The Chronicles of Al Hajj Umar Tall

and Sheikh Tidjani

By Abdoulaye Ali
Translated into English by Christopher Wise
Preface [of 1936 by Mamadou Sissoko]
The [French] translation entitled “Chronicles,” comes from an edited manuscript
from Bandiagara, written in the Arabic language, which was composed during the
reign and command of Sheikh Tidjani Tall, the avenger and successor of Sheikh Umar
Tall , at Macina.
The original manuscript no longer exists: Colonel Archinard took it with him when he
passed through Bandiagara. A Fulani scribe, the paternal uncle of one of our
colleagues who currently serves in the region of Timbuktu, had fortunately decided to
have an exact copy made before the period of French occupation. Although this first
copy has also disappeared, a second copy was prepared by another scribe, a resident
of Bandiagara named Alpha Aliou Seck, who, according to the most reputable
authorities, is the most skilled interpreter of the Quran in the region.
Because I myself do not know Arabic, this translation was made under the direction
of Alpha Aliou Seck, as well as the district chief, Tidjani Aguibou Tall, the grandson
of Sheikh Umar Tall and the nephew of Sheikh Tidjani Tall. In both its translation and
revision, this manuscript has been prepared with their assistance, as well as with that
of other Arabic scholars, especially Baba Guéléma Timbely. In addition, we have
taken care to consult an Arabic dictionary, on occasion, in elucidating those places in
the manuscript that presented special difficulties of interpretation…
A word now regarding the author of the original manuscript: His name is Aboulaye
Ali, and his name is well known among the elderly Fulani and scholars of
Bandiagara. He personally served under Sheikh Umar Tall, for whom he was both a
lieutenant and one of his appointed secretaries. He is a credible source of information
and obviously well acquainted with the men and events that he describes here.
Certainly, the sincerity of his beliefs cannot be doubted…

Prologue
“In the name of God, the lenient and merciful (Peace upon His Prophet Muhammad,
upon his family, his companions, and the enduringly faithful: the eternal salvation of
God be upon them.)”
This is the history of our Sheikh, of the man who enabled us gain to access to the
Lord, and who was the Commander of the believers and spokesman for the Prophet of
God. This is the history of Umar Ibn Said. (The grace of God be upon us all, and upon
him who is in this world and the next, as well as upon all of his disciples. So be it!)
I will speak here of his wars: the military expeditions that he conducted in person and
those that he placed under the direction of his lieutenants.
I will recite here the names of places where fighting took place, the villages that he
attacked, and the villages that surrendered to him without resistance.
I will give here the names of his lieutenants and the chiefs of these expeditions. I will
also indicate the names of the chiefs of the infidel soldiers.
I will disclose the historical facts, beginning with the village of Dinguiraye onto
Hamdallahi and then Goro.
Furthermore, I will speak here of the battles that were fought by the privileged
disciple of the Master, his faithful and obedient disciple, the pearl among men whose
value was recognized by all those living under his sovereignty: I mean the Sheikh
Amadou Tidjani, also named Tidjani,(1) the son of the man of true understanding,
Amadou Ibn Said.(2)
(May God prolong his days among Muslims! Amen.)
At Dinguiraye and In the Vicinity of Dinguiraye: The Founding of
the Early Empire
The Sheikh Umar established the village of Dinguiraye in the year 1268 of the Hijira.
He dwelled there for two years. During the second year, he translated and commented
upon the Quran for the many disciples who were a part of his entourage. He had not
yet been lured into combat. During this same year, he taught the book of the Sunna.(3)
He drew up for his disciples a rule of conduct for living, and he oversaw their actions.
The rule of conduct that he imposed upon them followed the holy ordinances of the
Quran and the rites of the Tidjaniya brotherhood.
During the third year, Guimba, who was the chief of Tamla, recruited a terrifying
army, which he placed under the command of the accursed Namouda. Namouda
marched upon Dinguiraye to fight Sheikh Umar, but the attack failed. A second attack
also failed. The Sheikh contented himself by meeting these two aggressions with
calm, and he entreated his disciples to also maintain a peaceful demeanor.
