Ba A Wane Bakin Banza: Gurbin Daular Gobir Da Gobirawa A Farfajiyar Sudaniyya

Gobir tsohuwar Daula ce da ta shiga gwagwarmaya da daulolin duniyar Sudaniyya. Burin wannan bincike ƙyallaro wasu daga cikin dalilan da suka ɗaga Daular Gobir da Gobirawa sama ga sauran dauloli. An yi garkuwa da fitattun ayyuka wallafaffu da waɗanda ba a wallafa ba tare da taimakon yawon rangadi da tattaunawa da dafa kafaɗar adabin baka da rubutacce. Binciken ya gano cewa, Daular Gobir cin gashin kanta take yi kuma Bahaushiyar Daula ce. Bugu da ƙari, ta ƙi ta aminta da tarihihin Bayajidda ya ratsa Daularta. Dabarun yaƙin Daular Gobir da siyasar sarautunta sun yi tasiri sosai ga daulolin Sudaniyya. Babu Daula daga cikin daulolin Sudaniyya da ta yi yaƙe-yaƙen Daular Gobir. Ƙasar Gobir, Gobirawa suka sari abarsu kuma su suka fara sarauta a ciki duk wani baƙo da ya zo ciki sai dai auratayya ta narkar da shi ya zama Bagobiri. Binciken ya gano, rushewar Alkalawa bai rusa masarautun Gobirawa ba da haɗin kansu. Akwai buƙatar samun cikakken kundin tarihin Gobirwa da al’adunsu domin a taskace shi a kundin tarihin duniya. Gobir ta cancanci haka idan aka yi la’akari da tarihinta da ƙarfin ikonta.

Ba A Wane Bakin Banza: Gurbin Daular Gobir Da Gobirawa A Farfajiyar Sudaniyya 

Aliyu Muhammadu Bunza,
Sashen Harsuna Da Al’adu,
Tsangayar Fasaha Da Ilimi,
Jami’ar Tarayya Gusau,
Jihar Zamfara 

Gabatarwa

Fitaccen mutum, gawurtacce, buwayayye, maɗaukaki, a ji mutum a ga mutum, a san mutum ya yi mutum, shi ne ‘wane’ a Bahaushen tunani. Wane wakilin suna ne mai wakiltar wanda ya yi fice, sunansa ya yi zarra, son kowa ƙin wanda ya rasa. A tunanin Bahaushe, ruwa ba sa tsami banza, matuƙar an yarda da ‘zomo ba ya kamuwa daga zaune’, wanda duk aka ga zomo rataye a kafaɗarsa shi ne ‘wane’. Wannan shi ne hangen Bahaushe na ‘kowa ya ci zomo ya ci gudu’. A duniyar mutane[1] da iskoki[2], ba yadda sunan wani ko wata ko wasu zai yi fice ya mamaye duniyar haƙiƙa da adabi, face yana da wata ɗaukaka da ya buwaya da ita. Ma’aunin wanna takarda a sikelin ‘ba a wane bakin banza’ shi ne, ƙasar Gobir da Gobirawa da suka ɗaukaka sunanta a farfajiyar Sudaniyya. Tunanin wannan bincike shi ne, yaya ƙasar Gobir ta zama wance daga cikin ƙasashen Sudaniyya? Me ya sa za a ce wa Bagobiri ‘wane’ daga cikin dangogin zuriyar al’umma da suka mamaye farfajiyar Sudaniyya?

Dabarun Bincike

Binciken wannan takarda ba mai faɗi ba ne domin dalilan da suka sanya ƙasar Gobir da Gobirawanta suka shahara kawai ya dosa. Abu na farko da na tunkara shi ne, tattaro adabin bakan Bahaushe domin tattaro gutsattsarin sassan adabin baka da dama da suka kururuta ƙasar Gobir da Gobirawanta. Mataki na biyu shi ne rubutaccen adabin da ya hau doron burin bincikena. Na yi ƙoƙarin tattaunawa da Gobirawa da wasu daga cikin sarakunansu ko mutanensu da ke kiyaye da tarihin ƙasarsu. Da yake wuƙa ba ta wasa kanta da kanta na ɗan tunkari abokan zaman Gobirawa da abokan yaƙe-yaƙensu na jahiliyya domin yin tankaɗe da rairaya. Littattafan magabata masu jihadi irin su Muhammadu Bello da Malam Abdullahi da Wazirin Sakkwato da Abdulƙadir Almustafa sun ba da haske ga bagiren da ake nazari. Haka kuma, akwai ayyuka da dama da su Gobirawa suka yi na tarihinsu sun taimaka sosai. Manyan kundayen bincike na Abdullahi Rafi Augi (1982) da Garba Nadama (1977) da Bello Alƙali (1968) da wallafaffun ayyuka na Murray Last (1985) da su aka yi garkuwa. Na kakkaɓe wundin wannan karatu da tattaunawa da abokan aikina da suka rubuta ƙudurinsu na gabatar da takardun bincike na wannan taron. Na fa’idantu sosai da wannan tattaunawar domin ita ta ba ni damar samar wa bincikena taken da ya dace da tunanina.

 

 

Ra’in Bincike

Na shimfiɗa zuciyar wannan bincike bisa tunanin al’ada a kan abubuwan da adabi ke jewaɗi da su game da Daular Gobir da Gobirawa. Tunanin mutanen Sudaniyya kan ƙasar Gobir shi ne, Gobir gidan faɗa (yaƙi) ce. A ko’in aka ga Bagobiri an ga wani jarumi, bahago ga abin da bai aminta ba, ɗan tawaye ga kowane irin iko na kama karya da danniya da wariya. Bisa ga wannan hasashe na rinjayen mutane (na bayan fage da masana masu bincike) da kuma abokan gwagwarmayar Gobirawa da ke ganin ba haka abin yake ba.  A nawa gani, Bahaushen ra’in da zan ɗora wannan ɗan bincike shi ne: ‘Ruwa na ƙasa sai ga wanda bai tona ba.’ Manufa ita ce, a ba bincike dama ya yanke hukuncin abubuwan da aka tsinta a bakunan mutane. Da mai ganin ruwa na ƙasa, da mai musanta ba su a ƙasa, duk rijiya ce alƙalinsu.

 

Tambayoyin Bincike

Ga alama, Augi (1982) da Nadama (1977) da Alƙali (1968) da Last (1985) da Usman (1974) ba su rage hakin susa ba ga mai neman tarihin Gobirawa da ƙasarsu. Tattare da haka, wannan takarda ta hango wani ɗan giɓin da ya kyautu a ce an cike. Zance na farko shi ne, ina ne tushen kalmar ‘Gobir’? Wane ne Bagobiri idan aka bi taliyon kalmar? Me ya kawo wa Gobirawa fice da ɗaukakar ƙasarsu tun gabanin bayyanar Turawa da guguwar jihadin ƙarni na sha tara (ƙn. 19)? Me ya sa har wannan ƙarni na ashirin da ɗaya (ƙn. 21) kamar Jangwarzo ke karagar mulki? Me ya sa Daular Gobir ta fi kowace daula tasiri ga daulolin ƙasar Sudaniyya? Idan bincikena ya ci nasarar yi wa waɗannan tambayoyi shan ruwan tsuntsaye, aka fahinci saƙon, to ta tabbata: ‘Ruwa na ƙasa sai ga wanda bai tona ba.’

