Sansanonin Ƴan Gudun Hijira Sun Zamo Fursuna

Sansanonin Ƴan Gudun Hijira Sun Zamo Fursuna

Na Dr. Aliyu U. Tilde

Dazu da yamma na saurari shirin VOA na karfe hudu da rabi wanda a ciki suka bayyana halin ha’ula’i da ƴan gudun hijira ke ciki a sansanoninsu a Jahar Borno. Kafin nan, da safe, BBC su ma sun tatttauna da Dr. Jibrin Ibrahim wanda ya bayyana irin wannan halin ni-ƴasu a wasu sansanonin da ya ziyarta a Jahar Adamawa. Haƙiƙa, waɗanan ƴanuwa namu na zaune a cikin wani halin tausayawa na ƴunwa, cunkoso, fursuna da taɓarɓarewar zamantakewa tsakaninsu.

Wannan ba soki burutsu ba ne. VOA sun sa hirar da wakilinsu ya yi da mazauna waɗannan sansanoni na Jahar Borno. A cikin hirar, dukkansu sun koka kan yadda ake barin su da ƴunwa wanda da kyar suke samun abinci sau ɗaya kacal ko sau biyu kaɗai a rana, da yadda ake baiwa mutane da yawa mudun garin masara ɗaya wai su yi abincin dare da shi alhali ba yadda za su dafa shi kuma ba kayan miya, da yadda ake ajiye fiye da mutane arba’in a daki guda, da yadda sojoji ke hana su fita daga sansanin ko a doki maza da mata waɗanda suka yi ƙoƙarin fita, da yadda mata da ƴanmata ke ɗaukan cikin shege a kullum, da dss.

Ƴan gudun hijirar sun koka da yadda gwamnatin jahar Borno ta yi banza da su bayan zaɓen da ya wuce alhali kafin zaɓe tana ba su abinci mai kyau da yi musu goma ta arziƙi. Ƴan gudun hijirar sun ɗora alhakin wannan hali na ko-in-kula ne a kan gwamnatocin tarayya, da jaha da ƙananan hukumominsu. Duk da cewa sun koka da hukumar NEMA ita ma, amma sun fi zargin gwamnatocin Jaha da na Ƙananan hukumomi waɗanda suka kasa ba da kayan cefane bayan ta Tarayya ta sayi hatsi.

Ƴan gudun hijiran suna fatar Shugaban Ƙasa Buhari zai taimaka ya fidda su daga cikin wannan matsanancin hali. Yakamata ya duba halin da suke ciki da gaggawa musamman a fannin rashin abinci da tsare su da ake kamar ƴan fursuna da muzgunawar da sojoji suke musu. Kar a mance, a baya, mun ga lokutta da yawa da sojoji ke muzgunawa farar hula musamman waɗannan ƴan Baga da sojoji suka ƙone garinsu ƙurmus kamar yadda Aljazeera ta nuna hotunan shekaru biyu da suka wuce. Yakamata Shugaban Ƙasa ya ɗau koken waɗannan bayin Allah da dukkan muhimmanci.

Yakamata da gaggawa ya ɗora wa hukumomi da masu ruwa da tsaki cikin lamarin nauyin fito da ingantacciyar hanya ta lura da waɗannan bayin Allah. Ba mabarata ba ne su. Mutane ne da aka zalunta. In ba a mance ba, cin hanci a gwamnati da rashin lura da aiki shi ya jawo rikicin Boko Haram ɗin tun farko.

Daga cikin hanyoyin warware matsalar, ƴan gudun hijiran sun nanata ba da shawarar a gaggauta buɗe garuruwansu don su koma su ci gaba da rayuwarsu ba tare da neman taimako ba. “Za mu zauna a bukkokinmu, mu je kamun kifi da rana, mu ciyar da kanmu, ba tare da neman taimako daga wajen kowa ba”, inji ɗaya da cikin ƴan gudun hijiran. Wahalar waɗannan ƴan gudun hijiran abin kunya ne ga Nijeriya wacce ba-da-mama ce ga Afrika gaba ɗaya.

