ko daji ta
gane shi, komai taron maza tana bambanta shi. Tabbas! Bahaushe cewa ya yi, daga
ƙin
gaskiya sai ɓata. Anya! Dimokraɗiyyarmu ba ta
shiga cikin wannan hali ba?
Sakamakon Nazari:
Kafa dimokraɗiyya ta hanyar
jam’iyyun siyasa bai da alamun ceto wannan ƙasa cikin halin da
ta faɗa.[83]
Mulkin kama karya, irin na soja, rabon faɗan sarkin Aljan ne.[84]
Juyin-juya hali, irin na matasan ƙasa, na iya kai mu
ga rufin kan uwar Daɗi.[85]
Barin ƙasa tana ragaita tsakanin maƙabarta da asibiti ƙarshenta maƙabarta a shiga
barcin da ba hansari.[86]
Makirtacciyar dimokraɗiyya cikin rigar ƙabilanci da ɓangaranci buɗa ƙofar yaƙin basasa ne mai
dabirta muna lisafi.[87]
Aron tsarin wata al’umma da ta ɗora tsarinta kan al’adunta, da matsalolinta, da
manufofinta, ba zai dace da namu al’adu da matsaloli da manufofi ba.[88]
Gayyato baƙo rabon faɗan ‘yan gida da taɓarya kan mai uwa
da wabi za a yi.[89]
A ganina, kowace al’umma da ke a ƙasarmu yau, tana
da addini, tana da al’ada. Cikin al’adunmu da addinanamu “gaskiya” ita ce
ginshiƙinsu.[90]
To! Me zai hana mu kai na hannu gida gabanin mu dawo mu kama na dawa? Babu ɗan Nijeriyan da za
a taya wa gaskiya, ya kawar da kai, ko da kuwa ba a kanta yake ba. Da an bar
mu, muka jarraba al’adunmu, da muka taso da su, aka san mu da su, suka kai mu
tudun-mun-tsira jiya, ba za mu take a yau ba sai mun bi su. Da ai a gina
sabuwar rijiya gara yaso, in ta yi ruwa rijiya in ba ta yi ba masai.
Naɗewa:
A dimokraɗiyya, da mulkin
soja, da mulukiyyar gargajiya, da gurguzu, da jari-hujja, da mulkin mallaka,
duk mutane ake yi wasu, ba dabbobi, da tsuntsaye, ko ƙwari, da kiyafun
koguna ba. A ko’ina ɗan Adam yake, yana
son ‘yancin magana da addini da al’adarsa. Duk wani ‘yanci da mutane za su samu
ga hukumarsu, kyakkyawan tsaron rayuwarsu da dukiyoyinsu ce gaba. Samun
nagartaccen tsaro ga ƙasa, da walwalar sakewa da za ta bunƙasa tattalin
arziki, da zamantakewa, ita ce ƙololuwar tunanin aƙidar dimokraɗiyya. Abin ban
haushi, ga ta an kafa wurare daban-daban, amma muradin ya kasa fitowa. Yaya za
a yi da jiya ta kasance yau, yau ta zama cikin tarihi? A jarraba babban makamin
kafa harsashen shugabanci ɗaya na al’ada a gani wato “gaskiya”. A samu shugaba ɗaya mai gaskiya, a
gani. Duk wata dabara, da wani masani harshe, da adabi, da al’ada, zai so a
jarraba, in ba makamin gaskiya ba ne, zance ne, domin babu irin daren da jemage
bai gani ba.
MANAZARTA
1988.
The New Hamlyn Encyclopedic World
Dictionary.
Abdullahi,
J. 1959. Nagari Nakowa, Zariya:
Gaskiya Corporation.
Adamu,
M. 1977. “Towards The Defination of Culture in West Africa”, Zaria: Ahmadu
Bello Uniɓersity.
Agbaje,
A. A. B. & Ayoade, J. A. A. (ed) 1989. African
Traditional Political Thought and Institutions. Centre for Black and African
Arts and Ciɓilization, CBAAL, Lagos.
Alkali,
B. 1968. “Hausa Community in Crisis Kebbi in the 19th Century”, MA
thesis, Zaria: Ahmadu Bello Uniɓersity.
Amadi,
E. 1982. Ethics in Nigerian Culture.
Heinemann Educational Books, Ibadan
Bargery,
G. P. 1993. A Hausa – English Dictionary
and English – Hausa Ɓocabulary. Zaria: Ahmadu
Bello Uniɓersity, Press.
Bello,
S. & Nasidi, Y. (ed) 1991. Culture
Economy and National Deɓelopment. Proceedings of
the National Seminar Eɓents of NAFEST ’89,
published by the National Council for Arts & Culture, Lagos.