Once again, however, the Sheikh was attacked, this time also without success; once
again, the Sheikh did not respond with violence. However, he deeply lamented the
death a disciple of his named Abdoulaye, a native from the land of Coutou, who was
killed by these aggressors.
During their fourth excursion against him, these aggressors also stole a herd of cattle
that belonged to the Fulani from the entourage of the Sheikh, drawing these cows up
into the mountains.
The Sheikh, whose patience had been thoroughly tested, at last authorized the
Muslims to pursue these thieves and bring back their cattle.
God, showing His favor for the Sheikh, saw to it that when the Muslims arrived to the
encampment of the thieves, all of their enemies were sound asleep. The Muslims
massacred these thieves, capturing their 77 chiefs whom they brought before the
Sheikh. As for the Muslims, they returned in safety, praying and thanking God, for
they had also returned with much booty, beyond regaining the stolen cattle.
The Sheikh sentenced the 77 prisoners to death, and they were executed on the spot.
Afterwards, 22 men, who had escaped the massacre and then wandered off into the
mountains, presented themselves before the Sheikh, who was seated. When the
Sheikh asked them why they had come to him, they replied that they were messengers
of the chief Guimba. On the spot, they were sentenced to the same fate as the other 77
prisoners.
The Sheikh now recruited an army, his first standing army. He placed Modi
Mohmmadou Diam in charge, one of his most trusted disciples. This lieutenant
directed his troops, who were sustained and strengthened by God. He attacked and
captured Labata, a village that belonged to Guimba. There, he killed many of its
inhabitants, took prisoners, amassed great booty, and then returned to report to the
Sheikh.
The elated conqueror was commanded to undertake a second expedition. This time,
the troops marched upon Sountou, another village belonging to Guimba. Sountou was
sacked and pillaged. All the inhabitants of this village were killed except for four who
were taken hostage: some of the dwellings of this village were burned to the ground,
others demolished. Then the troops returned to report again to the Sheikh, our
powerful, venerable, and divinely sanctioned leader.
Praise be to Modi Mohammadou Diam!
During these two raids, on the side of the conquerors, only Mamadou Lamine and
N’Diaga were killed.
A new army, also under the command of Modi Mohammadou Diam, was ordered to
pillage Tamba, the very capital of Guimba: Once all the surrounding lands were
despoiled, Tamba easily fell under siege. The army then lit many bright fires, which
were seen by the besieged, deceiving them into believing that an enormous army now
surrounded them. Without taking any further actions, the army returned to Dinguiraye,
carrying back much booty.
The commission for the second raid against Tamba was awarded to the same
lieutenant. The military column consisted of two separate units, one that was
exclusively comprised of Foutankobé recruits, whereas the other was made up
exclusively of Fulbe. Within the shadow of the walls of Tamba, the Foutankobé held
private council and, without informing the Fulbe, asked the Commander of the
column to be allowed the privilege of being the first ones to attack the village.
“I tell you this out of compassion for you. You are small in number. Should you be
defeated in battle, God will surely curse the land because of you. In this matter, there
is no name, other than the Name of God the Most High, that is worthy of honor.” Thus
spoke Modi Mohammadou Diam. However, sensing that the Foutankobé were firmly
resolved to fight to the death, and knowing that there is nothing that can oppose the
will of God, Modi Mohammadou Diam gave them permission to attack the village.
All of these matters, just as they had agreed, were carried out unknown to the Fulbe.
The distribution of the gunpowder among the Foutankobé was also carried out in
secret. Later, the Foutankobé came, one by one, to their agreed meeting place. They
carefully hid their rifles to conceal their plan from the Fulbé, so that they could attack
the citadel ahead of them. They were on the verge of executing their plan when the
sky suddenly clouded over with big black clouds.