 

Warware Ƙunshin Matashiya

Manufar ba a wane bakin banza shi ne na duk wanda ya shahara akwai abin da ya taka ya yi wa tsara fintinkau. Me ya sa Bahaushe ya ce, ‘Wane mutum in ji mutuwa!’ Bai ce, ‘Wane mutuwa inji mutum’ ba. Domin ya san ko ba a gwada ba linzami ya fi bakin kaza. Na yi amfani da kalmar ‘gurbi’ domin fito da matsayin Gobir da Gobirawa a gurabun daulolin Sudaniyya. Farfajiyar Sudaniyya ita ce (Western Sudan) a da, wadda a yau West Africa/ sub-Saharan Africa za ta wakilta. Gabanin bayyanar ikon Turawa a ƙasar Hausa da ƙasashen da ke maƙwabtaka da ita duk a rubuce-rubucen Larabci da adabin baka Sudan ko Sudaniyya ake kiransu. A rubuce-rubucen masu jihadin ƙarni na goma sha tara (ƙn. 19) ana cewa ƙasar Biladil Suudan wanda Turawa ke kira Western Sudan ko Sudanic Africa. Marigayi Makaɗa Aliyu Ɗandawo ya tabbatar da wannan kalmar ta Sudaniyya a waƙarsa ta Sarkin Kabin Argungu Sama’ila ɗan Yakubu da yake cewa:

 

 

Gindi:             Shugaban tahiya Sarkin Kabi mai Sudani

                        :Ila marin rugga ɗan Yakubu sa gurhwani.

 

Ƙarni tabbacin wannan akwai sarautar Sarkin Sudan a Sakkwato (wadda ke Wurno) akwai a Kabi a Daular Kabi (wadda ke Lailaba). A Kwantagora sarauta ce. A Yawuri an yi ta amma Kwantagora aka tura shi. A Katsina akwai Sarkin Sudan.

 

Daular Gobir A Zamunan Daulolin Sudaniyya

Daular Gobir ba mutun tsugune ba ce a cikin daulolin Sudaniyya a tarihance da sarauce da al’adance. Ficen ta cikin daulolin zamunanta abin kulawa ne a wannan ɗan bincike. Tarihin Daular Gobir yana da alaƙa da rukunin daulolin da na kasa zuwa kashi biyu: Na farko su ne daulolin Sudaniyya wajen ƙasar Hausa irin su ɗaular Nupe (ta Nufawa) da Oyo (ta Yarbawa) da Azbin (ta Azbinawa) da Borgu (ta Bargawa) da Borno (ta Kanuri) da Songhai (Shangawa da Dandawa da Kyangawa) da Mali (ta Wangarawa) da Ghana (ta Asante) da Illo (ta Dandawa) da Fadan Gurma (ta Gurmawa a Borkina Fasso). Daular Gobir ta yi zamunna ta waɗannan daulolin kuma akwai zumuntan tarihi da al’adu da siyasar sarauta da za a samu wuraren da suka haɗu da Gobir jefi-jefi.

 

Ɓangaren daulolin Sudaniyya na biyu su ne daulolin da farfajiyar ƙasa ɗaya mai harshe da al’adu da siyasar sarauta da ta zamantakewa iri ɗaya. Daulolin da ke da wannan sun haɗa da: Daular Kano da Daular Zamfara da Daular Kabi da Daular Katsina da Daular Zazzau da Daular Yawuri. A talitalin tarihin daulolin ƙasar Hausa, babu labarin wani abu ‘Sokoto/Sakkwato’ sai dai Gobir. Bayan bayyanar Sakkwato a matsayin cibiyar tsare-tsaren jihadi da ilmantarwa, aka samu Daula biyu: Daular Sakkwato da Daular Gobir. Duk da haka, idan ana zancen harshe, da an ce Sakkwatanci, ‘Gobirci’ ake nufi, domin cikin ƙasarsu Sakkwato ta tsira. A tarihance da al’adance, idan ana zancen ƙasar Hausa, Gobir ce ake bayani domin gabacinta a tarihance. Basakkwace na nufin Bagobiri domin sai an yi shuka ake zancen tumu. Daulolin da muka ambata na farko da ba cikin farfajiyar ƙasar Hausa ba, duk abin da ya shafi ƙasar Hausa da Hausawa a wajensu ƙasar Gobir da Gobirawa ake zance domin gabaci a tarihi da al’adu[3].

 

 

 

Tushen Kalmar Gobir

Binciken wannan takarda da barhon al’ada ake feɗe shi. Duk da haka, masu Tarihi da Imin Harshe da Walwala (Sociology) da Mutuntakar ɗan Adam (Folklore) da Kimiyyar Al’ada (Anthropology) da Kimiyyar Siyasa (Political Science) duk a kogi ɗaya suke su. Makaman kamun kifinsu da dabarun kamun kifinsu kawai zai sha bamban, amma kifi iri ɗaya suke kamowa. Wanda duk aka fi ƙwazon keta gurbi da kurmundi dole a fi shi kamo manyan kifi ƙwangaggi. A bitar ayyukan magabata masana Gobir da mutanenta babu silalen batu da ba su bi ba domin tantance kalmar ‘Gobir’. Daga cikin abubuwan da suka shahara akwai:

1.      Asalin kalmar ‘Gubur’[4] wani gari ne tsakanin Makka da Madina da suka yo hijira sunan garinsu ya bi su daga ‘Gubur’ zuwa ‘Gobir’ wasula kawai suka sassaɓa baƙaƙe na nan tangam! A nahawun Larabci, harafin ‘wau’ (ﻭ) yana kusa da wasalin rufu’a (^ﻭ ) don haka ‘Gu’ a Larabci na komawa ‘Go’ a Bahaushen lafazi domin a ajami ma ana rubuta ta (ﻏﻮﺑﺮ). Sai dai wasalin rufu’a na gaba ga harafin ‘b’ da ya ba da ‘bur’ ya koma ‘bir’ a Hausa, nan barafasa take. Da yake wannan Balaraben ra’ayi ne, za mu ce ƙila ana nashe wasulan kalmar ta koma ‘Gbr’ kamar yadda Masar/Misira ƙwararru ke furta ta da rubuta ta ‘Msr’. Duk da haka, a cikin tarihi da tarihihin ƙasar Makka da Madina ina aka samu ɗuriyar ‘Gubur’? akwai kufan bayanin wannan garin a Saudiyya ta yanzu? A ina suka samu labarin farfajiyar Ƙasar Gobir?

