Alhaji Mamman Shata wani mashahurin mawaƙi ne wanda da wuya a mance shi a tarihin mawaƙan ƙasar Hausa, musamman a Arewacin Nijeriya da kuma maƙwabtanmu kamar su Jamhuriyar Nijer da
Jamhuriyar Kamaru da Ghana da Togo da Jamhuriyar Benin da sauran sassan Afurka
da ma dai duniya baki-ɗaya. Waƙoƙin Shata sun shahara matuƙa wajen samar da zaman lafiya a Nijeriya
saboda dalilin jigogin da suke ɗauka kamar su jigon nishaɗantarwa da na ilimi da na addini da na...
Daga
Dr. Haruna Umar Bunguɗu
Ƙibɗau:harunaumarbungudu@gmail.com
Lambar waya:
08065429369
Tsakure.
Alhaji Mamman Shata wani mashahurin mawaƙi ne wanda da wuya a mance shi a tarihin mawaƙan ƙasar Hausa, musamman a Arewacin Nijeriya da kuma maƙwabtanmu kamar su Jamhuriyar Nijer da
Jamhuriyar Kamaru da Ghana da Togo da Jamhuriyar Benin da sauran sassan Afurka
da ma dai duniya baki-ɗaya. Waƙoƙin Shata sun shahara matuƙa wajen samar da zaman lafiya a Nijeriya
saboda dalilin jigogin da suke ɗauka kamar su jigon nishaɗantarwa da na ilimi da na addini da na faɗakarwa da tarbiyyantarwa da na
tsoratarwa da kuma jigon tauhidi. Mene ne jigon tauhidi kuma ya yake a cikin waƙoƙin Shata? Yaya Shata yake sarrafa wannan jigon a cikin waƙoƙinsa kuma wane tasiri yake da shi ga masu sauraren waƙoƙin nasa? Ita wannan Muƙalar tana da ƙudurin binciko amsoshin waɗannan tambayoyin har ma da wasu abubuwan da suka shafi wannan jigo a cikin
wasu waƙoƙin na Alhaji dokta Mamman Shata Mahadi mai dogon zamani da nufin su sake
amfanar da al’umma baki-ɗaya.
Abstract
Alhaji Mamman Shata is a popularly known Hausa Singer whose songs
contributed immensely to the development of the nation and particularly
Northern Nigeria and the neighboring countries like the republic of Niger,
Cameroon, Ghana, Togo, Benin republic, other African countries and the entire
wold at large. His songs are especially popular in terms of bringing peace and
unity between and among Nigerians, as a result of the famous themes of peaceful
coexistence, entertainment, education, religion, enlightment, ethics, fearness
and theology which are replate in his songs. What is theology and how it was
used in the songs of Shata? Which way did the singer follow in manipulating
theology in his songs and how it influenced the people who listen to his songs?
This paper would explore answers to the questions which relate to this
particular theme in the songs of Dr. Alhaji Mamman Shata with a view to
re-awakning the populace on the import of his songs.
1.0 Gabatarwa
Mafi yawan mutane suna sauraren waƙa domin daɗinta ne wato don nishaɗin da take
samarwa, amma dai su manazarta tare da wasu kaɗan daga
cikin jama’a na lalaben tsokokin da ke cikin waƙa ne domin su amfana da su wajen magance wasu matsalolin
daban-daban. Akwai abubuwan hikimomi birjik a cikin waƙoƙin shata masu jan hankalin manazarta waɗanda su ba
lallai nishaɗi kurum suke samarwa ba, waɗanda kuma
manazartan kan mayar da hankalinsu a kansu, su yi aikin fitowa da su don sauran
jama’a su amfana da su da suka shafi jigogi da salo iri-iri da sauran abubuwan
da shi dai mawaƙin bai fito ɓaro-ɓaro ya
nuna su ba a waƙoƙinsa, kuma
ma kamar a ce bai har san ya yi irinsu ba a waƙoƙin nasa sai dai kowa yake da sha’awar zaƙolo irinsu ya tsunduma a cikin waƙoƙinsa don tsamo su tare da nuna su ga
kowa da kowa. Ni ma a wannan sha’anin hankalina ya karkata a kan jigon tauhidi
ne wanda yakan fito a cikin wasu waƙoƙin Mahadi mai dogon zamani (Alhaji Mamman Shata)
shahararren mawaƙin Hausa wanda ya fi gaban a tozarta shi
ko garin da ba a da Hausa.
