Monday, January 26, 2015


By Su’eddie Vershima Agema
Have you heard about the Nigerian Writer Series (NWS)? No? It is a publishing imprint of the Association of Nigerian Authors (ANA), modelled after Heinemann’s African Writers Series (AWS). The AWS pioneer editor was the literary legend Chinua Achebe. The Nigerian Writers Series was started with a ten million naira grant given to the Association by Governor Aliyu Babangida Muazu of Niger state in 2012. In 2013, submissions were received all over the country and ten manuscripts were selected from the pool by the Series editors: Unoma Azuah, Tanure Ojaide and Chuma Nwokolo. The manuscripts were published in November 2014 by four publishing consultants to the NWS: Parresia, Kraft Books, Jemmie and The Book Company. Presented here (as taken from the blurbs) are the ten servings from the NWS kitchen… Open mouth J

Burning Savannah echoes the menace terrorist groups like Boko Haram inflict on Northern Nigeria even as it convincingly captures the ethno-religious conflict in Jos. In the midst of this chaos is a story of love. 
Burning Savannah

Emeka, an Igbo resident of Haliru Street, Jos, falls in love with Hauwa, a Hausa-Fulani girl. The city-dwellers frown at the relationship, describing it as "haram", evil. Unknown to the lovebirds, Hauwa is betrothed to Hassan, the son of a popular Sheik who happens to be the father of the leader of the Muslim Brotherhood in Jos.  Trouble starts for the young lovers when they are caught pants down by Hassan. The crisis that ensues does not only engulf the innocent lovers, it engulfs the entire city.

Anugba Chikwendu is from Umuchieze in Abia State. He is a graduate of Materials and Metallurgical Engineering from the Federal University of Technology, Owerri. Currently, he is an Assistant Superintendent II in the Nigerian Customs Service.

Cat Eyes is the story of Pededoo, a country boy, who struggles to maintain a civil relationship with his father who has just returned home after many years abroad with a family of Cat Eyes (a white family). 
Cat Eyes

Despite Pededoo's resentment for his father and the new family, he is hardly able to resist and truly dislike Melissa-Jane, the amiable and dashing cat-eyed blonde. Cat Eyes is a bildungsroman, a book of family, adventure, self-discovery and love that would take readers on a voyage they would hold dear.

Pever X’s real name is Pever Martins Paul Aondofa Marie. He is a trained accountant, student member of the Institute of Chartered Accountants of Nigeria (ICAN) and Managing Partner of PEA and Associates, a firm into everything in the book industry. In 2013, Pever emerged first runner-up for the ANA Prize for Prose Fiction with his book, Cat Eyes. He lives in Makurdi. Cat Eyes is his first published book.

Crimson Clouds by is a rollercoaster ride into the world of deceit, power, crime, politics and relationships. It is the story of two people from extreme worlds who decide to fight for their right to love each other against all odds. In the process, they find themselves on a quest for justice and become the hope of a nation that wishes 
Crimson Clouds

to bring evil-doers to justice. While written with a political nuance and a plot that progresses fast, Crimson Clouds is ultimately a love story that explores love as it rises above difficult circumstances and triumphs in a world turned upside down by greed and injustice.

Ayodele Arowosegbe is an essayist, literary blogger, and media professional. His works have appeared in SAGE, a lifestyle magazine, and Inscribed, an online literary magazine. In July 2011, he co-founded the Literary CafĂ©, now LitCaf Nigeria, an outfit that seeks to promote creative writing as a social consciousness in Nigeria. Ayodele completed a Master’s degree in Media Enterprise at the School of Media and Communication, Pan Atlantic University, Lagos. He currently does freelance media consulting and blogs at Ideology’s Corner. Crimson Clouds is his first Novel.

Cupid’s Catapult is a collection of twelve short stories set in Nigeria,
Cupids Catapult

depicting how love relationships often begin and blossom. From Lawrence who comes to Amina’s rescue in “Baggage to Love”, until we meet Kate in “Subtle Changes”, who after her stepfather’s death, moves to her benefactor’s house where she slowly loses her heart to Jude, Cupid keeps aiming and shooting, spinning this universal emotion as he pleases. The stories in this collection show us the many faces of love within life’s potpourri of laughter and pain. Above all, they urge us to keep believing in love despite all odds.

Hannah Onoguwe spent most of her growing-up years in Jos where she discovered her love for writing. She studied at the Universities of Ibadan and Jos. Her work has appeared in various journals in print and online. She enjoys travelling and has a weakness for romantic comedies.

Patroits and Sinners x-rays a typical under-developed country bedevilled by corruption and sundry ills. Siella, the stubborn and self-willed daughter of the President is in the centre of the story. Siella refuses to school abroad, choosing instead to confront the rot in her home
Patriots And Sinners 

country. She becomes a victim of a high-profile kidnap saga that brings her face-to-face with the rampaging evils that hold sway in the country she loves unflinchingly. When she meets the patriots, a group of deadly, dare-devil men, she is forced to see the other side of crime and to assess patriotism from a different angle. It is a story of love, crime, betrayal, corruption and above all, hope.

Nnenna Ihebom hails from Mbieri in Mbaitoli Local Government Area of Imo state. She is married into the Ihebom family of Umuomi Uzoagba in Ikeduru Local Government Area of Imo state. She wrote her first story book, The Rejected Stones in 2007. Her novel, The Web, won the ANA/Chevron prize for environmental writing 2009. She has a passion for Igbo writing and also won the ANA/Ken Nnamani prize for Igbo literature 2007.

Souza Boy is a moving account of a motherless Nigerian boy who is born in Cameroon and grows up 
Souza Boy

with his father to become inextricably involved with the foreign surroundings in which he is birthed. But a sudden relocation into a supposed “Land of Promise” soon casts a terrible cloud upon him and the bliss he once experienced abruptly turns into nightmares, a shocking experience from which he never recovers. The result is a gripping work of art – a work of art committed to its artistic values. The author, with remarkable deftness, takes his readers on a gripping voyage from Cameroon to the West African nation of Nigeria to produce a literary piece which is unputdownable.

Elias Ozikpu is a playwright, autobiographer, novelist, student, and a social commentator. He was born in Souza, the Littoral Region of Cameroon but hails from Obudu, Cross River, Nigeria.

The Angel That Was Always There
The Angel That Was Always There talks about single parenting in the Niger Delta. It is a true-life account of the author who is himself a product of a single parent.
Julius Bokoru is an essayist, historical-fiction writer and memoirist. His works have been featured on various local and international literary magazines. In 2012 the government of Bayelsa state named him among the 50 most influential people of the state for his literary contributions.

The Oath is about Ojeiva Jumbo, a poor school teacher, who realizes he needs to get involved in partisan politics and secure power to save his people from the onslaught of poverty, violence and illiteracy in the fictional state of Azayi State.  But this power will not come free as he will require the
The Oat
assistance and connections of a powerful godfather. Jumbo is made to take an oath to reward his godfather financially when he becomes the governor which he will break eventually, drawing the ire of forces hell-bent on destroying him. Jumbo will however survive plots against him, and work hard to fulfil his mission in the government house in this suspenseful political thriller.