Birniwa,
H. A. 1987. “Conserɓatism and Dissent: A Comparatiɓe Study of NPC/NPN and
NEPU/PRP Hausa Polical Ɓerse from Ca 1949 –
1983, PhD thesis, Sokoto: Usmanu Danfodiyo Uniɓersity.
Birniwa,
H. A. 1987. “Ra’ayin Riƙau da Kawo Sauyi cikin Waƙoƙin Siyasa”, muƙala, taron ƙasa da ƙasa na CSNL, kano:
Jami’ar Bayero.
Bunza,
A. M. 1996. “Gaskiya Ina Laifinki? Tsokacin Diddigin Musabbabin Karyewar
Arzikin Nijeriya Cikin Waƙar Gaskiya Mugunyar Magana, Ta Alhaji Muhammadu Sambo
Wali Basakkwace,” Sakkwato: Jami’ar Usmanu Ɗanfodiyo.
Bunza,
A. M. 2000. “A Daɗe Ana Yi Sai
Gaskiya: Laluben Gurbin Gaskiya Cikin Adabin Hausa”, muƙala, Sakkwato:
Jami’ar Usmanu Ɗanfodiyo.
Bunza,
A. M. 2011. “Al’adun Hausawa Jiya Da Yau: Ci Gaba Ko Lalacewa?” cikin KADA Journal of Liberal Arts, ɓol. 5. No. 1, March,
2011.
Burji,
B. S. 1997. Gaskiya Nagartar Namiji.
Kaduna: Baraka Press.
CBAAC.
1986. The Arts and Ciɓilization of Black
and African Peoples, ɓol. Black Ciɓilization and African Goɓernment, Lagos: Centre
for Black and African Arts and ciɓilization
Crystal,
D. 1993. An Dictionary of Linguistics and
Phonetics. 3rd edition updated and enlarged, London: Blackwell.
CSNL,
2006. Ƙamusun Hausa. Kano: Jami’ar Bayero.
Elias,
A. E. 1986. Modern Dictionary English –
Arabic. Beirut: Dar-al-jil
Eze,
E. C. 2006. African Philosophy and
Anthology. UK: Blackwell Publishing Ltd.
Gobir,
A. S. H. 1982. Kunne Ya Girmi Kaka,
Ingantaccen Tarihin Hausa.
Imam,
A. 1966. Ruwan Bagaja. Zariya: NNPC.
Msutapha,
S. 2003. “Gurbin Gaskiya cikin Adabin Hausa”, kundin digirin MA, Sakkwato:
Jami’ar Usmanu Danfodiyo, Sakkwato.
Muffet,
D. 1983. In Za Ka Faɗi, Faɗi Gaskiya. Zariya:
Huda-huda Publishing Company.
Muhammad,
I. 1986. “Gaskiya Da Raha A Cikin Littafin Ruwan Bagaja, Sharhin Cikin Da
Waje.” Kundin dagirin BA, Kano: Jami’ar Bayero.
Nadama,
G. 1977. “The Rise and Collapse of A Hausa State: A Social and Economic History
of Zamfara”, PhD thesis, Zaria: Ahmadu Bello Uniɓersity.
Nasidi,
Y. & Igoil, I. (ed) 1997. Culture and
Democracy. Zaria: ABU Press.
Skinner,
N. 1971. “Realism and Fantasy in Hausa Literature”, in Africa.
Smith,
M. G. 1960. Goɓernment in Zazzau 1800 – 1950. London.
International African Institute.
Smith,
M. G. 1978. The Affairs of Daura. Uniɓersity of California
Press, Los Angeles.
Smith,
M. G. 1997: Goɓernment in Kano 1350 – 1950. Westɓiew Press, A Diɓision of Harper Collins
Publishers.
Usman,
Y. B. 1981. The Transformation of Katsina
1400 – 1883. Zaria. Ahmadu Bello Uniɓersity, Press.
Wali,
M. A., Zagga, I. M. B. & Kura, S. Y. B. (ed) 2010. Islam and Goɓernment in Nigeria. Issues and Perspectiɓes ɓol. printed in
Kaduna.
[1] Taken da aka ba ni a rubuce shi ne: “The Contribution
of Culture to Democracy Deɓelopment and
Popular Particpation in Nigeria.” Ganin faɗin
bagiren na kira shi: “Daji ba ka da gambu.” Na taƙaita shi zuwa yadda yake yanzu domin in tattara tunani
wuri ɗaya.
[2] Taken da aka ba ni a rubuce shi ne: “The Contribution
of Culture to Democracy Deɓelopment and
Popular Particpation in Nigeria.” Ganin faɗin
bagiren na kira shi: “Daji ba ka da gambu.” Na taƙaita shi zuwa yadda yake yanzu domin in tattara tunani
wuri ɗaya.