A storm seemed imminent. The night grew eerily dark. The attack was put off until
the next day. When morning came, the sky remained threatening. However, not a
single drop of rain fell. At dawn, the clouds dispersed, and the sky became clear once
again.
In the village under siege, there was a Sheriff. On this same morning, the Sheriff
appeared before Chief Guimba and assured him that the storm of the previous night
had surely averted an attack, and that it had come to them as a clear sign from God
that He would help Guimba and not allow the fall of Tamba. Nevertheless, this Sheriff
and predictor of future events also asked Guimba for permission to leave the village.
He was flatly refused.
In the meantime, the Foutankobé had succeeded, with the help of God, in breaking
through the first barriers of the village.
At the sound of gunfire and the sight of flames and smoke arising from the village, the
Fulbé now knew that their comrades had gone into Tamba ahead of them, and they
now joined the fight. Upon their arrival, the section of the village that had been
attacked was already taken. The Fulbé had to content themselves then only with
carrying off the spoils of battle. Modi Mohammadou Diam, who surmised that the
mission was now accomplished, ordered his warriors to return to Dinguiray with the
spoils gained from their rampage.
Some time later, another army was placed under the command of this same lieutenant
in order to attack Tamba once again.
The Muslim warriors advanced near the borders of the village. This time, they
surprised the Chief Guimba who was busy planting crops with his slaves. After
fleeing and being chased through Tamba, Guimba succeeded in escaping. However,
many inhabitants of the village were killed or taken captive. Afterwards, the pillagers
returned to Dinguiraye with the captives and more spoils.
Once again, the Sheikh entrusted these same warriors with the mission of returning to
Tamba in order to ransack it.
For four months, they laid siege to the village. Every day and night throughout this
period, they engaged in combat with Tamba’s defenders who fiercely resisted them.
The people of Tamba, in fear that their numbers were steadily diminishing, asked for
help from external forces in neighboring villages. The Muslims, for their part, asked
the Sheikh to send fresh troops to aid in the fight. In response, the Sheikh came in
person, bringing reinforcements with him. While traveling to join the battle, the
Sheikh encountered a saintly man named Alpha Oumar Tounkara, who was venerated
throughout the land. This saint predicted to the Sheikh that God would come to his aid
and enable him to triumph over Guimba. The Sheikh was elated for he had total faith
in this man. Hastening his pace, the Sheikh soon arrived at Tamba. He asked those
laying siege to the village what they needed to bring the task to its conclusion. “We
need, oh Master, that you yourself take command of this battle so that we can finish
the job.” On three different occasions, the Sheikh asked them this same question, and
each time they gave him the same response. At last, the Sheikh gave his blessing to
his troops and ordered them to begin the assault.
One after another, the fortified barriers of the village fell.(4) There remained only the
last, the most solid of the ramparts, and the final stronghold of Guimba. Those which
still stood were attacked. After nearly three days and three nights, despite their fierce
and ceaseless efforts, the Muslim warriors failed to make a single breech in the walls.
Discouraged, they returned before the Sheikh and gave him an account of their
efforts.
Taking advantage of this turn of events, Guimba, who seriously feared for his life,
sent an ambassador to the Sheikh offering to submit to his authority. Although the
Sheikh doubted the sincerity of Guimba, he nevertheless accepted the offer.
Consequently, and because he wished to gain further assurances, Guimba asked the
Sheikh to withdraw his forces to Dinguiraye. Out of pity for the surviving population,
the Sheikh consented to end the siege. However, he left Guimba with two of his
disciples, one named Souleymane Sarancoûlé, and the other Tierno Boubacar.
However, Guimba evaded the surveillance of these two men and, unbeknownst to
them, he snuck off with his family, their slaves, and all their transportable goods.
