The History of Shaihu Usman dan Fodio

Shaihu Usman dan Fodio

(Arabic: ﻋﺜﻤﺎﻥ ﺑﻦ ﻓﻮﺩﻱ ، ﻋﺜﻤﺎﻥ ﺩﺍﻥ ﻓﻮﺩﻳﻮ ) also referred to as Shaikh Usman Ibn Fodio , Shehu Uthman Dan Fuduye, or Shehu Usman dan Fodio, 1754 - 1817) was the founde r of the Sokoto Caliphate, a religious teacher, writer and Islamic reformer. Dan Fodio was one of a class of
urbanized ethnic Fulani living in the Hausa States in what is today northern Nigeria. A teacher of the Maliki school of law and the Qadiriyyah order of Sufism, he lived in the city-state of Gobir until 1802 when, motivated by his reformist ideas and
under increased repression by local authorities, he led his followers into exile. This exile began a political and social revolution which spread from Gobir throughout modern Nigeria and Cameroon,
and was echoed in an ethnicly Fula led Jihad movement across West Africa. Dan Fodio declined much of the pomp of rulership, and while developing contacts with religious reformists and Jihad leaders across Africa, he soon passed actual leadership of the Sokoto state to his son, Muhammed Bello. Dan Fodio wrote more than a hundred books concerning religion, government, culture and society. He developed a critique of existing African Muslim elites for what he saw as their greed, irreligiousity, violation of the standards of Sharia law, and heavy taxation.
He encouraged literacy and scholarship, including for women, and several of his daughters emerged as scholars and writers. His writings and sayings continue to be much quoted today, and is often affectionately referred to as Shehu in Nigeria. Some followers consider dan Fodio to have been a Mujaddid, a divinely inspired "reformer of Islam".
Dan Fodio's uprising inspired a number of later West African jihads, including those of Massina Empire founder Seku Amadu, Toucouleur Empire founder El Hadj Umar Tall (who married one of dan Fodio's granddaughters), Wassoulou Empire founder Samori, and Adamawa Emirate founder Modibo Adama.

TRAINING

Dan Fodio was well-educated in classical Islamic science, philosophy and theology and became a revered religious thinker. His teacher, Jibril ibn 'Umar argued that it was the duty and within the power of religious movements to establish the ideal society free from oppression and vice. His teacher was a North African Muslim alim who gave his apprentice a broader perspective of the Muslim reformist ideas in other parts of the Muslim world.
Dan Fodio used his influence to secure approval to create a religious community in his hometown of Degel that would, dan Fodio hoped, be a model town.

SPREADING ISLAM

However, in 1802, the ruler of Gobir and one of dan Fodio's students, Yunfa turned against him, revoking Degel's autonomy and attempting to assassinate dan Fodio. Dan Fodio and his followers fled into the western grasslands of Gudu where they turned for help to the local Fulani nomads. When he moved to Gudu he was proclaimed al-mu'minin ("commander of the faithful") In his book Tanbih al-ikhwan 'ala ahwal al-Sudan (" Concerning the Government of Our Country and Neighboring Countries in the Sudan") Usman writes: "The government of a country is the government of its king without question. If the king is a Muslim, his land is Muslim; if he is an Unbeliever, his land is a land of Unbelievers. In these circumstances it is obligatory for anyone to leave it for another country". [3] . Usman did exactly this when he left Gobir in 1802.

After that Yunfa turned for aid to the other leaders of the Hausa states, warning them that dan Fodio could.trigger a widespread Jihad. Eventually, he did and it was the first major Jihad for the series of Jihads which were surging during the eighteenth and nineteenth century across Sudan and the neighboring states. It was called the Sokoto Jihad and it took place in Hausaland. Yunfa proved right and dan Fodio was proclaimed Amir al-Muminin or Leader of the Faithful. This, in effect made him political as well as religious leader, giving him the authority to declare and pursue a Jihad, raising an army and becoming its commander. A widespread uprising began in Hausaland. This uprising was largely composed of the Fulani, who held a powerful military advantage with their cavalry. It was also widely supported by the Hausa peasantry who felt over taxed and oppressed by their rulers.