2.0 Taƙaitaccen Tarihin Shata
An haifi
Shata a shekarar 1923 a lokacin sallah babba, sunan mahaifiyar Shata Lariya
kuma ‘yar Fulata Borno ce. Wajajen shekarar dubu ɗaya da ɗari takwas
da goma 1810, a lokacin da aka yi jihadin Shehu Ɗanfodiyo iyayenta suka taso suka zauna a Tofar Ɗan’adala ta cikin jihar Kano inda ta zauna tana aiki a
gidan sarkin garin. Daga baya sai ta ƙulle
kayanta ta koma Ingawa ta ƙasar
Katsina wajen Dije matar Sarkin Ingawar, ta auri wani mahauci ta haifi ‘ya’ya
biyu maza. Da aurensu ya mutu sai ta koma Musawa wajen matar sarkin, sai
soyayya ta haɗa su da Ibrahim yaro Raruma, wato mahaifin Shata. Raruma ɗan asalin
garin Sanyinna ne ta jihar Sakkwato wanda shi ma Bafulatanin Sakkwato ne neman
makiyaya ta kawo iyayensa aka haife shi a nan. Shata shi ne ɗan fari ga
mahaifinsa amma dai su uku suke ga mahaifiyarsa, na farko shi ne Ali na biyu
kuwa muhammadu Lawal wato Shata, ke nan sai autarsu Yelwa (Amina).
Maroƙin Shata kan danganta shi da wani sahabin Manzon Allah mai
suna Sasana a cikin kirarinsa. Ana ganin ita waƙa ta samo asali ne daga shi wannan mutum Sasana wanda shi
wani mawaƙi ne a zamanin Jahiliyya a Madina wanda
ya Musulunta daga baya. To da ya karɓi Musulunci sai ya zama mawaƙin Annabi Muhammadu (SAW). To wai zuriyar wannan sahabi ne
suka watsu cikin duniya suna waƙa har
Allah ya karkato da su ƙasar Hausa inda aka sami alhaji Mamman
Shata.
Shata ya fara waƙar Asauwara tun a wajajen shekarar 1920-1940 kuma ya yi fice
sosai. Ya zama cikakken mawaƙi kuma
sananne kuma karɓaɓɓe a ƙasar Hausa har ma ya sami nasarar yin waƙoƙi da yawa da har shi bai san yawan su
ba. Allah ya karɓi ran Shata a ranar Juma’a 18 ga watan Yuni 1999 da misalin ƙarfe 12:30 na dare, Allah ya jiƙansa da rahamarsa, amin.
3.0 Ma’anar Waƙa
Yahaya (1988) ya bayar da ma’anar yana cewa:
“Waƙa magana ce ta fasaha a cure
wuri ɗaya a
cikin tsari na musamman”
Yahaya (1988:43-46).
Abin da aka faɗa game da ma’anar waƙa a bayanin da ya gabata ya nuna ita waƙa magana ce mai ƙunsa
ma’ana mai yawa a cikin ‘yan kalmomi kaɗan amma a cikin wani tsari na musamman
ba kamar zuben labari ba. Wato ke nan wannan ma’ana ta fitar da karin magana da
zama waƙa, domin ko da ya ƙunsa ma’ana mai yawa a cikin kalmomi ƙalilan, to ba a bisa wani tsari na musamman aka ɗora shi
ba.
Yahya
(1997) cewa ya yi:
“Magana ce da ake
shisshirya kalmominta cikin azanci, ta yadda wajen furta su ana iya amfani da
kayan kiɗa.”(Yahya 1997:1)
Ita ma
wannan ma’ana da wannan malami ya bayar ta nuna waƙa tana da wani tsari wanda zuben labari ba ya da shi. A lura
malamin ya kawo awo da reruwa ga kalmomin da aka zaɓo da
niyyar tsara waƙa da su. Wato idan babu awo kuma babu
reruwa, to ko da an zaɓo kalmomi an ƙunsa ma’ana mai yawa a ciki ba zai sa maganar ta zama waƙa ba.
Ga kuma
wata ma’ana da Ɗangambo (2007) ya ba waƙa yana cewa:
“Muna iya cewa, waƙa wani saƙo ne da aka gina shi kan tsararriyar ƙa’ida ta baiti, ɗango, rerawa, kari (bahari), amsa-amo (ƙafiya), da sauran ƙa’idojin
da suka shafi daidaita kalmomi, zaɓensu da amfani da su cikin sigogin da ba
lalle ne haka suke a maganar baka ba”. (Ɗangambo
2007:5)
A nan malamin ya bayyana cewa lalle waƙa magana ce wadda ta saɓa wa zance
yau da kullum da aka saba da shi. Ana tsara ta bisa wasu ƙa’idoji da tsari wanda ya ƙunshi kary da amsa-amo, kuma dole kalmomin da za a yi amfani da
su wajen tsara waƙa su kasance an zaɓo su ne
tare da daidaitarsu da wajen da za a yi amfani da su.