Habib Yakoob was born in Okene, Kogi State. He had his first degree in Mass Communications from Bayero University and second degree in Media Arts from University of Abuja. He has published several   articles, and written many yet-to-be published short stories and poems. His play, The Ugly Ones Refuse to Die, published in 2004 has been on the reading list of secondary schools   since 2006.  

The Right Choice is a novel about a group of young military officers who, under the leadership of Brigadier Saleem Sa’ada, strikes and overthrows the regime of General Danjuma. The new military 
The Right Choice

government designs a five-year transition programme to shift power to a democratically-elected government. As the elections approach, the UPP, a political party, lobbies Sameera, a radical writer and journalist, to accept its presidential ticket. After a heated race, Sameera emerges victorious. She will instantly become a world political figure who will set about to actualise her vision of a united economically and politically vibrant African continent.

Zaharaddeen Ibrahim Kallah is a Kano-born writer. He holds a B.Sc. Sociology/Political Science, and Masters in Development Studies. He is a bilingual writer, writing in English and Hausa languages. He works with the Directorate of Academic Planning, Bayero University.

The Threshing Floor is a collection of a dozen short stories that has just a bit of everything. From religious hypocrisy, marital infidelity and human deception and fraud, to spiritual mysteries, the limits of justice (in our land), the many and uncertain shades of love, and the redemptive value of 
The Threshing Floor
suicide, Isaac Attah Ogezi skilfully and sensitively explores the human condition in its social, psychological and spiritual dimensions. The stories are both universal and uniquely individual as everyone can identify with one or another of the characters whose experiences are portrayed in The Threshing Floor. The author's mastery of language and power of narration will surely seduce any reader.
Isaac Attah Ogezi is a legal practitioner and writer. His published works include: Waiting for Savon (2009), Casket of Her Dreams (2010), Under a Darkling Sky (2012), Embrace of a Leper (2013) and The Threshing Floor (2014). In 2014, he was nominated for both the Soyinka Prize for African Literature and NLNG Prize for Nigerian Literature for his Under a Darkling Sky.

So, there you have it! The books as told by the blurbs… What do you think? Interesting enough? Go grab a copy and see why the Editors took these ones from a full pool… And please, don’t forget to share your thoughts too. You can follow Nigerian Writers Series on twitter @NWSBooks or like the facebook page.

Su'eddie blogs @ and tweets @sueddieagema

Saturday, January 10, 2015


 Bala Muhammad

One had thought the New Year and the Maulud dual breaks would come with a real break – some hiatus one can enjoy devoid of Nigeria’s politics and other things mundane. One had really hoped the holidays would come and pass without as much as a whimper – or even less. Alas! The last few days – nay, almost the last day – of the year 2014 came with a bang, a shocker; the story that Nigeria, of all countries, at the United Nations (UN) in far-away New York, had betrayed the long-suffering Palestinian people.

Nigeria, the country which, despite its distance from the vicinity of the struggle, had earned itself the honourable title of a ‘frontline state’ in the fight against apartheid South Africa (and had chaired the UN committee against apartheid for many decades); the same Nigeria that had sacrificed resources – human and material – to save the peoples of Congo, Liberia, Sierra Leone, Ivory Coast and Mali and many other nations from annihilating themselves; the same Nigeria that had always stood for justice in the comity of nations; now is the same Nigeria that has betrayed Palestine.

The Betrayal of Palestine is NOT in my name!

The betrayal story was broken Thursday morning by many media organisations. Daily Trust, daily sister of this newspaper, carried the bold front-page headline STATEHOOD BID AT THE UN: NIGERIA ABSTAINS, PALESTINE LOSES in its Thursday edition. The story ran: “A last-minute decision by Nigeria to abstain from voting at the United Nations (UN) Security Council…helped defeat a resolution calling for an end to Israeli occupation of Palestinian territory by 2017. A ‘yes’ vote would have paved the way to compel Israel to end its occupation of the West Bank, East Jerusalem and the Gaza Strip which dated back to1967…

“The Palestinians needed nine votes in the 15-member Security Council but fell short of one when at the crucial moment Nigeria’s envoy Joy Ogwu, abstained from voting. China, France and Russia were among the eight countries that voted in favour of the text. Other countries who supported the resolution are Argentina, Chad, Chile, Jordan and Luxembourg. Australia and the United States voted against, and five other countries – Nigeria, Britain, Lithuania, the Republic of Korea and Rwanda – abstained. Diplomatic sources said Nigeria had been expected to support the resolution and changed its stance at the last minute. Nigeria had previously said it would vote for the resolution.”

So Nigeria is more Israeli-loving than China, France, Russia, Argentina, Chad, Chile, Jordan and Luxembourg, and especially France, Argentina and Luxembourg that can count many Jewish politicians among their leadership.

The Betrayal of Palestine is NOT in my name!

Immediately after Nigeria’s show of shame at the UN, it was reported that the Israeli Prime Minister Benjamin Netanyahu has come out openly to praise President Goodluck Jonathan “after Nigeria pulled a last-minute surprise that helped thwart a resolution calling for an end to Israeli occupation of Palestinian territory by 2017…Mr. Netanyahu said he [had] personally spoke[n] to President Jonathan and [had] received his assurance of support [to thwart the Palestinian Statehood Bid]”, according to one version of the news reports. Meaning, it was all planned – there was nothing last minute about the vote.

As should be expected, the Palestinians are in anguish in relation to what Nigeria has done to their statehood aspirations. Palestine’s Ambassador to Nigeria Montaser Abuzaid said his country and its people were shocked, disappointed and hurt at how Nigeria abstained from voting in support of the resolution to end Israeli occupation…Abuzaid said they were shocked because they looked up to Nigeria as a big brother that has been in the forefront fighting for justice all over the world.

 Alas! That was then! This is now a new Jonathanian Nigeria which is more Israeli-loving than France, Argentina and Luxembourg!

The Betrayal of Palestine is NOT in my name!

In order not to try to reinvent the wheel, two recent media releases from two organisations should suffice to show our collective anger on this Jonathan Administration’s betrayal of the Palestinian people. The first was from the Muslim Rights Concern (MURIC) signed by its Director Professor Ishaq Akintola, while the second was from the Muslim Public Affairs Centre (MPAC) and signed by its Executive Chairman Disu Kamor.

MURIC says interalia: “Nigeria…abstained from voting during the United Nations deliberation on whether Palestine should be recognized as a full-fledged state. The abstention cost Palestine denial of the recognition just when it needed only one vote to scale through. Eight votes were secured by Palestine out of the mandatory nine votes as Nigeria refused to cast a vote…Whereas Argentina, Chad, Chile, Jordan, Luxembourg, China, France and Russia (8 justice seeking countries) voted ‘Yes’ to a Palestinian state…Nigeria joined Lithuania, South Korea, Rwanda and Britain in the abstention camp. The Muslim Rights Concern (MURIC) is astounded by this conservative shift in Nigeria’s foreign policy.