After only a few short years of the Fulani War, dan Fodio found himself in command of the largest state in Africa, the Fulani Empire.
His son Muhammed Bello and his brother Abdullahi were carrying out the Jihad and were taking care of the administration. Dan Fodio worked to establish an efficient government, one grounded in Islamic law. After 1811, Usman retired and continued writing about the righteous conduct of the Muslim belief.

After his death in 1817 his son, Muhammed Bello, succeeded his as amir al-mu'minin or Sultan of Sokoto and became the ruler of the Sokoto Caliphate which was the biggest state south of the Sahara at that time. Usman's brother Abdullahi.was given the title emir of Gwandu and he was placed in charge of the Western Emirates, Nupe and Ilorin. Thus, all Hausa states, parts of Nupe, Ilorin and Fulani outposts in Bauchi and Adamawa were all ruled by a single politico-religious system.

From the time of Usman dan Fodio there were twelve caliphs, until the Birtish conquest at the beginning of the twentieth century. Dan Fodio's uprising inspired a number of later West African jihads, including those of Massina Empire founder Seku Amadu, Toucouleur Empire founder El Hadj Umar Tall (who married one of dan Fodio's granddaughters), Wassoulou Empire founder Samori Ture, and Adamawa Emirate founder Modibo Adama.

The Sokoto is one of the major jihads which swept across the region of Sudan which resulted in the emergence of a state (the Fulani Empire). Great number of Fulani led by Usman dan Fodio, were unhappy that the rulers of the Hausa states were
mingling the Islam with aspects of the traditional regional religion.

After 20 years of writing, teaching and preaching, he finally withdrew his people to Gudu in 1802 and after 2 years, in 1804, he rose up and overthrew their rulers. In Islam Outside the Arab World , David Westerlund writes: "The jihad resulted in a federal theocratic state, with extensive autonomy for emirates, recognizing the spiritual authority of the caliph or the sultan of Sokoto." That means that Usman achieved his goal to raise the Muslim law above the power of the government which is one of his main ideas in his written works. In Tanbih al-ikhwan 'ala ahwal al-Sudan he writes: "As for the sultans, they are undoubtedly unbelievers, even though they may profess the religion of Islam, because they practice polytheistic rituals and turn people away from the path of God and raise the flag of worldly kingdom above the banner of Islam. All this is unbelief according to the consensus of opinions." Usman points out in his books many of the flaws and.demerits of the African non-Muslim or Nominal Muslim rulers.

Some of these are corruption on
various levels of the administration along with.absurdity and injustice regarding ordinary people's.rights. Usman is strongly criticizing the heavy taxation and obstruction created in the business
and trade of the Hausa states by the law system.

One can assume he was fighting for common equality according to the Muslim law which was inexistent before 1804. It is astonishing how the call for Jihad from Gudu managed to spread throughout the whole county. The communication
was carried along trade routes and rivers draining.to the Niger-Benue valley, as well as the delta and the lagoons. The call for Jihad did not only reach other Hausa states such as Kano, Katsina and
Zaria but also Borno, Gombe, Adamawa, Nupe and Ilorin.
These were all places with major or minor
groups of Fulani alims.

NANA ASMA'U

One of the most prominent members of the
caliphate was Shehu Usman dan Fodio's daughter. She was very devoted to the education of the Muslim women and she was a writer herself like most of the rest of her family. She witnessed many of the Jihad wars and wrote about her experiences in the war in her books.Many of her written works are related to Islamic education; for much of her adult life she was responsible for educating women
in their religion, Islam. She created a cadre of women teachers who travelled throughout the Caliphate educating women the students' own homes. Nana Asma'u was very well educated in the classics of the Arab world, and well versed in four languages (Arabic, Fulfulde, Hausa and Tamachek ) which gave her a widespread reputation of a scholar and the opportunity to communicate with the whole sub-Saharan African Muslim World. David Westerlund wrote: "She continued to be a source of inspiration to the present day."