Guimba sought refuge with the Chief Bandiougou, in the village of Goufdé, but
Bandiougou instantly put him to death, confiscating all that Guimba had brought with
him: women, children, slaves, and treasure …
Upon learning of these events, the Sheikh sent to Bandiougou his two disciples,
previously mentioned, to reclaim the confiscated goods of his disobedient vassal. But,
in response to this request, Bandiougou executed the messengers.
“Here, it is fitting to mention a few other important persons before discussing the
consequences of these assassinations.”(5)
During the final siege of Tamba, the Sheikh himself conducted the military
operations.
At this time, his brother Alpha Amadou (God bestow grace upon his soul!) arrived
from the Fouta-Toro with an army of Torobé to reinforce those who were laying siege
to the village. The Almamy of the Fouta-Djallon(6) had halted their march and
detained them for four months, thus preventing Alpha Amadou and his men from
joining the Sheikh. Informed of this incident, the Sheikh had sent a courier to Alpha
Amadou to tell him to not lose faith in the help of God, and to fight hard to defeat the
Torobé, one man at a time, until every last one of them was defeated. When not a
single man among the enemy remained, he would have no further cause for worry,
since the Almamy could do him no more harm.
Alpha Amadou followed his advice to the letter. God granted him His protection, both
for himself and his men. All of the Torobé fled for their lives. As a result, God caused
love and respect towards Alpha Amadou to take root in the heart of each of the Fouta-
Djallonkobé, without exception. In gratitude, they gave him more gifts than it is
possible to list here. For his part, the Almany also gave him a great number of gifts to
which he added many rich presents at their parting, enabling him to take leave of him
with a good heart. God be praised for all the favors that he grants to His saints and to
all His faithful servants!
Among the Torobé of Alpha Amadou, a group of 100 to 200 men could now unite
with the Sheikh in order to reclaim the land.
It was one year after capturing the village of Goufdé that Alpha Oumarou Iboun
Tierno Baïdavvi(7) journeyed to the Fouta Doro with his men, bringing even more
warriors to the Sheikh. On the road, he destroyed the village of Guèno Banta, where
the inhabitants sought to impede his passage.
At this time, Yélimané and Madina were under the command of Mamadi Kandia, who
was the tenth king of Kaarta. The dynasty of the kings of his race had reigned for 160
years. Mamadi Kandia left his kingdom behind and went to make war for eight years
against the Diawara,(8) whom he succeeded in subjugating. He was thus in the
eleventh year of his reign and in the ninety-fifth year of his life.
“We return now our narrative at the point where the envoys of the Sheikh were put to
death by order of Bandiougou.”(9)
The Sheikh marched upon the village of Goufdé. He arrived there in a single day’s
march. After seven days of the siege, the fortress was at last taken. All of the men of
the village were put to death, including Bandiougou, whom the Skeikh personally
took captive in the battle. The conquerors left Goufdé with captives and a large
amount of spoils.
Afterwards, the Sheikh stayed at Dinguiraye with his warriors for eight months
without engaging in further combat.
All of these things occurred during the first two years of fighting.
Now, I ask God to sustain my memory in relation to the other events that followed.
After eight months of repose, the Sheikh carried his war well beyond Dinguiraye and
the surrounding region. Lend to my tale an attentive ear if you wish to know the truth
about these events, my dear reader. May God preserve us in all things! May He
preserve all those who read these words from the burden of attachment to the fleeting
illusions of this world!
The Conquest of Further Lands
Sheikh Umar departed from Dinguiraye on Saturday the 29th day of the Month of
Chabane(10) in the year 1280 of the Hijra. He traveled towards Dabatou(11) where he
arrived after having rested for only one night upon the road. He spent the first
eighteen days of Ramadan there, before setting off on a Thursday afternoon for
Sôloudié, where he arrived after eight days of marching. The village was made up of
three isolated and fortified quarters. In order to attack it, Sheikh Umar divided his
army into three groups, each charged with attacking a different quarter. The assault
was undertaken simultaneously by the three separate sets of troops, and the village
was soon taken. Sheikh Umar remained for eight days at Sôludié before departing on
a Saturday in the direction of Koundian.
