By
Abu-Ubaida SANI, Ph.D.
Department of Languages and Cultures,
Federal University Gusau, Zamfara, Nigeria
Email: abuubaidasani5@gmail.com | official@amsoshi.com
ORCID: https://orcid.org/0000-0001-6447-4334 | WhatsApp: +2348133529736
Site: www.abu-ubaida.com | www.amsoshi.com
Preamble
This document presents the Hausa poem Yaƙi Da Bara (War Against Begging), authored by Dr. Abu-Ubaida Sani, together with its English translation.
Context & Objective
In Hausa society, street begging and public solicitation have increasingly emerged as a significant social issue. Driven by a complex web of socio-economic circumstances (including disability, poverty, displacement, orphanhood, family breakdown, inadequate child welfare, idleness, and harmful social beliefs) some individuals take to the streets to solicit money, food, clothing, and other forms of assistance. The poem also examines how begging can evolve into organized or deceptive practices, extending beyond traditional Hausaland into other regions and, in some cases, across international borders.
Written as a work of social commentary and internal criticism, Yaƙi Da Bara serves as a call for reflection, reform, and collective responsibility. The poem identifies and discusses the various causes of begging, challenges harmful superstitions and interpretations that may encourage dependency, condemns fraudulent practices carried out in the name of begging, and highlights the consequences for vulnerable children, genuine beneficiaries of charity, and society at large.
The poem does not merely condemn the practice; it also proposes broader structural responses. These include employment creation, skills development, poverty reduction, education and awareness, responsible parenting, fair distribution of Zakat, assistance for genuine refugees and vulnerable people, improved security and agriculture, and carefully implemented laws aimed at addressing harmful forms of street begging without abandoning those who genuinely need support.
Important Note on Generalization & Identity
This poem addresses a specific socio-economic problem and should not be interpreted as a characterization of the Hausa ethnic group as a whole. Readers and observers (particularly those with limited knowledge of Hausa history, society, and culture) should avoid sweeping generalizations or unfair stereotyping based on the issues discussed in the poem.
The poem itself distinguishes between genuine vulnerability and exploitative or fraudulent begging. It recognizes that people may enter begging because of circumstances such as disability, poverty, displacement, orphanhood, family breakdown, social neglect, lack of opportunity, or personal choices. The existence of this problem should therefore not be taken as evidence that begging defines Hausa society or Hausa identity.
On the contrary, Hausa communities have long been associated with commerce, agriculture, craftsmanship, scholarship, and enterprise. Hausa men and women contribute to economic, academic, technological, professional, and public life both within Nigeria and internationally. The poem's criticism is therefore directed at a particular social practice and the conditions that allow it to persist – not at the Hausa people, their culture, or their identity as a whole.
A prominent example of Hausa-rooted entrepreneurship is Aliko Dangote, a native of Kano, Nigeria, whose industrial and business activities have made him one of Africa's most prominent business figures. He is one among many entrepreneurs, scholars, farmers, artisans, professionals, and community members whose work reflects the broader tradition of enterprise and resilience found within Hausa society.
Ultimately, Yaƙi Da Bara is best understood as an internal call for social reform: a call to restore dignity, challenge harmful beliefs, protect vulnerable children, support genuine people in need, discourage exploitation and fraud, and address the socio-economic conditions that sustain begging. It is not a general reflection of the Hausa people or Hausa culture, but a critical examination of one social problem and a plea for collective responsibility in confronting it.
WAR AGAINST BEGGING (YAƘI DA BARA)
Bismilla Ubangiji farko na ambace ka,
Sallu ala Mauhammadin manzo Ɗaha naka,
Alayensa na haɗa har da sahabu dukka,
Har mu ‘yan ku-ci-ku-ba-mun da muke ta harka,
Yafe Al-Afuwu saɓon da mukai gareka.
In the name of Allah, the Lord Almighty, I begin my call,
Send blessings upon Muhammad, Your noble Messenger,
Upon his family and all his companions,
Including us, who are constantly caught up in the affairs of this world.
Forgive us, O Forgiving One, for our transgressions against You.
Yau magana a kan bara ce ta azazzale ni,
Kai ne Al-Alimu kama mini don a ji ni,
Ra-ra-ra na zayyano harshe kar ya ja ni,
Mai roƙo da banbaɗa zan so duk ku ji ni,
Fatana mu tsira don gobe mu samu barka.