TARIHIN AL UMMAR HAUSAWA TA BANGARAN SHUGABANCI

Shugabanci na nufin rikon ragamar al’umma da ba su umarni da yi musu jagoranci bisa tafarkin da suka amince da shi, da tsara musu dokoki da sasanta tsakaninsu, da makamantan wadannan.

Shugabanci ta bangaren al’adun Hausawa kuwa, ya faro ne daga tsarin zaman iyali inda Maigida yake kamar Sarki a gidansa, a kullum shi ne babba, daga nan sai matarsa da sauran yaran gida. Yayin da aka samu gidaje biyu ko fiye da haka akan zabi wani dattijo a matsayin shugaba, ko kuma wani jarumi wanda ya nuna ya fi kowa sadaukantaka da jaruntaka da dauriya.

Wasu dalilai kamar halin kunci a cikin gida ko bukata irin ta tsaro ko rashin zaman lafiya, kan sa Maigida ya fitar da wasu daga cikin ‘ya‘yansa zuwa wani guri na daban, kamar gona ko garke.
Ta haka ne iyali kan yadu su yawaita su hada wani kauye.

Saboda haka ne sai a kara zabar wani shugaban da zai shugabanci wannan kauye. Wannan shi ya haifar da mukamin MAI UNGUWA kuma shi zai dinga tsara musu dokoki.

Kauye yakan bunkasa ya zama gari sosai, a sakamakon haka sai a kara zabar wani mutum a matsayin Maigari wato (Fagaci) don kula da wannan gari.

Da aka samu ci gaba kuma, garuruwa suka kara yawaita sai aka samar da mukamin Hakimi, ana ba wa Hakimi garuruwan Maigari akalla biyar don ya kula da su.

Da tafiya tai tafiya, sai aka samar da mukamin Sarki inda ake hada wa Sarki masarautar Hakimi akalla biyar ko fiye domin ya shugabance su ya kuma shimfida musu dokoki domin zaman lafiya.

A takaice dai ajin shugabannin da ke tsara dokoki a tsakanin talakawansu sun hada da Maiunguwa, da Fagaci, da Hakimi, da Sarki, don haka a tsarin zaman Hausawa komai dukiyar mutum in ba ya cikin wannan jeri to talaka ne.

TARIHIN KASAR MARADI (JAMHORIYAR NIGER)

Jihar Maradi itace cibiyar kasuwanci akasar niger, wacce Allah ya Albarkaceta, da masana, malamai, masu kudi, da ma’aikata, sannan kuma tana daya daga cikin manyan garuruwa daga cikin garuruwan kasar hausa, saboda tana daya daga cikin garuwuwa na kudancin Niger karkashin manyan garuruwan kasar hausa, kuma ta kasance karkashin mulkin Katsina shiyasa ma ake mata lakabi da Katsinan Maradi domin kuwa katsinan ta mulketa tun lokacin yake yaken kasar hausa, kuma hasalima yanzu idan za a kira sarautar maradi sai ance Sarkin Katsinan Maradi kaga kenan zamu iya cewa Maradawa Katsinawane tun asali.

Maradi tayi yake yake sosai a kasar hausa inda taci nasarar wasu garuruwa, wasu kuma suka bata kashi, amma dai tarihi ya nuna Bamarade jarumine, kuma bashi tsoro, wannan shisa ta bunkasa a kasar hausa har lukacin zuwan turawan mulkin mallaka nan kasar hausa inda suka sha
gwagwarmaya da turawa a wancan lokacin, a zamanin Sarki Katsinan Maradi Daci, tsakanin shekara ta 1892 zuwa 1894.
Bayan jihadin Sheik Usman Dan fodio mujaddadi, inda ya yaki Sarakunan Kasar hausa ya kuma jaddada addinin Musulunci a wannan nahiyar, ya kuma canza sarakuna da dama musammam wadanda
suka bujirewa ka'idodinsa Maradin ta shiga cikin jerin kasashen wannan abu ya ritsa dasu, ta kuma ta sami sarakuna har guda 23 bayan kafuwar masarautar Maradi. Wanda suka hada da:-