After a day’s march, he met up with Koûra, the chief of Koundian, who came out to
greet him and to profess his allegiance to him. The Sheikh ordered that the head of
Koûra be shaved before entering with him into the village of Koundian. He stayed
there eleven days. Then, on a Thursday, he resumed his march, traveling towards
Dialafara, a village also under the authority of Koûra. The soldiers journeyed onwards
towards Dialafara. During their march, they were compelled to cross over an
imposing river. After surrendering his sovereignty, Koûra directed them to those
passages in the river’s ford where the water was at its deepest.(12)
After his arrival near the river, the Sheikh set up camp and sent his horsemen to the
arranged meeting place at the ford. The horsemen entered the water, making some
progress at first, but they soon turned back, for they found themselves submerged in
water. Other crossing points were tried but without success. The Sheikh thus ordered
his men to build a bridge with fallen tree branches, but their efforts were in vain. The
army was thus halted for two days. Hunger began to be cruelly felt among the men,
for they had little more to eat than the leaves from the trees. On the third day, the
Sheikh addressed his troops, crying out, “It is me, Umar, who addresses you! Since
you can neither ford the river nor build me a bridge, I will take this matter into my
own hands and see to it that we shall cross the river this very day! There is therefore
no further need for us to make a bridge or to seek out a ford to cross the river!”
Once the order to break camp had been given, the army began its march along the
river’s edge. Soon, they came upon a part of the river that had been dry for almost two
years. The men easily crossed the dry riverbed. The Sheikh declared to them that God
had granted this miracle to them in order to show them His favor. Afterwards, he
brought out a small amount of provisions from his own bags and distributed them to
his men, giving each one a small allotment of food. There were 1,100 soldiers, but
each man ate his portion of allotted food and felt completely satisfied. The Sheikh
declared that this incident was a direct result of the gift of miracles that he had been
granted by God.
The next day, the army left the shores of this river and set up tents for the night in the
bush. The following night was also spent in the bush, far from any settlement. We
marched again throughout the entire next day and next night, until daybreak the next
day, before we arrived at the village of Baroumba. This village was completely wiped
out. The Sheikh oversaw the massacre of its inhabitants, seizing 125 prisoners and
160 head of cattle.
Continuing his march, the Sheikh arrived at Dialafara on a Thursday. Out of fear, the
inhabitants had already abandoned the village and fled a day or so earlier.
The Sheikh ordered his lieutenant Elimane Donnaye to depart with 400 men in order
to ransack the village of Diokéba. There too all the inhabitants had already fled, with
the exception of an elderly brother of the chief, who had chosen to remain behind.
This unfortunate man was taken prisoner and decapitated; his goods and his people
were also confiscated, just as Sheikh Umar had decreed.
Modi Moahammadou Diam, at the head of 50 men, was given the mission of tracking
down all those who had fled from the village of Dialafara. He surprised these pagans
in the mountains and, with the help of God, soon vanquished them, killing some and
taking others captive.
Under new orders, Modi journeyed onward to destroy the village of Keyoukou. He
killed a great number of inhabitants there and brought back an equally great number
of slaves. Modi is a valiant warrior. He is the bravest among the brave. The Sheikh,
after ordering him to occupy Keyoukou, also ordered his horsemen, who were under
the command of Abdoul Houdâké, to pillage the surrounding villages. There were
thirteen men among them. They crossed a river and then attacked a village with 300
inhabitants where they took 85 captives and killed many others. Five men among
them were killed, and two were wounded: Amadou Habi and another man whose
name I have forgotten. The one whose name I have forgotten eventually recovered
from his wounds, but Amadou Habi died soon after he was taken to Dinguiraye.
In order to further intimidate his enemies, Sheikh Umar decided to intensify his
efforts. He thus recalled his two lieutenants, Modi and Elimane, to appear before him
with their warriors. The troops assembled that very day.