A wani aikin kuma Gusau cewa ya yi:
“A taƙaice waƙar baka wani zance ne shiryayye cikin hikima da azanci da
yake zuwa gaɓa-gaɓa bisa ƙa’idojin shiryawa da daidaitawa a rere cikin sautin murya da
amsa-amon kari da amshi da kiɗa” (Gusau 2008:188).
Bayanin da ke
sama ya nuna da waƙar baka da rubutatta kusan ma’anarsu ɗaya, bambanci kawai shi ne ta
baka ana haɗa ta da wasu
abubuwa da rubutatta ba ta da su, kamar kiɗa da amshi (kodayake yanzu wasu
rubutattu suna da amshi). Ta fuskar amsa-amo kuwa bambanci kawai shi ne ta baka
amsa-amon karin sauti take da shi, ita kuwa rubutatta na gaɓar sauti take da shi.
Shi kuma Bunguɗu (2015)
cewa ya yi a cikin aikinsa:
“Waƙa wata
magana ce da ake zaɓo kalmomi a tsara su cikin hikima bisa
wasu ƙa’idoji na musamman domin daɗaɗa zukatan
masu saurare da kuma isar da wani saƙo gare su
a kuma yi amfani da wata murya ta musamman domin rerawa wadda ke fizgar
hankalin jama’a ya zuwa bin diddigin ma’anoni da manufofin da ke cikin
kalmomin”.
4.0 Ma’anar jigo
Masana da dama sun bayar da ra’ayoyi
daban-daban dangane da ma’anar jigo.
Daga cikinsu akwai wanda ya kalli jigo da:
Yahya (1994) yana kallon jigo da cewa:
"Jigo a fagen waƙa yana nufin saƙo ko
manufa ko bayani ko ruhin da waƙa ta ƙunsa wanda kuma shi ne abin daa waƙar ke son isarwa ga mai saurare ko karatu ko nazarta."
Gusau, (1999) ya kalli jigo kuma ya bayyana ma’anarsa
kamar haka:
"Jigo shi ne abin da waƙa take magana a kansa tun daga farkon sa har zuwa
ƙarshe, wato dai manufar waƙa, ko zube ko wasan kwaikwayo … Jigo shi ne zaren
tunanin mawaƙi".
Shi kuwa Sa’id ya yi bayanin jigo da
cewa:
"Jigon waƙa wato
mawaƙi ya bayyana abin da waƙarsa za ta yi magana a kai a dunƙule". Sa’id (1978)
Shi kuma wani masanin cewa ya yi:
"Jigo kalma ce da manazarta adabin
Hausa suka yarda su riƙa amfani da ita a wajen ambaton saƙon da waƙa ke ɗauke da
shi".Umar (1984)
Har wa yau Jangebe (1990) wanda ke ganin jigo da cewa:
"Duk lokacin da mawaƙi ya wallafa waƙa, akwai
wani muhimmin abu da yake son ya isar ga masu sauraro, ko masu karatu wato saƙo. wannan saƙo kuwa zai iya kasancewa darasi ko wa’azi ko dai wata
magana a kan sauran al’amurran duniya, irin wannan shi ake kira jigo.”
Haka ma Baba da Zulyadaini (2000) sun kalli jigo kamar
haka:
"Kalmar jigo na nufin saƙon da mawaƙi
yake so
ya isar cikin waƙarsa ga jama’a”.
5.0 Jigon Tauhidi
Jigon tauhidi
a wannan muƙala yana nufin manufofin da suka shafi tauhidi waɗanda suke fitowa a cikin waƙoƙin Shata. Waɗannan jigogin suna nan da dama
da mawaƙin kan kan ambato su a waƙoƙinsa da ke
cike da hikimomi.