[3] Harshen damo biyu ne, duk wata
matsala mai rassa da yawa akan sifanta ta da harshen damo.
[4] A fassarar Ƙamusun Hausa, na Cibiyar Nazarin Harsunan Nijeriya cewa ya yi:
“Abin faɗa ko yaƙi kamar bindiga ko takobi ko mashi ko sanda da makamantansu
(ii) tarko, shafi na 322.
[5]A al’adar Hausawa makamai rukuni-rukuni gare su. Akwai
makaman noma, makaman kamun kifi, makaman farauta, makaman yaƙi da sauransu. Dabarar da za a sarrafa a warware wata
matsala makami ce ga matsalar da aka fuskanta da ita.
[6] A fassarar G. P. Bargery cikin, A Hausa- English Dictionary and English-Hausa Ɓocabulary, ya ba da
ma’anar makami da jam’insu kawai ya ce: “makamai”, 1- A weapon; 2-A wound made
by a metal weapon, shafi na 753.
[7] A bayanin Oɗford
Mini English Dictionary. Makami shi ne: 1-A thing designed or used to
inflict harm or damage; 2-a means or used gaining an adɓantage or depending
oneself.
[8]A dubi Elias, A
Modern Dictionary English – Arabic, ya ce, kalmar “silaahi” abin yin faɗa: ma’adaatil ƙitaali shaukati fil binaati, shafi na 828.
[9] Aro ga harshe ba kasawa ba ce, alamar bunƙasa ce, akwai aron kalma “loan words” aron kalma na
gaba ɗaya. Akwai “loan blends” aron sashen ma’ana. Akwai
“loan shift” aron ma’ana da sauya tsarin lafazi. Akwai “loan translation” fassarar ƙwayoyin furucin kalmar yadda aka aro bi-da-bi. Don ƙarin bayani a dubi, Crystal, D. 1993 A Dictionary of Linguistics and Phonetics,
shafi na 205.
[10] Lafazin da Bahaushe ke furta kalmar “dimokraɗiyya” Balaraben lafazi ne. a Turanci “Democracy” da
harufan “cy” aka yi ɗofanen goshi, da daga nan Bahaushe ya aro ta sai ya ce
“dimokrasi”. A Larabci “cy” ya koma “ɗiyya”.
Daga nan Bahaushe ya aro domin Balarabe “Dimokraɗiyya” yake cewa.
[11] A nahawun tasrifin Larabci akwai harufan ƙaari huruufuz
ziyaada. Akwai harufan “al” da ake gane suna da su a farkon kalma. Akwai
harufan “anaitu” hamza da nuunun da ainun da taa’un da ake rarrabe aikatau da su. A
mafi yawan arrarun kalmomi Larabawa na saka “iyyun” a ƙarshensu. Bahaushe, “Hausiyyun” Ba’amurke
“Amerikiyyun” da dai makamantasu.
[12] Idan aka duba aron zai faɗo ƙarƙashin
“Loan shift” idan muka dubi lamba ta (8) na ƙarin bayanin da ya gabata.
[13] Don ƙarin bayani a dubi, Hendrickson, J. M. (1977) “African ideas of
Democracy: A cultural legacy,” cikin Nasidi, Y. da Igoli, I. (ed) Culture and Democracy. Published by,
A.B.U. Press, shafi na 21.
[14] Da harshen da aka aro ta, da harshen da ya yi aro,
duk ma’anarta ta asali tana nan ba ta sauya ba.
[15] A ma’anar Riker, ya bayar cewa ya yi: “A form of goɓernment
in which a substancial portion of the citizenry directly or indirectly
participates in ruling the state. It is a distict from goɓernment controlled by
a particular social class or by a single person.” In Kofoworola, E. O.
“Culture, Democracy and Leadership: A Case Study of Some Oral traditions in Nigeria”,
cikin tushen bayanin da muka ambata lamba ta 12, a riwayar (Ricker, 1980: 97).
[16]A fassarar Ƙamusun
Turanci
da muka ambata a lamba ta (16) cewa aka yi:1- A form of goɓernment in which the
people haɓe a say in who should hold power; 2- A state goɓerned in such a way.
[17] A dubi, Ayua, I. A. (1997) “Culture, Law and
Democracy” cikin tushen bayanin da muka ambata a lamba ta (12) shafi na 115, ya
ce: “Goɓernment based on public assent (In this case, consent is the basis of
democratic goɓernment – this is, goɓernment of the people, for the people and
by the people) This means that the people should actiɓely and effectiɓely
participate in their own goɓernment.
[19] A tsari irin na Bahaushe kowa na da hannu ga tafiyar
da shugabancin ƙasa.