Elimane dispatched a troop of five horsemen to serve Sheikh Umar. These men caught
sight of a fire that blazed up in the mountains. They went to see who had lit it and
found 20 pagans who had just cooked some meat and were sitting down to eat. The
sight of these five horsemen caused them to flee in fear. During their flight, they took
refuge in a cave where they were entrapped and then slaughtered. Their thirty rifles
were taken.
After the Sheikh arrived at Dialafara, on the same day that his forces had assembled
before him, he rested for a month and two days.
Then, Sheikh Umar, at the head of his army, traveled to Diokéba in the hope of
finding that the inhabitants had returned to their former village. It was at Diokéba
where he won his first converts among the pagans: all those who are related to
Deimba Sambala, Sidi Kaya and their people. He walked there on foot whereas Ciré
Yéro Bouba rode on horseback.
After arriving at Diokéba, Sheikh found that the village was still empty. He spent five
nights there. He left on a Saturday and pitched a tent for the night in the middle of the
bush. Then he marched for Sirimanna, which he attacked. After holding out for three
days, Sirimanna was destroyed with the help of God: 600 men from this village were
killed along with their chief, and 1,545 total persons were made into slaves. Thus it
was that God rewarded his faithful servants.
Sheikh Umar stayed at Sirimanna until the end of the harvest.(13)
During their stay, Modi Mohammadou Diam was ordered to ransack the village of
Sougouyafara. Elimane Donnaye, for his part, pillaged the village belonging to
Sounoukoun. He massacred its inhabitants, took prisoners, and gathered many spoils.
The prisoners included the wives of Sounoukoun. Sounoukoun, who was absent when
the village was sacked, had hoped to offer his submission to the Sheikh at Sirimanna,
but he was taken captive and decapitated.
A new incursion under the command of Modi Mohammadou Diam was undertaken in
order to sack the village of Kassakou.
At the head of 11 men, including the disciple and servant Abdoulaye Ali,
Mohammadou Linilé stole cattle from the fields surrounding the village of Counsili.
He then presented them to the Sheikh.
After these villages were sacked, the chief of Farabanna surrendered to the Sheikh,
promising to serve loyally as his partisan.
It was during the Sheikh’s stay at Sirimanna when Ousmanne Boubou arrived from
the village of Singo (Fouta-Toro) with 300 men who were armed with rifles. When he
was near Farabanna, he sent greetings to the Sheikh and asked him for authorization
to enter the village. Along with his envoys, Sheikh Umar sent 102 men to meet him,
including the chief of Farabanna and Ibrahima Boubou of Singo, who was the older
brother of Ousmane. Ibrahima Boubou marched at the head of the group. These men
were followed by 700 other men, who were under the command of Tapsirou Maliki.
These two groups assembled in order to act as an escort for Ousmane until he reached
Farabanna. The retinue was so imposing that at the mere glimpse of it, the local
inhabitants fled in terror. Informed about this exodus, Sheikh urged his people not to
worry about the fugitives, as long as they did not act with aggression. Not long
afterwards, the Sheikh went to Farabanna himself. He spent several days there, during
which all the other Torobé, who were en route since their departure from Fouta, met
up with him. These men were under the command of Almamy Mohammadou. At the
same time, the people of Boundou arrived, who were under the command of Almamy
Umar and of Almamy Hammadi N’Gada. The people of Khasso and the Bathjili-
n’kobé also arrived at this time.
Thus it was that Sheikh Umar transferred the command of his troop to Modi
Mohammadou Diam. These forces then marched upon Maghanna. The village
submitted to the Muslims, but the inhabitants converted to Islam only to avoid the
horrors of pillage.