SARAKUNAN DA SUKAYI MULKI A KASAR MARADI

1. Sarkin katsinan Maradi Dan kasawa 1817-1830 Shekara 13
2. Sarkin katsinan Maradi Rauda 1830-1836 Shekara 6

3. Sarkin katsinan Maradi Dan Mari 1836-1843 Shekara 7

4. Sarkin katsinan Maradi Binoni 1843-1848 Shekara 5

5. Sarkin katsinan Maradi Dan Mehedi 1848-1851 Shekara 3

6. Sarkin katsinan Maradi Dan Baura 1851-1852 Shekara 1

7. Sarkin katsinan Maradi Dan Baskore 1852-1875 Shekara 22

8. Sarkin katsinan Maradi Barmo 1875-1879 Shekara 5

9. Sarkin katsinan Maradi Maza waje 1879-1882 Shekara 3

10. Sarkin katsinan Maradi Malam 1882-1883 Shekara 1

11. Sarkin katsinan Maradi Salau 1883-1887 Shekara 5

12. Sarkin katsinan Maradi Gulbi dan kaka 1887-1889 Shekara 3

13. Sarkin katsinan Maradi Dandadi 1889-1890 Shekara 1

14. Sarkin katsinan Maradi Mijin yawa 1890-1892 Shekara 2

15. Sarkin katsinan Maradi Naibo 1892-1894 Shekara 2

16. Sarkin katsinan Maradi Daci 1894-1897 Shekara 3

17. Sarkin katsinan Maradi Kure

18. Sarkin katsinan Maradi Mahamman Burja 1820

19. Sarkin katsinan Maradi Ali dan Kimale 1920

20. Sarkin katsinan Maradi Dan Kulodo 1920-1944 Shekara 24

21. Sarkin katsinan Maradi Dan Baskore 1944-1947 Shekara 3

22. Sarkin katsinan Maradi Elh Sani kure Buzu 1947-2004 Shekara 57

23. Sarkin katsinan Maradi Elh Ali Zaki 07/02/2005

HISTORY OF SALLAR GANI IN HADEJIA

Sallar Gani is an old tradition in Hadejia,
Jigawa state. It is celebrated annually
particularly during the Month of Rabiúl Auwal,
in the Islamic calendar when Muslims are
celebrating Maulud, the birth day of the Holy
Prophet Muhammad (SAW).

According to the former Galadiman Jauje of
Hadejia, Alhaji Baba Daudu, the tradition was
introduced by the Emir of Hadejia, late
Abdulkadir, 80 years ago. Galadiman Jauje
added that the late Emir introduced the
Hawan Gani and Hawan Bariki during his
reign, where festivities including a special
durbar are being carried out. Daily Trust
observed that Gani is a 3-day festivity in
Hadejia town.

On the first day, the Emir and his entourage
will leave the palace on horses in the evening
hours and go round the town. The entourage
will lead the Emir round the town through
Unguwar-Bayi to Magama-Hudu then to
Ramin-Hudi to Charbin-Barau, pass through
Majema to Bakin-Kasuwa then to Makwalla to
Kofar-Jerma and to the Hadejia Jumaat
Mosque, where the Emir makes a stop-over
and receive greetings from the horse riders.
This special greeting is traditionally called Jafi.
After greeting the Emir, the entourage will
forge ahead to the palace, while the Emir will
remain there until all horse riders have
passed. At the palace the district heads and
their associates will line up at the front of the
Emir’s palace and wait for the Emir. When the
riders have settled at the palace, the Emir will
be informed, and he will then move to his
palace to deliver his annual Gani message to
the Governor and other top Government
officials, who have been seated there waiting
for his arrival.

