Q. In terms of the sons -- those were sons by his wives and by his concubines?

Transcription

1 Interview with Alhaji Sha'idu, Archivist, Kano State History and Culture Bureau, Kano, by P.E. Lovejoy, Department of History, York University, Toronto, 24 June Today is the 24th of June 1992, and we are at the Kano State History and Culture Bureau; and I am talking with Alhaji Garba Sha'idu who is going to discuss information relating to Al-haj Mohammed Abubakar of Sokoto and his claims that he was somehow connected with Hayatu ibn Sa'id. Alhaji Garba, being the son of Sa'id ibn Hayatu, is obviously in an excellent position to provide information that will be useful. Q: So Alhaji Garba, Abubakar claims that he had this close friend, Mohammed Mandara, and he said that Mohammed Mandara was the second son of Hayatu, and his favourite son. A: No body called Mohammad Mandara. But I don't know whether it is a nickname of Mallam Jabbo. His [Hayatu's] son is Jabbo. He did not migrate. The children who followed them after they have settled in Balda were Ahmadu, his elder son, Mujeile, who is a warrior, brave warrior, Aliyu, Sarkin Sudan, Gajere who is called - his name is Ibrahim Gajere, then Maiturare. Jabbo did not migrate. He was living in Sokoto at Kassarawa. He was living up to the 1950s before he died, in Kassarawa village near Sokoto near the Agricultural Centre in Sokoto. His sons who were born to him [Hayatu] in the east were Abbas, Mahadi, Haliru, Mohammed Bello, Issa and Sa'id, my father who is the youngest. But there are people who claim to be his sons. There is a person living in the border between Geidam (in Kanamma village) and Niger called Abubakar, who died this year, who claimed to be his son. There is another in Abeokuta, Usman. But all these... Abubakar was the son of his senior servant who was living with his wife Hawa, the daughter of Huraba and Usman, [who] was the son of Alkali Ba'age who was not even a Fulani... [He] was somebody from Bauchi returning from Mecca; then he was given a girl by Hayatu. I know that woman who bore children for him and she claims that she came from Hayatu's house; therefore all her children are children of Hayatu or something like that. In fact Usman was not even a Fulani. He was from Ba'age in Bauchi, so this Mohammadu Mandara... I doubt it. It might be the nickname of one of his sons. I don't know. Q. In terms of the sons -- those were sons by his wives and by his concubines? A. It was sons by his wives. His daughter Maryam Yugudu was the youngest. She left Sokoto when she was 5 years old and she married Maigandi, the son of Attahiru. And Maigandi went to Mecca; then she and her mother tried to go to Maiwurno. When my father was at Marwa (Maroua), very small, they passed to Maiwurno and 1

2 then the mother who was the daughter of Ahmadu Atiku, who was the aunt to Maiwurno Muhammad Bello, died there. And Yugudu and her son, called Hayatu, who was the qadi of Maiwurno settlement. Q...in the Sudan? A...in the Sudan. When Hayatu died, she married Alkali Bashir, son of Abdullah. Bashir was the alkali of Maiwurno, but a native of Marwa area; and she died in On her mother's side, she was the granddaughter of Ahmadu Atiku; on her father's side, the granddaughter of Sa'id and so on, so this is the connection between us, but Ahmadu Rufa'i, we believe that there is somebody descended from Ahmadu Rufa'i who was friendly to Hayatu because when Hayatu was... You know Hayatu was at Gandi as District Head when Ahmadu Atiku became the Sultan. There was a sort of misunderstanding, [which] started between the house of Bello and the house of Atiku. So Ahmadu Atiku invited Sa'id, who was the most learned and popular, to come and help him. So he recalled Sa'id to Sokoto and at that time the palace... The present palace belongs to the house of Bello; another palace near the Hubbare, the tomb of the Shehu, belonged to Atiku. When Maiturare came during the European [era], he made that house of Bello to be the main palace, but before that they had two palaces, two mosques (two grand-mosques and two palaces) so when... Q. For each side [house]. A. For each side. Atiku always lived near the Shehu, in the same house, but Bello lived in a separate house, so when Ahmadu Atiku became sultan, he invited Sa'id to the palace and made Hayatu Sarkin Burmi. Hayatu was Sarkin Burmi during the choosing of a competent Sultan after Aliyu Karami died. All the family supported Mairaba, the grandfather of the Sardauna, but Hayatu and others supported Ahmadu Rufa'i, the son of the Shehu. That brought political friction between the two families. Then when Ahmadu Rufa'i became Sultan, he was friendly now, all his relatives and family were friendly to Hayatu. Then when Mairaba came he was not friendly; the atmosphere was not good, so Hayatu left. Sa'idu retired from politics. Q. He was still alive? A...alive. He was teaching... Q...in Sokoto? A...in Sokoto. He retired when he got slaves, instead of employing them, he would ask them to read the fatiha and set them free. He was not interested. Q. So he trained a lot of slaves to read the Qu'ran? 2