Kowane tafarki na rayuwar mutane akwai masu sarauta a ciki tare da sa hannun
dukkanin jama’ar da ke da alhaki a ciki.
[20] Masana ilimin harsuna a ginin kalmomi sun ce, duk
kalmar harshen Turanci da harshen Hausa da ke da harufan “al” a farkonsu na
Larabawa ne aka aro. Wannan mujarrabi ne domin an yi bincike misalai sun
tabbatar.
[21] Mallinowski a diddigin bayanin al’ada cewa ya yi: Culture
is partly human, partly spiritual and partly materialistic. In its humanistic
aspect, culture consist of ideas, ɓalues, knowledge, philosophy, laws, morals
and so on. In its spiritual aspects, it consists of a system of belief and
religious practices. In its materialistic aspect, it consist of artifacs and
consumer goods made by man as oppesed to things found in nature. Culture is a
distinguishing factor between man and man. A dubi, Nasidi, Y. da Bello, S.
(1991) Culture Economy and National Deɓelopment,
Nataional Council for Arts and Culture, Lagos, shafi na 21
[22] Matanin Turanci shi ne: “The totality of the way of
life eɓolɓed by a people in thier attempts to meet the challenge of liɓing in
their enɓironment which giɓes order and meaning to their social, political,
economic , aesthetic and religious norms and nodes of organization, this
distinguishing a people from their neighbour.”
[23] A Turanci ga matanin: “Culture is to merely a return
to the customs of the past. It embodies the attitude of a people to the future
of their traditional ɓalues faced with the demands of modern technology which
is an essential factor of deɓelopment and progress.”
[24] Bahaushe sarauta yake da a gargajiyarsa. Bature kuwa
“Administration” yake da. Masu satauta a wajen Larabawa su ne “Muluk” ko
“Mala’u” ko a koma ga kalmar “Sayyid” ko “Ra’is” ga shugaba. Don haka,
“Democracy” aro ta aka yi.
[25] A fassarar Ƙamusun The New
International Webster’s Comprehensiɓe Dictionary of the Englsih Language.
Ya ce: “Philosophy is the loɓe of wisdom as leading to the search for it:
hence, knowledge of general principles elements, powers, or causes and laws –
as eɗplaining facts and eɗistences.” Shafi na 949.
[26] A Ƙamusun
Mini Oɗford Dictionary. Ya ce: “The
study of fundamental nature of knowledge, reality and eɗistence.”
[27] A wata fassara Ƙamus na fassara shi da: “Reasoned Science, a
scientific system as (formally) natural philosophy, new natural sciences.”
[28] Na yi tunanin wannan fassarar bayan da na yi dawara a
kan ma’anonin kalmar daga Turanci da Larabci da yadda Bahaushe ke kallon ƙololuwarta da biyar diddigin abubuwa a tunaninsa. Ban
ce wanna ita ce fassararsa ta dole ba. Na yi yunƙuri ne irin namu ɗalibai
da fatar za a taya ni gyare-gyare.
[29] Tsananin maguɗin
da ake tabkawa a tsarin dimokraɗiyya shi ya sa
duk wanda ya iya maguɗi shi zai yi rinjaye. Haka kuma za a ja ta zuwa. Babu
wani tsari da zai gusar da haka in ba masu gaskiya aka sa ba.
[30] A jamhuriyyar farko ga addini wasu
‘yan siyasa suka laɓe da sunan su ke da sarakuna da masu shari’a. Waƙar da ‘yan jam’iyyar masu rinjaye NPC ke rerawa ita ce:
Sarki da alƙali duk namu ne
Kowa
ya zage mu bulaliya
Su kuwa ‘yan jam’iyyar NEPU marasa rinjaye
su mayar da martani:
Allah da Manzonsa duk namu ne
Kowa
ya doke mu sai hawuya.
Domin
samun cikakken bayanin gwagwarmayar waɗannan
jam’iyyu a jamhuriya ta farko a dubi, Birniwa, H. A. 1987. “Conserɓatism
and Dissent: A Comparatiɓe Study of NPC/NPN and
NEPU/PRP Hausa Polical Ɓerse from Ca 1949 – 1983, PhD
thesis, Sokoto: Usmanu Danfodiyo Uniɓersity.
Haka kuma za a amfana da wannan takarda da ya gabatar:
Birniwa, H. A. 1987. “Ra’ayin Riƙau da Kawo Sauyi cikin Waƙoƙin Siyasa”, muƙala, taron
ƙasa da ƙasa na CSNL, kan Harshe, Adabi da Al’adu Kano: Jami’ar
Bayero.