5.1 Ma’anar Tauhidi
Tauhidi kalma ce ta Larabci da ke nufin
kaɗaita Allah, kamar yadda mai littafin mai suna ‘Tauhidi
Li-Safil Suwal As Thani’ shafi na 46 ya
yi bayani. A taƙaice tauhidi shi ne tabbatar da cewar
babu abin da ya cancanta da bauta sai Allah. Don haka marubuta waƙa kan yi ƙoƙarin fito da abubuwan da suka shafi tauhidi. Don haka
kamar yadda Abi Abdurrahman bn Muhammad bn Rislam ya yi bayani a cikin
littafinsa mai suna ‘La’ilaha illallah’ Ma’anaha Shuruɗiha Nawaƙibuha Fabluha cewa:
“Tauhidi
shi ne ƙuduri da kuma faɗar cewa
Lallai ba
bu wanda ya cancanci a bauta masa
sai Allah,
da kuma lizimtar hakan tare kuma
da
aiki da shi.”
Haka ma a Muhammad bn Abdulwahab a cikin
Littafinsa Usulus Salasa Wa’adatiha ya
kawo ma’anar tauhidi inda yake cewa:
"Tauhidi shi ne tabbatar da cewa ba
wanda ya cancanta a bauta masa bauta ta
gaskiya sai Allah (SWT) Shi kaɗai.”
Shi kuwa
Imamu Ɗahawi a Littafinsa mai suna Al-aƙidatu Ɗahawiya ya
yi bayanin tauhidi da cewa:
“Lallai Allah ɗaya ne baya da abokin
Tarayya.”
Har wa yau Shaikhul Islam Muhammad bn
abdulwahab a Littafinsa mai suna ‘Tafsiru Kalimatut Tauhid ya ce:
“Tauhidi
shi ne haƙiƙanin
tabbatar
da cewa
babu wanda ya cancaci a
yi wa
ibada sai Allah.”
Don haka
ya kasa tauhidi kashi uku kamar haka:
Tauhidir Uluhiyya da tauhidir rububiyya da kuma tauhidi asma’u wa siffat:
5.1.1 Jigon Tauhidin Uluhiyya A cikin Waƙoƙin Shata
Wannan kashin tauhidi ne wanda ke
bayanin cewa babu wani abin bauta da gaskiya sai Allah kaɗai, kuma
ba a haɗa Shi da kowa a wurin bauta.
Wannan tauhidi ne wanda kiristoci da Yahudu da Nasaranasara ke musun sa,
cewa a bauta wa wani da Allah ya hallitta domin ya zan tsanin masu yin bauta
zuwa ga Allah. Tauhidin Uuluhiyya shi ne
abin da Kalimatus shahada ke nufi, wato babu wanda ya cancanta da a bauta sai
Allah kuma Annabi Muhammad (S.A.W) ManzonSa ne.
Ana samun wannan jigon a cikin wasu waƙoƙin Shata a waɗansu
wurare misali:
A
wata waƙar Shata yana cewa:
Gindin Waƙar: Sadaukin Shehu magajin Mamman.
Jagora: Tun daga bakin tekun Jidda
Manzon Allah bai yo Yamma da yaƙi ba, Shehu ya turo, mutum
kau in yana sallah ya yi domin Allah, in ba yai, ya bari don kainai, Amadu sai an ɗau
kamashon kakanka.
‘Yan Amshi: Sadaukin Shehu magajin Mamman
A wannan ɗan waƙar Shata ya ambaci sunan Allah wanda yake nufin cewa shi kaɗai ne abin
bauta da gaskiya wato duk wanda zai yi sallah domin Allah ne kawai don shi kaɗai ya
cancanci a bauta masa. Wannan masaniyar wani jigon tauhidi ne wanda ke wanzar
da zaman lafiya domin sanin Allah a matsayinsa na ba a haɗa shi da
wani wajen bauta yana sa a haɗu a mayar da komai ga Allah ba sauran
wata jayayya.
5.1.2 Jigon Tauhidin Rububiyya A cikin Waƙoƙin Shata
Sheikh Abdulwahab ya bayyana Tauhidi Rububiyya a cikin Littafinsa
mai suna Tafsiru kalimatut Tauhid da cewa:
"Tabbatar da cewar babu mai halitta da bayar da
arziki da rayarwa da kashewa, kuma babu mai jujjuya al’amurra sai Allah Shi kaɗai."
Shi wannan nau’in tauhidin shi ne wanda duk ɗan Adam
yake da shi ko Musulmi ko wanda ba Musulmi ba, kowa ya yarda cewa Allah shi ne
Mahaliccin kowa da kowa kuma shi ke kashewa da rayawa, Shi ke azurtawa Shi Ke
talautawa da jijjuya lamura.
Misali a cikin wata waƙar da Mamman Shata ya yiwa B.B Faruk inda yake cewa:
Gindin Waƙar: B.B Faruku na Allah.
