Dandalin Tarihin Magabatan mu

Sultan of Sokoto Abdurrahman 'Danyen Kasko' (r.1891-1902) was indeed a prominent ruler of the Sokoto Caliphate. Here's an expanded discussion based on the context of the picture:

The photograph, taken in 1901, captures a significant moment in the history of the Sokoto Caliphate. Sultan Abdurrahman, seated with dignity, is flanked by his trusted advisor, Waziri Buhari. This image conveys the sense of authority, tradition, and resilience that characterized the caliphate during this period.

At the time, the Sokoto Caliphate was facing mounting pressure from British colonial forces. The British had already begun to exert their influence over the region, and the caliphate's sovereignty was under threat.

Despite these challenges, Sultan Abdurrahman and his administration remained committed to upholding the traditions and values of the caliphate. The Waziri, Buhari, played a crucial role in advising the Sultan on matters of state and diplomacy.

This photograph serves as a testament to the enduring legacy of the Sokoto Caliphate and its leaders, who navigated the complexities of colonialism while preserving their cultural heritage.

HOW SIGNIFICANT TAGWAYEN MASU IS TO KANO EMIRSHIP AND WE RATHER CALL OUR EMIR AS 14TH FULANI EMIR OF KANO THAN 56TH EMIR OF KANO.

Most of the Emirs serving under Hausaland since the Jihad are called Fulani Emirs not Hausas. Because the institutions were established by Jihad after they have overthrown the Hausa Empire.

So the series of the reign will start by the establishment of empire that is why we called ourselves as Fulani Emirs not Hausa Emirs (Such as Umayyad Dynasty which ruled for over 100 years from 661 to 750 AD and then Abbasid Dynasty overthrew them and ruled for nearly 500 years from 750 to 1258 A.D in the history of Islam which are series of different Dynasties despite that they are both serving under Muslim rulership).

Even the Hausas which have the same origin and lineage have categorised themselves into three dynasties or three houses (Gidan Bagauda, Gidan Rumfa and Gidan Kutumbi) why are you expecting Fulani to be criterion with them?

And if you have stated that Fulanis do not intend to elevate the status of the office you are right. Rather, they merely intend to add colour by employing Tagwayen Masu and other Habe implements as emblems of authority. The primary purpose of these Habe instruments is to demonstrate that Fulani Emir is the sovereign and custodian of their symbol of authority, and Fulani emir is still using them since it did not violate any Islamic laws. Muhammad Salih notes in his book Taqiyid Al'Akbar that Sarkin Kano Dabo, also known as the second Fulani Emir of Kano after Sulaiman, has largely succeeded administratively due to his highly effective military and administrative tactics, earning him the nickname CIGARI (The Liberator), rather than any particular tool.

And even the Fulanis have their own tools which is considered as Islamic Rulership symbols which given by Shehu Usman Bin Fodio to Dabo which are Holy Qur'an, Sword Balkan Dabo (Bow), Wukar Yanka (Dagger), Malafar Dabo (Hat) and even the two earring turban is considered as the crown (which is firstly invented by Amir Dabo which spread and practiced all around the Hausaland as symbol of authority or crown used by kings and princes which signifies arabic text of the name of almighty as Allahu)All this tools and habe tools are used by the emir. One is to symbolize the Islamic authority and Jihad while the others asTagwayen Masu, Takalmin Jimina is symbolising Kano emirship or shows he (The Emir) is the custodian of Gidan Rumfa.

Crucially, the emir will never be seen in his palace without the Qur'an by his side or a sword sent by Shehu Usman Dan Fodio. Fortunately, you might meet him without Tagwayen Masu or Takalmin Jimina, indicating that they are not nearly as significant as the Qur'an or sword, which represents Islamic rule guided by the Qur'an, or the sword, which depicts Jihad as well.
By; Kassim Tijjani Turaki
28th December, 2024.