2.      Ra’ayi na biyu na cewa: Kalmar Gobir ko Gubur daga harshen Ƙibɗanci yake. Ƙibɗawan Masar an ce, wai, su suka haɓaka ƙasar Gobir. An ce, ‘yan kasuwa ne da manoma suka tarar da ƙasar cike da ma’adanin tagulla (Copper) a harshensu ‘Gubur’ ko ‘Gobir’ na nufin ‘tagulla’[5]. Ana ciro tagullar wajajen Agadez/Takedda a yi fataucinta zuwa Zaghai da Katsina ta hannun Wangarawa. Wannan tunanin ya manta da cewa, Ƙibɗawa yawo suka zo kuma sun tarar da wasu mutane a wurin da suka zo. Su mutanen me suke kiran kansu? Su ke hulɗa da tagulla ko Ƙibɗawa da Azbinawa da Wangarawa? Me suke cewa ‘tagulla’ da harshensu? Tsakanin baƙo da ɗan gari, wa ya cancanci a karɓi sunan gari bakinsa? Wannan tunanin ya rage wa Gobirawa tsawo. A gafarce ni, ban yarda da shi ba.

3.      Ra’ayi na uku na cewa: Ƙibɗawan Masar suka sama wa babban birnin Gobir suna wato Birnin Lalle domin a harshensu Lalle (Lenna) shi ne ‘Gobir’ a Hausa Lalle.[6] Idan haka ne kuwa, an taras da Gobirawa da sunansu da sunan ƙasarsu, domin da ciyayi/ciyawar lalle aka taras da su, ba zuwa aka yi da it aba. In ‘Gobir’ na nufin lalle, me ya sa ba a ce birnin Gobir ba ake ce Birnin Lalle? Ko da Ƙibɗawan suka zo da lalle, wa suka taras a wurin? Wannan ra’ayi na jin kunyar ɗaliban ilimi ainun. Lallai dai abin ƙawar duniya ne, Gobir da abinta aka gane ta. Wannan ra’ayi ya ƙarantar da Gobir.

4.      Ra’ayi na huɗu na cewa: Shahararren masani tarihi kuma ɗan yawon buɗe ido (ko leƙen asiri) mai suna Ibn Batuta a tsakiyar ƙarni na goma sha huɗu (ƙn, 14) da ya ratso ƙasar Azbin ya ce, ya tarar da wata ƙasa wai ita ‘Kubar’[7]. Wannan hasashen ya nuna Azbin daban Gobir daban, kuma sun yi zamuna ɗaya. Wa ya rigayi wani? Bayanin bai kakkaɓe ƙurar ba. Kalmar ‘Kubar’ matuƙar haka ya rubuta ta to, ta saɓa wa ‘Goboru’ da ‘Gubur’ ko kusa ba ta yi kusa da ‘Lalle’ ba. Ga wa ya ji wannan kalmar ta ‘Kubur’ ga Azbinawa (domin ƙasar Azbin ya ratso, bai ce ya ratso ƙasar Gobir ba)? Rashin samun haƙiƙanin ina ya karɓo kalmar ya sa ba za a shiga ɗaki da maganar ba. Idan za a yi adalci, za a ce Ibn Batuta baƙon Gobirawa ne, domin ko da iska ya zo ya tarar da Kaba na rawa.

 

Tankaɗe Da Rairayar Kalmar Gobir

A tunanin al’ada, mai ɗaki shi ya san wurin da ɗakinsa ke tarara. Masana adabi suka ƙara da cewa, ko mai baibaya ya san wurin da ya taushe matararar ruwa. Daga cikin abubuwan da ya kyautu a tsettsefe a riwayoyin kalmar ‘Gobir’ su ne:

1.      Akwai batun cewa Larabcin daga ‘Gubur’ yake sunan wani gari tsakanin Makka da Madina. Wannan tunain na da ƙanshin addini da jawo ɗaukakar Larabawa a idon Musulmin Afirka. Da yawan al’ummomin Afirka suna laɓewa gare shi domin samun karɓuwa da fice. Gobir ba ta buƙatar wannan, don babu daular da ta yi mata mulkin mallaka kuma da addini aka tarar da ita.

2.      Ra’ayin cewa daga harshen Ƙibɗawa ne na kalmar tagulla da lalle ya kasa fito da harshen asali na waɗanda ake kira Gobirawa. Ya manta da ɗan Adam ba ya walwala ba da harshe ba, kuma masu tunani sun ce an tarar da wasu a ƙasar. Dole a zargi ƙabilanci da wariyar fata a cikin ra’ayin.

3.      Idan muka nazarci kalmomin duka: ‘Gubur’ da ‘Gobir’ da ‘Kubar’ duk gaɓoɓi biyu-biyu gare su. Tushen kalmomin kuwa daga ‘Gub’ da ‘Gob’ da ‘Kub’ ne, a ginin kalmomin Hausa sun hau tsarin cikakkiyar gaɓa mai ‘baƙi da wasali da baƙi’ (BWB). Masu riwayar ba su ko ambaci Hausa daga tushen sunan ba. Bugu da ƙari, a tsarin gaɓoɓin kalmomin Hausa, dukkan kalmomin da rufaffiyar gaɓa suke a ƙarshe, ‘bur’ da ‘bir’ da ‘bar’. Idan za mu ɗora wannan hasashe kan tasarifin kalmomin Hausa na saka kalmar ‘ba’ a farkon sunan ƙabila da ‘wa’ a ƙarshen sunan, za mu samu:

            Gubur                         Bagubur                     -           Bagobiri

                                    Bagubura                   -           Bagobira

                                    Guburrawa                -           Gobirawa

 

 

Gobir                          Bagobir(i)                  -           Bagobiri

                                    Bagobir(a)                  -           Bagobira

                                    Gobir(awa)                -           Gobirawa

 

Kubar                         Bakubar                     -           Bagobiri

                                    Bakubar                     -           Bagobira

                                    Kubar                         -           Gobirawa

 

Wataƙila ra’ayin ‘Gobir’ ya fi hawa mizanin Bahaushen ma’auni na lafazin kalmomin. A nawa tunani, irin ɗaukakar da Gobir ta yi ba daga waje sunanta ya fito ba, daga cikinsu ne suka ƙago abin su da aka ga sun yi fice, kowa ya tofa albarkacin bakinsa.