“It is on record that Nigeria has always been in the forefront of Africa’s struggle for freedom, justice and equal rights. The latest support for Zionist Israel which is notorious for killing unarmed civilians, women and children is therefore most baffling, uncharacteristically cowardly, highly reprehensible, long in impunity but short in principle. Nigeria has always been known for its principled stand on international issues. This great African country confronted the apartheid regime of South Africa until it collapsed…The basis has always been the promotion of fundamental human rights on the international scene. On what basis has Nigeria supported Israel this time around…?

MPAC, in its own release, said among other things that the Centre “is deeply concerned over the shift in Nigeria's foreign policy made apparent…by the refusal of Nigeria to cast a "Yes" vote during the question of Palestine and the Palestinians’ bid to be formally recognized as a state and a full member of the U.N. The apparent shift of the Nigerian position on the issue of Palestine has serious implications and Nigeria's refusal to support a vote that may have acted as the impetus for peace in the region is indeed historic…

“Given that the conflict in Palestine is based largely on the historic wrong of the dispossession of Palestinians, and that a majority of world’s population sees the resolution of the issue of Palestine statehood as a crucial component of any peace negotiation, Nigeria's refusal to take a public stand of support entails the dangerous implication that states can get away with illegal annexations of territory provided they make the process irreversible through the establishment of settlements and demographic shifts…

“Nigeria's ‘no-vote’ during this festive period when the Palestinian Christian community has its spiritual, cultural and economic links between Bethlehem and Jerusalem, located just a few kilometres [from each other], nearly severed due to the construction of Israeli settlements around the city sends a clear message to the Palestinians about where we stand on the issues of peace and justice…The refusal of Nigeria to support this bid has strengthened the extremists’ voice, encouraged the actions of the colonists in Israel, and those in Washington and London who pretend to speak for the ‘international community’. It is very sad that on an issue of important universal human rights struggle, the government of President Goodluck Jonathan has let the opportunity to side with justice pass…”

The Betrayal of Palestine is NOT in my name!

Inna lillaHi wa inna ilaiHi raji’un! (We are from Allah, and unto Him shall we return!); And HasbunalLahu wa ni'imal Wakeel! (Allah is Sufficient for us and He is the Best Disposer of affairs!)

Tuesday, October 22, 2013

Dalilan Yajin Aikin ASUU


Koyaushe a ka ce malaman jami’a na yajin aiki mutane kan faxi albarkacin bakinsu. Wasu su goyi bayanmu wasu kuma su goyi bayan gwamnati. Wasu kuma su tsaya a tsaka-tsaki suna ganin laifin kowa. A wannan karo ma haka muka tsincin kanmu.

Da yawa mutane na mamakin me ya sa muka xauki yajin aiki da muhimmancin da har wasu suna ganin cewa da mun nemi abu an hana mu sai mu tafi yajin aiki. Wannan dalili ne ya san a ga ya dace a matsayina na malamin jami’a in yi wa jama’ar Nijeriya bayani akan halin da muka tsinci kanmu a wannan karo ko ma yi wa juna adalci.

Yajin aikin Malaman Jami’a da ya fara shahara shi ne wanda aka yi lokacin mulkin soja na Janar Babangida qarqashin shugabanci Dk. Attahiru Jega a 1992. Yajin aiki ne da aka yi fiye da wata shida ana yi har ya jawo an rufe dukkan jami’o’in Nijeriya. A wannan lokacin, bayan tsayar da albashin malamai da aka yi har ma ta kai an haramta Qungiyar malaman jami’ar watau ASUU. Daga bisani ma aka kori duk malaman jami’o’in Nijeriya. Da malamai suka jajirce a qarshe dai aka daidaita tsakanin Gwamnatin Tarayya da ASUU, wannan yarjejeniya ana kiranta da ASUU/FGN Agreement

A sakamakon wannan yarjejeniyar ne aka kafa hukumar taimakon Ilmi ta ETF watau Education Trust Fund. Manufar ETF shi ne tara kuxaxen da za a gudanar da harkokin jami’oi da su. Sai dai ba a samu cimma wannan manufa  ba domin ETF ta zama ta Ilmin Firamare da na Sakandare na da Manyan Makarantun gaba da Sakandire da kuma jami’o’i. ETF ta tara mahaukatan kuxi daga harajin masana’antu da ASUU ta bada shawarar a riqa karva domin Gwamnatin Tarayya ta ce ba ta da kuxin da za ta biya buqatun jami’o’i. An ci gaba da tara waxannan kuxaxe tun lokacin Babangida har yau. A lokacin mulkin Janar Sani Abacha an qara wani yajin domin gwamnati ta aiwatar ko cika alqawarin da ta yi wa malaman jami’a kamar yadda yake qunshe a cikin yarjejeniyar. Wannan yajin aikin shi ma an yi fiye da watannin shida ana yi, kuma har janar Abacha ya mutu ba a daidaita ba. Mun yi wani yajin lokacin Obasanjo, mun yi lokacin Umaru Musa ‘Yaradua wanda a 2009 aka zauna aka amince aka kuma sa hannu tsakanin Gwamnatin Tarayya da ASUU.

Wasu za su ce wai mu ba mu da wata hanyar sa gwamnati ta yi abu ne sai yajin aiki? Amsar ita ce ‘E’ Dalili kuwa shi ne muna da shugabanni ne waxanda ba su san ya kamata ba. Mutane ne waxanda talaka ba ya zuciyarsu, qasar nan bat a gabansu, kuma ba su damu da kowa ba sai abinda zuciyarsu ta raya musu.

Wannan yajin na yanzu da muka tafi ba sabon yajin aiki ba ne. Mun tafi yajin aiki ne bayan mun bi gwamnati iyaka yinmu. Mun lallava ta mun kuma yi ta bada gargaxi cewa matuqar gwamnatin Tarayya za ta ci gaba da qin aiwatar da abubuwan da aka amince da su a yarjejeniyar da muka qulla da da su to za mu ajiye aiki mu shiga yajin aiki. Gwamnatin Dk. Jonathan ta yi kunnen uwar shegu da mu. Mu ba shegu ba ne to.

Ya kamata jama’a su fahimci cewa ASUU da ‘ya’yanta ba su qaunar yajin aiki ko kaxan domin su ma yana shafar su. Yana shafar aikinsu da xalibansu, suma suna da ‘ya’ya a jami’o’i, saboda haka ana shiga yajin aiki ne kawai bayan an yi iyaka qoqarin abu ya ci tura.