TARIHI A YANZU

1. Wasu sun mai dashi hayar kage da sharri da yarfe ga magabata.

2 . Wasu sun mai da shi hanyar banbadaanci da fadanci ta hanyar s**ar wani bangare kuma su yabi wani bangaren.

3. A yanzu tarihi ya zama hanyar neman shuhura da neman suna ko fito da kai ana bada shi ne badan darasin da ke ciki ba .

4. A yanzu wasu sun maida tarihi hanyar cin abinci neman kudi da cushe a cikin nasaba da karyar dangi.

Mu kuma a wajen mu mun dauki tarihi sabanin haka mu a wajen mu:

1. Mun riki tarihi ne a matsayin wata hanya ta kare nasaba da jini daga masu cushe.

2. A wajen mu mahimmanci tarihi shine koyi da magabata da kare abubuwan da s**a bari na koyi da al'adu masu kyau ba rushe ba.

3. A wajen mu tarihi ya zama wata hanya ce ta adalci ga kowane bangare da kore gurbataccen tarihi da ake wa magabata.

4. A wajen mu tarihi ya zama hanya ce da zamu dauki darasi da kuma hanyace da zamu kaucewa kurakuren da magabata s**ayi dan kare aukuwar su a gaba amma ba dan mu zarge su ba ko s**ar su ba akan abinda ya gabata.

5. Ba ana gina tarihi bane akan karya dan koda wani mutum ko wasu mutane akan wata bajinta ko wata burgewa da wani yayi sannan a jinginata da su alhali ba su ba ne.
~Kassim Tijjani Turaki.

Sarkin Gwandu Shehu da Sarkin musulmi Hassan Dan Muazu da sarkin Kano Abdullahi Bayero tare da tawagarsu wadanda s**a hada da Sardaunan sakkwato Abubakar Sadiq Wanda ya gaji Sarkin musulmi Hassan Dan Muazu da chiroman kano Muhammad Sanusi Wanda ya gaji San kano Abdullahi Bayero, da sarkin gobir na kalgo Wanda ya gaji sarkin Gwandu Shehu a birnin ikko bisa hanyar su ta zuwa kasar ingila a shekarar 1934. Allah ya gafarta masu

THE GWANDU TREATIES

THE ST. JAMES'S GAZETTE.

TUESDAY, MARCH 15, 1898.

BRITISH RIGHTS IN WEST AFRICA.

THE WEST NIGERIAN TREATIES.

The Anglo-French agreements of 1889 and 1890 left the ownership of a considerable stretch of country in West Africa undetermined. The 1889 agreement fixed the boundaries as far north as the ninth parallel. The Say-Barru declaration left all Sokoto to Great Britain. Nothing was said as to how far west of the Niger Sokoto extended, and in France to-day it is one of the contentions that that empire is confined to the east of the river. There is direct evidence to show that in this country the phrase respecting the Say-Barru line, that it was to be "drawn in such a manner as to comprise in the sphere of action of the Niger Company all that fairly belongs to the kingdom of Sokoto," was not meant to exclude from the British sphere any countries south of the line not actually part of Sokoto, but to include in the British sphere any territory north of that line "fairly belonging to Sokoto." Lord Salisbury, speaking in the House of Lord on the 11th of August, 1890, said:-

The country to the south of the Mediterranean possessions of France is, of course, open to the action of the French Government, and according to the modern doctrine of Hinterland, the French Government would have a certain claim upon it; certainly, so far as I know, no other person has a claim. On the other hand, at the other end of the Continent the British Niger Company, which acts under a Royal Charter, has established a very flourishing dominion over a very fertile land, and its commercial enterprise is advancing with considerable rapidity. It seemed to us very desirable that some effort should be made to draw a line separating the two spheres of activity. It is consequently provided that a line should be drawn from a place called Say, which is at present the ultimate point of the influence of the Niger Company, on the River Niger, to another place north-west of Lake Tchad called Barruwa. But as the Niger Company has made no treaties with the great Empire of Bornu, it is expressly provided that the line should be drawn so as to place not only Sokoto, but all that fairly belongs to it within the zone of the Niger Company. That, of course, will necessitate the line being deflected somewhat to the north. The noble lord (Lord Aber- dare) who is chairman of the Niger Company, with whom I have been in constant communication, expresses himself well content with the arrange- ment to which we have come.