3 A.They used to give him presents of slaves but he used to set them free. Anyway, he became interested in religion, writing books he wrote a lot of books so Hayatu too retired during Mairaba's reign and joined his father. Then he became too much absorbed in religious matter and wanted to migrate so when Ma'azu became Sultan, who was of the same father and mother with Sa'id, he tried to persuade Hayatu to go back to his district. So Hayatu left to come to Kano and he was persuaded by Nana [Maryam], the daughter of the Shehu and Ma'azu to come back. So Abdullahi Majekarofi came second time, returned second time in returning, but the third time he did not come through Kano. They heard him in Rahama in Zaria with Wali Umar then afterward, when they said they heard him in Gabari in Bauchi. Before they could understand he has crossed the river into Borno this is what happened. So many people followed him including that man you are talking about. But he had a name. The name that he wrote...you know many people from Gwandu and Sokoto... Q You mean you are talking about Muhammed Bubakar? A...followed him. But there is somebody called Magaji Mu'alaidu; you don't know his name, there is somebody called Namoda. Those who followed him, they had their nicknames but there is a Muslim name written in the book. Q. But what we know about Muhammadu Bubakar, what he said, was that he left Sokoto in 1887 on pilgrimage and he spent one month in Kukawa where he stayed with son of Shehu Hassim. Then he stayed 3 months in Balda with Hayatu, and Hayatu sent him on a mission to Bagirmi. We don't know any more about the nature of the mission, but then he went to Khartoum and he stayed in Khartoum for several weeks and he was offered a command in the Mahdist army by Khalifa Abdallah. He claims that he met Rabeh. A...on the way. Q...on the way, about 1888 that would be, and then after the pilgrimage...and he said that he went to many places. He said he went to Egypt, went to Syria, went to Bombay... A...it is possible because many people were passing Sokoto. People were passing through Balda and through Rabeh's town. Rabeh was living in an area south of Wadai when he fled from the Egyptian Pasha. They were living with Suleiman. Suleiman was executed you know by this Pasha according to what Slatin wrote. So when he fled, he tried to capture Wadai because he took all the army belonging to Zubayr Rahamat, 1 telling them that Zubayr is saluting 1 Original interview is corrected here. 3