Wanzuwar wannan hali a ƙarƙashin gwamnatin da aka sani da ƴaƙi da cin hanci ya zama wani abin fallasa da bai kamata a bari ƙasashen waje su ji ba. Kamar yadda ƴan gudun hijiran suka ce, ƴanuwansu da ke sansanoni a Kamaru ba su da matsalar abinci ko rashin lura. Damuwarsu kawai, tunanin gida, inji su.

Lokaci ya yi da Shugaba Buhari zai yi wa hukumomin Gwamnatin Tarayya garambawul don ya ɗora nasa mutanen da za su tsai da gaskiya a harkar gudanar da su. Ina mamakin yadda zai iya samun nasara alhali mutanen tsohon shugaba Jonathan ne ke shugabantar waɗannan hukumomi har yau, wata goma bayan cin zaɓensa.

Hakaza, ya kamata Shugaban Ƙasa ya fara taka wa gwamnonin jihohi da jami’ansu birki saboda ana yawaita kuka da cin hancin da ke gudana a ƙarƙashinsu. A hana aikata ɓarna ya fi a horar bayan yinta. Wannan shi ne dalilin da ya sa gwamnatocin jihohin da ake da waɗannan sansanu suke kankange duk wanda zai je ya gano haƙiƙanin halin da sansanun ke ciki.

Mun shaida Buhari ya yi himma wajen yaƙi da Boko Haram. Allah saka wa dogo Ɗan Daura. Amma akwai sauran rina a kaba… Kai, bari mu yi ta gwari-gwari. Cin hanci da rashawa shi ne ummul haba’isin taɓarɓarewar halin da ƴan gudun hijira ke ciki a akasarin sansanoninsu a sashin Arewa-maso-gabas. Akwai babbar ayar tambaya a kan jahar Borno musamman. Mutane da yawa sun ce akasarin maganganun gwamnan jahar Borno game da ƴan gudun hijira ƙarya ce miraran. Ya kamata yaƙi da cin hanci wanda gwamnatin Buhari ta ke yi a yanzu ya isa can, tunda yaƙi da boko haram ya fara sauƙi. In ba za a ɗaure gwamnoni ba yanzu don suna da rigar kariya, ana iya kamawa da hukunta jami’an da suke amfani da su ba tare da ɓata lokaci ba. Rigakafi ya fi magani.

Mu kuma – da muke faɗi ba a tambayeka ba – ba za mu yi shiru ba sai ran da aka yi abin da ya kamata.

27 January 2016

Hausa in Fulfulde Literature

Hausa in Fulfulde Literature

By Dr. Aliyu U. Tilde

(An essay presented in Literature and the World group on Facebook on 26 December 2015)

Fulfulde is witnessing a renaissance in Nigeria. Many activities are going on among the elite that live in the towns and cities of the North. Cultural activities are taking place on campuses and songs are composed by many Fulbe singers. Few weeks ago, I had the privilege of watching in Kano what can be called the first Nigerian Fulani film.

This February, the second international conference on Fulfulde is taking place at Bayero University, Kano. The language is taught in many nomadic schools and courses on Fulfulde are offered at the university level in University of Maiduguri, Bayero University, Kano and Usumanu Danfodio University, Sokoto in addition to courses offered at the National Certificate of Education level in various colleges.

Literature is not left behind. A number of books are published, many for learning the language. Poems are also written in the style of early composers of the 19th Century. I have written two so far. Others, like my senior brother, Bashir Sa’ad, have composed dozens before me. Very soon, we may witness publication of Fulfulde novels too.