The chief of the village, in agreement with his administrators, sought the expulsion of
the newcomers. With this goal in mind, he sent his brother Sambala to recruit
reinforcements for his troops in the land of the Moors and in the Kaarta. At the same
time, an emissary departed for Farabanna, who was instructed to inform the Sheikh of
the unjustified complaints against Modi Mohammadou Diam and his occupying
forces. These complaints were intended to stir up the master’s anger against his
lieutenant. But a courier, who was immediately dispatched by Modi, arrived before
him at Farabanna and revealed to Sheikh Umar the intentions behind the revolt of this
accursed one, the chief of Maghanna and all his people. When the envoy appeared,
(14) he was allowed to speak at once without constraint. The Sheikh listened to him
with much compliance, pretending even to be convinced by the truth of his words. He
then presented him with a letter for Modi, which contained the Sheikh’s order to cut
off the head of the chief, as well as the heads of all the dignitaries of Maghanna.
Before granting the envoy leave to depart, he said to him, “You must not forget for
whom this letter is intended. Make certain that he does exactly what is written here,
and that he is careful to not deviate one iota from its instructions.”
When he received this letter, Modi called a meeting of his warriors, also summoning
the chief and all the dignitaries of the village. He read the letter to all those assembled
and soon afterwards executed the exact orders of the master. He then confiscated all
the goods of those men who were condemned and sent them to the Sheikh, who
brought these spoils together with those taken at Farabanna. He also put Bou-
Mouhammadou in charge of a unit of soldiers who were commanded to transport
these goods to the village of Dâbatou.
Modi then traveled to Tafsirga where he set up camp. Once there, he sent his
messengers to the other side of the river, to the home of the inhabitants of Guidimaka
who had remained pagans. After six of the messengers were killed, a courier was
dispatched with great urgency to the Sheikh asking that reinforcements be sent to
Farabanna. The Sheikh sent troops under the command of Oumar Tierno Moûllé, but
the pagans of Guidimaka had already surrendered before they arrived.
Sheikh Umar later came himself, along with the chiefs and dignitaries of Guidimaka,
as well as the troops of Modi Mohammadou Diam, and he took direct command of his
reunited forces.
Leaving for Farabanna in the direction of Kaarta, he camped that night in the bush.
The next day, the march began anew. He set up camp again for another night before
coming to Dramanya, and then to Moussaha, where the army was encamped.
Sheikh then left Moussaha and traveled along a river’s edge until he reached the
village of Boungourou. On the opposite river bank, at Soutoucoule,(15) the troops that
had been sent from Kaarta camped under the command of the chief of Maghanna.
Sheikh sent ahead of him 4,000 men, both calvary and infantry, whom he placed
under the command of Hamadi Ali Bèlal. This occurred on a Monday night. The
detachment went on to Diakandapé where it crossed the river.
The next morning, which was a Tuesday, the Sheikh departed from Boungourou and
met up later with Hamadi Ali Bèlal. The entire army marched on Soutoucoulé and fell
soon upon the army of Kaarta.
The fighting was fierce.
The army of Kaarta was eventually routed, and Soutoucoulé was destroyed. The
Sheikh himself chased the Kaartankobé as far as Koulou. He stayed some days in this
village. He captured 1,730 fugitives and took 20 horses. As for those who were killed
under his assaults, God alone knows the number.
From Koulou, Sheikh Umar sent to Medina (16) a man named Alpha Umar, with the
express order to take account of all the possessions of the inhabitants of this village.
All the inhabitants and their goods were then brought before him. He kept guard over
these goods and allowed the people to go free, without killing a single one. These
goods were then sent to Dâbatou with an escort under the command of Abdoulaye
Haoussidji and Tierno Djibi.
The Sheikh then left Koulou between eight and nine o’clock in the morning. It was at
this precise moment that the Diawambé of the Diawara and the envoys of the people
of Bakhounou assembled before him.
The Sheikh spent the night at Khanamakhounou, and the following night at Marennaa
where he then left for Kouniakari. After arriving at this village, he sent emissaries to
the chief. These men, however, were killed and their bodies burned. After having
stayed some days at Kouniakari, the Sheikh began his march anew. This happened on
a Saturday morning. He spent a night in the bush and, the next day, reached the lake
of Séro, and then the village of Aïnassignana where he stayed two nights. The
inhabitants of this village submitted to him.