This position-that everything south of Say is British-has always been the contention of our Government; and when in the year 1895 Captain Toutée built a fort on the Niger below Say, he was, on the representation of Lord Rosebery, ordered to withdraw by the French Government, and the post is now occupied by the Niger Company's troops. However, as the western boundary of our territory north of the ninth parallel is admittedly undetermined, we rely, in addition to the 1890 agreement and the hinterland doctrine, on our treaties with the Kings of the Native States.

The Boussa Treaty.

We hold that we acquired the right to the countries north of the ninth parallel and south of Say-that is, the countries of Boussa, Borgu, Gando, and Gurma-by direct treaties dating from 1885, 1890, and 1894. Boussa was definitely brought within the British protectorate by the following treaty, dated the 20th of July, 1890:-

Treaty entered into between the Emir and Chiefs of Boussa (or Borgu) on behalf of themselves and their successors for ever and The Royal Niger Company Chartered and Limited hereinafter called The Company, on behalf of themselves their Successors and assigns. We the Emir and Chiefs of Boussa (or Borgu) in council assembled (representing our country, its dependencies and tributaries on both banks of the River Niger and as far back as our dominion extends in accordance with our laws and customs) do hereby agree on behalf of ourselves and of our successors for ever.

Firstly. To observe faithfully the agreement entered into between us and The Company (then known as the National African Company Limited) and dated the 12th day of November 1885.

Secondly. To grant to The Company full and absolute jurisdiction over all foreigners to our territories, that is to say over all persons within the territories who are not our native born subjects. Such jurisdiction shall include the right of protection of such foreigners, of taxation of such foreigners, and of political, criminal, and civil jurisdiction over such foreigners.

Thirdly. That we will not at any time whatever cede any of our territories to any other person, or State, or enter into any agreement treaty or arrangement with any foreign Government except through and with the consent of The Company or if the Company should at any time so desire with the consent of the Government of her Majesty the Queen of Great Britain and Ireland and Empress of India.

Fourthly. To place our territories if and when called upon to do so by the Company under the protection of the Flag of Great Britain.

And we the Royal Niger Company on behalf of ourselves our successors and assigns for ever hereby agree.
Firstly-To admit to the territories of Boussa (or Borgu) any foreigner who may desire to go there subject to such necessary restrictions as may be necessary in the interests of peace and order.

Secondly. To permit all such foreigners to trade freely, subject to the payment of such taxation as may be necessary for administrative purposes in Boussa (or Borgu) or for the general administration of The Company.
Thirdly. To do our utmost to promote the prosperity and wealth of Boussa (or Borgu) and to develop and open up that country and to do the utmost in our power to promote peace, order, and good government and the general progress of civilization.

Fourthly. To pay to the Emir of Boussa (or Borgu) a yearly sum of Fifty Bags, Native Value, in any class of goods to be taken at the market valua of the place where and when the payment is made.
For the Royal Niger Company Chartered and Limited.
(Sgd) WILL LISTER.

Signatures of the Emir and Chiefs. Done in Triplicate at Boussa this 20th day of January, 1890.

Mr. William Lister, the gentleman who negotiated this treaty, was a native of Birmingham, who, after studying medicine, went out to West Africa and joined the staff of the Royal Niger Company. He was an exceedingly able man, and for some years held the post of senior executive officer. Boussa is a country lying to the west of the Niger. The river forms its eastern limit, and on the south it bounds the country of Ilorin, which lies within the ninth parallel. Thus Boussa is the most northerly State on the western bank of the Niger in its navigable course from the sea. North of Boussa is the State of Gando, one of the principal feudatory States of Sokoto. As such the Niger Company claim it within their sphere of Einfluence, but to "make assurance doubly sure" they concluded separate treaties with the Sultan of Gando. The capital town of Gando is on the east of the Niger, but the Sultan of Gando's territory lies on both sides of the stream. This is the official view in England, as is shown by the words in italics in the following passage taken from a despatch written by Lord Salisbury in 1892, in which the Foreign Minister paid a generous tribute to the work of the Niger Company :-