 

Sake Duban Kalmar Gobir A Farfajiyar Al’ada

Masu ruwaito asalin Gobir da Gobirawa sun baro wani ɗan giɓi na ‘harshe’. Zancen Larabawan Makka da Madina da Ƙibɗawan Misira da Larabawan Yemen da Turkawan Daular Ottoman ya kasa samun tasiri ga harshen Gobirawa na tun fil azal. Har yanzu ba mu ji ɗuriyar waɗannan harsuna ba ko a cikin tsohuwar Hausar ƙasar Gobir da wasu daga cikin karuruwan harshenta. Ba Azbinawa ba ne, duk da zamantakewar su da al’adunsu d harsunansu daban. Don wani abu baƙo kawai da muka samu daga cikin fadar masarautar Gobir a bukukuwansu na salla, daga cikin masu barka da salla za a fara gabatar da masu yi wa sarakunan Gobir kirari ɗaya bayan ɗaya daga sarki na farko har ya zuwa mai ci. Bayan sun gama, sai wasu mutane biyu su zo, su yi magana da baƙon harshe, ɗaya na fassara da Hausa. Wannan salon suna kiransa Warkarci[8]. Gabatar da masu yi wa sarakunan Gobir take da Hausa shi ne hujjar cewa, harshen Daular Gobir da mutanenta Hausa ce. Samun wani/wasu baƙin harsuna a Daular Gobir ba abin mamaki ba ne idan aka lura da daɗewarta da ƙarfinta da faɗinta da al’ummomin da ke maƙwabtaka da ita da masu ziyararta da waɗanda ta ci da yaƙoƙinta. In dai Warkaru ba harshen Azbin ba ne da aka ce can Daular Gobir ta fara zama, to ina zaton surkullen zantawa da iskoki ne na sirrin ƙasa a siyasance.

A tsarin al’adar garuruwan ƙasar Hausa, sunayensu ba su rasa alaƙa da mutanensu ko yanayin ƙasar ko garin ko albarkatun ƙasar ko tsirrai ko itace ko ma’adanan da ake samu ko gulabe da tsaunuka da dabbobi da ƙwari da ke wurin. Mu tsura wa ƙasar Gobir ido sosai mu dubi waɗannan misalai:

1.      Sabon Birni:                           Ya nuna an baro tsohon birni

2.      Birnin Lalle:                          Birni ne da ke da ciyawar lalle

3.      Unguwar Lalle:                    Unguwa ce da aka samo sunan daga lalle

4.      Kalgo:                        Daga tsiron Kalgo

5.      Kwaren Gamba:                   Saboda hakin Gamba

 

Aiki na kan masana da manazarta da mu ɗalibai mu sake nazarin mazaunin Gobirawa na farko domin mu nazarci yanayin wurin. Haka kuma, mu ɗan yi yunƙurin gano su Gobirawan farko da aka tarar yaya suke kiran kansu? Ko da ma sunanta ‘Goobir’ masu sauraron suna da ba ‘yan asali ba ke furta ta daban-daban? Anya ba wajen rubuta ta ne ake samun matsala ba daga ajamin sunan ko rubutun Turawan farko? Me zai hana mu sake bitar waɗannan ‘yan hasashe-hasashe mu ga ko akwai abin cewa:

1.      Gobarau: Masallacin Gobarau na Katsina ficen da ya yi duniyar tarihin Sudaniyya kuma da wannan suna ‘Gobarau’. Daɗewar Musulunci a Daular Gobir da shiga da ficen baƙi cikinta abin duba ne. Wannan na buƙatar a dubi tarihin Gobarau da kafuwar Daular Gobir. A sake duba wasalin /u/ da harafin /w/ ‘yan tagwaye ne, daga nannage n /u/ aka samu /w/, don haka Turawa ke ce da harafin ‘double u’ wai ‘u’ gida biyu. Ke nan da ‘raw’ da ‘rau’ Hasan da Husaini ne. Gobirawa – Gobarau – Gobarawa.

2.      Goriba/Goruba: Farfajiyar Azbin da Kabi da Katsina da Gobir marayar icen ‘Goriba’ ce. Yanayin ƙasar na yi wa icen daidai. Idan da tabbacin itacen Goruba bargaja a wuraren zamansu na farko ƙila a ce daga ‘Goriba’ a sami ‘Goribu’ – Goribau – Goribawa – Gobirawa.

3.      Gobara: A mahangar al’ada, mutum/wani abu na tashi da sunan asali a tsakiyar rayuwa a ƙaga masa wani suna ga abin da aka shaida gare shi. A al’adance, rinjayar da wuta za ta yi wa mahashinta sai ya nemo agaji a taimake shi a kashe ta, shi ake ce wa ‘gobara’. Wutar gobara wani yaƙi ne da gudan gari dole ya tashi-tsaye. Ga al’ada, idan Ƙudahi ko Jan-Kiyashi ko Sunge ko Cinnaka suka yi tururuwa da yawa suka fito rami, akan ce sun yi ‘gobara’. Bagobiri ga yaƙi, ‘gobara’ ne, duk ƙasar da suka kai wa hari sai mazajenta sun nemi agajin dugadugansu. Idan aka kai musu hari, ƙwai da ƙwarƙwatansu ke fitowa, a mutum har liman.

 

Ƙoƙarin laƙa wa Gobir sunan da ba na harshen kakanninta ba rage mata lamba ne, a sake lale. Anya! Ƙoƙarce-ƙoƙarcen danganta asalin Gobirawa da wasu baƙin ƙabilu irin su Ƙibɗawa da Turkawa da Fir’auna babu hasada a ciki? Kada a manta yaƙi kashi biyu yake, yaƙin takobi da na alƙalami.

 

Daular Gobir da Gobirawa a Farfajiyar Daulolin Sudaniyya

Daular Gobir a fuskokin daulolin Sudaniyya kamar madubi take kuma ita ce daular da ta samu suna ɗaya gawurtacce da duniyar Sudaniyya ta yi canjaras a kansa. Ga ɗan misali da za mu ga irin nauyin Gobir cikin adabinmu:

1. Kano:         Jalla babbar Hausa, gari ba Kano ba dajin Allah, ko

Kano ba gari ba dajin Allah. Duk da wannan kirari na yawan ƙasarta, Ɗantanoma mawaƙin Sarkin Kabi Sama ya ce:

Jagora:            An ce ba a wa Kano takakaka

                                    :Sama ya tattake ta

                                    :Don mun zo Kano da dambun masu

                                    :Ba mu samo gaba ba.

 

2. Katsina:                 Bukkar kara

3. Kabi/Argungu:     Birnin kara da gambun ƙarfe

Na Kanta ba ku da raggo

4. Sakkwato: Birnin Shehu, ta Bello mai da ƙasari zuma

5. Yawuri:                  In ka san Yawuri ka san geshe?

6. Zamfara:                Zurfin ciki / Gusau ta Sambo Dandin Hausa

7. Zazzau:                 

 

A taƙaitace, a tsarin kowace daula, kowace ƙasa akwai take da kirari. A can da, da kiɗa da rawa ake yin taken da arashi da kirari ana yi wa abokan hamayya habaici. Da aka ci gaba ne aka bai wa sojoji da ‘yan sanda busa bigala da atisayen barazanan tuna baya. Wanda duk kakanninsa ba su kare ɗiyaucinsu ba, ba ya da wani taken da zai gaya wa duniyar zamaninsa. Daular Gobir a nan ta ci zarar sauran dauloli takarorinta. Da an ambaci Gobir da yaƙi za a yi mata kirari

·         Gobir ta Bawa gidan faɗa.

·         Gobir ta Bawa kowa Sarki.

 

An ce, rawar atisayen dakaru Gobir a fagen daga shi ne[9]:

                        :Ƙashin gwuiwan kura

                        :Ba lasan karnai ba

                        :A ba manya fili

                        :Ba don Allah na ba

                        :Ina mutuwa tayyi! Ina mutuwa tayyi!