The entourage was arranged in such a way that the princes, district and ward heads, as well as other horse riders will be at the front followed by
the Emir, and finally the Wamban Hadejia and
District head of Balangu. This is why the
District head of Balangu is called Kurar-Baya,
which literally means the Emir’s rear body
guard.

On the second day, the Emir and his
entourage will ride their horses and head to
Bariki, popularly known as Nassarawa, where
in those days the Emir will intimate the
colonial masters about the problems and
yearnings of the people, for the latter to
address them.

However, now that, the country has secured
its independence, the Emir passes the
message to Government officials, including
the representative of the state Governor, the
Local Government Chairman and other
Government officials.

After delivering his annual speech at Bariki,
the Emir and his entourage will then return to
the palace. The Emir will enter his home, while
other horse riders will leave for their
respective homes. Thus marks the end of the
second day’s activities.
For the third and the final day, the Emir and
his entourage will leave the palace to Babban-
Daki (residence of the Emir’s mother) for the
annual greeting. This greeting is the last
segment of the Gani festival in Hadejia Local
Government.

By virtue of the activities taking place in
Hadejia town during Gani, one would believe
that to an average Hadejia indigene, the
tradition is a replica of Eid-fitr or Eid-el-Kabir
festivals. The Emir and the entire districts
heads, as well as other traditional title holders
are the participants of the special durbar.
The durbar is usually conducted in the
evening hours, where the Emir and other
traditional leaders ride their horses. The
horses are usually decorated in different ways
just to please visitors and other lookers,
during the festival.
Traditional drummers could also be seen
performing during Gani festival. While some of
these local drummers were performing
independently, others are sponsored by either
district heads or ward heads to be in their
entourage.

Because of the importance accorded to the
Gani festival by people of Hadejia, individuals
particularly children could be seen wearing
new clothes during the fiesta. Some
households also share delicious dishes with
relatives, friends, well-wishers and
neighbours, on the day of Gani festival.
Shedding light on the Gani festivity in Hadejia,
the former Galadiman Jauje of Hadejia, Alhaji
Baba Daudu said he was born in the year
when the then Emir of Hadejia, late
Abdulkadir, introduced the Hawan Gani and
Hawan Bariki.

Baba Daudu say that he has been
attending the annual Gani fiesta since the
reign of the Emir of Hadejia, late Usman. He
added that, “I have attended Gano under the
reigns of four Emirs which include late Emir
Usman, late Emir Haruna, and late Emir Maje
and now under the Emir Adamu.”

Daudu recalled that “the festivity is advancing
now. Things are changing concerning the
conduct of the annual festival. In the olden
days, the activities were not as much as they
are presently. The number of horse riders are
many now, unlike in the past where only few
horses were participating.”

Delivering his annual message to Governor
Sule Lamido, the Emir of Hadejia, Alhaji Adamu
Abubakar Maje said Gani festival is an annual
tradition which has been conducted by the
Hadejia emirate for years.
The Emir then appealed to the state
Government to provide enough drinking
water to the people of Hadejia, saying “my
people face serious difficulties before they
could get drinking water, whenever there is
power outage in the town.” Taskar Suleiman.Ginsau

“The existing generator brought to the town
by the Government is not enough. I am calling
on the authorities to look into the plight of
the Hadejia people, and provide them with a
bigger generator so that the water scheme
supplying water to them could be more
functional,” he said.
He also urged the state Government to
rehabilitate the road that links Unguwar-Bayi
to Bariki, saying “the road has a great
importance not only for horse riders during
the Gani festivity, but to other road users. The
road has remained dilapidated for some years
now.” taskar Suleiman.Ginsau

Maje commended the state Government for
facilitating the release of N10m by the Federal
Government for the completion of the Hadejia
Jama’are-River Basin Development Authority
(H-JRBA) Irrigation scheme, saying the scheme
will provide enough job opportunities to the
teaming unemployed youth in the state.

