Ƙasar Gobir
wani yanki ne daga cikin garuruwan Hausawa na asali. Garuruwan Hausawa na asali
nan ake samun Hausawa na asali waɗanda yanayin
rayuwarsu da al’adunsu suka yi daidai da yadda Hausawa ke gudanar da su.
Al’adar roƙon ruwa tana daga cikin al’adun da suka maƙale wa rayuwar Hausawa har bayan da Musulunci ya yi
tasiri ga rayuwar tasu. Maƙasudin wannan takarda shi ne fito da yadda Gobirawa ke
gudanar da wannan al’adar, ta bakin Malam Muhammad Umar Kwren-Gamba, daga
Bakandamiyarsa.
Daga Riwayar Bakandamiyar Malam Muhammad Umar
Kwaren-Gamba
------------------------------------------
Dr. Yakubu Aliyu Gobir
Jami’ar
Usmanu Ɗanfodiyo Sokoto
Sashen Nazarin Harsunan Najeriya
È08035605024, email: yagobir@yahoo.co.uk
------------------------------------------------------
1.0
Gabatarwa
Al’adun Hausawa sun shedi sauye-sauye
da dama, saboda tasirin addinin Musulunci da shigowar baƙin al’adu.
Duk da kakkaɓar gara da
Musulunci ya yi wa wasu al’adun Hausawa, musamman lokacin jihadin Usmanu
Danfodiyo, amma har yanzu akwai sauran rina a kaba. Wannan shi ya ƙarfafa wasu
marubutan waƙoƙin Hausa,
irin su Malam Muhammad Umar Kwaren-Gamba, suka tashi tsaye, suka ci gaba da
kakkaɓe sauran rinar da ta rage a kaba. Maƙasudin
wannan takarda shi ne fito da wani babban gurbi a cikin al’adar Bahaushe, wato
roƙon
ruwan sama, daga Bakandamiyar waƙar Malam
Muhammad Umar Kwaren-Gamba ta Roƙon
Ruwa. An yi ƙoƙarin kauce wa bayani a kan ma’anar waƙa da
ire-irenta, ganin cewa bayanan sun gabata a cikin ayyukan masana (Yahya,
1997/2001) da Ɗangambo, 2007) da sauransu. Da farko, ya kamata muƙalar ta fara
bayanin wane ne Malam Umar Kwaren-Gamba.
2.0 Taƙaitaccen
Tarihin Malam Muhammad Umar Kwaren Gamba:
Hausawa sun ce ‘waƙa a bakin
mai ita…’ Domin samun cikakken bayani a kan tarihin rayuwar
Malam Muhammad Umar, na tattauna da shi kansa da wasu ɓangaren iyalansa da abokansa da kuma wasu almajiransa. Sannan aka harhaɗa waɗannan
bayanai:
An
haifi Malam Muhammad Umar cikin shekarar 1949 a garin Kwaran-Gamba cikin ƙasar
Sabon Birnin Gobir. Wato misalin kilomita 20 Kudu maso Yamma daga Sabon Birnin
Gobir, a Ƙaramar Hukumar Mulki ta Sabon Birni, cikin Jihar Sakkwato a Nijeriya. Kuma a nan garin ya tashi har ya girma ga hannun
mahaifinsa Malam Umar wanda kuma shi ne limamin garin. Sunan mahaifiyarsa kuwa
Halimatu.