A watan Oktoba na shekarar 2009 Gwamnatin Tarayyar Nijeriya bisa wakilcin jami’anta suka kai matsaya da ASUU aka kuma sa hannu da amincewar ita Gwamnatin Tarayya za ta aiwatar da abubuwan da aka sa hannu a kansu. Manyan abubuwan da aka amince das u sun hada da;

i)                    Samar da kuxaxen da ake buqata domin farfaxo da jami’o’in Nijeriya

ii)                  Taimakon Gwamnatin Tarayya ga Jami’o’in Jihohi

iii)                Qara kasafin kuxi daki-daki har ta kai Nijeriya na ware kashi 26 na kasafin kuxinta ga vangaren ilmi daga 2009 zuwa 2020

iv)                Biyan alawus-alawus na Malamai bisa ayyukan da suka riga suka yi daga 2009-2012.

v)                  Maida shekarun ritaya na Farfesoshi zuwa shekara 70 maimakon shekara 65.

vi)                Miqawa Jami’o’i kadarorin gwamnatin na gine-gine dake Legas domin samar da kuxin tafiyar da jami’o’I kuma a ragewa ita gwamnatin wahala.

vii)              Kafa sashen bincike a kamfanoni domin inganta su maimakon dogaro da qasashen waje koyaushe da kuma samar da kayan aiki a xakunan bincike da ajujuwa a jami’o’i.

Mun tafi yajin aikin gargaxi daga Disamba 8, 2011 zuwa 20 ga Maris 2012 amma abu guda kawai Gwamnatin Tarayya ta aiwatar watau xaga shekarun ritaya zuwa 70. Daga wancan lokacin ASUU ta yi ta faxi tashi da fafutuka ta hanyar tattaunawa da kwamitin aiwatarwa na Gwamnatin Tarayya, tattaunawa da Kwamitin ilmi na Majalisar Tarayya, rubuta wasiqu da bayanai a jaridun duk don gudun shiga yajin aiki. Duk wannan bai yi amfani wurin shawon kan gwamnati tarayya ba.

Daga bisani Gwamnatin Tarayya ta sa kwamiti mai zaman kansa ya zagaya duk jami’o’in qasar nan domin ganin haqiqanin halin da suke ciki, suka kuma kawo mata ruhoto. Ina xaya daga cikin waxanda suka zagaya wasu jami’o’i a gabanshin qasar nan kuma abubuwan da muka gani sun tayar mana da hankali. Lokacin da aka gabatar wa Majalisar gudanarwar Gwamnatin Tarayya da ruhoton sai kunya ta rufe su, kowa ya fara kallon xan uwansa yana cewa shi bai san lalacewar da ta kai haka ba. Wallahi wasu jami’o’in ko darajar Sakandare bas u kai bat a fuskar kayan aiki. Mun ga makarantar da ake lakca a sitadiyom, mun ga wadda malami huxu hard a Farfesa ke zaune a ofishi guda. Mun ga rijiyoyin da xalibai suka faxa saboda neman ruwa. Mun ga xakunan binciken da kayan aikinsu tun na 1960 zuwa 1970 ne, su ake amfani das u. Mun ga… mun ga… abubuwa dai mara sa daxi.

Mu ba jahilai ba ne, kuma kowane xan Nijeriya ya san yadda ake varnar kuxin qasa ta hanyoyi mara sa amfani.  Mun ga yadda ake biyan ‘yan majalisa albashi zabtari-da-kanka (har da masu dumama kujera). Mun ga yadda aka yi da masu satar ragowar kuxin mai wanda har yanzu maganar ta sha ruwa. Mun ga yadda aka sace kuxin NEPA aka yi shiru da maganar. Mun ga yadda ake rabon kuxi ga mutanen da ba sa qarawa qasar nan komai illa wai ana samun mai a yankinsu. Muna ganin yadda gwamnoni ke sayen jiragen sama. Muna ganin varna iri-iri. Duk da wannan sai Ministocin Jonathan su shafawa fuska toka su fito su ce wai Nijeriya ba ta da kuxin da za ta gyara jami’o’i.

Mun ji su xiyansu suna wasu qasashe suna karatu, to amma ai dukiyoyin da suke hannunsu ban a sub a ne na qasa ne, na ‘yan Nijeriya ne. Mu riqo muka ba su. Kuma ba abin kunya ba ne halin da jami’o’i ke ciki a qasar nan. Ba yabon kai ba, malaman da suke koyarwa a jami’o’inmu za su iya koyarwa a kowace qasa a duniya. Amma babu kayan aiki, babu kayan bincike me za ka yi?

Ya kamata mutanen Nijeriya su fahimci cewa zaman da muka yi muna aiki a jami’o’i ba wai don mun rasa aikin yi ba ne, illa kishin qasa. Dukanmu za mu iya barin aji mu shiga gwamnati ko mu shiga siyasa a dama da mu. Za mu iya barin qasar mu tafi ci-rani koma mu yi qaura ta dindindin. To amma, in mun yi haka mun yi wa qasarmu adalci? Mu da kuqin qasa aka ilmantar da mu don haka muka gay a zamar mana wajibi mu zauna mu taimaki qasarmu ta haihuwa.

Lokaci ya yi da ‘yan Nijeriya za su fahimci cewa yajin aikin nan da muke yi muna yin shi domin a gyara domin shi kaxai ne yaren da gwamnatocinmu ke ji. Muna neman goyon bayan al’uma da kuma addu’arsu. Allah ya taimake mu a gyara jami’oi’nmu domin qasarmu ta ci gaba amin.

Farfesa Yusuf M. Adamu, marubuci, manazarci, malami ne a sashen labarin Qasa (Geography) na Jami’ar Bayero ta Kano (



Friday, August 23, 2013


The study of Hausa language, literature and culture started very long ago, in fact it started during the pre-colonial period when Hausa was written in Arabic scripts known as the Ajami form or in non standardized roman scripts by European scholars. After the fall of the Sakkwato caliphate, the study of Hausa people intensified. Hausa as a language is spoken by millions of people across Africa, besides being a lingua-franca in Northern Nigeria and Southern Niger. There is no language that enjoys patronage in Africa as Hausa. It has been established that Hausa Literature is the fastest growing literature in African languages. The literary production especially by women in Hausa is so far ahead of all indigenous literatures in Africa.

By the 1960s there were new departments in various universities studying the Hausa language and awarding academic degrees. Within this period, Hausa people started studying their languages, literature and culture through the modern educational system, and started earning degrees including PhD. In this period, the teachers were largely Europeans who studied the language, the people and their literature and culture. Colonial officers like R.M. East ushered in modern Hausa fiction, while earlier scholars like Bargery produced the first dictionary of Hausa language. Many non-Hausa scholars like Schon, Hiskett, Skinner, Kirk-Greene, Schuh, Besmer, Coles, Cosentino, Crow, De Campos, Edgar, Erlmann, Newman, Hill, Jaggar, King,  Pilaszewicz, Pweddon, Scharfe, Westley, Larkin and so on, have produced a large body of work on Hausa people, their environment, language and culture.

Here at home, our departments and centres have also produced scholars who have done enormous work on Hausa. The teaching and learning of Hausa is still on at primary, secondary and tertiary levels. Hausa linguistics which used to be taught in English is now taught almost entirely in Hausa now. Studies on Hausa literature and culture have also gone far.

In Nigerian Universities, notably Bayero University, Kano, Usmanu Danfodiyo University, Sokoto, Ahmadu Bello University, Zaria, the University of Maiduguri, Umaru Musa ‘YarAdua University, Katsina, Kaduna State University and so on, studies in Hausa have reached an advanced stage. There are also two key centres that study Hausa language, literature and culture, in addition to other languages, notably Centre for the Study of Nigerian Languages at B.U.K. and Centre for Hausa Studies at U.D.U.S. In Niger Republic, Hausa studies have also gone far. Outside Nigeria, in Europe, Asia, the U.S.A., Hausa is studied in Centres for African Studies and the like.