Today, I am stirred to speak about begging,
O All-Knowing God, guide my speech so that it hits the mark,
I lay out these verses carefully so my tongue does not stumble,
To all beggars and praise-singers, I urge you to listen,
My desire is for our collective salvation and ultimate grace.
Mece ce bara tukum? Ya aka wagga sabga?
Roƙo ne da tambaya mai yi za ya zaga,
A ba su abinci ko tufa ko naira su ƙirga,
Koko a ta da hannuwa ɗai in an ga hanga,
Sai su wuce hannu fayau babu batun sadakka.
What exactly is begging? How did this enterprise come to be?
It is asking and soliciting from others, going from place to place,
Seeking food, clothing, or money to count,
Or raising a hand to signal them away the moment they are spotted,
So they pass by empty-handed, moving on to the next spot without a dime.
Mene ne ka sa bara? Ya ci ku tambaye ni,
Ga jerin silar idan za ku ƙida ku bi ni,
Akwai nakasa a fari zan yo ƙarin bayani,
Kuturta ko kurumta da gurgunta ne tsani,
Sai a ɗale a luluƙa, roƙo za a afka.
What causes begging? You may ask me,
Here is a list of reasons, follow me closely:
There is physical disability – I will elaborate further,
Be it leprosy, deafness, or physical paralysis,
Many jump on these excuses to dive straight into street begging.
Hausawa suna da camfi zan so ku ji shi,
Mai baiwa ko nakasa ko tawaya gareshi,
Allah ya yiwo shi ne yai roƙo a ba shi,
Idan kuwa ya ƙi yin hakan to hau za ta hau shi,
Zai taɓe ya sabbace, kun ji fa wagga hauka.
The Hausa people hold a superstition—listen to it:
Whoever has a disability or affliction,
Was created by God specifically to beg for a living,
If they refuse to beg, then calamity will befall them,
They will be ruined and destroyed; hear how absurd this superstition is!
Camfin ne ya sa tagwaye suka zamma jari,
Uwar da ta haifi ‘yan tagwai to ta samu sirri,
Wai fa hana su saddaka na kawo tujari,
Ta zaga gari tana baran naira koko gari,
A ba ta gudun bala’i don wai kar ya auka.
This same superstition turns twins into a commercial venture:
A mother who gives birth to twins believes she has found a fortune;
They say refusing to give charity brings misfortune,
So she roams the town begging for money and food,
Give to her to ward off disaster, lest it strikes.
Sila na bara na biyyu shi ne almajiranci,
Gudun hijira ƙidanya haɗa na huɗun maraici,
Akwai safara da son rai akwai tsantsar talauci,
Akwai rabuwar iyaye a aure ba mutunci,
Sai a rabe a farraƙe har ‘ya’ya su koka.
The second root cause of begging is the flawed Almajiri system,
Then displacement and the fourth is orphanhood;
Add human trafficking, self-indulgence, and stark poverty to the mix,
Alongside broken homes caused by dishonorable divorces,
Where families split apart, leaving helpless children to suffer.
Akwai aure da haihuwar son rai ko jahilci,
An ƙi a tsara tsarin ƙwarai a cikin adalci,
Yara ƙanƙana a tura su bara fatauci,
Akwai har masu shara gidajen karuwanci,
Su ke tambaɗewa abin tsoro da shakka.
There are marriages and births born of desire or ignorance,
Where people refuse to plan their families with wisdom and justice;
Very young children are sent out to trek and beg for survival,
While others end up cleaning brothel houses,
Exposed to straying into terrifying and corrupt lifestyle choices.
Mun yi tara ƙidanmu kar dai lamba ta kuɓce,
Akwai mutuwa ta zuciya su at cima kwance,
Ana gado na yin bara tamkar sanna’a ce,
Korar ɗa ya bar gida koko ɗiya ta macce,
Dukka sila na yin bara ne, dozin ƙidanka.
We have counted nine; let no number escape:
There is absolute laziness; those who prefer a life of idleness;
Inheritance of begging as if it were a profession,
Or a child being driven from home, or a girl suffering neglect -
These are all root causes of begging, a whole dozen for your count.