[31] Haka ya wakana a wannan ƙasa tamu. A da, an kasa mu, Kudu da Arewa. Aka sake
tsagawa zuwa kashi huɗu, gabas da yamma, kudu da Arewa. An sake farfasa ta
zuwa shida a yanzu. Duk waɗannan ba don talaka
da masu jefa ƙuri’a aka
yi ba. An yi su ne domin ba wasu masu takaicin mulki da maitar lashe taskar
baital malin wannan ƙasa. Gani
ya kori ji, a yau wa ke damawa ba mayaudara da maciya amana ba? Musibar yaƙin ƙabilanci da ɓangaranci da addini ga kan talaka suka ƙare. Allah Ya isa.
[32] Da wani Habsan Soja, Marigayi Janar Azazi ya gaji da
kashe-kashen da ake yi wa jama’a a Arewa, dole ya fasa ƙwai cewa, fatinsu ne BOKO HARAM. Har yau ba a daina
yaudarar talaka da addini ba a siyasa. A sabon salon yanzu, Limamai da Pastoci
ake kara wa mabiya a dabirta su da sunan ga Fatin Allah ga na Fir’auna. A yau,
har gasar sayen jiragen sama ake yi tsakanin Manyan Padan Choci da gasar gidaje
tsakanin Limaman Musulmi.
[33] Yau wanda ke da kuɗi
shi ke da ƙuri’a.
Wanda ba a so a yi masa ƙazafi da
kushili da shan jini da maita da tsafi. Duk waɗannan abubawa akan sayo a kasuwa, a laƙaba wa wanda ba a so, ko ake tsoron gaskiyarsa za ta
jawo masa jama’a.
[34] A jamhuriyyar farko an tilasta wa ‘yan adawa barin ƙasarsu zuwa Ghana da Nijar da Mali da Sudan da Borkina
da dai sauran maƙwabtan ƙasashe. Wasu can suka mutu, wasu suka yi kaka-gida
can, wasu suka raba ƙafa, wasu
suka dawo bayan an talauta su. Da za a ba gaskiya dama ta taka rawa da duk waɗannan ba su faru ba.
[35] Marigayi, Umar Musa ‘Yar’aduwa da kansa yake gaya wa
‘yan jaridar duniya BBC, ƁOA, Faransa da sauransu a jawabin bayan rantsar da shi
yake cewa: “Babu shakka, akwai kurakurai da yawa ga tsarin da aka bi aka ba mu
mulki, sai dai mun yi alƙawalin gyara
a kan haka.” Wannan ya tabbatar da tsarin dimokraɗiyyar da muke a yau ba na gaskiya ba ne, dole a gyara a ba gaskiya
tabarma ta miƙe ƙafafunta.
[36] A jamhuriyyar da ta gabata, wata jaha daga cikin jihohin
Arewa Gwanna ya kira gagarumin taro na tubar da ‘yan bangan da ya yi amfani da
su a yaƙin neman
zaɓe. Bayan sun kashe, sun raunana, sun lalace da
shaye-shaye da zaman banza da cin zarafin bayin Allah. Dalilinsa na yin haka,
ya ga alamar ƙaiƙaiyi zai koma kan masheƙiya. Wannan shi ne gyaran zama na baya ga walle.
[37] Masana na ganin matuƙar ba a haranta amfani da kuɗi ga siyasa ba, babu yadda za a rusa cin hanci, da
rashawa, da handama, da babakere a Nijeriya. Talaka ya san ko ya kaɗa, ko bai kaɗa
ba, sanarwa za a yi na cewa, mai kuɗi
ya ci. Don haka, in ya karɓi kuɗin da aka ba shi, in bai karɓa ba, an san wanda za a ba kujera. A nan, an sa talaka
cikin ta-tsaka mai wuyar sani.
[38] Alhaji Muhammadu Sambo Wali ya yi
nuni ga irin wannan yaudara a waƙarsa “Gaskiya Mugunyar Magana” ya ce:
Sai injiniya da shaidun ƙarya ka ci nai,
Mun ji nufad da sun ka yo mun gane nufi nai,
Mun ji adashe na ashe ya kwashe zubinai,
Shi ɗan kwangila
shina famar fid da kainai,
Yai
ta ƙara-ƙara don baitil malil ƙasag ga.
(Baiti na 25)
[39] A da, shugaaba ya ba da umurni a ƙi bi, ko ya furta magana, ta zama ta banza, ya isa ya
yi murabus ga kujerarsa, mai so ya je ya hau. Yau, ƙiri-ƙiri shugaba zai furta magana, ya san ƙarya yake yi, an san ƙarya yake yi, kuma a sa wa ƙaton banza ido yana ta shara ƙarya har ƙarshen mulkinsa. Da shugaban, da mabiyan, duk gaskiya
ta ƙarance su, da gaskiya ta ratsa ɓangare ɗaya
sosai, dole ɓangare ɗaya
ya ba da kai bori ya hau.