Jagora: A gaishe ka ɗan marayan
zaki Allah ke baka abinci.
‘Yan Amshi: B.B Faruku na Allah.
A nan wani aiki ne da Allah kaɗai ke yinsa Mamman Shata ya fito wa
jama’a da shi, domin duk wani maraya wanda ya rasa gata to Allah ne kaɗai
gatansa, an sani cewa Allah ne kaɗai ke iya ciyar kowa da kowa amma dai
shi zaki yakan shiga cikin wani hali wata ƙila ma ya rasa rayuwarsa idan babu iyayensa da suke farauto
masa abinci kasancewar shi ba zai iya farautar ba, amma da ikon Allah idan ya
yi nufin rayar da shi sai ya samar masa abincinsa.
Haka kuma Shata a wata waƙar wadda ya yi wa sarkin Daura Muhammadu Bashar Ɗan Musa yana cewa:
Gindin Waƙar: Lahiya zaki Mamman baban Galadima Ɗan Musa.
Jagora: Abinda kake Bashari, Allah ne zai maka sakayya, Ɗan Musa.
‘Yan Amshi: Lahiya zaki Mamman baban Galadima Ɗan Musa.
A wannan ɗan waƙar alhaji
Mamman Shata ya fito da tauhidin uluhiyya ne inda ya nuna cewa Allah kaɗai ne ke iya yi wa mutum sakayya
a kan duk wani abin kirki da ya yi. Wannan jigon yana kawo zaman lafiya a
tsakanin al’umma baki ɗaya. Duk wanda ya san cewa babu wani mai saka wa wani aikin
kirki da ya yi ba zai yi zargin wani mutum ba balle ma ya tayar da jijiyoyin
wuyansa wajen neman sakayyarsa.
A waƙar Muhammadu
Aminu Iyan Zazzau kuma Shata na cewa:
Gindin Waƙar: Dodo na Sardauna sir Amadu mai Jiran Daga.
Jagora: Allah
ka amali ba mu ba.
‘yan namu sui ta hange
nai ƙoli!
‘Yan Amshi: Dodo na Sardauna sir Amadu mai Jiran
Daga Mamman.
Mawaƙin ya fito
mana da wani babban batu na nuna cewa halittar komai duk Allah ne ke yi ba wani
ba. Yarda da wannan yana kawo zaman lafiya don ba zargin cewa an yi wata
halitta daidai ko ba a yi ta daidai ba, ma’ana dai Allah Shi ke yin komai yadda
take sonsa ba wani abin halitta ba.
A wani wuri
kuma cikin waƙar ta sadaukin Shehu Magajin Mamman Shata na cewa:
Gindin Waƙar: Sadaukin Shehu magajin
Mamman.
Jagora: Shehu na Amadu kimshen wake ba mai gane shirin sai Allah.
‘Yan Amshi: Sadaukin Shehu magajin Mamman.
Alhaji Mamman Shata a wannan waƙar yana nuna cewa Allah ne kaɗai yake
gane sirrin abin da ke fake; wato shi kimshen wake babu wani mahaluki da ya san
abubuwan da ke ciki sai Allah kaɗai! Duk inda kimshen wake yake ba a rasa
maciji ko ɓeraye ko gafiya ko ma wasu ƙwari a cikinsa.
5.1.3 Jigon Tauhidi Asma’u Was-Siffat A
cikin Waƙoƙin Shata
Wannan wani kashi ne na tauhidi da ke
karantar da cewa Allah na da wasu sunaye da siffofi da babu wanda ya mallake su
sai shi. Misali, sunayen Allah akwai
Allahu da Arrahman da Almaliku da kuma As-Sabur da sauran sunaye da suka
tabbata daga Ƙur’ani da hadissai. Kamar a cikin waƙar Alhaji Mamman Shata ta Sha ruwa ba laifi ba ne inda
yake cewa:
Gindin Waƙar: Sha ruwa ba laifi ba ne.
Jagora: Bisimi Ilehi Jalla Ubangiji.
‘Yan Amshi: Sha ruwa ba laifi
ba ne.
A wannan waƙar tasa Shata ya ambato sunayen Allah ne waɗanda shi
kaɗai ne aka sani da su kuma siffofinsa ne kamar Ilahi da Jalla
da kuma Ubangiji. Wannan kuma wani jigon tauhidi ne wanda yake kawo zaman
lafiya a tsakanin jama’a domin kowa ya san darajar sunayen.