Influence of Dominant Languages

In the revival effort of every language, the problem of vocabulary must inevitably arise, especially if the language has been out of circulation among majority of its elite who use other languages in their daily life. In Northern Nigeria, Hausa and English seem to dominate the speech of most Fulbe who live in towns and cities. While the nomadic or rural Fulbe have remained the main reservoir of the language with adults and children speaking it fluently, in towns and cities the influence of dominant languages cannot be avoided.

Geography has also played a vital role in making the dialects of the language difficult to harmonise. Fulfulde is spoken from the western shores of the Atlantic to those of the Red Sea to the east, with its people coming under the influence of different languages, cultures and politics. In each clime, the vocabulary of the language is influenced by the dominant language: by Wolof and Jolof in Senegal; by Mellinke and Bambara in Guinea Conakry, Mali and Burkina Faro; by Hausa, Kanuri, Bagarmi and Arabic in Niger, Nigeria, Chad, and Sudan; etc. 

In Nigeria and Niger, Hausa has the greatest influence on Fulfulde. This influence has been there for centuries, even before the Jihad of Usman Danfodio. So strong was the influence that even as at the beginning of the 19th Century – that is over 200 years ago – the composer of Fulfulde poems could not avoid using Hausa words in them as we shall illustrate later. Today, the influence is greater – with some dialects in Hausaland using a handsome amount of Hausa vocabulary and expressions even where Fulfulde equivalents exist.

Necessity

Some hardliners who are blessed with a good command of the Fulfulde see the mentioned influence as unnecessary or even laughable. Many moderate Fulbe intelligentsia see it as avoidable. I see it as a necessity.

The influence of other languages on Fulfulde is necessary, in my view, because, languages, like humans, cannot live in isolation. Every language that must survive as a tool of popular speech must interact with other languages. Its survival lies in that interaction. Without it, it will shrink and die inevitably. World languages like English, Arabic, Turkish, Hebrew, Hindi, etc., have survived because of their ability to borrow from other languages that they came into contact with.

Borrowing words and adopting expressions come from two principal sources: Technology and Culture. Technology brings about new things into the world. The Turkish call what we know as nono in Hausa as Yogurt. When it reached the English Island, the English called it Yoghurt. The English introduced cars into Nigeria. They called them motor cars. The Hausa call them mota. The west introduced computer recently. The Hausa call it komputa. A professor in Hausa is called Farfesa. And so on.

That is the trend in every language. A living language does not belabour itself with reinventing the wheel by finding what it should coin in its language for newly introduced things. Exceptions exists though: Aeroplane is called Ta’irah in Arabic, derived from flying or bird (Tair); car is called sayyara, from sair (travel), engine is called muharrik, derived from hark or motion; etc. Where something similar exists, to use the indigenous word of the language is preferred.

The cultural aspect reflects the path followed by the item to reach the people of a particular language. Telefisiyon is the word for television in Arabic because the route it followed to the Arab world is from French, who were the first to dominate the Arab world. In Hausa it is called Telebijin, as in Television, because it followed the English path. Keke is the Yoruba word for bicycle, kobo for penny, etc. The Hausa adopted these names from the Yoruba. Basukur is a direct adoption from English.

Hausa has a similar influence on Fulfulde in Northern Nigeria. The Fulani, mostly rural dwellers, derived the names of modern items from the Hausa because these items reach them through the Hausa that are living in the towns. Thus, they call them what the Hausa’s call it. And so it is with most things found in the town, including architecture. So we have names like Kanti and Zaureru because these items are not there in Fulani architecture (Kanti – meaning shop – is itself an English name, Canteen). Abstract things like ma’ana, nasiha and tarihi; names of animals like alfadari, and of actions like tsafi, and so on, are adopted from Hausa even if some of them are originally Arabic words.

For Fulfulde to be dynamic, it cannot help but adopt the same strategy as other languages. I do not see adoption as a defect in Fulfulde, but as a sign of its vigour, except in cases where it is absolutely unnecessary.