                        :Ta sheƙo ga ‘ya’ya (tsoho)

 

Zaruntakar Gobirawa ta yi kusa da ta Larabawa in ba ta yi daidai ba. An ce, Khalid bn Walid in sun je fagen jihadi sukan gaya wa abokan karawa cewa: “Ga waɗanda ke buƙatar mutuwa fiye da yadda suke son rayuwarku”.[10] Tirƙashi, maganin maƙi gudu ban kashi!

Mazakutar Gobirawa a kowane fagen nuna bajinta suka shiga sai sun yi fice kuma da jarumtaka ake rarrabe Bagobirin asali da Bagobirin rantsuwa. Dubi yadda makaɗa Ɗan’anace ke wasa wani Bagobiri a fagen dambe:

Jagora:            Yaƙi sabon Bagobiri

                        :Mai kayan faɗa

                        :In nig ga mutum da jan ido

                        :Tsoro nai nikai

Makaɗa Narambaɗa Tubali, makaɗin Daular Sakkwato da ya yi wa Sarkin Gobir Salihu waƙa ga gindin da ya ɗora ta a kai:

Gindi:             Ya buwai maza Salihu

                        :Ko yanzu a bar wargi

                        :Ba su ima Ɗan’inna

                        :Halin Ummaru na yay yi

 

Jagora:                        Kai a Ummaru yau

Yara:               Kai a ɗan Adata Jangwarzo

Jagora:                        Batun da kas sani na

                        :Shi na za ni tusa ma

                        :Da gabas da yamma

Yara:               Shawai bai zan done ga kowa ba

Jagora:                        Nan ƙasag ga kog gwada wargi

Yara:               Ummaru ya bi sai

 

Abin mamaki, hatta a fagen siyasar zamani za a yabi Bagobiri sai an tuzgo da famar yaƙi da suka gada daga kakanni. Sani Aliyu Ɗandawo da ya yi wa Gwamna Attahiru Bafarawa waƙa ga gindin da ya ɗora ta:

Jagora:            Dogo bari in ma kiɗin nan na yaƙi

                        :Attahiru ya yi kokuwa ya yi kaye.

           

Wani makaɗin fadar Sabon Birni ya fito da ficen Gobirawa cikin waƙarsa kamar haka:

Jagora:            Gobirawa kun sha kunun baƙar zuciya

Yara:               Nan gidan duniya babu in da ba a san ku ba.

           

A masarautar Gobir, da duk wurin da Bagobiri yake a duniya, yana bugun gaba da Sarki Malam Bawa wanda aka fi sani da Jangwarzo. Daga cikin malaman zamaninsa wani malami ya rubuta waƙar yabon Bawa Jangwarzo (1790) yana cewa:

                        Ba da razana kigon tama

                        Ɗan Alasan mai tambari

                        Ba da razana ƙyauren gari

                        Bawa kai na Magajin Gari

                        ……………………………

                        Ba batun yaƙi munka zo ba

                        Gaisuwar mutuwa munka zo

                        Da batun yaƙi munka zo

                        Wurno ba ta yini ko ta kwan

                        Shiki da dole tawayen gari

                        Ƙanƙanan kajinmu na

                        Wa ɗan Gudale wa ɗan Tubali

                        Manya-manyan kajinka na

                        Kar ka tam musu sai ran buki

 

Wannan waƙar rubutacciya ce bisa ga tsarin gwauruwar waƙa (‘yar ƙwar ɗaya) kuma kwamacala ba da tsayayyen amsa amo ba. Duk yabon da aka yi wa Sarki Malam Bawa Jangwarzo kan yaƙi ne da fama.

 

Kar Ta San Kar

A da, gabanin bayyanar hasken saukakkin addinai, ƙarfin kowace daula ya danganta ga irin ƙarfin sojanta da tanadinta na tsaro. Gobir da Gobirawa sun yi sunan yaƙi ainun, sai dai abin kula shi ne, mayaƙi ba dole kowane karo shi ke yin nasara ba. Yadda Hausawa ke cewa, ‘Ba a san maci tuwo ba sai miya ta ƙare’, ba a san gwarzo ga yaƙi ba sai an ci shi ya mayar da fansa ko ya ci nasara ko ya sake faɗuwa. Ga al’adar Gobirawa, cin su da yaƙi ba abin bugun gaba ba ne, domin su da yaƙi tobasai ne ƙuƙe-na-ƙuƙe sai abokin yaƙi ya gaji ya mayar da yaƙin wasa.[11]

 

Daular Gobir ta kara da Katsina ta ci an ci ta. Ta kara da Kano da Zazzau da Zamfarawa ta ci an ci ta. Ta shigo Borno da Rano da Haɗijiya yaƙin zube ba ni ƙwarya. Ita da Daular Sakkwato takobi bai taɓa kwana kube ba. Ta yi arangama da Azbinawa har suka sauya mazauninsu suka dawo wurin da suke yanzu. Da Adar da Zabarma ba ta bari suka huta ba sai da ta ɓatar musu da lisafi. Gobir ta taya Daular Nupe ta ci zarra. Ta darzaza Oyo dole Yarbawa suka zaɓi tobasantaka. Tattare da tsananin tsaron Bargawa, Gobir ba ta bar su ba sai da aka ƙwama ta girgiza su. Daular Songhai ta Askiya sun kauru da juna, Fulanin da ke Fadan Gurma (Gurmawa) sai da Gobir ta firgita su. Daular Mali ta Wangarawa, Gobir na da tarihin yaƙi da su na bisa kan mai uwa da wabi. Babu wata daula daga cikin daulolin Sudaniyya da ba ta san da Gobir da Gobirawa ba a fagen luguden takubba da ruwan masu ba. Waɗannan yaƙe-yaƙe da babu wata daula daga cikin daulolin Sudaniyya da ta yi kama da irinsu. Kuma ta tsayu da ƙafafunta, su suka bai wa Gobir da Gobirawa fitaccen suna da babu mai irinsa.[12]

 

Fice da dabarun yaƙin Gobir ya sa suka dinga sassauya cibiyoyin daular mulkinsu. Daga cikin cibiyoyin da aka yi akwai, Birnin Lalle da Tsibiri da Sabon Birni da Alkalawa da Birnin Magale da wani gari kusa da Gidan Rumji na cikin Jamhuriyyar Nijar, an ce kangonsa na nan.[13] Wannan dawara da kai da kawo ya ba Gobirawa damar barbazuwa cikin duniyar Sudaniyya, har ya kasance babu wata daula daga cikin daulolin Sudaniyya da babu Bagobiri a ciki. Abin ban sha’awa, ba a san su ‘yan gudun hijira ba, sai dai a ce, ja da baya ga rago ba tsoro ba ne, duk cikin shirin yaƙi ne. A cikin kowace daula Gobirawa suka shiga baƙunci an san kar ta san kar.

