Dashen Allah Book Mai Dambu

Description

They began without knowing its end, spending their time together destroying trust and mutual fidelity! It is a triangular affair connecting three corners. No matter how a triangle is formed, one must inevitably face an unpleasant outcome! Elders say: "A man's two-faced friend is a hypocrite to one."

DEEHAR was situated in one of the most divinely favored provinces—a land prepared like a wetland by God, overflowing with natural resources. The original inhabitants of the Deehar region were a tribe called the Noye. They were farmers and herdsmen with nothing else particularly notable about them. They were deeply superstitious, believing in traditional magic, sorcery, and idol worship.

In the midst of this, some tribes from the Hausa region of West Africa migrated into Deehar. Upon arrival, they found things to their liking, realizing there were no chiefs ruling the region. They themselves had fled as refugees due to war, poverty, and severe famine plaguing their homeland.

Among the Noye tribe was a man they trusted named Rana. Rana had long studied how to develop their land, but unfortunately, the Noye tribe neither believed in nor favored a system of leadership. So he kept his mouth shut. Rana was a renowned sorcerer in the Deehar region. The Noye people believed that Rana was the only one who communicated with God, which is why they never argued with anything he told them.

In the year the Hausa tribe entered the town of Deehar, Rana spent thirty-nine days in spiritual retreat (halwa), emerging to demand that they be driven out of town.

They successfully drove the Hausas out of Deehar. However, a few days later, they returned and a reconciliation was brokered with the help of a sorcerer named Yauta. Yauta was the first to suggest establishing a government, but the Noye rejected the idea because they knew that government might bring oppression, whereas they had woven their lives around equality where no one was superior to another.

After the reconciliation, Yauta, some Hausa people, and with the help of some members of the Noye tribe, threw a grand celebration to found the town. They agreed on a system where a cave in the mountain was set aside to build a large house for the sake of peace and the unity of the two tribes. What people failed to understand about Yauta was his absolute determination to rule his people, having researched and confirmed that centuries of rule awaited him in the land.

Therefore, before you knew it, he approached some of the prominent families of the Noye tribe, tempting them with this enterprise and promising that once the rule was established, they and their descendants would live in luxury.

It took him ten years of coaxing people before some members of the Noye tribe started warming up to the idea of starting a government and other things. Sorcerer Rana tried to show them the folly of this, having researched that the Noye tribe could eventually be erased and forgotten by history once governance took root. He told them, but they refused.

Yauta, who worked with spirits and jinn, acquired a special secret and gained the cooperation of the Hausa tribe. In the eleventh year, the construction of a magnificent palace began, continuing day and night. After ten years, the grand palace was opened and named the Deehar Kingdom.

Upon the opening of the Deehar Kingdom, some members of the Noye tribe protested that they knew nothing about it. Before you knew it, human blood was flowing like a flood in and around Deehar; prominent figures and elders who resisted were killed.

Among them was Sorcerer Rana, who was killed. But before his death, he gathered prominent believers, elders, children, and women to spend three days performing a dangerous, potent ritual. Though they did not finish the work before he was killed, they cursed the kingdom and the spilled blood of the Noye tribe. Within two weeks, massive walls were built enclosing the entire town. The blessed land turned into a swamp of sorrow, and oppression and cruelty gripped the hearts of the people. Women and youth—who were of the Noye tribe—spent twenty-five years building the walls.

After thirty years of establishing a tyrannical and oppressive regime, the kingdom plunged once again into a mysterious event whose happenings in the Deehar Kingdom remain incomprehensible to this day. This is the brief history of the founding of Deehar. ★★ In the nineteenth century following the era of Shehu Usmanu Danfodiyo

Slowly, he looked at his trusted servant, staring deeply into his eyes before lowering his gaze and saying to him: "He who belittles the messenger... if you see one running, follow." He whispered these words slowly. The servant bowed before speaking. "Indeed, life is entangled in a blind destiny." "I will not force you, Musa, but out of malice, you have stitched your armor; it was an opportunity for you to help me finish what I started. If the sun sets in the west, do as is proper; but if the sun rises without the moon setting, widen the distance beyond any measure and do not return to me. Yet, surely the message has reached me, so travel far."

