THE SPREAD OF ISLAM IN AFRICA.
Project Gutenberg EPUB3 edition
Arnold, Thomas Walker, Sir
Source notes
25 Taʼrīk͟h al-Sūdān, p. 21. ↑
26 Ibn Baṭūṭah, tome iv. pp. 421–2. ↑
27 Ramusio, tom. i. p. 78. ↑
28 Winwood Reade describes them as “a tall, handsome, light-coloured race, Moslems in religion, possessing horses and large herds of cattle, but also cultivating cotton, ground-nuts, and various kinds of corn. I was much pleased with their kind and hospitable manners, the grave and decorous aspect of their women, the cleanliness and silence of their villages.” (W. Winwood Reade: African Sketchbook, vol. i. p. 303.) ↑
29 Waitz, IIer Theil, pp. 18–19. ↑
30 Palmer (p. 59) places its introduction into Kano between A.D. 1349 and 1385, another Hausa chronicle makes the reign of the first Muhammadan king of Zozo begin about 1456. (Journal of the African Society, vol. ix. p. 161.) ↑
31 For the various enumerations of these, see Meyer, p. 27. ↑
32 As in other parts of the Muslim world, tradition places the first introduction of Islam in the lifetime of the founder and gives the name of al-Fazāzī, a reputed companion of the Prophet, as the apostle of the Hausa people. (J. Lippert: Sudanica. MSOS, iii. part 3, p. 204. Berlin, 1900.) ↑
33 Mischlich and Lippert, pp. 138–9. ↑
34 Meyer, loc. cit. Artin Pasha (p. 62) puts the beginning of this infiltration of Muslim Arabs as early as the eighth century. ↑
35 Becker, Geschichte des östlichen Sūdān, p. 162–3. Blau, p. 322. Oppel, p. 289. At the close of the fourteenth century ʻUmar b. Idrīs moved his capital to the west of Lake Chad in the territory of Bornu, by which name the kingdom of Kanem became henceforth known. ↑
36 Maurice Delafosse, p. 87. ↑
37 Becker: Geschichte des östlichen Sūdān, pp. 161–2. ↑
38 R. C. Slatin Pasha: Fire and Sword in the Sudan, pp. 38, 40–2. (London, 1896.) ↑
39 Westermann, p. 628. ↑
40 Oppel, p. 292. Meyer, pp. 36–7. Westermann, pp. 629–30. ↑
41 Fulbe (sing. Pul) is the name by which these people call themselves; upwards of a hundred variants are applied to them by their neighbours, the commonest of which are Fulah and Fulani. (Meyer, p. 28.) ↑
42 Francis Moore, pp. 75–7. ↑
43 R. E. Dennett: Nigerian Studies, pp. 12, 75. (London, 1910.) ↑
44 Islam and Missions, pp. 71–3. The Moslem World, pp. 296–7, 351. ↑
45 Church Missionary Review (1908), p. 640. ↑
46 A town on the Niger, just south of the northern boundary of Southern Nigeria. ↑
47 Church Missionary Society Intelligencer (1902), p. 353. ↑
48 Rinn, pp. 403–4. ↑
49 Le Chatelier (1), pp. 231–3. ↑
50 Le Chatelier (2), pp. 89–91. ↑
51 Rinn, p. 175. ↑
52 Bonet-Maury, p. 239. ↑
53 Id. p. 230. ↑
54 Le Chatelier (2), pp. 100–9. ↑
55 Rinn, p. 174. ↑
56 Oppel, pp. 292–3. Blyden, p. 10. Le Chatelier (3), p. 167 sqq. ↑
57 Delle Navigationi di Messer Alvise da Ca da Mosto. (A.D. 1454.) Ramusio, tome i. p. 101. ↑
58 Blyden, pp. 357–60. ↑
59 This has been set forth in detail by Le Chatelier (3), p. 225 sqq. ↑
60 Le Chatelier (3), p. 237. “Samory n’intervint pas directement dans la question religieuse.” L. G. Binger arrived at the same conclusion, as the result of personal acquaintance with Samory. (Le Péril de l’Islam, p. 20.) (Paris, 1906.) ↑
61 Le Chatelier (3), pp. 238–40. ↑
62 Le Chatelier (2), p. 112. R. du M. M., vol. xii. p. 22. ↑
63 “The Fulanis are all fervent Mohammedans. Wherever there are Fulanis there will be found a mosque.” (Haywood, p. 200.) ↑
64 Le Chatelier (3), pp. 231, 273, 303. Westermann, pp. 632–3. ↑