Hasken Gobir Da Gobirawa A Masarautun Ƙasar Hausa

Bayan da yaƙe-yaƙen jihadi suka lafa, Bature ya yi ɗan zamaninsa ya wuce. Ƙasa ta koma hannun masu abu, kowa ya koma ƙasa da aiki ƙoƙarin gina abin da aka rusa da farfaɗo da abubuwan da suka salwanta. Kowace daula masarautunta suka himmatu da abin da suka himmatu a kansa. Tasirin yaƙe-yaƙen da Gobirawa suka yi, da dabarun tsaronsu da tattalin arziki da siyasar mulki ta ci gaba da naso manyan daulolin ƙasar Hausa. Bazuwar Gobirawa da kafuwar garuruwansu da tsabbacewarsu nesa ga waɗanda ba su yarda da su ba ya haifar da wani sabon salon a tsarin sarautun daulolinmu.[14]

 

Rushewar Alkalawa da gugwar jihadi da ta raba masarautar Gobir kashi biyu Sarkin Gobir na Sabon Birni (da ya miƙa wuya) da Sarkin Gobir na Tsibiri (da ya zaɓi ‘yanci).[15] Garuruwan Gobirawa, mutanensu suna nan tangam kamar komai bai faru ba. Don haka, dole aka bar su da sunansu da sarautunsu. Dubi waɗannan sarautun don tabbatarwa:

        i.            Sarkin Gobir Na Isa

      ii.            Sarkin Gobir Na Gwadabawa

    iii.            Sarkin Gobir Na Goronyo

    iv.            Sarkin Gobir Na Kalgo (Ƙasar Gwandu)

      v.            Sarkin Gobir Na Bunguɗu

    vi.            Sarkin Gobir Na Lailaba (Ƙasar Kabi)

  vii.            Sarkin Gobir Na Kwantagora

viii.            Sarkin Gobir Na Yawuri (a Kwantagora)

 

Waɗannan sarautu ba ƙanana ba ne a ƙasashen da suke. Abin ban sha’awa duk wani ɗan sarautar Sakkwato da Kabi da Gwandu zai so a ba shi sarautar Sarkin Gobir domin wani matakin ci gaba a tsarin masarautunsu.[16] Abin nufi a nan shi ne:

        i.            Mai sarautar sarkin Gobir Na Isa, sarautar Sarkin Musulmi yake jira.[17]

      ii.            Mai sarautar Sarkin Gobir Na Gwadabawa, sarautar Sarkin Musulmi yake jira. Sarakuna biyu da suka fito daga can suka yi sarautar Sarkin Musulmi.[18]

    iii.            Mai sarautar Sarkin Gobir Na Kalgo, shi ake ba Sarkin Gwandu in ta faɗi. Mafi yawan sarakunan Gwandu sai da suka yi Sarkin Gobir Na Kalgo.[19]

    iv.            Sarakunan Kabi uku suka yi sarautar Sarkin Gobir Na Lailaba kuma duk sun yi Sarkin Kabin Argungu.[20]

 

Gobir Fitilar Addinan Farfajiyar Sudaniyya

Tsayin dakan da Gobir ta yi na ƙin miƙa wuya ga mulkin gadon-na-gajeka da sunan addini ya sa wasu na bayan fage ke yi mata kallon Maguzanci.[21] Ko shakka babu, Gobir ta yi fice a kan addinan gargajiya na bori da camfi da ‘yan tsafe-tsafen kare kai da kaya.[22] Mantuwar da ake yi ita ce, waɗannan abubuwa sun wanzu tun gabanin saukakkin addinai a Sudaniyya. Babu al’ummar da ba Bamuguza ba gabanin saukakkin addinai. Don haka, kowace al’umma da irin nata bori da tsafe-tsafe.[23] Gobir ta shahara a nan, domin ga al’ada komai Gobirawa suka tunkara gadan-gadan suke ba su san ido ga kifi ido ga bado ba. Hidimar Iskoki na bori daga Masar da Morocco da Tunis da Alges da Libya suka kwararo Gobir ba Gobir ta ƙago su ba.[24] Kasancewar Daular Gobir daɗaɗɗiya ta yi fice da zarra cikin sha’anin bori a Sudaniyya.[25]

 

Saukakkin addinai na Nasara da na Musulunci a Gobir suka fara yada zango. Gabanin jihadi babu daular da ta fi Daular Gobir malamai a farfajiyar Sudaniyya. Masu jihadi manya daga cikinsu suna da malamai Gobirawa kuma wasunsu ƙasar Gobir suka yi karatu.[26] Mujaddadi ya tabbar da akwai malamai masanan gaske Ƙasar Gobir kuma Gobirawa. An ce, Mujaddadi na matashi ya je fadar Gobir ya yi wa malamansu nasiha, suka yi masa tambaya ɗaya, suka ba shi shekara ɗaya, ya je ya yi karatu ya gano bayaninta, ya dawo ya faɗa.[27] Ya yawace ƙasa gaba ɗaya ya rasa bayani. Yadda al’amarin yake shi ne, akwai wani bawan Allah mata-maza a Birnin Alkalawa san da yake mace sunansa Sahura, lokacin da yake namji sunansa Ummaru, ya rasu a mulkin Sarkin Gobir Babaji. Ga tambayar da malaman Gobirawa suka yi masa:

Da yana mace Sahura ya yi aure ya haifi ‘ya’ya biyu, aka gane mata-maza ne aka sake shi. Ya je ya yi shigan maza Ummaru ya auri mata suka haifi ‘ya’ya uku. Aka gane shi, aka sake shi. Ya je ya yi mafarkin maniyinsa ya ɗiga a farjinsa ya haifi ɗa ɗaya. Sai ɗiyansa su shida suka taru/rayu. Ya rasu ya bar dukiya mai yawa, yaya za a raba musu gado?

 

Abin ban sha’awa, Sarkin Gobir Babari ya tura masana daga Alkalawa zuwa Tunis da Tarabulus da Misra domin tuntuɓa.[28] Wa zai musanta kasancewar masu wannan tambayar fitattun masana na ƙin ƙarawa? Me ya sa suka yi tambaya ga fannin gado? Ashe tuni Gobirawa ke da hulɗa da duniyar ilmin Musulunci tun ba a taɓa mafalkin jihadi ƙasar Hausa ba. Danƙari! Lallai Gobir mai hannu duka dama ce. Duk wani mai ƙoƙarin kushe Daular Gobir ko Gobirawa ta fuskar addini bai san ‘Ba a wane bakin banza ba’. Gaya masa ya sa himma, ruwa na ƙasa sai ga wanda bai tona ba. A iya sanin Gobirawa Daularsu ta Musulunci ce, kuma Musulmi ne Sarkinsu gaba da baya, kurakurai kuwa ba hujja ce ta kore addini ga wanda ya miƙa wuya ba.[29] Da Mujaddadi ya dawo ya ba su gari kan tambayar da suka yi masa, suka yi masa fashin baƙinta dalla-dalla.[30] A tuna ba tambayar ƙure ba ce, ba ta raini ba, domin abin ya wakana a haƙiƙa ba ƙire ba ne.[31]