Malam Muhammad Umar ya tashi gidan ilimi, ya yi
karatun Alƙur’ani mai girma ga mahaifinsa, har ya sauka. Ya kuma fara karatun ilimi duk nan ga mahaifinsa. Lokacin da ya ga ya fara
fahimtar karatun ilimin littattafai, sai ya fara begen tafiya makaranta wani
gari, domin ya saba da jin karatun mahaifinsa. Yana son ya ji daga wasu
malamai. To kamar yadda yanayin zaman Hausawa yake, idan lokacin rani ya kama,
wato bayan damana, sukan fita su bar gida, domin babu wani aiki a gida. Wasu
sukan tafi neman kuɗi, wasu kuma neman ilimi, har sai lokacin da wata damana
ta fara, sai su dawo gida. To malam Muhammad ya fara fita zuwa makaranta a irin
wannan lokaci a shekarar 1967. Garin da ya fara tafiya shi ne Maraɗi a Jamhuriyar Nijar inda ya yi karatu a wurin Malam Illo, a Gusau kuwa ya
yi karatu wurin Malam Jelani da Malam Musa Kanoma. A garin Isa kuwa ya yi
karatu a wurin limamin Isa. A taƙaice, Malam Muhammad Umar ya riƙa kai-komo tsakanin garin
Maraɗi da Isa da Gusau don neman iliminsa. Wato wannan shekara
ya je Maraɗi, wata shekara kuma ya je Isa ko Gusau, har ya samu
iliminsa gwargwadon hali.
A shekarar 1976 lokacin da gwamnati ta ƙaddamar
da tsarin U.P.E, an buɗe makarantun
furamare da sakandare da dama. Saboda haka an ɗauki malamai da dama. Malam Muhammad yana ɗaya daga cikin waɗannan malaman. An ɗauke shi a
matsayin malamin Arabiyya da addinin Musulunci domin ya koyar a furamaren da ke
garinsu. Wannan shi ya tilasta masa shiga karatun zamani na Kulliya a
inda ya yi kwas na J.I.S a garin Ƙaura Namoda, S.I.S kuwa a garin Zurmi, daga shekarun 1983
zuwa 1989.
Wani abin
sha’awa ga rayuwar Malam Muhammad shi ne, duk yawuce-yawucen da yake yi na
neman ilimi yakan samu gabata bisa sauran ɗalibai ga malamansa. Misali a Maraɗi da Gusau, duk
shi ke jan-baƙi idan ana karatu. Wato
duk wani wanda za a yi wa karatu, to shi ke jan Larabcin littafin, shi kuma
malamin yana fassarawa. Haka kuma, tun zuwan sa karatun Kulliya shi ke
jan ragamar ɗalibai, tun
aji ɗaya har suka ƙare. Wato ya
yi shugaban aji (Monitor), sannan tun a shekara ta huɗu har zuwa ƙarshen
karatunsa, shi ne shugaban ɗalibai wato
(Head students). Kai har ma da ya ƙare makaranta, shugaban makarantar da malamansa sai da
suka nemi aronsa daga ƙaramar hukumar mulki ta Sabon Birni a kan ya ci gaba da
karantarwa a nan Kwalejin, saboda ganin zai iya don irin ƙwazon da Allah ya ba shi,
amma hakan ba ta samu ba. Malam Muhammad ya tashi da sha’war waƙa a rayuwarsa
tun yana ƙarami, kamar yadda yake cewa:
Da ma na tashi ina sha’awar waƙa, domin ina
karanta waƙoƙin Infiraji
na Malam Aliyu da waƙar Limamin
Isa mai suna ‘Allah Na Kira ka Ina Ƙuzami’.
Malam Muhammad Umar, ya fara rubuta waƙa ta farko a
lokacin da ya sami kansa cikin ƙauna da shauƙin son zuwa wani gari don ya zurfafa karatunsa. Wannan
bukata ta zaƙulo da sha’awarsa da rubuta waƙa. Daga wannan lokacin ne ya rubuta baitoci waɗanda ya yi wa laƙabi da ‘Waƙar
Makaranta’. Bai kammala rubuta wannan waƙar ba sai Allah ya cika
masa burinsa na zuwa makaranta. Tun daga
wannan lokaci ya ci gaba da rubuta waƙa da Larabci ko da ajami. A duk lokacin da wani abu ya faru a makaranta ko cikin gari, nan take zai
zauna ya rubuta ’yan baitoci a kansa. Misali, a lokacin da aka samu ƙaramar
hukumar mulki ta Sabon Birni, ya rubuta waƙa. ya kuma
rubuta waƙoƙin wayar da
kan jama’a a kan ayyukan gwamnati, kamar waƙar ‘Yaƙi da Rashin
Tarbiyya’ da waƙar ‘Allurar Riga-Kafi’ da sauransu.