Manzo ya faɗi hadith zan yi tuni gare ku,
Mai tafiya ya yo ice don ya sayar garinku,
To darajarsa ta wuce masu barar cikinku,
Fuskar mai bara ƙiyama ko ta ga tasku,
Domin sai ƙashi ƙwarangwal ce babu tsoka.
The Prophet (PBUH) stated Hadiths that I must remind you of:
A person who goes out, gathers firewood and sells it to earn a living,
Holds far greater dignity than those among you who beg.
On the Day of Judgment, the beggar's face will face dire embarrassment -
Appearing as a bare skeleton without a single piece of flesh.
Mai yi don ya yo kuɗi roƙon garwashi ne,
Kashedin ar-rasul faƙat roƙo dai haram ne,
Sai ga mutum uku kaɗai duk maganar hadith ne,
Ukun talakan cikinsu sai an samo mutane,
Sui shaidar haƙiƙanin ya zamto talakka.
One who begs for money is akin to seeking hellfire,
By the stern the Messenger; begging is forbidden,
Except for three types of people, as the hadith states:
And for the destitute among them, it requires trustworthy witnesses
To confirm that he is indeed facing genuine, desperate poverty.
Hausawa suna da haushi da abin takaici,
Sun ƙi biɗar halaliya sai roƙo da naci,
An murɗe wuyar hadith, aya an yi faci,
An yo fassara dadai son ran makiranci,
An farlanta yin bara an jera da zakka.
The Hausa people are frustrating and disheartening,
They reject lawful pursuit and cling to begging stubbornly,
Hadiths are twisted, verses are manipulated,
Using self-serving interpretations born of deceit,
Elevating begging to a mandatory duty alongside Zakat!
Manzo zai yi alfahar in ya ga al’umarsa,
Amma fajiri ina ranar haihuwarsa?
Ni dai in a nawa ne gwara a yo ɓarin sa,
Ko da ya fito waje gwara a karɓi ransa,
Ga shi muna ta girbin abin da mukai ta shuka.
The Prophet will boast of his community,
What pride could the Prophet possibly take in an ungodly person?
If it were up to me, such a child be miscarried before birth;
Even if he arrived the world, it is better that God takes his soul,
Here we are, reaping what we have sown.
Bahaushe na da ƙaulin da shi ne yah haɗo shi,
Idan Allah ya tsaga baki a mutum fa to shi,
Ba ya hana shi ci da sha don shi ne ya yo shi,
Kan haka an taƙarƙare haiƙan babu fashi,
Bahaushe na ta haihuwar masu bara da ɗauka.
The Hausa have a saying they created:
"If God created a mouth for an individual -"
“He won't let them starve,”
And so the Hausa continue giving birth to generations
Who grow up depending on begging and collecting from others.
Sun cika titunan ƙasar Hausa fa jarraba ce,
Har Kudu ma suna zuwa, wannan fallasa ce,
Wasu a coci ma suke, wannan tambaɗa ce,
Wassu barin ƙasar suke kun san zauɗaka ce,
Shashashun cikinmu sun sa kimarmu sauka.
They have flooded the streets of Hausaland; a true affliction!
They travel down South, exposing us to public disgrace;
Some even beg inside churches; what an embarrassing spectacle!
Others cross international borders in total lawlessness,
The foolish among us have ruined our collective dignity.
‘Yan Kudu na ta zolaya roƙon nan sila ce,
“Malam” ko a ce “aboki” kalmar ba’a ce,
Ko “almajiri” kawai ba wani kauce-kauce,
Sui kora da fafarar Hausawa tsiyace,
Har tsalin zumagiya har da bugu da ɗirka.
The Southerners mock us - this begging is a ploy,
“Malam,” they say, or “friend” - words uttered in mockery.
Even “almajiri” has become a term of ridicule.
They drive Hausa people away and mock them as wretched,
Chasing them away, beating them, and lashing them with whips.
Tsummokara jikinsu duk ba zarra na gata,
Ba wanka ba wanki ba yankan farata,
Sai ƙazuwa da ƙwarƙwata tsabagen ƙazanta,
Ba bayi matsugguni babu gida a kwanta,
Sai dai kame-kame nan kangwaye da bukka.
Clad in filthy rags, with no atom of dignity,
Without bathing, washing clothes, or trimming nails;
Plagued by scabies and lice due to extreme filth,
Having no toilets, no shelter, and no proper homes to sleep in,
They squat in abandoned buildings and makeshift huts.