Afterwards, he left towards Diongaga, which he took possession of and the
inhabitants gave to him their submission.
One day later, he went to Yaguenna. This village also submitted to him. The Sheikh
spent the night there.
He continued towards Yélimané and Madina, two big villages where 9,000 men lived.
He took possession of these settlements after a fierce battle in which many inhabitants
were killed in a terrible massacre. God alone knows how many pagans were killed or
taken captive that day.
Two days after these events, on a Saturday, to be precise, the Sheikh left for Fanga
where he stayed a month and ten days. He departed from Fanga on a Thursday
morning and spent that night along the shore of a lake named Kassa. It was at this
place that Abdoulaye Haoussidi and Tierno Djibili, who had been traveling from
Dâbatou, met up with him again the next morning. He traveled there with them on the
very same day.
Continuing his march, the Sheikh reached a place named Kabara, and then he reached
a lake called Dioka, where he spent two nights. He spent the following night on the
shore of a lake named Coumaké.
Later, while traveling on the road, the Muslims were tortured by thirst, almost to the
brink of death. They suffered in desperation when, suddenly, they came upon an
abundant water source that formed a pool from which they drank and were able to
bathe themselves. It was the Sheikh who, by the grace of God, caused this fountain to
surge up from the ground.
The army soon reached Karaharou. This is where the king of Kaarta, Mamadi Kandia,
offered his submission to the Sheikh. The Sheikh ordered that his head be shaved.
The new vassal then invited the Sheikh to enter into Nioro. When the army was near
this village, the Sheikh ordered the N’Guénarbé to enter before him. The Yirlabé and
the Torobé were set up as campgrounds, in two distinct groups, each according to the
province of the warriors’ place of origin. Later the Sheikh himself made his entrance
into the village with his Sofas and his mixed troops.(17)
[L’Éducation Africaine: Bulletin de L’Enseignement de L’Afrique Occidentale
Française, Année 1936: p. 242-255]

Footnotes
Tidjani’s patron was Sheikh Amadou Tidjani, the Prince of the Saints of the
Islamic religion: he is the founder of the brotherhood of the Tidjaniya. His
tomb can be found in Morocco, in the Mosque of Fez.
Amadou Ibn Said is the older brother of Sheikh Umar. He is referred to later in
this narrative as Alpha Amadou or Alpha Amadou Ibn Said. [Mamadou
Sissoko’s notes].
These are teachings that are recommended to study, but they are not obligatory.
In total, there were eight concentric walls [Sissoko’s note].
This paragraph was added to the chronicle by Mamadou Sissoko.
Almamay Oumarou, who resided at Timbo [Sissoko’s note].
He is better known under the name of Tierno Baila. The Arab name Baïdavi
otherwise exactly corresponds with the Foutanké name Baïla.
They resided thus along the Kingui, of which Nioro is the main capital. [Sissoko’s
note].
This paragraph was added to the chronicle by Mamadou Sissoko.
This month immediately precedes the month of Ramadan in the Muslim calender.
[Sissoko’s note.]
This is another name for Tamba, given by Sheikh Umar. Dabatou is one of the
Arabic names given by Muslims to the holy city of Medina. [Sissoko’s note.]
Koûra was therefore hoping that the army would drown, since those who believed
him would have unexpectedly found themselves submerged in water over their
heads.
The season of the year is known among the Fulbé and the Foutankobé under the
name of Diam’ndé. It corresponds to Autumn. [Sissoko’s note.]
This was the chief of Maghanna. [Sissoko’s note.]
This is a village that is situated facing Kayes, towards the East, where the Senegal
River and a far branch of the Papara River meet.
Thus protected by the French [Sissoko’s note.]
In other words, the troops were composed of warriors of all races and from
provinces having lost their first chiefs; hence, they were placed under the
command of the Sheikh himself.