2.1 Bakandamiyar Malam Muhammad Umar
Kwaren-Gamba:
Malam Muhammad ya rubuta wannan waƙar ta roƙon ruwa a
shekarar 1983, a lokacin da aka yi wani
fari wanda ya game ko’ina. A cikin
wannan halin ne ya rubuta waƙar da nufin
wa’azi ga al’umma da kuma roƙo ga Ubangiji Allah don samun
ruwan sama. Sannan ya ce, ya zaɓe ta ta zama bakandamiyarsa saboda dalilai guda huɗu kamar haka:
i)
Ita kaɗai ce ta ƙunshi manyan nau’ukan jigogi guda huɗu a cikinta.
Jigogin kuwa su ne: jigon addu’a, jigon tauhidi, jigon gargaɗi da kuma jigon bushara;
ii)
Haka kuma
akwai ‘yan baitocin da mahaifinsa ya rubuta a ciki. Saboda haka
yana ba waƙar wani matsayi na musamman.
iii)
Sannan sigar da aka tsara waƙar da
ita ta yi daidai ainun da saƙonnin da take
ɗauke da su.
iv)
Ya kuma ce
da ita mafi yawan mutane suka san shi.
Haka kuma, wannan waƙar an tsara
ta kan kwar biyar-biyar ne. Kuma tana da
amsa-amo iri biyu a cikinta. Wato
amsa-amon ciki da na waje a kowanne baiti. Misali, a baiti na ɗaya:
Ya Allah Sarkinmu Rabbana,
Mai
ikon komi da ko’ina,
Duk bayi mun shaida naka na,
In waƙati ya zo na damana,
Muna roƙo Allah ka yo ruwa.
A nan, ɗango huɗu na farko, suna ƙarewa da ‘na’,
shi ne amsa-amon ciki. Amma ɗango na biyar mai ƙarewa da
‘wa’ shi ne amsa-amon waje. Amsa-amon wajenta duk bai ɗaya yake tafiya da harafin ‘wa’ har ƙarshenta. Amma
amsa-amon ciki yana sassakewa ne tsakanin baiti zuwa baiti. Misali,
mun ga cewa a baitin da ya gabata, yana da amsa-amon ciki mai harafin ‘ba’ ne.
Misali:
Allah ba tilas gare shi ba,
Mun san ba tamka gare ka ba,
Ba shawara nika so mu ba ka ba,
Roƙo na muka yi
muna kira muna tuba,
Allah ka yo ruwa.
Haka
kuma, wannan waƙa tana ɗauke da
baiti tis’in da huɗu (94) ne. Kuma
baitocin suna da dangantaka da juna. Wani lokaci ma akan samu zaɓi-zarce ko gangara a tsakanin baitocin. Wato ya zan ba a samun cikakkiyar ma’anar
wani baiti sai tare da mai bi masa.
3.0 Yanayin Damana a Ƙasar Hausa
A ƙasar Hausa, yanayin damana yakan ɗauki kimanin watanni biyar ana ruwan sama. Mafi yawanci
ruwan kan fara sauka a watan bakwai na Musulunci (wato Rajab). Shi ya sa
Hausawa ke cewa a karin maganarsu: ‘Watan bakwai maƙarar rani, ko
babu damana da alamu’. Watan bakwai na Musulunci shi ke daidaita da watan Mayu
ko Yuni (watan Turawa) zuwa watan Satumba ko Oktoba. Lokacin marka ko malka
(wato watan Agusta) an fi samun ruwan sama mai yawa. Yawan ruwan sama bai yawaita kamar na kudu, kuma bai ƙaranta
irin na hamada ba (Abdullahi, 2008). A wasu shekaru akan samu ruwan sama da
yawa har ya yi ɓarna, a wasu shekaru kuma yakan ɗauke da wuri, tun kafin amfanin gona ya nuna
(Abdullahi, 2008). A
sanadin haka, sai a samu fari. A irin wannan yanayi ne Hausawa kan fita wajen
gari domin roƙon ruwa ga Mai Sama’u. Hausawa na gudanar da
wannan al’ada ta roƙon ruwa tun a lokacin Maguzanci[1].