TARIHIN NAGERIYA A SHEKARUN BAYA!

Wani bangaren tarihi kasar da a yau tafi kowace yawan mutane a nahiyar Afirka wato Najeriya, ya nuna cewa mutanan farko da aka fara sa mu a kasar su ne kabilar Nok a wuraren Jos na Jahar Plato dake Arewa maso gabashin kasar. Shekaru 2,000 da suka wuce kabilar Nok sun yi suna wajen amfani da karafa domin kera wasu manyan kayayyakin kawa.

Garuruwan Benue da Calabar su ne asalin kabilar Bantu da sukai hijira suka bazu zuwa Afirka ta tsakiya da kasashen kudancin nahiyar shekaru aru aru da suka wuce.

A Arewacin Najeriya, Kano da Katsina sun kafu shekaru 1000 bayan fakuwar Annabi Isa (AS). Koda yake Daular Kanem Borno dake kusa da kogin Chadi ce ta mamaye Arewacin Najeriya har na tsawon shekaru dari shida 600, amma suma wadannan garuruwan sun kasance cibiyoyin kasuwanci a yankin tsakanin kabilar Bareberi na Arewacin Afirka da kuma garuruwan dake karkashin daular Kanem
Borno.

DAULAR USMANIYYA

A farkon karni na 19, Shehu Usman Dan Fodio ya ci yawancin garuruwan Arewacin Najeriya da yaki, inda suka koma karkashin daular Musulunci dake da shalkwatarta a Sokoto.

Masarautun Ife da Oyo na kabilar Yarabawa a kudu maso Yammacin Najeriya sun yi suna a shekarun 1400 wato karni na 15. Bisa ga tarihin Yarabawa, Ile Ife ita ce tushen bil adama a ra'ayinsu.
A yankin Ile- Ife ne ake sassake sassaken terra cotta wanda yai suna a kusan manyan kasashen duniya.

Shekaru da dama da suka wuce akwai lokacin da masarautar Oyo a yammacin Najeriya ta fadada har zuwa cikin kasar Togo, wanda yanuna asalin dadaddiyar mu'amala da dankwan zumunci tsakanin kasashen biyu.

Ana iya cewa masarautar Benin a kudu maso Yammacin Najeriya ita ce wadda tafi kowace girma da karfi a kasar. Tun daga karni na 15 zuwa na 19 ne masarautar Benin ta yi zamani, kuma girmanta ya kai har cikin Eko, garin da zuwan Turawan Portugal suka sauya
wa suna zuwa Legas. Ife da Benin sun yi suna ta wajen amfani da hauren giwa, katako da karafa wajen kera abubawan da suke sayarwa.

DAULAR NRI

Ta bangaren kudu maso gabashin Najeriya kuma daular Nri ta samu kafuwa tun daga kusan karni na goma har zuwa shekarar 1911, abinda yasa ta kasance daular da tafi kowace dadewa a Najeriya, kuma tana karkashin masarautar Sarki ko Eze Nri ne. Anyi ittifakin cewa garin Nri shi ne tushen al'adar kabilar Ibo.

Garuruwan Nri da Aguleri inda tarihi ya nuna nan ne asalin kabilar Ibo na cikin haular Umeuri wadanda tsatstsan sarki Eri ne.

Bayan kabilar Ibo, akwai wasu karin kabilu a yankin kudu maso Gabashin Najeriya, wadanda suka hada da Ibibiyo da sauransu.

A nan yankin ne aka samu wasu daga cikin
manyan sassake-sassake kamar Igbo-Ukwu da ke da dadadden tarihi a Afirka ta Yamma.

Gabanin shigowar Turawan mulkin mallakar Najeriya, 'yan kasar na zaman lafiya da juna tare da yin harkar kasuwanci batare da kokawar neman samun arzikin kasa ko mulki ba a dukkan sassan kasar.