[40] Mutanen da suka rasa rayukansu cikin wannan
jamhuriyya sun fi mutanen da Nijeriya ta yi hasara a yaƙinta na basasa. Kuma ana kai, ba a fasa ba, babu
shugaban da ya yi murabus don jinin ‘yan ƙasa da ake kan zubarwa. A ba gaskiya wuri a gani, ruwa
shu gugu shu.
[41] Masu jefa ƙuri’a su ne talakawa, su ne ake kisa, a ɗaure, a sa gudun hijira. Masu neman kujere da su da
‘ya’yansu su ke da cikakken tsaro, babu wanda zai taɓa su. In rikici ya tsananta, su keta hazo, su yi waje,
sai ta faɗi gasassa a dawo. Haka salon yake tun jamhuriyyar ta
farko har yanzu ba ta sauya zani ba.
[42] Irin juyin mulkin su Nzegu da aka gina kan ƙabilanci da bambancin addini aka karkashe shugabannin
wani ɓangare da addini kawai. Juyin mulkinsu G. Okar da aka
so a yi wa Janar Babangida irinsa ne. Ire-irensu za su mayar da hannun agogo
baya.
[43] Matasan da muke da su yanzu, gubar zalunci, da rashin
gaskiya, da babakere, da ta’addancin zamani, ta shige su. Da wuya su shirya
wani sauyi da zai ciyar da mu gaba. A dai bi gaskiya sau da ƙafa a gani, domin ita gaskiya tana mai da kowa kan
tafarkinta, in da so, in da ƙi.
[44] Faɗar cewa, ba mu da tsari irin na
dimokraɗiyya sai bayan zuwan Turawa, mummunan
zato ne, rashin sanin tarihi ne, jahiltar al’adunmu ne. Don ƙarin bayanin wannan hasashe a dubi, Osaghae, E. E. (1989) “The Passage
from the past to the present in African polical thought: The ƙuestion
of releɓance”, in Agbaje, A. A. B. & Ayoade, J. A. A. (ed) 1989. African Traditional Political Thought and
Institutions. Centre for Black and African Arts and Ciɓilization, CBAAL, Lagos, page 58. Ya ce:
“It is bad history
and bad ciɓics to say that Africans neɓer had democracy until the coming of
the white man to Africa.”
[45]An tarar da mu da tsarin shugabanci tun a bautar
Tsumburbura da Barbushe. Da Musulunci ya zo, aka same mu da mafi kyawon tsari.
A ganin cikakken musulmin Bahaushe, dimokraɗiyya
ba wani abu be ne, face sabon salon yaƙi da aƙidojin addinin Musulunci. Don haka, Turawan Birtaniya suka zo da salon
ta’addanci domin su rusa tsarin da masu bin sa. Gwabzawar da aka yi da su a
Satiru 1906 da Burmi da Haɗeja babban
misali ne.
[46] Domin cikakken tarihin Gobirawa a dubi, Gobir, A. S. H. 1982. Kunne Ya Girmi Kaka, Ingantaccen Tarihin Hausa.
[47] Domin cikakken bayanin daular a dubi, Alkali, B.
1968. “Hausa Community in Crisis Kebbi in the 19th Century”, MA
thesis, Zaria: Ahmadu Bello Uniɓersity.
[48] Don ƙarin bayani a dubi Nadama, G. 1977. “The Rise and Collapse of A Hausa
State: A Social and Economic History of Zamfara”, PhD thesis, Zaria: Ahmadu
Bello Uniɓersity.
[49] Domin samun cikakken
bayanin Zazzau a dubi, Smith,
M. G. 1960. Goɓernment in Zazzau 1800 – 1950.
London. International African Institute.
[50] Domin samun cikakken bayani a dubi, Usman, Y. B.
1981. The Transformation of Katsina 1400
– 1883. Zaria. Ahmadu Bello Uniɓersity, Press.
[51] A dubi, Smith, M. G. 1997: Goɓernment in Kano 1350 – 1950. Westɓiew Press,
A Diɓision of Harper Collins Publishers.
[52] A dubi, Darryl-ford,”Hausa Goɓernment in Decline: Maraɗi
under Ɗanbaskore.” Cikin West
African Kingdoms.
[53] Domin samun cikakken bayanin Daura a dubi, Smith, M.