Akwai ma masu yin hayan yara don su goyo,
Don a ji tausayin na goyen sam babu wayo,
Ga yaro mitsittsili roƙo na ta koyo,
In ya girma ya ƙware maitar ba ta ɓoyo,
Sai ya ɓuge ya rankaya sawu ne ya taka.
Some even rent babies to carry on their backs
To evoke public pity; a total lack of moral compass!
A tiny child grows up learning nothing but begging;
When he reaches adulthood, this habit becomes second nature,
And he hits the streets to follow the exact same path.
Su ma yara ƙanƙana duk haka za su taso,
Ba ilmi ba magani ba wanka da soso,
Su mata a gun bara tabbas babu mai so,
Sai dai in a yo aro ai ɗani a kwanso,
Ga baiwa marar gata an maishe ta jaka.
Young children grow up under these exact conditions:
No education, no healthcare, no basic hygiene,
As for women who beg, no one respects them;
At best, they are taken advantage of and discarded,
Treating a vulnerable woman like a mere pack animal.
Sun zama karnuka kawai sun koma kucakai,
Wasu suna da zarrafi sun faɗa wa son kai,
Sun hantse a tituna shan rana na sa kai,
Sun tattara dukiya ga su kamar musakai,
Har mota suke saya mai safara karauka.
They live like stray dogs, reduced to wretched scroungers.
Yet some have money but are consumed by greed;
They brave the harsh sun on the streets,
Accumulating wealth to the point of becoming rich,
Even buying commercial buses for transport businesses!
Wassu suna bara suna ɗan taɓa ɗauke-ɗauke,
Wassu ana haɗi da su ƙwaya za a sauke,
Za su aje su adana har mai su ya ɗauke,
Wassu ko ‘yan ta’adda ne informer a sinke,
Za su naɗa su zagaya sui sharhi a kanka.
Some combine begging with petty theft,
Some deal in drugs to be delivered,
They store them until their owner collects them,
Some are even informants for terrorists,
They move around gathering intelligence on you.
Yanzu bara tana salo an sirka da ƙarya,
Za ka ga saurayi tasha ga tari na kaya,
Zai ce ya fito gari ya yi gamo a baya,
Yanzu yana biɗar na mota ne ko ya karya,
In ka ba shi zagayewa zai yo ya bar ka.
Today, begging has taken a deceitful new turn:
You will see a healthy young man at a motor park with luggage,
Claiming he fell victim to stranded circumstance,
Pleading for fare or food money to continue his journey -
Once you give him cash, he loops right back to scam the next person.
Wassu suna zuwa masallatai ne su tashi,
Sui ƙaryar wutar bala’i ce wai ta tashi,
An musu gobara gidan sai toka da gaushi,
In ka nemi jin ƙwaƙwaf ka yi batun ka bi shi,
Zai zage ya ƙetare don ya guje ganinka.
Others go to mosques after prayers and stand up,
Fabricating stories of tragic fires that consumed their homes,
Claiming everything was reduced to ashes and cinders.
If you offer to follow them home to verify their story,
They will slip away to avoid exposure.
Wassu a tituna suke ƙaryar taimako ne,
Suna cike ramuka kamar dai ‘yan agaji ne,
Idan ba mai ganin su ko sai su yi gefe zaune,
Idan mota ko ta nufo za su nufo biɗa ne,
Sai ka cire ka ba su sunan sun taimake ka.
Some stand along roads pretending community service,
Filling potholes like voluntary road workers;
When no one is looking, they sit idle,
But as soon as a car approaches, they jump up to make a show of working,
Hoping you will hand over money for their "service."
Waɗansu salonsu su takardu ne da kati,
Su ce ma babu lafiya sun zaka assibiti,
Wassu gidanka za su zo ko su tare a titi,
Ko a gida na sai da mai ko baki na kanti,
Take za su yanyame in mota ka faka.
Others use papers and cards as their method,
Claiming they're sick with hospital bills,
Some come to your house or stop you on the road,
Or target you at petrol stations and shopping centers,
Swarming your car the moment you park.