"It is done, Your Highness. Truth is stronger than an iron shield. If it is destined, God willing, history will repeat itself. God's promise is true, we believe in God and everyone who believes in Him. May God grant you health and long life, O King of the world, compassionate to your subjects."

On that night filled with the chill of the rainy season, King Hayatudeen passed away after returning from a 105-day tour—about three months and some change. Before you could say a coin's worth, the news of the death of His Royal Highness King Hayatudeen Abdullahi Noye spread. He was the king who reigned for seventy-eight years; no royal had ever reigned for that long, as he passed away at the age of ninety-nine. ....

Before anything else, the news of the death of King Hayatudeen Abdullahi Noye—the just king who forbade the oppression of the Noye tribe—spread. In history, he was the only Noye royal who succeeded in reigning without spilling anyone's blood, ruling without oppression. The commoners and the wealthy of Deehar mourned the death of the just king, and the entire populace of the Noye Kingdom wept, praying that God would grant them another king just like him.

Inside the Deehar Palace stands an ancient tree approximately five hundred years old, untouched even when the palace was built. When they gathered for his funeral prayer, a terrifying phenomenon occurred: the tree began to wail and shriek. In the history of King Hayatudeen Abdullahi Noye's life, he frequently visited this tree to get fresh air, sitting there in the evenings to relax and chat. Twenty years into his reign, he began visiting it and built a canopy there. Later, people would bring him food and vegetables whenever he went there.

Slowly, the tree was surrounded with new plantings, which led to the suspicion that King Hayatudeen Abdullahi Noye had a deep connection with the hidden people dwelling there.

People had tried to cast evil spells against him, but none ever touched him, right up until his death last night, though some suspected he might have been murdered rather than dying a natural death. After his funeral, they gathered inside the palace, but alas, not a single one of King Hayatudeen Abdullahi Noye's sons was healthy or whole. From the blind to the lame and the deaf—this was the curse they had suffered since the very founding of the Deehar Kingdom.

Yet one thing kept them silent—especially the Waziri, Galadima, Garkuwa, Alkali, Tafida, and Sarkin Malamai. They sat in silence, listening to the palace steward present a piece of white gazelle skin to the secretary. After greetings and fatigue of returning from the tour. The deposit you left behind has sprouted and manifested. If the message arrived on time, then I await your response. They looked at one another, some boiling with intense anger. "Which kingdom was this message sent from? And where is Musa? For he is the only one who knows everything," said the squirming Galadima. "He has been searched for since yesterday and cannot be found." The court fell silent before they stood up, saying: "The message implies that Hayatudeen left behind a woman, apparently even pregnant from their relationship! Which kingdom did he visit before his return?"

They fell silent, unable to remember any kingdom he stopped at before arriving in Deehar. "If that is the case, then surely nothing can be done except to wait a year to see what comes of it. If it's a girl, so be it; if it's a boy, then we shall ponder how to raise him within the palace," said the Alkali. Some felt this judgment was akin to a death sentence, considering waiting for the woman impregnated by King Hayatudeen worse than death. Thus, some swore that while they breathed, no one would bring up the subject of a child fathered by the king.

After the court adjourned, they went inside the palace to inform Fulani Babba, the senior wife of King Hayatudeen; Magajiya, the second wife; Kilishi, the third wife; and Fulani Karama, the fourth and newest bride of King Hayatudeen. He also had three concubines: Lanta, Saro, and Zinaru.

Fulani Babba had five children—three daughters and two sons: Yusuf, Ado (called Me Kano), Bara'atu (married in the Borno Kingdom), Ummu Kulsum (married right here in Deehar), and Jamilah (married in the Kano Kingdom).