G. 1978. The Affairs of Daura. Uniɓersity of California Press, Los Angeles.
[55] Idan garin Bahaushe ya bunƙasa sosai dole a samu Sarkin Ruwa, Sarkin Daji, Sarkin
Noma, Sarkin Maƙera,
Sakke, Mai Kasuwa, Sarkin Makaɗa, Sarkin Bori, Sarkin Baƙi, Mai Samari, Sarkin Gwauraye, Sarkin Tsafta, Sarkin
Kuwwa, Sarkin Karma, Sarkin Aska(ke), Sarkin Mayu, da dai sauransu. Waɗannan kaɗai
za su wadatar da mai mararen rashin samun cikakkiyar dimkoraɗiyya gabanin kowace al’umma ta shigo cikin ƙasar Hausa.
[56] A tsarin dimokraɗiyyarmu,
masana abu za su naɗa wanda suka aminta ya jagorance su ga abin da suke a
kai. Idan sun daidaita, a kai ga Uban ƙasa, ya yi naɗi.
Don haka, maƙera ke zaɓen Sarkin ƙira, manoma ke zaɓen
Sarkin noma, runji ke zaɓen Sarkin fawa. Da irin wannan tsari dimokraɗiyyarmu za ta bi da zai fi wanda muke a kai yanzu, na
an manta da wurin da aka fito, ba a san wurin da za a dosa ba.
[58] A bayanin Ƙamusun The New
Hamlyn Encyclopedic World Dictionary. Ya ce: Truth which is true: The true
or actual facts of a case: to tell the truth; 2- conformity with fact or reality ɓerity:
the truth of a statement; 3 a ɓerified or indisputable fact, proposition,
principle, or the like: mathematical truth; 4- the state or character of being
ture; 5- genuineness, reality or actual eɗistence; 6- agreement with a standard
rule or the like; 7- honesty, uprightness or integrity; 8- accuracy as of
position or adjustment; 9- in truth, in fact, in reality, truly; 10- archaich,
fidelity or constancy. p. 1803
[59] Hausawa su ce gaskiya; Kambari, Ngaski; Fulani,
Gonga.
[61] Ai ko Bahaushe da aka tambaye shi sunan gaskiya cewa
ya yi: “Gaskiya sunanta gaskiya.” Danƙari! Wai! Wato ba sai an fassara ba, ka dai gane.
[62] Na zaɓi wannan
bayanin, bayan da na yi dawara cikin ma’anonin gaskiya cikin sauran harsuna da
yadda Bahaushe ke kallonta. Da fatar a taya ni gyare-gyare mu kai ga muwafaƙa.
[63]Ina zaton, a nan ne Alhaji Muhammadu Sambo Wali ya
samo sunan waƙarsa da
muka ambata a lamba ta (37).
[64] Sunan littafin da aka rubuta kan tarihin rayuwarsa:
“Gaskiya Nagartar Namiji”.
[65] Mutumin kirki shi ne, mai gaskiya da tabbatar da ita
a koyashe, don ƙarin
bayanin mutumin kirki a dubi A. H. Kirk-Greene, (2006) “mutumin kirki” the
concept of good man in Hausa, in Eze
E.C, African Philosophy An Authology.
Blackwell Publishing ltd, UK. Pg 121-130.
[66] Da za a koro maras gaskiya wurin da ya yi rashin
gaskiya, zai ruga neman ceto ga jama’a, wai a hana a yi masa ɗanyen aiki, irin na marasa gaskiya.
[67] Ba ni iya tuna haƙiƙanin kalmomin da ya yi amfani da su, bi da bi. Tabbas, maganar haka
take a BBC da ƁOA, tsara ta yadda take a haka nawa aiki ne. Da fatar
ban ari bakinsa na ci masa tafarnuwa ba, don haka na sakaya sunansa.
[68] Yi nazarin abin da ya faru ga liman
lokacin da yake fadar sarki ya ba labarin Ruwan Bagaja da aka musanta shi yaya
aka yi? Ya je gida gemu sharaf da hawaye, an ce ya yi ƙarya. Don ƙarin bayani a dubi, Imam, A Ruwan
Bagaja, NNPC shafi na 5-6 ya ce:
Ina nan wata rana an taso daga Jummu’a, sai na ga
Liman babana ya dawo gida idanu sharaf-sharaf da hawaye. Na tarye shi da kuka,
na ce, “Baba, lafiya?” ya ka da baki ya ce, “Ina lafiya, yau sarki ya muzanta
ni cikin taro?” Na tambaye shi dalilin haka ya ce, “Wai don yau ana cikin
fadanci, ya ce ɗansa Yarima ba ya lafiya, sai a kwantar a tayar. Ni
kuwa na ce na ji an ce da za a samu Ruwan Bagaja a wani gari, da mutanen garin
nan duk sun huta da masassarar zamni. Daga wai na faɗi ‘yar wannan, sai sarki ya harzuƙa, ya ce wai ba’a nake jan shi da ita. Ya ce wai in ba
shegantaka ba, da shaƙiyancin da
na saba, ina na taɓa ganin wanda ya samu Ruwan Bagaja a duniya?”