In ko abinci kas saye yara suts tsare ka,
Sui maka ƙur na mujiya sakkat sun hana ka,
Mai masa da ‘yan bara ruuu za su ishe ka,
In ma ka yiwo biris ta iya tambayarka,
“Malam ko kana wa almajirrai sadakka?”
If you buy food, swarms of child beggars surround you,
Staring intently at you like owls until you feel uncomfortable.
A girl selling masa will come with a crowd of child beggars;
If you ignore them, she might even ask you directly:
"Malam, would you buy some charity for these poor pupils?"
In ka saya ka ba su nan to za su kasafta,
Sui yi gaba su ba ta masar ta haɗe abarta,
Ta ba su kuɗi su rarraba saura ribatarta,
Hakka suke ta zagaye ya zama sanna’arta,
Ke ɗin har da su bara ɗai ne kunka taka.
If you buy food for them, a scam unfolds:
The children take the food back to the vendor,
She takes it back, converts it into cash for them, and keeps a cut as profit!
This cyclic scheme has become a routine business for them –
Showing that both the vendor and the children are partners in begging.
Wanni ko gun siyasa a can ya baje kolinsa,
Can ne cinsa har da sha can ne sanna’arsa,
Shi aikinsa media yai ta baje guminsa,
Yai ƙarya ta cin amana don jam’iyarsa,
Allah wadanka ka zamo kaicon al’umarka.
Another class of beggars sets up shop in political circles;
That is where they eat, drink, and make a living.
Their job is to spread propaganda on media platforms,
Telling treacherous lies just to serve their political party –
Shame on you for becoming a curse to your community!
Wassu a kan waya suke turowa da saƙo,
Ko Facebook ko WhatsApp sun maishe su ƙoƙo,
Har lamba na bankuna modern ne a roƙo,
Wassu kiran waya kawai za su yi don su miƙo,
Sun kwaso matsaltsalu sun jibge wurinka.
Some have taken begging to mobile phones,
Turning Facebook and WhatsApp into modern begging bowls;
They even send bank account details; a modern way of soliciting!
Others make direct phone calls just to unload a mountain of problems on you,
Dumping all their financial burdens right at your feet.
Kuttuna da ɗai kan cikakken saurayi ne,
Bai sana’a, bai nema, aiki nai zaman ne,
Kai ka boƙare kana tashin faɗuwa ne,
Sai ya taho da ɗai kamar neman har da shi ne,
In kuma ka hana shi to zai yi fushi gare ka.
An able-bodied young man sits around doing nothing –
No trade, no search for work; idleness is their occupation,
While you are out sweating and hustling for a living,
He approaches you demanding a cut of your earnings,
And if you refuse him, he gets angry with you!
Wanni ko kamfani ko matatar haihuwa ce,
Mata nai guda kaza ‘ya’yan runduna ce,
Kai ko ka bi sannu don matar ma guda ce,
Sai ya taho da ƙorafin matsaloli ya kwance,
Kai ka ce gidan akwai fafewa na ƙwanka.
Another person operates his household like a baby factory,
Marrying multiple wives and producing a whole army of children.
While you manage your life responsibly with one wife,
He comes to you spilling a list of self-inflicted domestic crises,
Making it sound as if you assisted in producing the children.
Ni ban ƙi na taimako ware tsiro da gyauro,
‘Yan ƙarya cikin bara su nika ƙi da horo,
Sun saka mai ya ƙamface dambun ya yi tsoro,
Su suka sa a yau har marayu ba su moro,
Su ke cin rabon faƙirai kafin a farka
Don't get me wrong: I am not against genuine charity or helping the needy.
It is the frauds among beggars that I condemn and preach against!
They have made generous givers hesitant and fearful,
To the point that genuine orphans no longer receive help,
Because scammers consume the share of the truly destitute before anyone notices.
Mun dai samu mattsala saura mui correction,
Dole mu janye duk silar kawo confusion,
Ba sukar aƙida ba condemnation,
Mur riƙi gaskiya hadisai muy yo adhesion,
Kar da mu bar batu na gyara mu ɓuge da suka.
Now that we have identified the problem, we must make corrections;
We must address all these root causes that breed confusion.
This is not an attack on religious doctrine, nor blind condemnation,
Rather, we must uphold the truth and adhere strictly to authentic Hadiths,
Lest we abandon the path of reform and be consumed by blame.