Illustrations

Academics seem to be more worried with the adaptation trends. A book, a film or a poem is expected by some scholars to be purely made of Fulfulde words. However, a casual look at Fulfulde classical literature shows that the contrary is the case. Even the scholars who the Fulbe hold at high esteem were very liberal in their literature. Below, I have produced portions of poety from the classical poems of Shehu Usumanu Danfodio and Muhammad Tukur Danbinta to illustrate this point. I have also brought examples from some words of the Qur’an that were recently translated into Fulfulde. In the illustrations, I have underlined the adopted Hausa word and showed the root word at the end of the line.

1. In his Bushra’u, Danbinta is seen using Hausa words like:

Fa ya yimɓe keetidoye gaɗee shiw kadii nane (Hau: shiru)
Na non yimɓe jewewɓe ɓe gi’ata Muhammada
……
Thalatha fa yimɓe waɗooɓe tsaafi koo budaa (Hau: Tsafi, ko)
Hakiika ɓe heeferɓe ɓe yi’ataa Muhammada
……
Fa reuɓe yahaiɓe gariije gooso wanaa daruu (Hau: Gari)
Ɓe goosooma ton nder hiite ɓe gi’ataa Muhammada

Fa reuɓe yehaiɓe bukiiji gam daara duuniya (Hau: Buki, Duniya)
Ɓe daareema ton nder hiite ɓe gi’ataa Muhammada
…..
Mimma mi walliimo mi walli Muhammadu
Mi walli fari Danbinta mantoowo Ahamda (Hau: Fari, Ɗan-Binta)

2. Shehu Danfodio in his song Inde Jooman was equally liberal with his language as shown in the following versicles:

Annabiijo mantoyaimi (Hau: Annabi)
….
Lesdi maaɗa beegeyii men (Hau: Bege)
….
Tun Badar heeferɓe kiirsa (Hau: Tun)
….
Yende dargal nder zufooje (Hau: Zufa)
….
Yerda Jooman ɗaɓɓitaimi (Hau: Yarda)
….
Kanko haƙƙan beegetiimi (Hau: Bege)

3. Translation of the Qur’an:

A Fulfulde translation of the meaning of the Qur’an, Wannginoore Ma’anaaji Qur’anu Nder Fulfulde, was recently published by the Adamawa Emirate Council. Here also, Hausa words have featured in many places thought the translators have done their best, it seems, to avoid them. Yet, hardly a page will end without a word of Hausa. For example:

In the title, Ma’anaaji is a direct derivative of ma’ana in hausa, with the ‘ji’ added to indicate plural as we saw in ‘gariije’ above.

“Wallahi hakiika kongol tabitii dow ɓurɗum…” Hau: Hakika, and tabbata
“Sey ɓe mbi’i…” Hau: sai
“Sey ɓe piɗii mo haa o maayi” (Sai)
“Malaa’ika’en ngam halkuki gooto fuu” Hau: Mala’iku
“Min ngaɗi haa maari gese iɓgo e dabiinooje e inabooje..” Hau: Dabbino, Inabi
“(Bana dukkunaaji, kanji ngonii kantiiji..)” Hau: Kanti
“(O tagii) pucci e alfadariije e bamɗe..” Hau: Alfadari

Conclusion

I think, where convenient or necessary, writers and speakers of modern Fulfulde, especially the beginners, should be free to adopt words and expressions from Hausa without viewing so as defective to the language. As they become more proficient, they can upgrade their vocabulary to attain a better degree of purity where possible. Where words are completely foreign to the language, however, straight adoption is not a sin, but the convention.

As we see the renaissance of Fulfulde gaining ground in Nigeria and beyond, Hausa expressions and words will continue to be adopted. As the dominant language here, we do not expect the influence of Hausa to diminish. And since in social life, separating the Fulani and the Hausa is increasingly becoming difficult, so will forever remain the marriage between the two languages.