[69] Ai wannan ita ce falsafar karin magana da ke cewa,
kana haihuwan ɗa, amma ba ka haihuwan halinsa. A wajen makaɗan fada, rashin gaskiya na daga cikin makaman da ake
yi wa ‘ya’yan sarauta habaici da shi.
[70] Marigayi Malam Shehu Naliman Sakkwato Limamin
Masllacin Sarkn Musulmi Bello yana fassara kalmar “hasara” da “ruɓushi”. Ya ce hasara Larabci ce, a Hausa ana ce da ita
ruɓushi. Yana yawan furta haka a tafsirin da yake yi da
karantarwar da yake yi a Soro (zaure). Allah Ya gafarta masa.
[71] Wai mai farautar neman abu yau ga shi yana sayar da
shi. Abin da kake so, in an ba ka amanarsa ka kiyaye.
[72] Babban matakin tsare gaskiya shi ne, a guji son rai.
[73] Akwai sa ran mai haƙuri ya zamo mai gaskiya. Rashinsa (haƙuri) na fitar da kwaɗayi fili sai a yi rashin gaskiya.
[77] Wannan na ɗaya
daga cikin falsafar Bahaushe na ƙoƙarin gano asalin abubuwa. Yana cewa gaskiya ita ta yi duniya, duk ran
da aka rasa mai ita a duniya, duniya za ta tashi.
[78] Za aka ji ya ce:”Ka ji farar gaskiya”. Idan an faɗe ta wurin da
ba a so, ya ce, “Danƙari! Ka ji baƙar gaskiya
da ba sa so.”
Rannan Garugaru
yai mani daɗi
Tamkar na dama zuma na sha.
Ashe gaskiya zaƙi gare ta, in ji makaɗa Kassu Zurmi.
[81] Tattare da irin yabon da Bahaushe ke yi wa giwa bai
ba ta sunan gaskiya ba. Cika ido daban, gaskiya daban.
[83] Dalilina na yin wannan hasashe tun kafa jamhuriyya ta
farko a wannan ƙasar
kowane zamani sai an ce, gara jiya da yau. Zamanin su Tafawa Ɓalewa ba ya misaltuwa da na su Shagari ga ko’ina
zamanin su Shagari ya fi na Obasanjo tsarki ga komai. Zamanin Obasanjo ya ɗara na ‘Yar’aduwa ga tsaro da dattako. Zamanin ‘Yar’aduwa
ya fi na Goodluck adalci, tsaro da kwatanta gaskiya. Ba mu san na gaba yadda za
a yi ba. In aka ja baya ga yadda ake a yau, to, ba mu san yadda za ta kasance
ba.
[84] Sarkin Aljan ya tarar yara uku na faɗa. Ya kama ɗaya,
ya karya wuya. Ya kama ɗaya, ya ƙwaƙwale ido. Ya kama ɗaya, ya jefa
matacciyar rijiya, ya ce: Ba don na zo rabo ba
da faɗa ya ɓaci”.
[85] Uwar Daɗi:
Jakadiyar Sarki ce, ta fito fada babu zane a ka, babu diko, da ta laluba kai,
ta ji wayau, sai ta kwance maɗauri ta rufe
kai, ta bar ƙasa ba
komai.
[86] Magabata sun ce, idan kai na wurgawa gora na wurgawa ƙarshenta za a haɗu.
Na tsinci wannan a bakin Marigayi Jafar Muhammad Adam (Allah Ya gafarta masa).
[87] Duk mai hankali ya dubi siyasar Nijeriya ya san da ƙarshen tika-tika tik! Sare-saren hauka zubar da yawu.
[88] Al’adunmu, da addininmu, su ya kamata a narka su zama
ruwan dimokaraɗiyyar da za mu sha. Al’adun kowa aka zo muna da su,
sai sun saɓa wa irin gaskiyar da muka gada.
[89] A dubi halin da Iraƙi take ciki. Yaya makomar Afghanistan? Ina zaman
lafiya a Libiya? Yaya aka kwashe a Misra? Me Syria take ciki? Wa ya more a
Mali? Ina wurin zama a Somaliya? Idan muna son ƙasarmu ta tsira da waɗannan musibu mu koma ga gaskiya.
[90] Ai don haka Bamaguje ke cewa, Tsafi gaskiyar mai shi.
Masu saukakken addini suka ce, Allah gatan bawa. Masu karin magana suka ce,
zama lafiya ya fi zama ɗan sarki. Masu hangen nesa suka ce, da duk aka yi
kuren gaskiya shiri ya koma sabo, domin duk shirin da aka yi ba da ita ba, ba
shiri ba ne.
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