1 An excellent map of the extent of Islam in Africa is to be found in “The International Review of Missions,” vol. i. p. 652. ↑
8 For these and the heretical movements that reveal survivals of the earlier Berber faith, see Goldziher, Materialien zur Kenntniss der Almohadenbewegung in Nordafrika (Z D M G, vol. xli, p. 37 sqq.). ↑
9 On this word, see Doutté, Notes sur l’Islam maghribin. (Revue de l’histoire des religions, tom. xli. p. 24–6.) ↑
16 It is not the place here to deal with the rise and political history of the various kingdoms of the Western Sudan; this has been done most fully for the English reader by Lady Lugard in her work entitled, “A Tropical Dependency. An Outline of the Ancient History of the Western Sudan, with an Account of the Modern Settlement of Northern Nigeria.” (London, 1905.) See also H. F. Helmolt: The World’s History, vol. iii. chap. ix. (London, 1903.) ↑
22 So Meyer following Barth; the Taʼrīk͟h al-Sūdān (p. 12) places the date about three centuries earlier. ↑
23 Félix Dubois gives a plan and reconstruction of this mosque, which was destroyed by order of Shayk͟hu Aḥmadu about 1830, in “Tombouctou la Mystérieuse,” chap. ix. ↑
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.) ↑
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.) ↑
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.) ↑
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. ↑
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.) ↑
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.) ↑
63 “The Fulanis are all fervent Mohammedans. Wherever there are Fulanis there will be found a mosque.” (Haywood, p. 200.) ↑
66 In 1895 Sīdī al-Mahdī, the son and successor of Sīdī Muḥammad al-Sanūsī, migrated to Kufra, as being more central than Jag͟habūb (Muḥammad b. ʻUt͟hmān al-Ḥashāʼishī, pp. 111–15), but later went further south to the region of Borku and Tibesti, where he died in 1902. The head of the order in 1908 was Sīdī Aḥmad, a relative of the founder. (J. C. E. Falls: Drei Jahre in der Libyschen Wüste, p. 274.) (Freiburg, 1911.) ↑
71 H. Duveyrier: La Confrérie musulmane de Sîdi Mohammed Ben ʼAlî Es-Senousî, passim. (Paris, 1886.) Louis Rinn: Marabouts et Khouans, pp. 481–513. N. Slousch: Les Senoussiya en Tripolitaine. (R. du M. M., vol. i. p. 169 sqq.). For a bibliography of the Sanūsiyyah movement, see Der Islam, iii. pp. 141–2, 312. ↑
80 Lippert: Über die Bedeutung der Haussanation für unsere Togo- und Kamerunkolonie, p. 200. MSOS, Band x. (1907), Abteilung III. ↑
88 “Hum Mouro chamado Zaide, que foi neto de Hocem filho de Ale o sobrinho de Mahamed.” (De Barros, Dec. i. Liv. viii. cap. iv. p. 211.) ↑
93 De Barros, id. pp. 224–5. See also Justus Strandes: Die Portugiesenzeit von Deutsch- und Englisch-Ostafrika, p. 81 sqq. (Berlin, 1899.) ↑
94 Kitāb ʻajāʼib al-Hind ou Livre des Merveilles de l’Inde, publié par P. A. van der Lith, pp. 51–60. (Leiden, 1883.) ↑
97 Zwemer, p. 236. Gairdner (p. 26) gives the number of Muhammadans as 200,000 out of a population of four millions, but he does not state from what source he derives these figures. Roscoe (p. 6) gives the total population of Uganda as about one million only. ↑
109 A contemporary Ethiopic account of these tribes,—Geschichte der Galla. Bericht eines abessinischen Mönches über die Invasion der Galla in sechzehnten Jahrhundert. Text und Übersetzung hrsg. von A. W. Schleichler (Berlin, 1893),—seems certainly to represent them as heathen, though no detailed account is given of their religion. Reclus (tome x. p. 330), however, supposes them to have been Muhammadan at the time of their invasion. ↑
111 James Bruce: Travels to discover the source of the Nile, 2nd ed. vol. iii. p. 243. (Edinburgh, 1805.) ↑
113 I. L. Krapf: Reisen in Ost-Africa, ausgeführt in den Jahren 1837–55, vol. i. p. 106. (Kornthal, 1858.) ↑
118 When the Roman Catholics opened a mission among the Gallas in 1846, Abba Baghibò said to them: “Had you come thirty years ago, not only I, but all my countrymen might have embraced your religion; but now it is impossible.” (Massaja, vol. iv. p. 103.) ↑
119 Da Zeila alle frontiere del Caffa, vol. ii. p. 160. (Rome, 1886–7.) Massaja, vol. iv. p. 103; vol. vi. p. 10. ↑
121 Speaking of the failure of Christian missions, Cecchi says: “di ciò si deve ricercare la causa nello espandersi che fece quaggiù in questi ultimi anni l’islamismo, portato da centinaja di preti e mercanti musulmani, cui non facevano difetto i mezzi, l’astuzia e la piena conoscenza della lingua.” (Op. cit. vol. ii. p. 342.) ↑
129 Documents sur l’histoire, la géographie et le commerce de l’Afrique Orientale, recueillis par M. Guillain. Deuxième partie, tome i. p. 399. (Paris, 1856.) ↑
132 The Cape of Good Hope was in the possession of the Dutch from 1652 to 1795; restored to them after the Peace of Amiens in 1802, it was re-occupied by the British as soon as war broke out again. ↑