Sai kuma suka yi sa’a addinin Musulunci shi ma ya zo da bayanin halaccin roƙon ruwa da
kuma yadda ya kamata a yi roƙon ruwan. Saboda, maimakon
Hausawa su cirata daga roƙon ruwan Maguzanci zuwa na Musulunci, sai suka
hautsina al’ada da addini, wato suka ɗauko wasu
al’adun Maguzanci suka haɗa da na
Musulunci[2].
Wannan shi ya harzuƙa Malam Muhammad Umar Kwaren-Gamba, har ya rubuta
wannan waƙa ta roƙon ruwa[3].
3.1 Al’adar Roƙon Ruwa a Ƙasar Gobir
Ƙasar
Gobir, babbar masarauta ce ta Hausawa a ƙasar Hausa
da ke Arewacin Nijeriya. Gobirawa kuwa su ne Hausawa na asali da ke zaune a
wurin, mutane ne masu faɗa da
tsananin yaƙi. A fahintata, wannan ya sa har yanzu duk lokacin da wani ya ambaci
Gobir, sai ka ji Hausawa sun ce “Gidan faɗa”. Kuma tarihin yaƙe-yaƙen Daulolin Borno da Mali da ƙasashen
Hausa, ba sa kammala sai an taɓo Gobir, tun
ma ba yaƙin jihadin Shehu Usmanu Ɗanfodiyo ba. Cikakkiyar ƙasar Gobir
ta haɗa yankin ƙasashen Jamhuriyar Nijer da Nijeriya, farawa daga Ƙonni
da Tsibiri da Maraɗi, zuwa wasu sassa na Arewacin Nijeriya. Daga cikin
sarakunan da suka jagoranci ƙasar Gobir akwai Sarkin Gobir Babari, wanda shi ne
mahaifi ga Sarki Bawa Jangwarzo 1789 –
1790, daga nan sai Sarkin Gobir Yakubu 1794-1795 , da Sarkin Gobir Nafata, da
Sarki Yumfa. An taɓa yin wata Saraki mai suna “Inna Gobir”. Ana yi mata
kirari da “Inna ’yar Bukuma, gagari maza” (Bunza, 1990:29). Daga cikin Sarakunan
Gobir na farko-farko, Bawa Jangwarzo ya fi shahara. Shi ya sa makaɗa Maidaji Sabon Birni yake cewa cikin Waƙar
sarkin Gobir Umaru:
Ga zamanin Jangwarzo,
Alhaji kura ba ta sauran cizo,
Zaki ba shi da sauran kuka,
Gara ba ta sauran gina.
A halin yanzu, manyan masarautun Gobirawa su ne
masarautar Sarkin Tsibiri a Jamhuriyar Nijar, mai suna Sultan Abdu Bala Marafa
da kuma Sarkin Gobir na Sabon Birni mai suna Alhaji Abdulhamid Balarabe Salihu.
A
fannin sha’anin addini, mutanen ƙasar Gobir, kamar sauran ’yan uwansu Hausawa, kafin zuwan Musulunci sun dulmuya cikin bautar iskoki. A tsarin
bautarsu ta iskoki, Maguzawan Hausawa sun yarda da akwai ubangiji
wanda ba a gani kuma ba a kusantar sa sai ta kan iskoki, su kuma iskoki
ba a kusantar su sai ta hanyar ’yan
bori da bokaye da shugabannin tsafi (Ibrahim, 1982). Alal misali, a Kano, sun
yi bautar Tsumburbura wadda mazauninta na a kan dutsin Dala, a Gobir an yi
bautar Inna Doguwa, a Katsina kuma, sun yi bautar Durɓi ta Kusheyi da tsafin Ɗantalle a garin Dutsin-ma.
A Kwatarkwashi da Tsafe an yi bautar Birkiɗi da Magiro (Bunza, 1990).