Roƙon nan ya sa mu duk fuskantar derision,
To mu haɗe mu sa ƙaimi haiƙan gun repulsion,
Sannu a hankali batun roƙo zai corrosion,
Sai mun ɗauki decision mun samar da vision,
Za mu zamo a tsaftace sak birni na Makka.
This begging has made us face derision,
Let us unite, strengthen our resolve against it,
Gradually, the menace of begging will corrode,
Provided we make firm decisions and establish a clear vision,
To cleanse our land, making it holy like the city of Makkah.
Abin nan ba ya yi sai da hannun itta government,
Su samar ayyukan yi su kawo development,
A kakkawo training a kawo improvement,
Don mun san talauci shi ne duk rudiment,
Sai tsarmin jahilci idan shi ma ya sirka.
This fight cannot succeed without direct government intervention:
They must create employment opportunities and drive development,
Provide skills acquisition programs, and spur structural improvements,
Because we know that poverty is the primary root cause,
Compounded by the bitter taste of widespread ignorance.
Aikin malamai kira su ke faɗɗakarwa,
Ga nan dai hanin hadisai sui fassarawa,
Sa ‘yan media suna babin barbazawa,
Sai aikin iyaye tarbiyya kulawa,
Killace ‘yan ɗiya gida kalace a girka.
The duty of Islamic scholars is to preach and raise awareness,
Explaining the prophetic prohibitions against begging clearly;
Media practitioners must broadcast these teachings far and wide,
While parents must fulfill their duty of proper upbringing and care –
Keeping their children safe at home and providing for their needs.
‘Yan gudun hijira a al’uma dole a taimake su,
Bala’i ne ya far musu to mu ji tausayinsu,
Amma sai a rarrabe kar a shige cikinsu,
Mu ware gurragurbi nan masu kiran sunansu,
Za ka ga sun marairaye zamba ce gareka.
Genuine refugees and the displaced must be assisted;
They are victims of disaster and deserve our compassion.
But we must distinguish, not allow infiltration,
We must weed out imposter beggars who use plight as a cover,
Appearing solemn only to scam you.
Kowa al’uma rawa nai yai rausayawa,
A bayar taimako marayu su ai kulawa,
Zakka in ta zo a yo adalcin rabawa,
A samu tsaro ya mamaye noma ai kulawa,
Sai an tara hannuwa za a iya ma jinka.
Every member of society has a role to play in this movement:
Provide genuine relief and ensure orphans are well cared for;
When Zakat is collected, distribute it with absolute justice;
Ensure security is restored so agriculture can thrive –
Only through collective effort can our community be saved.
Sannu a hankali a sa doka mai hanawa,
Sai an yo a sannu kar ay yo murƙushewa,
Kar a hana su walwala ba zaɓin riƙewa,
Sai an samu adilai gwamnati mai iyawa,
Don an ba mu arziki sun ka zamo hankaka.
Gradually, anti-begging laws should be enacted and enforced,
But this must be done thoughtfully, without ruthlessness;
Do not strip away people's livelihoods without providing alternatives.
We need just leaders and a capable government,
Because God has blessed us with resources, yet we live like scavengers.
‘Yan himman cikinmu Razza’u ka tallafe su,
Masu barar cikinmu kawo shiriya gare su,
Raunanan cikinmu hore mana taimakonsu,
Mahukuntanmu Ar-Rashid gyaro zuciyarsu,
Kai ke ba da arziki mun roƙa gare ka.
O Lord, support those among us who are striving for positive change;
Grant guidance to those trapped in the habit of begging;
Enable us to assist the weak and vulnerable among us;
O The Rightly-Guiding God, reform the hearts of our leaders –
You alone are the Provider of all wealth, and to You we pray.
Tamat na gode Rabbana nan na doshi boda,
Kai ne Al-Laɗifu kai ne ka saka na ida,
Ramzi SHATAMAHA za ka iya ka ƙida,
Mai son wa ya yo ku ce mai Abu-Ubaida,
Roƙona gare ku fatan samun albarka.
Here I conclude, reaching the final destination of my poem.
You are The Subtle, and You enabled me to complete it.
By the Abjad chronogram SHATAMAHA, you can calculate its date.
Whoever asks who composed this poem, tell them it is Abu-Ubaida,
My humble request to you all is to keep me in your prayers.
August, 2026
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