A wani wurin kuma Shata na cewa a cikin
waƙarsa:
Gindin Waƙar: Na gode ma Bashar Ɗan Musa Mamman mai mulkin Daurawa.
Jagora: Yau
tsakanina da Bashar Ɗan Musa, Allah shi ya sani ni sai shi.
‘Yan Amshi: Na gode ma Bashar Ɗan Musa Mamman mai mulkin Daurawa.
A cikin wannan gindin waƙar mawaƙin ya nuna
sunan Allah ya kuma fito da siffar ta ubangiji ta sanin abin da ke ɓoye. Abin
nufi a nan akwai wasu abubuwa waɗanda babu wani taliki da ya san da su a
tsakanin mawaƙin da wanda yake yi wa waƙar amma dai Allah ya san da su baki-ɗayansu. Idan akwai irin wannan masaniyar to babu
shakka za a ji tsoron aikata wani abu wanda bai da kyau da haka sai a sami
zaman lafiya da tsare haƙƙin kowa.
A cikin wata waƙarsa kuma
yana cewa:
Gindin Waƙar: Allah Gyara mana.
Jagora: Allah mai Aradu mai
Tarnatsa mai Kwarankwatsi
Allah mai gyara miyar ƙauye tai zaƙwai-zaƙwai
Allah mai gyara mutan ƙauye sui ƙwasai-ƙwasai”
‘Yan Amshi: Maimaita duk abinda Jagora
ya ce.
Wannan
shi ne tauhidin Rububiyya domin mawaƙin ya fito
ƙarara ya nuna wasu abubuwa ne waɗanda sai
Allah kaɗai ne ke yin su kuma bayan Shi babu wanda ke yin hakan, kamar
tarnatsa da aradu da kwarankwasta. Waɗannan abubuwa ne da Allah ke yi ba wani
taliki ba. Kenan ba wanda zai jingina ire-iren waɗannan
ayyukan balle ya ga laifin ya ƙi yi masa
har wata hatsaniya ta kasance.
Haka kuma yana cewa a wata waƙar tasa:
Gindin Waƙar: Mai jirgi Mamman Ɗan Kabo
Jagora: Wai na ga Kanawa na al’ajab
Wane mamaki za ku yi?
Allah Shi ne ke da abunai
Ga jirgi ya ɓulla can
Kabo!
‘Yan Amshi: Mai jirgi Mamman Ɗan Kabo
A cikin wannan ɗan waƙar na sama a layi na uku mawaƙin ya nuna wani ikon Allah ne na baiwa zuwa wanda ya so kuma
a inda ya so, domin ko da Kabo a ƙarƙashin Kano take sai bai samar da jirgin a Kanon ba sai
Kabo. Kowa ya san cewa Allah ke baiwarsa yadda ya so zai kwantar da hankalinsa
ba wata ja-in-ja.
Kammalawa
Babu
shakka an kawo jigogin tauhidi a cikin wannan ‘yar guntuwar takarda kamar yadda
Alhaji Mamman Shata ya kawo shi a cikin waƙoƙinsa, kuma an tabbatar wa jama’a cewa su
waƙoƙin Shata
ba kawai don nishaɗi ake shan su ko kuma son su ba, saboda
wanzar da zaman lafiya a tsakanin al’ummar da ke amfani da waƙoƙin. Tabbas fitowar wannan jigo na
tauhidi a cikin waƙoƙin Shata
yana sa a zauna lafiya a rage zargin juna a kan wani abu da ba yin mutum ba ne,
aiki ne na Allah maɗaukakin sarki, Shi ke arzurtawa shi ke
talautawa kuma shi kaɗai ne abin bauta, duk wani taliki da ya ɗauki
wannan darasin daga waƙoƙin to babu
sauran wata jiyewa ko ganin laifin wani waɗanda su ne
tushen tashin hankali. Allah ya ba mu zaman lafiya da junanmu baki-ɗaya, amin.
Manazarta
0 Comments
ENGLISH: You are warmly invited to share your comments or ask questions regarding this post or related topics of interest. Your feedback serves as evidence of your appreciation for our hard work and ongoing efforts to sustain this extensive and informative blog. We value your input and engagement.
HAUSA: Kuna iya rubuto mana tsokaci ko tambayoyi a ƙasa. Tsokacinku game da abubuwan da muke ɗorawa shi zai tabbatar mana cewa mutane suna amfana da wannan ƙoƙari da muke yi na tattaro muku ɗimbin ilimummuka a wannan kafar intanet.