Daga
cikin al’adun Gobirawa na tsafe-tsafe akwai na roƙon ruwan
sama, idan sun samu musibar fari. A cikin wannan al’adar, suna cakuɗa al’adar Maguzanci da ta Musulunci. Malam Muhammad
Umar Kwaren-Gamba ya faɗa mana yadda
suke wannan al’adar a cikin Bakandamiyarsa, a baiti na 32 – 34, yana cewa:
32. Dan haka
malammai ku tsawata
Dan Allah mata su bar fita
Kaburjeje da sifar mahaukata
Irin haka nan nasa a ƙuntata
Ma, al’umma
Allah shi ƙi ruwa.
33. Sai ka ga
mata sun fita gari
Tsirara sai kuwwa iri-iri
Ga kuma gonakki cikin fari
Ka ji daɗa saɓo iri-iri
Waɗanda ka sa ma ba a yin ruwa.
34. Ko can in saɓonmu
yai yawa
Sai a sako
fari ba a yin ruwa
To kuma in
kuka fara ɗemuwa
Kuna kuwwa
zindir kuna rawa
Kuna
ɓacin Allah ina ruwa.
Wannan ɗabi’a ta fita tsirara, akan yi ta ne a lokacin
da aka samu fari, ruwan sama suka ɗauke
tsakiyar damina, da sunan wai roƙon ruwa ne
ake yi ga Allah. Za a biyo titi cikin
gari kamar masu yin zanga-zanga. Mata sukan fito da rigunan mazansu, su kuma
mazan su fito da tufafin mata (kuma duk tufafin waɗanda suka tsufa, ba masu kyau ba). Waɗansu matan kuwa sai su yi shigar irin sana’ar mazansu. Wato, idan misali
mijin ɗan tauri ne sai ta yi sifar ‘yan tauri, idan kuwa makaɗi ne, sai ta ɗauko gangar
ta riƙa kiɗawa suna rawa. Suna furta waɗansu kalmomi na batsa da saɓon Allah.
Suna rausayawa, suna yin goho, suna gwada wa Allah duburarsu, cewa dole shi yo
ruwa. Ga abin da suke furtawa:
Kaburjeje burje!,
Haba Allah dibo!,
Kwarkwarar
munta zindir!,
A waɗansu wurare cikin ƙasar ta
Gobir abin ya ɗan saɓa da yadda
ake yi a wasu wuraren. Wasu kuma sukan tafi da tsoho wanda ya tsufa tukuf, a
gindin itacen gawo ko gidan Inna Gobir (matattarar ’yan bori da mata masu zaman
kansu). Sukan kewaye tsohon, suna cewa Mai Sama’u ya yo musu fitsari ko su
kashe tsohon nan. Wasu matan kuma, sukan fita daji suna sanye da tufafin
mazansu ana tafe ana cewa:
“Allah yo ruwa!,
Anai
maka burjaƙ ƙasa!”
Idan sun haɗu da namiji
sai su yayyaga masa tufafi su mayar da shi tsirara, wai ya yi izgili, wai ana
fari me ya kai shi fita daji wajen aiki? Wato kamar bai damu da halin da ake
ciki ba. Waɗannan ɗabi’un su ne
Malam Muhammad Umar Kwaren-Gamba ya yi kira ga malamai cewa, su tsawaci masu
aikata su, domin suna ƙara fushin Ubangiji Allah, maimakon ma a samu ruwan,
sai a ƙara samun tsanani cikin sha’anin fari. Sannan ya kawo muna bayanin irin
yadda ya kamata a yi a Musulunci, idan har aka samu wannan matsala. Yana cewa a baiti na 31:
31. In
fari yaz zo yadda za mu yi
Roƙon Allah an
kace mu yi
Akwai
sallah nan wadda za mu yi
Da
istigfari an kace mu yi
Muna
tuba Allah shi yo ruwa.
A wannan
baiti malam Muhammad ya yi mana ishara da irin yadda ake son a yi roƙon ruwa na
shari’a, kamar yadda Manzon Allah (SAW) ya tabbatar a cikin Hadissai da dama[4],
da kuma irin yadda ya kamata a aiwatar da wannan sallah da neman gafara ga
Allah Ta’ala. Idan za a yi sallar roƙon ruwa, ana
fita bayan gari inda ake sallae Idi ko masallacin Juma’a, ana son a fita da
kaya tsofaffi da ƙanƙan da kai zuwa ga Allah Maɗaukaki. A yi nafila raka’a biyu, a yi huɗuba ga mutane da su ji tsoron Allah, su tuba daga zunubansu, kuma su
daina saɓon Allah. Sannan a yi adu’a a roƙi
Allah ya saukar da rahmarsa.