Based on the fact that Hausa studies, if we may call it so, stands internationally as an academic and scholarly field of study, there is a need to have a kind of a professional or academic body that will bring scholars, students and other professionals into one fold. For instance, in the social sciences, each discipline has a professional or academic body like the Nigerian Geographical Association, the Economic Society of Nigeria, Political Science Association of Nigeria and so on. Even in the Faculty of Arts or Humanities where Hausa studies is based, we have academic Associations like the Historical Society of Nigeria for Historians, Nigerian English Studies Association for English academics, Arabic and Islamic Studies also have such Associations. Hausa studies have no umbrella Association. Some may say that there is the Linguistic Association of Nigeria (LAN). Yes, Hausa linguists can be members of LAN but other scholars in literature and culture will be at the periphery. The Folklore Society of Nigeria is also there, but it does not accommodate studies in Hausa linguistics. However, there is no Academic Association for Nigerian Languages which Hausa studies may hide under.

In addition to other academic disciplines in Arts and Humanities having Academic Associations, Hausa studies have world renowned scholars who are established nationally and internationally and in all walks of life. In fact, a Hausa linguist was a President of the Linguistic Association of Nigeria and one was also the President of the Nigerian Folklore Society. Therefore, Hausa Studies has all it takes to form an Academic Association that will be an umbrella Association for all scholars and students of Hausa studies.

Lack of an Academic Association hampers Hausa studies in no small measure. Firstly, because there is no academic and or professional body for Hausa studies, Hausa scholars and students cannot have annual conferences as other academic Associations do. This affects the growth of Hausa studies because scholars have to wait for the irregular international conferences organized by the Centre for the Study of Nigerian Languages at the Bayero University, Kano or sporadic seminars and conferences organized by departments of Nigerian Languages.

Secondly, because conferences allow scholars and students to share and interact, in addition to knowing the state of knowledge in different areas of Hausa studies, lack of regular conferences serves as a disadvantage to young Hausa studies scholars and students.

Thirdly, the inability of Hausa scholars to have an Association has left them with the moribund Hausa Board which is not able to make any meaningful contributions to Hausa studies. Also, scholars who are not within the mainstream Hausa departments and centres are not supported to give meaningful contributions to Hausa studies.

Hausa studies students and scholars have no official voice and no one takes them seriously because they do not have an Academic/Professional body that can stand and speak on their behalf. This does not only affect the language but also its literature and culture.

We Hausa scholars in Diaspora as we often call ourselves, see the need to have a Hausa Studies Association that will be an umbrella for all of us interested in Hausa studies and this article, is a wakeup call to those in the departments of Nigerian Languages in our Universities and other tertiary institutions of learning and those in research centres to come together and form this Association. This is also a challenge to Bayero University, Kano, the navel of Hausa studies. The time is now. We are waiting.



Wednesday, September 26, 2012


Bala Muhammad

His name is Muhammad. And all of us, now One and a Half Billion Souls and counting, love him beyond compare. In fact we so love him that others just can’t understand or comprehend. They don’t get it, and they can’t get it, for they know not this kind of love. We love him more than we love our parents; indeed we love him more than we love ourselves! The moment we hear his name invoked, we immediately add: “May the peace and blessings of Allah be upon him.” O we so love him, Muhammad!

He left us more than 14 centuries ago, yet it is as if he daily lives amongst us. There is no day that passes without his name being called, and praised, by each one of us. To us, he is inviolable, unjokable. He is leave-alonable. We don’t joke about him. To us, Muhammad the Prophet is serious matter. In anything concerning him, we are, we swear by Allah, fanatical, fundamental, impatient. We love him; you don’t, and you can’t understand. So we say to them, just leave him alone.

We are so many, and O how we so love him! A billion-plus loves! Yet some people who don’t understand us, or our Prophet, think they can just play with his name, and his person, and his dignity, and hide under ‘freedom of expression’ or similar Western jargon. We say to unto them: just leave him alone! May our fathers and our mothers be ransom for you, O Muhammad! O RasulalLah!

They have done it again! Filmmakers and cartoonists and writers who think they can make fun of our Prophet and go scot-free should know this fact: you may abuse a Muslim’s father, you may abuse a Muslim’s mother, you may abuse everyone abusable, but never poke fun or abuse our noble Prophet Muhammad. On that, we are fanatical, we are fundamental; end of discussion. May the peace and blessings of Allah be upon you O RasulalLah!

But we should all remember that the forefathers of these insensitive filmmakers and cartoonists and writers were not like them. They acknowledged and praised our Prophet as the greatest person to have ever lived. His name Muhammad, indeed, means praiseworthy. Sallal Lahu ala Muhammad.

Michael H. Hart in his book on ratings of people who contributed towards the benefit and upliftment of Mankind, chose Muhammad at the top of his list of the Greatest Hundred. He writes: "My choice of Muhammad to lead the list of the world's most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular levels." (The 100: A Ranking of the Most Influential Persons in History: New York, 1978).

George Bernard Shaw, the great philosopher, said about the Prophet: "He must be called the Saviour of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much needed peace and happiness." (The Genuine Islam, Singapore, Vol. 1, No. 8, 1936).

Historian John William Draper in his well-known work, ‘A History of the Intellectual Development of Europe’, observes: "Four years after the death of Emperor Justinian, was born at Makkah, in Arabia, the man who, of all men, has exercised the greatest influence upon the human race."

Dr Annie Besant in her book, ‘The Life and Teachings of Muhammad’ (Madras, 1932) says: "It is impossible for anyone who studies the life and character of the great Prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme. And although in what I put to you I shall say many things which may be familiar to many, yet I myself feel whenever I re-read them, a new wave of admiration, a new sense of reverence for that mighty Arabian teacher."

David George Hogarth (1862-1927) English archaeologist, author, and keeper of the Ashmolean Museum in Oxford, says of Prophet Muhammad: “Serious or trivial, his daily behaviour has instituted a canon which millions observe this day with conscious mimicry. No one regarded by any section of the human race as Perfect Man has been imitated so minutely. The conduct of the Founder of Christianity has not so governed the ordinary life of His followers. Moreover, no Founder of a religion has been left on so solitary an eminence as the Muslim Apostle.” (Arabia, Oxford, 1922).

Edward Gibbon (1737-1794), considered the greatest British historian of his time, says of our Prophet: “The greatest success of Muhammad’s life was effected by sheer moral force without the stroke of a sword.” (History of the Saracen Empire, London, 1870). Gibbon adds elsewhere: “His (i.e. Muhammad’s) memory was capacious and retentive, his wit easy and social, his imagination sublime, his judgment clear, rapid and decisive. He possessed the courage of both thought and action.” (History of the Decline and Fall of the Roman Empire, London, 1838, vol.5, p. 335).