26 December 2015

Mr. Man, Sunana Ɗan Nijeriya

Mr. Man, Sunana Ɗan Nijeriya

Na Dr. Aliyu U. Tilde

Bayan kammala zaɓen 2011 ba da jimawa ba na ziyarci wani babban aminina, Abba Bello Ingawa, a Kaduna, na iske shi cikin baƙin ciki da takaici. A lokacin, Jamhuriyar Nijer, maƙwabciyarmu kuma ƙasarmu ta biyu, ta gudanar da zaɓe mai inganci har an ce Muhammadu Yusuf ne ya yi nasara. Wannan abu ya burgemu, yayin da muke cikin takaicin tafka maguɗi a namu zaɓen wanda aka ƙare ba da jimawa ba a lokacin. Nan ne Malam Abba ya rantse ya ce mun, “Sheik, wallahi, na gwammace a ce ni ɗan Nijer ne.”

Takaicin aminina Abba ya bijiro ne daga daɓi’ar ɗan adam na ƙin zalunci, don zalunci na tilasta masa yanke ƙauna da daƙile duk wata kafar alheri, alhali adalci na buɗa masa kykkyawan zato na kyautatuwar rayuwa da sakamako nagari. Ga mutum irin Abba, wanda yana cikin manyan ‘yanboko masu zaman kansu a ƙasan nan, da ya zauna a ƙasa mai arziki inda yake gudanar da ayyukan samun kuɗi a ilmance na miliyoyin naira duk shekara, da ƙaton gida a Kaduna, da iyali abin sha’awa masu karatu da rayuwa cikin ni’ima, ya gwammace a ce a Nijer yake, duk da cewa Nijer ba ta da tattalin arziƙi mai ƙarfi kamar Nijeriya kuma ba za ta ba shi ni’imar duniya kamar yadda Nijeriya take ba shi ba.

Gun ɗan halal irin Abba, mutunci ya fi komai. Kuma ina mutunci in wasu za su yi amfani da hukuma su yi ta tafka ɓarna a bayan ƙasa, su maida jama’a bayinsu, kuma su hana musu ƴancin zaɓen da zai sauya rayuwarsu zuwa mafi inganci? Ga mutum wanda yake da abin hannunsa irin Abba, ba mutunci a nan. Don haka ban ɓata lokaci ba, na amsawa wa Abba da cewa, “wallahi, ni ma haka. Ina ma da ɗan Nijer ne nima?”

Haka muka zauna shekaru a Nijeriya muna kwaɗayin rayuwar wasu maƙwabtanmu kamar Ghana da Nijer musamman don ganin suna zaɓe nagari kuma akwai wanzuwar doka da oda a cikinsu. Kuma ba mu kaɗai ba, duk Afirka na takaicin yadda Nijeriya, wacce suke ganin uwa ce ba-da-mama ga dukkan nahiyar da baƙaƙen fata a duniya, ta kasa ƴantar da kanta daga miyagun ƴaƴanta, baƙaƙen azzalumai, na tsawon shekaru masu yawa har mutuncinta ya zube a idon duniya. Takaicin da marigayi Nelson Mandela ya gayawa yayana Hakim Baba Ahmed ke nan lokacin da ya kai masa ziyara gidansa a 1998.

To, ashe muna namu Allah na nasa. Sai zaɓen 2015 ya zo da babban sauyi. Allah ya haɗa kan akasarin mutanen ƙasa kan cewa dole a samu canji musamman saboda lalacewar lamurran tsaro a Arewa-maso-gabas wanda rikicinsa yake neman hallaka ƙasar baki ɗaya. Zaluncin ya kai intaha. An yi addu’a Allah ya karɓa. Sai ya kawo mana fasahar zaɓe a inda aka inganta rijista kuma aka fara amfani da na’ura wajen tantance masu jefa ƙuri’a, ba tare da jam’iyya mai mulki ta ankara da haɗarin da ingantaccen kundin da na’urar za su jawo ba wajen hana maguɗi ba. Hakaza, aka samu ittifaƙin manyan ƙasashen duniya – musamman kanwa uwar gami, ko an ƙi ki sai an yi da ke, Amurka – kan cewa canji ya zama wajibi a Nijeriya. Allah kuma ya kau da duk banbance-banbance na siyasa, ƙabilanci da addini a zukatan mutane da yawa suka azuma kan goyawa gaskiya baya.