133 Among these was Shayk͟h Yūsuf, a religious teacher of great influence in Java and the last champion of the independence of Bantam; in 1694 he was removed by the Dutch to Cape Colony as a prisoner of state, together with his family and numerous attendants; his tomb is still regarded as a holy place. (G. M. Theal: History and Ethnography of Africa south of the Zambesi, vol. ii. p. 263.) (London, 1909.) ↑
134 M. J. de Goeje: Mohammedaansche Propaganda, pp. 2, 6. (Overgedrukt uit de Nederlandsche Spectator, No. 51, 1881.) ↑
135 Attention was drawn to them in 1814 by a Mr. Campbell. See William Adams: The Modern Voyager and Traveller, vol. i. p. 93. (London, 1834.) ↑
137 F. Coillard: Au Cap de Bonne Espérance. (Journal des missions évangéliques, avril 1899, p. 265.) ↑
140 Jacques Bonzon: Les Missionaires de l’Islam en Afrique. (Revue Chrétienne, tome xiii. p. 295.) (Paris, 1893.) ↑
141 G. Ferrand, Les Musulmans à Madagascar, pp. 19, 50 sqq., 138. (Paris, 1891.) Id. Les Migrations musulmanes et juives à Madagascar. (Revue de l’Histoire des Religions, vol. lii. p. 381 sqq.) ↑
145 Bishop Crowther on Islam in Western Africa. (Church Missionary Intelligencer, p. 254, April 1888.) ↑
147 It is said that over a thousand missionaries of Islam leave Tripoli every year to work in the Sudan. (Paulitschke, p. 331.) ↑
148 For a detailed examination of these points of contact, see Forget, p. 28 sqq. Merensky, p. 155. ↑
150 E. W. Blyden, pp. 18–24. E. Allégret, p. 200. Westermann, pp. 644–5.
In a very interesting, but now forgotten, debate before the Anthropological Society of London, on the Efforts of Missionaries among Savages, a case was mentioned of a Christian missionary in Africa who married a negress: the feeling against him in consequence was so strong that he had to leave the colony. The Muslim missionary labours under no such disadvantage. (Journal of the Anthropological Society of London, vol. iii. 1865.)
The contrast between the way in which Christianity and Islam present themselves to the African is well brought out by one who is himself a Negro, in the following passage:—“Tandis que les missions renvoient à une époque indéfinie l’établissement du pastorat indigène, les prêtres musulmans pénètrent dans l’intérieur de l’Afrique, trouvent un accès facile chez les païens et les convertissent à l’islam. De sorte qu’aujourd’hui les nègres regardent l’islam comme la religion des noirs, et le christianisme comme la religion des blancs. Le christianisme, pensent-ils, appelle le nègre au salut, mais lui assigne une place tellement basse que, découragé, il se dit: ‘Je n’ai ni part ni portion dans cette affaire.’ L’islam appelle le nègre au salut et lui dit: ‘Il ne dépend que de toi pour arriver aussi haut que possible.’ Alors, le nègre enthousiasmé se livre corps et âme au service de cette religion.” L’islam et le christianisme en Afrique d’après un Africain. (Journal des Missions Évangéliques. 63e année, p. 207.) (Paris, 1888.) ↑
153 “Extracts from the Koran form the earliest reading lessons of children, and the commentaries and other works founded upon it furnish the principal subjects of the advanced studies. Schools of different grades have existed for centuries in various interior negro countries, and under the provision of law, in which even the poor are educated at the public expense, and in which the deserving are carried on many years through long courses of regular instruction. Nor is the system always confined to the Arabic language, or to the works of Arabic writers. A number of native languages have been reduced to writing, books have been translated from the Arabic and original works have been written in them. Schools also have been kept in which native languages are taught.” Condition and Character of Negroes in Africa. By Theodore Dwight. (Methodist Quarterly Review, January 1869.)
Dr. Blyden (pp. 206–7) mentions the following books as read by Muslims in Western Africa: Maqāmāt of Ḥarīrī, portions of Aristotle and Plato translated into Arabic, an Arabic version of Hippocrates, and the Arabic New Testament and Psalms issued by the American Bible Society. For the literature of the Muslims in East Africa, see Becker: Islam in Deutsch Ostafrika, p. 18 sqq. ↑
154 Mohammedanism in Africa, by R. Bosworth Smith. (The Nineteenth Century, December 1887, pp. 798–800.) ↑
156 Forget, p. 95. Merensky, p. 156. (“Den Vertretern des Islam aber stand ihr Vorteil, der Gewinn, den die Unterdrückung der Eingeborenen bringt, höher als die Ausbreitung ihres Glaubens. Hätte man die Völker Afrikas durch die Macht geistiger Waffen unter gütigem Entgegenkommen zu Mohammedanern gemacht, so wären sie Glaubensgenossen, gleichberechtigte Brüder, die man nicht mehr berauben, zu Sklaven machen, oder als Sklaven nur Arbeit ausnutzen könnte.”) ↑
158 Thus Merensky, discussing the failure of Islam to dominate the whole of Africa after centuries of occupation says:—“Wir sehen die Ursache für diese merkwürdige Erscheinung in den Beziehungen, in denen bei den Mohammedanern die äussere Gewalt zum Islam und zur Ausbreitung des Islam steht. Beides steht und fällt miteinander, dringt miteinander vor und geht miteinander auch wieder zurück.” (p. 156.) ↑