Professor Keith L. Moore, one of the world’s most prominent scientists in the fields of anatomy and embryology, and author of the book ‘The Developing Human,’ which has been translated into eight languages, was in Saudi Arabia in 1981 during the Seventh Medical Conference in Dammam. Professor Moore said: “It has been a great pleasure for me to help clarify statements in the Qur’an about human development. It is clear to me that these statements must have come to Muhammad from God, because almost all of this knowledge was not discovered until many centuries later. This proves to me that Muhammad must have been a messenger of God.” Sallal Lahu ala Muhammad.

Thomas Carlyle, in 'Heroes and Hero Worship and the Heroic in History,' (1840) says: "The lies (i.e. Western slander) which well-meaning zeal has heaped round this man (Muhammad) are disgraceful to ourselves only.”

Mahatma Gandhi, speaking on the character of Muhammad said: "I wanted to know the best of one who holds today's undisputed sway over the hearts of millions of mankind…I became more than convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These, and not the sword, carried everything before them and surmounted every obstacle. When I closed the 2nd volume of the Prophet's biography, I was sorry there was not more for me to read of the great life." (Young India).

Alphonse de Lamartine (1790-1869), French poet and statesman, says of our Master: “Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, of a cult without images; the founder of twenty terrestrial empires and of one spiritual empire; that is Muhammad. As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he?” (Translated from Histoire de la Turquie, Paris, 1854, vol. II).

They will continue to provoke us by mocking our Rasul. But we should be ahead of them by being circumspect in our protestations. We must remember that Allah says “Wa la taziru waziratu wizra ukhra” . The consequence of this blasphemy is a burden on those filmmakers, cartoonists and writers. And they will bear it, in sha Allah.

Please tell all of them: just leave our Prophet alone!

Friday, June 3, 2011


Dear (Hon) Alhaji Abdul’Aziz Yari,

I wish to start by congratulating you for winning the 2011 gubernatorial elections. I am sure, it was very challenging. Your success is a testimony that Zamfara people for different reasons wanted a change. There are many expectations, some genuine, some ridiculous. There are people who feel that the State was in the hands of some cabals and needed to be saved from them. There are people who feel that they have been marginalised and want to be involved. There are people who feel that the out-going PDP government is too stingy and longed for the return of father-Christmas.

I have decided to write you through this medium because it is the only sure medium that you will know and other people will bear us witness. As an indigene of the State, I have the responsibility of advising you because I am a stakeholder. You may or may not be aware of the article I wrote entitled The Stakes in Zamfara State which was published by many newspapers (including this paper) in July 2009 and the subsequent debates that ensured. Early this year Hajiya Bilkisu Aminu published another article which she titled the Tragedy of Zamfara Politics. She raised some important issues which are fundamental and I agreed with all the issues raised.

It is unfortunate that the intellectual movement for the rebirth of Zamfara State which I thought Zamfara academics will spearhead was not as successful as expected. I made efforts to reach as many academics as possible, but the idea of having academics into politics still seem very strange to some colleagues. Some of us rather lament and watch things happen because they lost all hope for reform. Very few bought the idea, and so the idea is not dead. I and other indigenes of Zamfara, some academics and non academics are still keen on seeing that our precious State is back on course. This moment is another beginning for the State; a new government is in place.

Although some of us ask whether your government will really make any difference from those that ruled the State in the last twelve years, yet, we should be optimistic and give you the benefit of the doubt. This notwithstanding, we must raise some of our fears and fundamental questions and later express our expectations.

There are people who feel that you do not really have the capacity to govern the state considering your past antecedents in the National Assembly, which and this gives way to fears that some people from the background will be doing the governance and you will be doing the show. This fear is critical and not baseless. However, I am sure you can prove these sceptics wrong.

Another fear from some people is that your first year will be devoted to ‘politics’ or so they said your mentor. Although some sources claimed that you promised to give the state a new lease of life even at the risk of head on collision with your political mentor. Yet the fundamental question here is how can you insolate yourself from the negative influences of your mentor(s) in order to fulfil your mandate?

Our expectations are many. I am sure your transition committee must have done some groundwork on the state of affairs in the State, by now you must come to face the reality of the enormous problems facing the State. To be honest and blunt, your Excellency knows that the State is backward and lost focus. Zamfara records low in all indices of development, just as it is last alphabetically, so it is in development in Nigeria. Therefore, the task ahead of you is daunting; it requires courage, honesty and dedication.

I cannot say everything in this small article, but I feel you should pay attention to the following. First agriculture, it is the most important resource of the State, by improving agriculture (I do not mean just giving farmers fertilizers), the people of the State will be prosperous. Education must receive attention and action. Zamfara is backward educationally; its primary education up to tertiary is in shambles. You must be serious on education by providing funds and ensuring that the funds are used accordingly. Remember Zamfara State has no State library, what a shame.

You should pay a lot of attention to rural development. It is sad to see the abject poverty in rural Zamfara, a younger brother of mine who is a historian describes rural Zamfara as “a past in our present, when you visit rural Zamfara you will feel like travelling back in time to the period of the Jihad”. Sir, this is unacceptable. Rural areas need roads, schools, portable water and health facilities and services. If you are focused you can transform rural Zamfara within four years as late Abubakar Rimi transformed rural Kano.

Your government in collaboration with other elected officials must also work hard to ensure that Zamfara people are placed appropriately in all Federal ministries and agencies. We do not fill our quota.

You also have the task of doing a lot of re-orientation of the civil services and the general public to face the stark realities facing the State. Leadership is about making a difference to the life of the led. Do not spend too much time and energy on negative politics, be focused, set goals and targets and pay attention to meeting your set goals and target. Politics will bore you a blind child as Hausa people said.

Lastly but not all, be cautious in your appointments. Do not appoint people just because they supported ANPP, Zamfara State belongs to all Zamfara people not ANPP supporters. You must appoint credible and capable people in all positions so that they can help you achieve your goals and targets. You must also have the guts to question and remove anyone whose actions go contrary to your mandate. I pray, Allah will help you and your tenure be a new positive turning point in the politics of the State.

Dr Yusuf Adamu is an Associate Professor of Geography at the Bayero University

Wednesday, March 9, 2011


I use to wonder when some people talk of international community whenever they want to justify their agenda. Look at how NATO and the US government is shamelessly talking and pressing for intervention in Libya, even a military one, while these same groups were silent throughout the onslaught on Gaza by Israel.

I wonder where international justice has gone when George Bush is walking scott free and Charles Taylor is under detention.

Doublespeak and doubleaction.

Tuesday, November 2, 2010


Kasancewarta makala da aka gabatar a Taron Sanin Makamar Aiki na Marubutan Hausa na Kasa wanda Kungiyar Marubuta ta Nijeriya Reshen Jihar Kano da hadin gwiwar Hukumar Dakunan Karatu ta Jihar Kano suka shirya. Yuli 1st -2nd, 2004 a Dakin Karatu na Murtala Mohammed, Kano.