Malam
Muhammad ya ci gaba da tsawatar irin mutanen can da ke aiwatar da wannan
mugunyar al’ada ta fita zindir da kama maras kyau, da kuma yi wa Allah izgili.
Ta hanyar kawo tarihi na Annabi Nuhu da mutanensa a lokacin da suka yi wannan
saɓon Allah, da kuma yadda Allah ya zubo musu azaba.
Malam Muhammad ya kawo wannan ƙissar kamar yadda ta tabbata a cikin Alƙur’ani
mai girma. Mawaƙin ya yi waɗannan bayanai ne musamman daga baiti na 35 zuwa na 38:
35. Kun ga irin halin da kuka yi,
Shi fa mutanen
Nuhu sun ka yi,
Shi tuba yacce
su zo su yi,
Ga Allah suka ce
sun ƙi ba suyi,
Shi
tai shi faɗo Allah shi ƙi ruwa.
36. Da Nuhu ya tabbata sun ƙi jin
kiran,
Shi, wudda
suwa’an dai suke kira,
Sai Nuhu shi yar
roƙi gafara,
Ga Allah yacce
La tazar minal kafirina dayyara,
Allah sako
ruwa.
37. Ba
fa rowan rahama ba an ka yi,
Bale wata shibka ko su tai su yi,
Ruwa na azaba
dai ake ta yi,
Saboda yawan saɓon da sun ka yi,
An
ka kasha su sarai cikin ruwa.
38. Shi Nuhu tuba yab biɗa su yi,
Ga Allah suka
kafirta ba su yi,
Kira ga gumaka
dai suka ta yi,
Kashe su
cikin ɗufana an ka yi,
Sai
Nuhu shi ɗai abisa ruwa da baya tai jirgin su ba ruwa.
Wannan kissa ko tarihin halakar da jama’ar Nuhu (AS),
wani misali ne da Malam Muhammad ya kawo domin gargaɗi da kuma lurar da mu jama’ar wannan zamanin cewa, irin wancan abu da ya
faru ga mutanen Annabi Nuhu (AS) yana iya aukuwa gare mu matsawar ba mu bar
wannan mummunan saɓo ba. Ga dai
baitin da ke tsawatar al’umma kamar yadda mawaƙin ya kawo
shi:
39. Halan mu dan an ba mu lamuni
Mun ka ɗimauce wanga zamani
Ga matan aure muna gani
Suna kuwwa zindir da hautsine
Suna
ɓacin Allah shi yo ruwa.
A wannan baiti, kalmar lamuni na waƙiltar
wasu hadissai ne, waɗanda suka yi bayanin cewa mu jama’ar Annani Muhammad
(SAW) Allah ba zai riƙa kama mu nan take ba kan wani saɓo da muka yi gare shi ba. Ya yi muna lamuni sai ranar tashin ƙiyama
ranar tonon asiri, sannan a yi wa kowa hisabin abin da ya aikata a zamansa na
duniya. Ba kamar sauran al’ummomi da
suka wuce ba, waɗanda da zaran sun aikata wani mummunan saɓo, nan take sai a aiko da Mala’iku su kife su ko su yi
musu azabar bala’i.
Daga
nan sai ya ci gaba da kiran jama’a gaba ɗaya da a tashi tsaye a yi gyara a kuma roƙi Allah da
ya sauko da rahamarSa ga bayinSa. Wannan
roƙon shi ne tun daga baiti na 42 har zuwa na 52. Musamman a baiti na 50 in da yake nuna a koma
ga Allah ga komi ba sai biɗar ruwan
sama ba.
50. Rabbi muna roƙon ka
gafara
Cikin son Rahma ba mu hanƙura
Ga roƙo nai Allah
maji kira
Kai muka roƙo kai
muke kira
Ga
komi ballanta biɗar ruwa.