4 them and that he is all right and he wants to get army and this and that. So he tried to capture Wadai; he couldn't succeed. He stayed in Dar Salamat. Then south of, south of Wadai, he settled in an area. So people used to pass through his town, and he was anyway kind to those who came from the western sudan. He allowed them to pass peacefully so I think the reason why he said he passed through, but [according to] what we heard, somebody called Modibbo Waabi came to him from Sokoto and passed through Rabeh to the Sudan and to Mecca and so on. But not name of the man you gave. If you check what [John] Lavers learned from one Hausa Madugu here, [it may be] that Madibbo Waabi may be that person you are talking about. Mo Allah Yidi; some body wato kanman mai albarka, blessed, something like that. Q. But we don't know his real name? A. I don't know his real name. His name must be Muhammed or something. But his name was Modibbo Waadi. He is the person who passed from...the people there called...gave him that name and you know there some people also from Alkammu family called Magaji Mo'Allah Yidi. He died with Hayatu, there when they were fighting with Fadla'allah. He too we don't know his real name. Mujailihis, his son, is called Abdulkadiri, and there is Namoda who returned to Sokoto to see his family. He was Sardauna's uncle. He was also left with him but he returned to Sokoto to see his family and never returned because at that time Bormi was captured by the British. Q. This man from Sokoto. He claims that he saw Rabeh and he claims that Rabeh was Tijani. A. No. Rabeh was, before becoming a Mahdist, he was a Sammani. There was no Tijani at that time. He was a Sammani. May be a Tijanni because Tijani started to penetrate into the area, the western Sudan, because when Umar Fuuti was passing he stayed in Darfur and then came and stayed in a Kotokoland and in Borno, Kukawa. When there was a quarrel between him and al-kanemi, he came to Kano and stayed in the Madabo ward, welcomed by the Madabo mallams who were not friendly with the Shehu so they preferred a new Shaikh. Q. Tijanni in Madabo in Kano... A. They tried to invite Dabo [to accept Tijaniyya], but Dabo refused and said [that] the revivalist [had] died recently [and] he did not show us. So he [Al-haj Umar] went to Sokoto and stayed with Bello. Bello did not go against the Tijanis, because to him all that the Tijani is preaching is Islam; so he regard all Islam as the same, being a wise ruler unlike al-kanemi, who quarrelled with Umar. So he passed to Maccina. Anywhere he went he used to marry the daughters. He married the daughter of al-kanemi, married 4

5 the daughter of the Shehu, the sister of Ahmadu Rufa'i, but when he was going to Mali, Ahmadu Rufai refused to allow her to go, so Bello gave him his own adopted daughter; and according to another story, the daughter of Ahmadu Rufa'i had a child, small child. That child was kept by the adopted daughter of Bello, and he was the Ahmadu Lamdo, the eldest son of Umaru Fouti. Then he married another daughter, the descent of Ahmadu Sisi in Maccina; then [he] went and stayed in Bambara in Futa Djallon. When he started his wars, the Banjagara people who are in Amana Zinma of Maccina were attacked by him. So that caused the quarrel between him and Maccina, and he attacked Maccina. He was about to succeed. Then Ahmadu fled to Timbuktu, and he was supported by the Arabs. They defeated Umar. Umar died at Tahiri, called Madina. Then his cousin, Ahmad Tijani was fighting with Maccina in the French days. I think I am correct ko?(laughter) Q. You referred to the Madabo mallams. That's Madabo ward here in Kano? A I said the mallams supported Umar Fouti and took the Tijani; some of them, not all of them. You know the Madabo people... Q Is this is in Chamberlain's thesis? Does he talk about the Tijani? A. I don't know, but you know him. My name is here too. I took him to Madabo area and interpreted between him and the mallams because he collected his own facts. Q. Ad'hama, in Barkin Zuwo ward, was he also Tijani? A. Ad'hama was the leader of the Tijani. The man who welcomed Sharif Ujdud of Mauretania who is said to have converted Emir Abbas, the grandfather of the Emir, into Tijani. You know Sherif Ujdud. According to what I was told, of course. Maitama repeated the same thing, and Dan Maisani, he repeated the same thing to you? Q. Yes. A. Mallam Ad'hama was a great Tijani leader, and it was in their house, that according to their story, Sheikh Umar Fuuti resided, in Bakin Zuwo. I think they showed you the room. Q. Yes, they did. A. You know Umar Fuuti, when he went to Medina, he befriended Ali Khawarazuma, a disciple of Shehu Ahmad Tijani. It was from him that he took the Tijani. Q. When did Ad'hama die. 5