 

Sakamakon Bincike

Idan Bahaushe ya ce, ‘Ba a wane bakin banza’, a bi shi a hankali a ga wane ne wanen da yake zance a kai? Da duk suna ya yi fice, akwai wata ɗaukaka tare da shi. Gobirawa sun samu ɗaukaka mai yawa a farfajiyar Sudaniyya; an yi zamanin da ba wasu sai su, kuma ba sa magana a kaɗa kai. Jihadin ƙarni na goma sha tara ya tarwatsa babbar cibiyarsu Alkalawa. Mulkin Turawan Ingila ya zo ya sake girgiza su. Duk wannan bai goge sunan Gobir ba, bai rage wa Gobirawa tsawo ba saboda irin salon zamantakewarsu na a share jini a koma wasa. Ga ɗan hasashen da wannan takarda ta leƙo:

1.      Babu daular da ta yi faɗi da yawa da ƙasaita a daulolin Sudaniyya irin Daular Gobir.

2.      Gobirawa tantagaryar Hausawa ne duk wani yunƙuri na samo musu suna a wajen daularsu, a bi shi a hankali ba a rasa bi-ta-da-ƙulli a ciki.

3.      Ci gaban dukkanin ƙasar Sudaniyya Gobir ne tushensa ta fuskar siyasa da tsaro da addini da wayewa domin ita ta fara yi wa baƙin Sudaniyya masauki. Sarrafa bindiga da murƙushe juyin mulki da tsaro, gare su aka koya.[32]

4.      Gobir na buƙatar sabon bincike don a inganta tarihinta, a daidaita shi ya shiga cikin sahun fitattun daulolin duiya da ake darussansu a tarihin duniya. Wannan na buƙatar gidauniya ta musamman mai ofishi a masarautun Gobir.[33]

5.      Ga dukkanin abubuwan da suka bayyana Gobir ba ta aminta da tarihin Bayajidda ba.

6.      Na fihimci cewa babu wai, Gobirawa su suka kawo dabarun yaƙi a farfajiyar Sudaniyya, kamar yaƙin taron dangi da Turawa ke bugun gaba da shi; da salon a mutu har liman wanda Larabawa ke bugun gaba da shi; da sasasantawa ta fuskar auratayya wanda Fulani suka ara daga gare su. Don tabbatar da wannan iƙirari, Saular Sakkwato ta kasha wa Daular Gobir mutane ɗari (100) da ta turo su taimaki Sarki Sama na Daular Kabi yaƙi (da su Fulani). Aka kashe su a ganin Natsini, Gobir ta sake turo wasu nan da nan ƙarƙashin Ɗangaladima Ali, suka kuma ci nasarar yaƙin (Bagaye, 2018).

 

Naɗewa

Ban ce na ce komai ba, amma na san waɗanda suka ce wani abu, na ce wani abu a kan maganganunsu. Tattara tarihin al’umma ba aikin rukunin masana ɗaya ba ne, taron dangi ake yi masa. Wanda ke tsinkayar Gobir da nisa, dubin tsoro ya yi mata. Wanda ke kallonta kusa, bai yi mata duban natsuwa ba. Wanda ke jin ka-ce-na-ce a kanta, bai fahimce ta ba, sai ya yi nutso cikin ayyukan da aka yi a kanta na ilmi. Rubuce-rubucen da aka yi kan Gobir cikin Faransanci da Ingilishi da Larabci ba su shiga sosai a makarantun ilmi na addini da boko ba.[34] Abin ban sha’awa, ga Gobirawa da suturarsu da tsagarsu ta gado da sunayen kakanninsu har yanzu ba su wofintar da su ba. Daulolin da Gobir ta ci yaƙi ba su taɓa tunanin mai da gami ba, waɗanda suka ci galaba a kanta har gobe ba su son a yi zancen fansa, kaico!

Jagora:                        Ashe kura ko ta yi kwance

                                    :Ko an yanke ba ta motsi

                                    :Ɗan akuya bai ƙetararta

                                    :Yana aza kura lahiya take

                                    :Ba shi isa kusa ba shi yarda  

 

Manazarta

AbdulMalik, M. (1966) Zuwan Turawa a Nijeriya ta Arewa. Zaria: NNPC.

Adamu, M. (1978) Hausa Factor in West African History. Zaria: Ahmadu Bello University Press.     

Alƙali, B. (1968) “Hausa Community in Crisis Kebbi in the 19^th Century” MA thesis, Zaria: Ahmadu Bello University.

Augi, A. (1979) “Migration of the Gobirawa: A Reconsideration”, Paper Presented at Postgraduate Seminar Department of History, Zaria: Ahmadu Bello University.

Augi, A. R. (1984) “The Gobir Factor in the Social and Political History of the Rima Basin” (c. 1650 to 1808), PhD thesis, Zaria: Ahmadu Bellio University Vol. I.

Boyd, J. (1982) “The Contribution of Nana Asma’u Fodio to the Jihadist Moɓement of Shehu Usman Dan Fodio from 1820-1865”, MPhil thesis. London: Polytechnic of North London.

Bunza, A. M. (2009) Narambaɗa. Lagos: Ibrash.

Bunza, A. M. (2017) Dabarun Bincike A Nazarin Harshe da Adabi da Al’adun Hausawa. Zaria: Ahmadu Bello University Press.

Gagare, B. (1982) Ƙarshen Daular Alƙalawa. Lagos: Ma’aikatar Al’adun Gargajiya Ta Tarayya.

Gatawa, M. (1995) “Migration, Settlement and Integration: The Tuareg of Sabon Birni Local Goɓernment Area”, BA Project, Sokoto: Usmanu Danfodiyo Uniersity.

Gobir, A. S. H. (1982) Kunne Ya Girmi Kaka Ingantaccen Tarihin Hausa. Presented to Alhaji Shehu Aliyu Shagari The President of the Federal Republic of Nigeria on the Commemorating the First Presidential Ɓisit to Sabon Birni on Monday 26^th July 1982. By Sarkin Gobir Alhaji Muhammadu Bawa.

Gobir, H. and Boyd, J. (1981) “Salla in Sabon Birni in Gobir Customs and Tradition” in Zaruma Cultural Magazine, Sokoto.

Hama, B. (1967) Histoire du Gobir at de Sokoto. Niamey.

Hamdan, S. & King, N. (1975) Ibn Batuta in Black Africa. London.

Hisket, M. (1975) History of Hausa Islamic Verse. London.

Last, M. (1985) “The Early Kingdoms of the Nigerian Saɓanna”in, J.F.A. Ajayi & Micheal Crowder, Vol. One.

Maniya, M. S. (2009) Tarihin Sahabban Shehu. Sokoto: Al-Ameen Printing.

Meeek C. K. (1971) The Northern Tribes of Nigeria. London: Clarke, Doble and Brendon Ltd.

Miles, W. F. S. (1994) Hausaland Diɓided Colonialism and Independence in Nigeria and Niger. Cornell: University Press.