4.0 Naɗewa
Marubata
waƙoƙin Hausa sun taimaka wajen daidaita sahun imanin Hausawa da tsarkake
zukatansu daga miyagun ɗabi’u da
al’adu. Al’adar roƙon ruwan Hausawa na ɗaya daga cikin al’adun da suka samu kansu a hautsine tsakanin gargajiya
da Musulunci. Bakandamiyar Malam Muhammad Umar ta tabbatar muna da haka.
Hausawa na cewa: ‘Da rashin kira karen bebe ya ɓata.’ Yawaita karanta wannan waƙa ta roƙon ruwa, musamman a kafofin watsa labarai, ya taimaka ƙwarai
wajen kawar da wannan al’ada ta kaburjeje-burje a ƙasar Gobir
da sauran yankunan ƙasar Hausa. ‘In
kunne ya ji gangar jiki ta tsira’.
Manazarta
Augie, A.R. (1984), “The Gobir Factor in the Social
and Economic History of the Rima Basin c. 1650 – 1808 A.D.”, PhD Thesis. Zaria:
Ahmadu Bello University.
Barira, I.B. (2008), “The Contributions of Some
Selected Gobirawa Scholars to the Development of Islam in Sokoto and Zamfara
States”. M.A. Dissertation. Department of Islamic Studies. Sokoto: Usmanu
Danfodiyo University.
Dumfawa, A. A. (2003), “Waƙa a Tunanin yara” Kundin digirin PhD, Sakwkato: Jami’ar Usmanu
Ɗanfodiyo.
Ɗangambo, A.
(2007), Ɗaurayar Gadon Feɗe Waƙa, (Sabon Tsari) Kano: Amana Publishers Limited.
Ibrahim, S.M. (1982) “Dangantakar Al’ada da Addini:
(Tasirin Musulunci Kan Rayuwar Hausawa)”. Kundin Digiri na Biyu: Sashen Koyar da Harsunan Nijeriya, Kano. Jami’ar
Bayero.
Rahimuddin, M. (1984), Muwatta Imam Malik, (Translated
with Exhaustive Notes). Lahore. Pakistan: Institute of Islamic Culture.
Gobir, Y.A. (1993), “Malam Muhammad Umar kwaren-Gamba da
Waƙoƙinsa.” Kundin Digiri na Farko, Sashen Koyar da Harsunan Nijeriya. Sokoto: Jami’ar Usmanu Danfodiyo.
Gusau, S. M.
(2011), Adabin Hausa A Sauƙaƙe, Kano:
Century Research and Publishing Limited.
Tsiga, I.A. (1985), “Sarkin Gobir Bawa Jangwarzo.”
Kano: Hausa Publications Centre.
Yahya, A. B. (1997), Jigon Nazarin Waƙa. Kaduna: Fisbas Media Services.
Yahya, A. B. (2001), Salon Asirin Waƙa, Kaduna: Fisbas Media Services.
[1] Aliyu Muhammad Bunza. Laccar
Aji, Kwas 710, 2000.
[2] Maguzawa sun saba da birkice tufafi da sanya tsofaffin tufafi da kuma
mata su sanya kayan mazansu idan za su je roƙon ruwa. Musulunci kuma ya yarda idan za a yi sallar
roƙon ruwa a birkice
tufafi, ciki ya dawo waje, da sanya tsofaffin tufafi, da niyyar ƙasƙantar
da kai ga Allah Maɗaukaki, amma bai yarda mata su sa tufafin mazansu ba.
[3] Tattaunawa da Malam Muhammad Umar a
Cikin Masallacin Juma’a, Sabon Birni, ranar Talata, 10/06/2001.
[4] Duba
cikin littafin Muwatta Imam Malik, Hadisi na 441 – 443.
With a decrease boundary of 1, the crash level is distributed approximately in an inverse square legislation. The gamers want to position their wager in order to to} enter one spherical. During this course of, 원 엑스 벳 if the player “cash-outs” at a sure multiplier m, earlier than the game ends, they win the spherical; in any other case they lose.
ReplyDelete