Magajiya's room had mostly disabled children: three sons and one daughter—Shamsudeen, Alkasim, and Muktari, alongside her daughter Sailuba (married to a wealthy man in Deehar). Fulani Babba's son Yusuf was blind, and Ado was deaf. Magajiya's son Shamsudeen was completely paralyzed and bedridden, Alkasim was mute and unable to speak, and Muntari was simple-minded and understood nothing.

Kilishi's room consisted entirely of daughters, all of whom had been married off: Balarabiya, Ikilima, and Shatu. In Fulani Karama's quarters, none of her five children were well either, resembling Magajiya's children: Usman (called Shehu), Kabiru, and Ibrahim (called Me Rumfar Bayi). As for the concubines, God had not blessed them with children, but intense jealousy brewed among the wives of King Hayatudeen, as each woman believed she was the king's favorite.... .......

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Summary

"Dashen Allah" is a historical epic fantasy set in the ancient, resource-rich kingdom of Deehar. Founded upon a bloody, triangular alliance between the indigenous Noye tribe, invading Hausa migrants, and manipulative sorcerers like Yauta and Rana, the kingdom is bound by a dark curse of tyranny and generational infirmity (leaving all royal heirs blind, deaf, or paralyzed).

Centuries later, the just and long-reigning King Hayatudeen Abdullahi Noye—the only Noye ruler to govern peacefully without bloodshed—dies after a lengthy tour. Before his death, he leaves behind cryptic messages and a trusted servant, hinting at a secret pregnancy or deposit left behind in a foreign land. As rival council members, scheming wives, and power-hungry nobles navigate his death and the lack of a healthy heir, the kingdom faces the potential resurgence of its haunting history and hidden curses.

Description

The narrative weaves elements of classic West African historical fiction, political intrigue, and supernatural folklore. It explores themes of colonialism/migration clashes, indigenous resistance, generational curses, and palace betrayal. The prose alternates between grand historical exposition detailing the violent inception of Deehar and intimate, tense dialogue within the royal courts as factions vie for control following the death of an anomaly of a king.

Analytics

• Setting: The fictional kingdom of Deehar (and neighboring lands like Kano, Borno, Yola, and Kontagora) in the 19th-century post-Shehu Usmanu Danfodiyo era.
• Core Conflict: Political power struggle over the throne of Deehar, complicated by a royal lineage cursed with physical disabilities and the mysterious legacy/child left behind by the late King Hayatudeen.
• Tone: Melancholic, suspenseful, historical, and shrouded in occult mystery.
• Key Character Archetypes:
  • King Hayatudeen: The reforming, beloved monarch who broke cycles of violence.
  • The Council (Galadima, Waziri, Alkali, etc.): Pragmatic, cynical, and self-serving traditionalists.
  • The Wives (Fulani Babba, Magajiya, etc.): Resigned or protective matriarchs dealing with disabled offspring and fierce rivalry.
  • Sorcerers (Rana, Yauta): Supernatural manipulators representing the spiritual roots and curses of the land.

Comments

• The story excels at building a dense, atmospheric world rooted in traditional Hausa-land socio-political structures (emulates classic littattafan so da yaki or historical drama styles).
• The contrast between the violent, occult origins of Deehar and King Hayatudeen's peaceful reign provides a compelling moral anchor.
• The sudden shift from historical macro-narrative to micro-court drama (dealing with specific wives, disabled princes, and missing servants) effectively raises the stakes and creates immediate narrative tension.

Conclusions

The text serves as the opening chapters of a rich historical-political drama. It establishes that peace in Deehar was always a fragile illusion built on blood and curses. With King Hayatudeen's death and the rumor of a hidden heir, the fragile status quo is shattered, setting the stage for an explosive conflict between court factions attempting to suppress or exploit the late king's final legacy.

Keywords

Deehar, Noye, King Hayatudeen, Hausa history, Nigerian historical fiction, palace intrigue, curse, sorcery, succession dispute, traditional literature, Hausa novel (littafin hausa).