Nadama, G. (1977) “The Rise and Collapse of a Hausa State: A Social and Political History of Zamfara”, PhD thesis, Zaria: Ahmadu Bello University.

Richardson, J. Travels in the Great Desert of Sahara in the years 1845 and 1846, London: Vol. 11.

Sami, S. Traditional Titles in Northern Nigeria.

Smaldone, J. P. (1977) Warfare in the Sokoto Caliphate Historical and Social Perspectives. Cambridge: University Press.

Tarihin Daular Gobir

Tremearne, M. A. J. N. (1914) The Ban of Bori Demons and Demon-Dance in West and North Africa. London: Health Cranton and Ouseley, Ltd.

Usman, Y. B. (1974) The Transformation of Katsina. Zaria: Ahmadu Bello University Press.

 

Waɗanda Aka Tattauna Da Su

1.      Professor Murray Last, University College, London.

2.      Malam Yakubu Bagaye, BA, (Protocol) Sakataren Hulɗa da Jama’a na Masarautar Kabi.

3.      Dr. Yakubu Aliyu Gobir, PhD, Dept. of Nig. Lang. UDUS.

4.      Dr. Aliyu Uba, PhD, Federal College of Education, Ondo.

5.      Malal Sayyadi Ruma, MA, Goɓernment House, Katsina.

6.      Malam Bature Dunkushi, (Teacher) Malamin Makaranta/ Ɗan Sarauta.

7.      Malam Idris Geza, (Teacher) Malamin Makaranta/ Ɗan Sarautar Geza, (Jikan Sarkin Shiko Manu).

8.      Professor Babajo, Umaru Musa ‘Yar’adua University, Katsina.

9.      Malam Umaru Ango, Gidan Tarihin, Sakkwato.

---

[1] Shahara a duniyar mutane kamar Zulƙarnaini da Ƙaruna da Namarudu.

[2] Daga cikin Iskoki akwai Ifritu da Dandanguna, uban Aljan da Hajon Ruwa.

[3] Daular Gobir tana gaban Kabi da Katsina ta riga dauloli da yawa wayewar kai a duniya.

[4] A dubi Augi, Migration of Gobirawa: A Reconsideration, paper ABU Zaria, 1979.

[5] A dubi Last, The Early Kingdoms of the Nigerian Saɓanna, cikin J.F.A. Ajayi and M. Crowder, History of West Africa, shafi na 11.

[6] Ra’ayin Murray Last ne da na tattauna da shi ranar Talata, July 3, 2018 ta kibɗau ya turo mini da saƙon a rubuce.

[7] Hamdan, S. Ibn Batuta in Black Africa, 1975.

[8] A dubi Gobir, H. da Boyd, J. “Salla in Sabon Birni in Gobir Customs and Tradition”, in Zaruma Magazine, 1981 shafi na 26.

[9] Cikin waƙe-waƙen yaran ƙasar Gobir na dandali.

[10] A dubi Hitti, P. K. History of the Arabs. London.

[11] Da suka ga an buwaye su Katsina suka ce a mazaya a mayar da iri gida. Cikin daulolin ƙasar Hausa kowace na wasan tobasantaka da Gobir kan yaƙi.

[12] A al’adance ko raki Bagobiri ya yi a kan ce assha! Baka gada ba ko ka ɓata iri.

[13] Kangon kufan garin ke wurin bai ɓace ba, a dubi Tarihin Daular Gobir.

[14] A ko’ina suka yi gari suna son a naɗa musu Sarkinsu. A tsakiyar wata ƙasa za ka ga an ce Sarkin Gobir wane.

[15] Hatta da su na Sabon Birni na miƙa wuya suka yi ga Fulani ba ana dai zaman ‘yan marina.

[16] Ya kasance wata al’ada cewa gabanin ka yi babbar Sarauta an so a ce ka yi Sarkin Gobir a wuraren.

[17] Sarkin Gobir Amadu da Narambaɗa ya yi wa kiɗa, ya yi takarar Sarkin Musulmi tare da Sarkin Musulmi Abubakar na III bayan rasuwar Hassan Ɗan Mu’azu.

[18] A Gwadabawa an yi Sarkin Gobir bakwai, biyu daga ciki suka yi Sarkin Musulmi wato Sarkin Musulmi Muhammadu Maiturare (1915-1924) da Sarkin Musulmi Muhammadu Tambari (1924-1931). An yi Sarkin Gobir Ahmadu (1924-1928), Sarkin Gobir Muhammadu Adiyya (1929-1931), Sarkin Gobir Abdurahman Jatau (1931-1968), Sarkin Gobir Muhammadu Bello (1968-1974), Sarkin Gobir Muhammadu Zayyana (1974-2013), Sarkin Gobir Lawal Muhammadu Zayyana (2014-yau).

[19] Sarkin Gwandu Haruna da Sarkin Gwandu Jakolo duk sun yi Sarautar Sarkin Gobir Na Kalgo.

[20] Muhammadun Sama da Sarkin Kabi Muhammadu Mera duk sun yi Sarautar Sarkin Gobir.

[21] A Sakkwato da Bafulatani ya ga Bagobiri sai ya ce: “Jikan Inna uwar bori.”

[22] Babu wata daula da ta kuɓuta ga haka, Mujaddadi ya ambaci waɗannan al’adu cikin Nurul Albabi da Wasiiƙatul Ikhwani da Bayaanil Bidi’as Shaiɗaniyya.

[23] Zuru akwai Magiro, Fulani na da nasu, Yawurawa na da, ga su nan dai.

[24] A sabon binciken tsarin sunayen Iskoki da yadda ake yi musu hidima daga ƙasashen Larabawa suka shigo ƙasar Hausa. Musulunci ya yi naso ciki sosai.

[25] Da Argugu da Gobir da Zamfara da Katsina bori ya bazu sosai da ƙyar Musulunci ya ci nasara a kansa.

[26] Mujaddadi Ɗanfodiyo a gidan Sarautar Gobir ya yi karantarwa.

[27] A lokacin sun ga ya yi musu ƙarami ga shiga sha’anin manyan malamai.

[28] A duba cikin Ƙarshen Alewa Ƙasa. Shafi na 7.

[29] Ba a kafirta mai salla domin aikata saɓo.

[30] A cewar su: ɗiya da ya haifa yana mace a ba su rabon mata, ɗiyan da ya haifa yana namiji a ba su rabon maza, wanda ya haifa da kansa a ba shi rabon mace da namiji.

[31] Abin ya faru don haka ba son su ƙure shi suke yi ba, so dai ake a gaya masa ya taka sannu da karatu.

[32] Gobir ta taɓa Sarki Kututturu, Sarkin ya mutu suka ƙi su faɗa don kar yaƙi ya ci su. Aka ci gaba da yaƙi ba Sarki sai Kututturu.

[33] Sashen Tarihi da Masarautar Gobir su kula.

[34] Siyasar da ke tsakanin Daular Sakkwato da ta Gobir ba ya rasa hannu a ciki.