Tun kafin zaɓe ƴar manuniya ta nuna cewa za a samu canjin jam’iyya wajen mulki. A ƙarshe aka yi zaɓen aka canza daga jam’iyyar PDP zuwa APC, canji irinsa na farko tunda aka samu mulkin kai shekaru hamsin da biyar da suka wuce. Allah Madaukaki shi ya mana wannan gatan. Muna kuma godiya gare shi. Ya sa muma za mu ɗanɗana halawar zaɓe nagari irin wanda Nijer da Ghana suke yi a baya.

Albarkacin wannan zaɓen da sanin halin wanda aka zaɓa a matsayin shugaban ƙasa, martabar Nijeriya ta dawo a idon duniya har ta kai ƴan ƙasashen Ghana da Nijer suna fata hukumominsu za su inganta zaɓensu ya kai matsayin na Nijeriya. Har yanzu ana rikicin inganta kundin masu jefa ƙuri’a a ƙasashen biyu. A Ghana ana kukan tsohon kundin na ɗauke da sunayen ƴan ƙasashen waje da yara ƙanana. A Nijer kuwa har sai da ta kai jam’iyyun hamayya sun kai ƙarar gwamnati wajen Ƙungiyar Ƙasashen Renon Faransa kan rashin ingancin kundin zaɓe da wasu abubuwa da suke ganin ƙofofi ne na maguɗi da jam’iyya mai mulki ke son amfani da su wajen murɗe zaɓe mai zuwa. Ƙungiyar ta aiko da masu bincike kuma sun gano tabbas akwai mazaɓu na boge da sunaye masu yawa na waɗanda ba su cancanta su yi zaɓe ba.

Mu yau a Nijeriya mun zama misali ga sauran Afirka, kuma abin yabo da jinjinawa. Don haka da na ziyarci abokina Abba a Kaduna kwanakin baya, mun yi hira mai tsawo wacce a ciki muka nuna murnarmu da yanda Allah ya kawo canji a al’amurran zaɓe sannan muka yi ta tababan ko ƴan Nijeriya – masu mulkinsu da mu mabiya – za mu dace wajen yin abin da ya kamata wajen haɓaka tattalin arziki da sauran fannunnuka na rayuwa. Amma duk da ƙalubalen da ya rage, ba wata tantama cewa a yau muna shirye mu amsa sunanmu na ƴan Nijeriya da babbar murya a ko’ina ne.

Nijeriya tana da dama ta ci gaba da inganta sunanta a idon duniya ta hanyar tabbatar da anci gaba da inganta hanyar zaɓe da kuma an yi mulki mai adalci wanda ba cin hanci, zalunci ko jahilci a cikinsa. Ina murna ganin INEC tana ta ƙara jefa fasahar zamani a cikin harkarta, bata tsaya wuri daya ba don jin kirarin da ake mata. Ta cira gaba daga inda take a Fabrairun 2015. Da aka yi zaɓen jahar Kogi, INEC ta ce a helkwatarta ta Abuja ma tana da fasahar da take sanin ƙuri’un da ake tattarawa a mazaɓu a mataki dabam dabam tun kafin a kawo mata rahoto daga jaha. Kaga ke nan, batun canza sakamakon zaɓe bayan an bayyana shi a mazaɓa ko ƙaramar hukuma ko jaha ya tashi har abada a Nijeriya.