The spirit and energy of the Royal Niger Company have, without the expenditure of Imperial funds, or the sacrifice of the life of a single British soldier, placed under the protection of the Crown the whole of the Lower, a great portion of the Central, Niger, and its affluent, the Benue, up to Yola. The Company has concluded treaties with the powerful Sultan of Sokoto, and with the Sultan of Gandu, whose power extends over vast terrilories on both sides of the Niger. On the rivers an effective administration has been established, and security is maintained by patrolling steamers and police.

The Gando Treaty.

In the treaty concluded in 1894 between the Sultan of Gando and Mr. William Wallace, the Agent-General of the Niger Company, the Sultan claims dominion over Gurma, a country whose western limits are even far beyond the meridian of Say. The following is a copy of the treaty-

In the name of the most Merciful God.. Treaty made on the 4th day of July 1894 between Omoru, Sultan of Gando on the one hand and Mr. Wallace on the other hand for and on behalf of the Royal Niger Company Chartered and Limited.
1. I the undersigned Omoru, Sultan of Gando hereby confirm the Treaties made between the Sultan Maleki whom I succeeded and Thomson and King on behalf of the Royal Niger Company, Chartered and Limited- the latter Treaty made on the day of April 1800. I now confirm these Treaties

2. With my own hand I bind myself with Wallace on behalf of The Company and accept this following Treaty made on the 4th day of July 1894-

3. With the view of bettering the condition of my people, and having considered and taken counsel with my Chiefs I give to The Company and their successors for ever full power and rights in perpetuity over foreigners in my country, whether travelling or resident, including right of just taxation as they may see fit. My Chiefs are in no way to interfere and are to recognize no one but The Company.

4. I give to The Company and their successors for ever all power in any part of my dominions as to mining rights.

5. The Company bind themselves not to exercise any monopoly of trade.

6. I recognize that The Company received their power from the Queen of Great Britain and that they are her Majesty's representatives to me. I will not recognize any other white nation because The Company are my help

7. I state that the country of Ilorin nd the country of Gurma are included in my dominions-the latter extending to Libtako,

8. The Company undertake not to interfere with the customs of the Musulmans but to maintain friendly relations.

9. In recognition of the Treaties between us The Company have paid me a subsidy of two thousand (2,000) bags, as hitherto annually for the past nine years. They have acted honourably towards me and as I should desire.

I hereby confirm the previous Treaties and accept this Treaty for myselt, for my heirs, and for my successors. No one after me is to alter this Treaty: it stands unchangeable for ever. (Sgd)

OMORU (Copy of Arabic signature)

4th July 1894.
Source- St James's Gazette, March 15, 1898, page 3

Alhaji Musa Dan Kwairo was a prominent and highly respected Hausa traditional musician. He was born in Bakura town, Zamfara State, Nigeria, in the early 1909. Musa Dan Kwairo's musical talents and passion for traditional Hausa music emerged at a young age, and he would go on to become one of the most influential figures in the genre.

Hausa traditional music holds deep cultural significance in the northern region of Nigeria, and Musa Dan Kwairo played a pivotal role in preserving and promoting this rich musical heritage. He dedicated his life to creating beautiful melodies, heartfelt lyrics, and captivating rhythms that resonated with the Hausa people and beyond.

Musa Dan Kwairo's music was characterized by the use of traditional instruments such as the kotso drum. He skillfully blended these instruments with vocal harmonies and poetic storytelling to create a unique and enchanting sound. His songs often touched on themes of royal families, influencial people, love, unity, social issues, and moral values, reflecting the realities and aspirations of his people.