Kowane bangare na amfani da tsarin mulkinsa na asali domin tafiyar da harkokin shugabantar jama'arsu. Wannan ya kawo ci gaban yankunan Najeriya.

Daga:-

Suleiman Ginsau

WAKAR TARIHIN YAKIN HADEJIA DAGA MARIGAYI ALH. IBRAHIM KATALA!

Acikin shekara ta 1906 ne, Turawan mulkin
mallaka na kasar Ingila, tare da sojojinsu dauke da muggan, makamai suka yiwa birnin Hadejia tsinke. Inda hakan tayi sanadiyyar gwabza wani mummunan yaki/fada tsakanin Turawan mulkin mallaka da kuma Jaruman kasar Hadejia masu gwagwarmayar kwatar yancin kai. Hakan yayi sanadiyyar mutuwar KYAFTIN H.C.E PHILLIPS (MAI TUMBI), inda aka kissima cewa, dubban mutane ne suka rasa rayukansu a sanadiyar hakan. Babban abin lura shine, dukkan wadannan dubban bayin Allah da suka rasa rayukansu, sun rasa ne a rana guda, cikinsu kuwa harda Sarkin na Hadeja a wannan zamani, Wato Sarkin Hadejia Muhammadu. Taskar Suleiman Ginsau

Wannan waka ta tattare dukkan abinda ya faru a ranar, ta kuma yi cikkakken bayani gameda yadda Shahidan Hadeja suka jajircewa abinda suka kira, bautar dasu acikin kasarsu. Koba komai, wannan ya nuna yadda yan Afrika suka dauki yancinsu da muhimmanci.
Da fatan Allah ya jikansu, nakecewa ga abinda ya samu:-

WAKAR TARIHIN YAKIN HADEJIA DAGA MARIGAYI ALH. IBRAHIM KATALA!

1, Allahu sarki shi kadai yake wahidun sammai da kassai jalla bashi da kishiya.

2, Shi ba fari shi ba baki ba ubangiji ba ja ba ba alkashi bashi ga rawaya.

3, Ba sake sake ba ba kamar yarani ba shudi da kore jalla bashi da mai kama.

4, Zatinsa baya tattara bai rarraba da kawai da motsi bayayi ko sau daya.

5, Sarkinda ba na biyunsa ba na uku nasa ka dadan basira zanyi waken shahidu.

6, Ranar talata munga tashin duniya Rannan Muhammadu yai shahada zahira.

7, Shi yai jawabi ya fada shi bai gudu kuma bashi mai kamu a darul duniya.

8, Raggo ake kora a bishi a cim masa amma sadauki bai gudu sai faduwa.

9, Sarki Muhammadu yai jawabi ya cika shi bashi mai kamu a jashi ya tunkiya.

10, Dan melle sarkin yaki shima ya fada in dai da rai sarkinmu baya kamuwa.

11, Ma'ajin Hadejia saleh shima ya fada mun dau shahada zahira bahakikiya.

12, Manya da yara duk shirin yaki suke kowa yana wanka yana yin alwalah.

13, Kowa yana yin sallama a gida nasa sunsa gabansu a lahira ba dawaya.

14, Jama'ar Hadejiawa fa duk sun hallara kowa yana cewa fa mun zama shahidai.

15, Sarki Muhammadu mai shahadar zahiri ba badili ko dai cikin tawaga tasa.

16, Shi bai kamar tsoro ba baya razana kan ya ije ma babu sauran hanzari.

17, Ajali idan yayi babu kwana duniya kai dai zamo kullum shiri duka safiya.

18, Shi bai kamar tsoro a baya razana baya gudu dan Garba sarkin jarumai.

19, Mutuwa tafarki wanda kowa zayabi ai kulli nafsin dukka rai zai dandana.

20, Aka daura sirdi nai ya hau bisa ya tsaya yace mu dau himmar shahada zahira.