Gaba dai, gaba dai, ƙasata Nijeriya! Ina miki wasiyya da abu biyu, ki riƙe su kam kar ki yi wasa da su: doka da fasahar zamani, kamar yadda na ce a waƙar Card Reader bayan kammala zaɓen bara. Waɗannan biyun su ke mai da ɗan Adam ɗan ƙasa ingantacce a maimakon dabba. Doka ita za ta hana ko ta bari a yi abu; fasaha – watau technology – shi kuwa shi ne zai ba da damar yin abin ta hanya mafi inganci a wannan zamanin.

Ina fata da raina, kamar yadda na sha faɗa, rana za ta zo wacce a cikinta za mu ga ana amfani da zaɓen na’ura – watau electronic voting – a Nijeriya. Ƙila a lokacin, ni da Abbana muna da sauran ƙarfinmu; kila kuma mun gama tsufa amma dai za mu bar duniya cikin mutunci da fata nagari ga na bayanmu.// A ƙarshe, zan so in gutsurowa mai karatu wasu baitoci inda na waƙe wannan fatar a waƙata ta Card Reader:

Yardar Allah ta tabbata
  Wa zai ce yau wai ya ƙiya?

Duk mai hairi murna yake
  Ƙarya ta bar Nijeriya.

Wannan baiwa wa zai mana
  Ce ne Allah Sarki ɗaya.

Card Reader yac ce: zan sabab
  Tafiya sak ba wata laulaya.

Wannan hanya farko a kai
  Rahmanu ka ƙaro gaskiya.

Nuna mana rana mai zuwa
  E-voting za mui lafiya.

Ranar shiyya ta mutan gabas
  Da Taraba za su yi gaskiya.

Ba sauran tashin hankali
  Zaɓe za ai gangariya.

In ba an kai wannan gaɓar
  INEC kar ma tai dariya.

Wannan wa’azi ne ƙanƙani
  Duk mai mulki ya yi gaskiya.

Yai adalci yai ayyuka
  Kowa ya riƙe ba wariya.

Da mutunci bayan rayuka
  Zai kare har ma dukiya.

Cin hanci har sata duka
  Ya kashe ba a sharholiya.

Bai cin haƙƙin mu Ƴan Adam
  Balle ko a ce yai danniya.

Samun kowa zai haɓɓaka
  Mui walawa mui kwalliya.

Har in mun je mu balaguro
  An zo da kammanin zolaya:

Wai kai bawa waye kake?
  Mu bugun ƙirji mui fariya:

Kalle ni da kyau Mr. Man
  Sunana ɗan Nijeriya.

Rannar giwa za tai tsaye
  Mama ga dukan Ifrikiya.

In ko an ƙi wa’azinmu kau
  Rana na nan za ai biya.

Twenty-nineteen na nan zuwa
  Card Reader za tai gaskiya.

Duk zalunci zai sha ƙasa
  Tamkar wada yash sha can jiya.

Sai kui himma kui hankali
  Kui aiki duk kui gaskiya.

Yayin ba kwa wani fargaba
  Talakawa bi ba tambaya.

Ni kam Tilde nai gargadi
  Na ja muku kunne kun jiya.

Ƙarshe Allah nai addu’a
  Ya daɗemu fasahar gaskiya.

Na’ura duk mai fa’ida
  Kawo ta ƙasar Nijeriya.

Dokar zaɓe ita ma haka
  Sanya a yi gyara bai ɗaya.

Doka da fasaha tun a da
  Su ke saka bawa gaskiya.

In ba su ai ba ɗan Adam
  Sai dabba mai ƙin gaskiya.

Tsira Allah har sallama
  Kai wa Manzon duk duniya.

Sannan ka jiƙan bayi duka
  Yafe mana Ranar Gaskiya.

Ka daɗo haske gun rayuwa
  Mui walawa mui dariya.

Card Reader ko ƙaro mata
  Albarka don tai gaskiya.

Har in za ai zaɓe gaba
  E-voting za mui bai ɗaya.

Warkar Card Reader ta cika
  Allah Sarki nai godiya.


5 Janairu, 2016