Wannan take da nake son yin Magana a kansa take ne mai ma’ana a taro irin wannan saboda sa ran da ake yi zai nunawa marubuci ko marubuciya matsayinsa a cikin al’umar da Allah ya halicce shi. Take ne da ake san ran zai fadakar da marubuci ko marubuciya hakkoka da suka rataya a kansu da kuma manufar tasirin abubuwan da suke rubutawa.

Babu al’uma da za ta ci gaba matukar bat a da marubuta. Marubuta sun eke tattara tarihin al’umarsu su adana shi ta hanyar rayayyen adabi. Wasu daga cikinsu ana haihuwarsu ne da baiwar rubutu, wasu kuma kan same ta saboda kokarinsu da kuma dagewa. Duka wadannan rukunai na marubuta bas u iya yin rubutu har sai suna da baiwa ko sun samu baiwa. Amma duka za mu kira sun e marubuta.

Marubuta sun banbanta da sauran mutane ba wai domin sun fi sub a, sai don kawai Allah ya huwace musu wata hanya ta tunani wadda wanda ba marubuci ba, ba shi da ita. Marubuta na yin tunani ne na daban tare da kallon rayuwa da al’amuran da kan je su komo da wata fahimta ta daban. Su kan yi amfani da haruffa zuwa kalmomi da jimloli zuwa shararori domin bayyana tunaninsu wanda zai iya zama tamkar tafsiri ne na rayuwar da suka kalla suke aiki a kan ta.

Marubuci ya banbanta da masanin tarihi domin shi marubucin tarihi na bayyana hakikanin abubuwan da suka faru ne bayan ya tabbatar da afkuwarsu. Masanin tarihi kuma bay a maida hankali a kan kowa da kowa, face wadanada suka yi fice. Saboda haka hanyar da akan bi domin fahimtar yaya al’uma ta rayu a wani zamani shi net a yin nazarin kirkirarrun ayyuka da suka yi a zamaninsu. A nan marubucin zube ko wake ko wasan kwaikwayo kan rubuta wani abu da ya shafi mai mulki da talakansa, mai arziki da mara shi, kyakkyawa da mummuna, mai addini da mara shi, mai azama da malalaci, samari da ‘yan mata, tsofaffi da kananan yara, dabbobi da aljanu da dai sauransu. A cikin irin wadannan ayyuka na adabi ne za a iya fahimtar yadda wani ko wata suka rayu . Misal ga wani wake nan da wani Fir’auna ya rubuta na yabon Ubangiji fiye da shekaru 3000 da suke shude:

Ayyukanka suna da yawa matuka

Ya ubangiji tilo, babu wani tamkar sa

Kai ka hallici duniya yadda ka so

Da kai kadai ne tilo,

Duk mutum, duka dabbobi na gida da na dawa

Duk hallitta mai tafiya bisa dugaduganta

Duk abubuwan dake sama da halittu masu fiffike suna tashi

Kai ka halicci kasashe har da kasar Masar

Ka ajiye kowane mutum a wuri nasa daban

Al’umomi suna harsuna daban daban

Siffarsu ta jiki da launi sun banbanta

Domin ka banbance tsakaninsu.

Daga wannan wake na yabon Ubangiji za mu iya fahimtar yadda Misrawan Dauri a wancan lokaci suka fahimci Ubangiji da yadda tsarin addininsu yake. Ba wannan ne kawai misali ba, akwai misalai da dama da za a iya kawowa daga rubuce-rubucen al’umomi daban daban na duniya. Ko nan in muka dawo gida, za mug a cewa in mun karanta littatafan su Abubakar Imam muka hada su da na su Bashari Farouk Roukbah muka kuma karanta litattafan su Hafsatu AbdulWaheed da na su Ado Ahmad Gidan Dabino, za mu iya bada bayani akan yadda rayuwar Bahaushe ta sauya dangane da al/ada da kuma ma harshe. Idan kana nazarin harshe, babu yadda za a yi ka ga an yi amfani da wasu kalmomi ko an bas u wata ma’ana sai dai-dai zamanin da aka soma hakan. Misali in kana karanta Ruwan Bagaja za ka ga ana amfani ne da famai-famai in ana maganar kudi. Idan ka zo ka na karanta littafi na zamani za ka ga an yi amfani da wata kalma wadda a litattafan baya ba za a bata ma’anar da aka bat a a littafi na yau ba. Alal misali;

“Ka share ta kawai” ko

“Ta na ja masa aji”

Marubuci kan iya jawowa al’umarsa ci aba ko dakushewa kuma matukar ba a fahimci manufar marubuci ba, to ka jahilci fahimtarsa, sai dai kuma shi abu na adabi da zarar marubuci ya fito da shi ya zama mallakar duniya ba tasa ba. Wannan ya sa kowa zai iya fassara rubutu da iya tasa fahimtar wadda ba lallai net a zama ta dace da ainihin abinda shi marubucin ke nufi ba. Babu ja a wannan fuska. A wasu lokuta kuma akan yi dace wurin fadar ainihin manufar marubuci. Ta kowace hanya muka duba dai, rubutu na fita daga ma’anar da marubuci ya ba shi da zarar an fitar da shi. Wannan ya say a zama wajibi marubuci da ke yi wa al’umarsa rubutu ya yi kokarin yi ta yadda manufarsa a ta fito karara kuma a fahimce ita.

Shin wai wanene marubuci? Zai yi matukar wahala a bayyana a bayyane ma’anar ko wanene marubuci. Sai dai wannan ba zai hana mu jarraba bada ma’ana ga kalmar marubuci ba. A tawa fahimta wadda tsukakkiya ce ana iya cewa marubuci mutum wanda kan yi amafani da basirar da Allah ya ba shi ta hanyar kirkirar wani yanani na gasket ko na almara ko wani tunani ko fahimta ta domin gina wasu mutane ko ma’anoni domin isar da wani sako ga al’uma ta zamansa da wadda za ta zo bayansa. MArubuci kan tsara wanann sako nasa ta hanyar mai jan hankali da kuma dadin lafazi tare da cusa kwarewar harshe da yi masa adon da zai sa mai karatunsa ya kusanta da shi ya so shi ya kuma sa mai karatunsa ya rika jin kamar abin da yake karantawa hakika ne. Wannan yana faruwa ne saboda marubuci kan yi amfani da mutane da wurare da ta’adodi da harshe da fahimta irin ta mutanen da ake rubutu dominsu.

Marubuci kan iya yin rubutu domin dalilai masu dama ko wani hali da ya samu kansa ko dai wata manufa. Don haka, marubuci kan iya yin rubutu domin nishadantarwa ko ilmantarwa ko wayar da kai ko farfaganda ko zambo ko neman kudi ko neman suna ko tada zaune tsaye ko yada wata akida da ya yarda da ita ko gina wata manufa ko rusa ta ko domin tabbatar da al’uma a wani tabbataccen ra’ayi. Ko kuma ya yi rubutu wai don rubutu kawai. Marubuci kan yi iyaka kokarinsa wurin shawo kan mai karatu ya yadda ya amince ya kuma hakkake cewa wannan sako nasa gaskiya ne, amintacce ne kuma dauwamamme mai farin jinni.