What set Musa Dan Kwairo apart was not only his exceptional musical talent but also his ability to connect with his audience. He had a warm and charismatic stage presence that captivated listeners, drawing them into the stories he told through his music. Whether performing at local gatherings, cultural festivals, or international stages, his performances were always imbued with authenticity and a deep sense of cultural pride.

Throughout his career, Musa Dan Kwairo released numerous albums, many of which became popular across the Hausa-speaking regions of Nigeria. His songs resonated with people from all walks of life, transcending boundaries and fostering a sense of unity among the Hausa community. Musa Dan Kwairo's music served as a cultural bridge, reinforcing the importance of heritage and identity while embracing the beauty of diversity.

Some of his music include:

1. Mai dubun nasara 2. Yan Arewa

3. Sarkin Daura 4. Sarkin Dass

5. Sarkin Kayan Maradun 6. Sarkin Suleja

7. Noma babar sana'a. 8. Sarkin Suleja

9. Ahmed Aruwa 10. Shehu Kangiwa

11. Sarkin Gwandu 12. Bakalori

13. Sarkin Minna 14. Damburan na Katagum

15. Hassan Chiroman Katsina 16. Turakin Zazzau Aminu

17. Dan'iyan Sarkin Katagum 18. Atiku Turakin Adamawa

19. Ibrahim Dasuki 20. Dan kabo

21. Faruku Dansarkin Shanu 22. Sarkin Muri

23. Yayi wa Maza Takun raini 24. Alkali Bello

25. Ahmed Aruwa 26. Kabiru Mado

27. Sarkin Zazzau 28. Malami Sarkin Sudan

29. Sarkin Keffi 30. Alhaji Shehu Shagari

31. Torakin Kano 32. Ado Bayaro

33. Ahmadu Bello Sardauna 34. Bello Maitama

35. Irin gidan Bawa jan gwarzo 36. Dan Amadu Tsayayye

37. Alkalin Sokoto 38. Sa'idu na maska

39. Ali na Malam Bawa 40. Ali Sikofivo

His contributions to the world of Hausa traditional music were recognized and celebrated both within and outside Nigeria. Musa Dan Kwairo received various accolades and honors for his outstanding musical achievements, including prestigious awards and commendations from cultural organizations and government institutions.

Sadly, Alhaji Musa Dan Kwairo passed away in the early 3rd September, 1991, leaving behind a remarkable legacy in the realm of Hausa traditional music. His influence can still be felt today, as his songs continue to be cherished and his musical style serves as an inspiration for a new generation of musicians. Musa Dan Kwairo's dedication to preserving and promoting Hausa traditional music has solidified his place as a legendary figure in Nigerian music history.

WANDA YA MURDA YAFI KARFI SHI KE DA TARIHI AMMA MARA TSORO SHI KE FADIN GASKIYA.

Rubutawa; Kassim Tijjani Turaki.

Tarihi mai dadi a can wajen bikin binne gawar sarauniya Ingila na hango sunan wani mashahurin yaki da ya gudana tsakanin Mutanen Misra, Sudan da kuma Sojojin mulkin Mallaka na kasar Ingila, yakin da aka fi sani da "Anglo-Egyptian war (الاحتلال البريطاني لمصر)- a shekara ta
1882, yakin da karshe turawan s**ayi nasara wanda wannan nasara ta su tana daga cikin mafi girma a tarihin yake-yakensu akan Musulmai, da kuma kwace iko da Kasar Masar amma su gashi har yanzu basu manta ba da wannan rinjaye da s**ayi amma mu mun manta.

