Hausa Language Academic Website

Tuesday, 25 December 2018

Jigon Tauhidi A Cikin Wasu Waƙoƙin Shata: Wani Yunƙurin Samar Da Zaman Lafiya A Nijeriya




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 nauin 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

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