Wannan ya say a zama wajibi ga al’uma ta dage ta yi tasiri mai kyau ga marubutan da ke cikinta domin yin tasiri ga tunaninsa ta yadda shi kuma zai sarrafa tunaninsa wurin yin rubuce-rubuce da za su dace da al’umarsa su kuma ciyar da ita gaba ba tare da an rika samun tangarda ba. Shi rubutu tamkar kashi ne ko amai, in ka ci zogala sai ka yi kashi bakikkirin in ka ci doya sai ka yi aman kura-kuran doya haka in wake ka ci.

Shi kuma marubuci ya zama lazim ya fahimci cewa zama marubuci al’amari ne babba domin kuwa yana tatatre da hakkoki da nauye-nauye. Na farko marubuci a kodayaushe kokari yake yi ya fahimci al’umarsa. Na biyu duk lokacin da yake tunani dole ne ya rika sanya tunaninsa da mutuntakarsa a ma’auni. A cikin rubutunsa zai iya zama na kwarai ya kuma zama baragurbi, ya zama namiji ya zama mace, ya zama yaro ya zama babbaa da dai sauransu. Wannan na faruwa ne aboda duk lokacin da ya so rubuta wani abu game da wani jinsi ko ajin mutane sai ya yi tunani irin nasu. Abu na uku ba zai san iya tasirin da rubutunsa zai yi ba bayan ya fito da shi. Wannan ya say a zama wajibi marubuci ya tabbatar da cewa al’uma ta tsira daga dafin alkalaminsa ta kuma amfana da rahamar tawwadar alkalaminsa. Duk abinda mutum zai rubuta ya yi tunanin irin tasirin da zai iya jawowa ga al’uma mai kyau ko mara kyau. Wannan ya say a zama dole marubuci musulmi ya yi fancakali da manufar nan ta cewa wai marubuci na da ‘yancin rubuta binda ya ga dama kuma ana yin rubutu ne kawai don rubutu. Ana yin rubutu ne da manufa, kuma ga marubuci musulmi dole ta zama manufa Islamiyya.

Marubuci kan iya zama tamkar dan liken asiri saboda dole sai ya yi bincike mai zurfi akan abinda yake rubutawa in dai har yana so ya rubuta adabi mai rai kuma ingantacce tabbatacce. Idan wani ya gamu da marubuci a wani wuri da yake ganin bai dace ba, zai iya zarginsa da batanci, amma ba lallai bane cewa batanci yaje yi, kila bincike ya je yi. Idan ka ga marubuci a mashaya ko gidan karuwai ko kuwa tare da ‘yan kwaya ko ‘yan daba, bincike na iya kai shi. Da zarar ya fahimci yadda rayuwar wadanda yake so ya yi rubutu a kansu in ya yi maka rubutu sai ka ranstse shi ma dan cikinsu ne. Idan muka karanta littafin Bala Anas Babinlata Sara da Sassaka sai mu rantse Bala ya zauna a Afirka ta Kudu. In ka karanta Karshen Alewa na Marigayi Bature Gagare sai ka ranste tsohon dan tawaye ne, haka in ka karanta ‘Yar Tsana na Ibrahim Sheme sai ka rantse tsohon dan dandi ne. Bincike ne ya bas u wannan dama.

Ta yaya basirar kirkira marubuciya ko marubuciya ke zuwa? Basirar marubuci kan z one ta hanyoyi da dama. Wasu daga zurfin tunani wasu daga karanta ko ganin wani abu wasu kuma daga faruwar wani abu. Ko dai yaya basirar ke zuwa tana samo tushe ne daga al’amuran dan adam na yau da gobe. Gina labarin ko wasan kwaikwayo ko wake kuma kan samu net a hanyar tattara manufar jigon wuri guda tamkar yadda mai zane zanen gine-gine kan yi dan karami. Wasu tun farko su kan san inda labarinsu ko wakensu ya nufa, wasu kuma sai a hankali suke gina shi ta hanyar ba shi kansa labarin dama ya sauya ta yadda al’amura suka kasance. Misali lokacin da na yi tunanin rubuta Idan So Cuta Ne, tun farko na san yadda zan gina labarin da yadda zai kare. Labari ne na wani saurayi da wata budurwa da suka so junansu matukar so amma ba za su yi aure ba, sai dai diyansu za su yi aure. Wannan shine dunkulalliyar manufar Idan So Cuta Ne amma warware jigon ya dauki lokaci. Na dauki lokaci ina ta gina labarin a a kaina ina rubuta wasu abubuwa ina Tarawa. Na dauki lokacin wurin tunanin a wadanne garuruwa zan gina labarin? Su wa da w azan sa a labarin? Wadanne sunaye ne za su dace da kowane tauraro, babba da karami? Yaya ta’ada da salon maganar kowane daga cikinsu za ta kasance da sauransu. Bayan duk na gama wannan aiki na zauna cikin mako guda na rubuta Idan So Cuta Ne.

Wannan ya kawo mu maganar lokacin yin rubutu. Da wane lokaci ake yin rubutu kuma tsawon wane lokaci ya kamata marubuci ya kamata ya dauka kafin y agama wani aji na rubuitu? Ta wannan fuska babu amsa guda daya. Lokacin yin rubutu ya dangantaka ya kuma bambanta daga marubuci zuwa marubuci. Wani kan yi rubutu duk lokacin da ya ga dama, wani sai rubutun ya zo masa don kansa wani kuma kan fara rubutu daga ganin faruwar wani abu ko kuma wani abu ya harzuko shi. Amma dangane da lokaci na rana ko dare, kowane marubuci na da lokacin da yake rubutu. Wasu kuma kan yin me kawai duk lokacin da abin ya zo musu. Dangane da tsawon lokacin da ya kamata a dauka kuwa shi ma ya bambanta da abubuwa da dama. Na farko kaifn basirar marubuci da kwarewarsa. Na biyu sanin abinda zai yi rubutu a kai ciki da waje. Na uku mutuntakarsa, kodai ta zumudi ce ko jirgin dankaro ko kuma madaidaiciya.

A nan ya kamata in yi kira ga al’umarmu da bat a dauki marubuta da muhimanci da da su sauya ra’ayi. A karshe zan iya cewa dan abinda na iya kalatowa kalilan ne daga kalilan dangane da taken wannan makala sai a yi hakuri. Amma zan rufe da tunatar da mu cewa rubutu tamkar shuka ce wanda in hart a girma za ta baka inuwa kuma ka ci ‘ya’yanta. Yana kuma iya zama tamkar dan kunama ko abinda Hausawa ke kira “kaikayi koma kan mashekiya. Rubutu rayyayyen al’amari ne wanda kan wanzu matukar wanzuwar duniya.

Assalamu Alaikum.

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Kano, Kano, Nigeria
My name is Yusuf M. Adamu PhD. I am a Medical Geographer by specialization with strong interests on Maternal Health. Currently I teach at the Department of Geography Bayero University Kano, Nigeria. I was a Fulbright scholar at the School of Public Health, University of Alabama at Birmingham (2001-2002). I am also a writer, poet, photographer and interested in many other things. I hope you would enjoy my blogs. and