Idan maye yaci ya manta uwar 'ya bazata manta ba . Bayan sun ci mu da yaki sun rusa mana al'adu da tsarun addini mu kuma s**a karya mana daulolin da jihadi ya kafa bayan sun ci mu da yaki abu na farko da turawan mulkin mallaka s**a fara yi shine s**a fara mantar damu kan mu ta hanyar rusa mana tarihi da mantar damu shi da cakuda mana tarihin mu na gaskiya da na karya muka mai da alkalamin tarihin mu a hannun su k**ar yadda Ibn khaldum yake cewa:

"Kar ka yarda ka bayar da alkalmin tarihin ka a hannun makiyinka"

Kai in takaice maka ba anan kawai s**a tsaya ba duk da sun rabu damu amma suna yi mana bita da kulli da lalattun cikin mu sai da akayi amfani kiri kiri sai da aka hana koyar da ilimin tarihi a makarantu mu yanzu saboda in s**a bari kasan kanka makamin da suke amfani dashi wajen cigaba da juya mu zai daina aiki kwatsam sai gashi a wannan bikin abubuwan da suke boyewa suna ta fitowa fili na nuna tasirin tsarin Liberal democracy sama da sarauta sai gashi su ba haka bane.

Su tasu sarauta basu yarda sun rabata da addini ba domin har yanzu su sarki ko sarauniya shine Shugaban coci dake kasar kuma mai bawa addinin su kariya wanda suke kira (Defender of the faith). Kuma ita ke da ikon nada babban limamin coci. Amma abin takaici kiri'kiri s**ayi amfani da tsarin indirect rule da kakannin mu s**a rusa mana wannan tsarin da daulolin da jihadi Shehu Usman Dan fodio ya gina akan tsarin addini s**a raba addini da sarautar abun takaicin har wasua cikin mu suna danganta yan siyasa da gurbataccen tunani da tsarin mulki da wanann turawa s**a zo dashi ya bawa dama nada ko cire sarki da jihadi kiri kiri aka raba sarauta mu da addini aka maida sarakunan mu daga sarakunan addini zuwa SARAKUNAN GARGAJIYA.

Sun dasa qiyayya tsakanin sarakuna da talakawa ta hanyar amfani da sarakuna indirect(ba kai tsayeba suna karba haraji )a gefe guda suna nunawa talakawan su ba ruwansu zalunci sarakuna suke yi masu hasali ma suna nunawa talakawan suna da yanci ne k**ar kowa da nuna masu zagin shugabanin su a wasu wajejen kuwa da sarakuna s**a qi miqa wuya kashe su s**a yi s**a k**a wasu su cire su suna nada bayinsu a matsayin sarakuna. Wanda wannan kiyayar har yanzu tana nan. Amma a gefe guda su ba haka bane suna girmama sarakunan su fiye da komi ka kalli nadin sabon sarki da addu'o in da suke masa na nuna biyayya k**ar:

'God save the king'
'God bless the king'

Amma mu sai bakar qiyayya da zagin shugabanni da cin mutuncin sarakuna da s**a bar mu dashi.

3. Su sun qi fifita tsarin demokaradiya akan tsarin sarauta amma mu kuma sun sa tsarin demokaradiya shine gaba da sarauta. Acan sai da yarda sarki za a cire prime minister kuma shi yake da ikon nadawa kuma duk wani mai riqe da mukamin siyasa sai yayi rantsuwa da akan cewa zai yiwa sarki ko sarauniya biyayya sannan za a bashi mukamin amma mu anan ba haka bane Dan siyasa mai tenure wanda zai shekara hudu ko takwas shi ke da iko cire dan gado (sarki) badan komi ba s**ayi haka sai dan su karya tsarin da addini ya zo dashi wajen kafa masarautun.

Idan maye yaci ya manta uwar 'ya bata manta ba.

Hoto mai magana!!!
MINISTOCHIN SARDAUNA SUNA CHIN ABINCHI A MASAKI DAYA. Abin koyi na ban sha'awa ga magabatan mu.
A chikin hoton daga hauni zuwa dama akwai Alh. Abba Anas Babagana, Wazirin Barno, Alhaji Musa Yar'adua matawallen katsina, sai Alhaji Muhammadu Bashar Wamban Daura, Sai Alhaji Shehu minister Sarkin Maska, sai Alhaji Zanna Bukar Dipcharima.
Allah ya gafarta masu da dukkan musulmi