21, Sarki Muhammadu baya tsoro ko kadan Allah ma'aiki su take tsoro kadai.

22, Hauninsa linzamin mayani ya rike damansa tasbihi salatin annabi.

23, Dan mai karatu tudun kasa ba dawaya dan garba jikan sambo sarkin adalai.

24, Duk mai shahada auwalinsa madacima suka barace da fari ya mutu shahidi.

25, Farkon hawa yaki galadima sai haru ranar talata sun ka sauka a barzahu.

26, Alkali sarkin yaki kaura amada sarkin arewa da sunkaje can sun tsaya.

27, Suka jeru sunka tsaya a nan kofar gabas kafin suje har mai ruwa ya taddasu.

28, Kasan igwa dokinmu shi bai santa ba duka dokuna na faduwa ba lissafa.

29, Igwa tana tashi madafa na zuba yau sai ta Allah babu sauran shawara.

30, Jaruman Muhammadu basu tsoro ko kadan sun gwammace mutuwa da dai subi kafiri.

31, kuma sabo jikan tete harbi nai ake anan a kofar fada duk suka tuntsure.

32, Firyan Hadejia shi da bori na salihu kofar gabas suka fadi nan aka cim musu.

33, Dodo na zela da shi da gwanki barin nufe sun karbi hartashi a kwaryar kai nasu.

34, Ai babu mai mutuwa gaban ajali nasa kan surfa gero kan daka wasu sun fice.

35, iko idan Allahu yayi nufi nasa ai ba tsimi balle dabara ko daya.

36, Tamkar kamar inuwarka baka guje mata in kai gudun ta bika harma ka tsaya.

37, Hartashi na yawo kamar burduduwa tamkar zubar wake a can a masussuka.

38, Ya ratsa soraye ya ratsa katanguna tamkar kabewa ko kamar tumfafiya.

39, Yasha zarar soro ya keta katanguna da kago da zaure sun zube ba tambata.

40, Tsarnu da kurna har kasa durumi dada ya kar dabinai cediya da itatuwa.

41, Rannan Hadejia munga tashin hankali Allah da manzo su kadai ne magani.

42, Abdulwahabu baka tana hannu nasa artashi ya samar ya tsinke tsirkiya. 

Allah yaji kansu ya musu gafara, Allah ya yafemusu duk kan kura-kuransu baki daya. Amin...
MAWALLAFIN WAKAR:- MARIGAYI ALHAJI IBRAHIM KATALA. Allah yaji kansa da Rahma. Amin Idan tamu tazo Allah yasa mucika da Imani...

TAKARDAR NADIN SARKIN HADEJIA HARUNA, DAN SARKI MUHAMMADU, DAN BUHARI 1906-1909. WANDA TURAWA SUKA NADASHI. BAYAN KAMMALA YAKIN HADEJIA DA TURAWA.

                                                            24-10-1907

C. Temple, ESQ, Razdant Sokoto Province
Sokoto.

Kamar yadda na rubuto maka a TELEGIRAM dina mai Lamba 2035 da kuma amsar da kabani wacce ke dauke da zancen Takardar Nadin Sarkin Hadejia, ina mai rubuta maka fassarar wannan Takarda izuwa Harshen Turanci.

Sabon Sarkin shine da aka Nada shine Haruna dan Sarki Muhammadu dan Sarki Buhari. Shi Sarki Muhammadu shine wanda yaki yarda damu, kuma ya yaki Sojojin Sarkin Ingila.

Shine kuma wanda aka kashe lokacin ana yakin. Ya yinda za'a mikawa wannan sabon Sarki Takardar Nadin sa CAPT. HCB PHILISPS yayi masa bayanin dokokinmu dalla-dalla wanda ke kunshe a cikin ta a baiyane da manya-manya Hakiman sa da Bayinsa da Barorinsa da sauran ja'ar gari.
                                               Acting Secretary.
The Scretary
Zungeru 24th Oct. 1907.