6 A. I don't know when he died, but up to the time of Emir Abbas, he was in Kano. Q. Did you know him? A. I don't know him. No. I don't know him. I heard only about him. Being interested to learn this sort of thing, that's why I heard about him. Q. So he died about... A. I am not... I am descended from Mahdists, that the Europeans do not like (a burst of laughter). They followed Sheikh Abdulraman Feshim. Sheikh Abdulraman wants peace. Q. What was the connection if any between Hayatu and the Tijani? A. When he was migrating, he migrated with many Tijani qadis and everybody. After Mahdism, you know the early Mahdists were a collection of all sects just to resist, but the Mahdi, after capturing el-obied [but] before he captured Khartoum separated. He left Sammani and began to read Ratib. But after he captured the Sudan, he ordered his followers to return to the Qu'ran and leave these petty, petty tariqas, just like the Wahabis. But he did not condemn the past saints like the Wahabis. You know the Wahabi ordered [charged] that all the past saints were haters of God. All the sects agreed, but Tijanis refused. I mean that when the followers refused, he did not take any action. But Khalif Abdullahi, who was himself a Tijani, took action. So the Tijanis used to hide. This is what happened. After the Mahdi spent only one year and died, therefore, for example, one of the disciples, Bushir, Shaikh of the Blue Nile, continued to read the Q. Who was the Shaikh of the Blue Nile? A. Sherif Hindi. Q. He was Tijani. A. No. Not Tijani. Any way he read te Dala'inu of Shaikh Jazuli, which all the Tijani leaders were doing. The Tijanis with all the tariqas were doing the same thing in the early [days]. The dispute was only to preach the la'atu and leave the janhara. You know the Tijani regard the janhara as something from..., the same with the Qu'ran, but the other Muslims refuse so this is the only difference. Q. Was Hayatu Tijani? A. Hayatu was never Tijani. He was al-qadiri after [which] he 6

7 became a Mahdist. You know the house of the Shehu was all Qadiris. Bello...there is a suggestion that Bello himself was a Tijani, but the Waziri of Sokoto wrote a book denying this, because there are rules of the Tijanis that you could not go to the visit a saint ['s tombs?]. If he was a Tijani but Bello used to visit his father ['s tomb?] who was not a Tijani. But Bello believed that all Muslims are equal and that the revivalist, revive the faith as a whole it does not... you know the Tijani is the highest post of the tariqa, we call it the Muhammadiyya. You know the tariqas are circles so the sufis arise from what we call Sahalid, Muride. From Muride you come to the akhrid-mu'hajdid qhutim qhutom wuraktam so when somebody claims to be qhutim wur-aktad he will not follow another saint. So the Mahdi claims to be qhutim wur-aktad, so he did not follow somebody [else]. So in the fiqh line, we have what we call dah`li ahr'arli mustargi tarifijj, those who take tariq from the Prophet through the hadith or through awareness. [This discussion needs to be checked carefully]. What I can say because they believe in that they can rayi and rayi in the playing. So when somebody want to do directly what the Prophet did, we call him mujta-hidit Ta'asil, that is the ulamas who want to do what is original or what European politicians call primitive Islam. But you call it primitive Islam. The Mahdiyya believe in the early Islam practiced by the Prophet and his sa'adam. What Islam discusses by... through they go by this mujta-hidit Ta'asil doctrine is very doctrinaire. Q: So you are not Tijani? A. No. I am not a Tijani. Q. But in many of the documents that we are finding such as the one by al-fellati and by this Bubakar, they talk very much about the Tijani and they talk very much about Hayatu, and so there seems to be... the Tijani seems to have a lot of respect for... A Yes, for him because they migrated together with him the ulamas of Tijani from Mali. You know they were led by Ahmad Abdullah. They called him Walijo Abdullah, who died, he was killed by Musgu at the battle of Pis. Then we have Ibrahim Sharfudin; before him that Ibrahim was called in Bornu Shehu Dubaba. He was killed by the Sara and you know all the Arab and the Fulfulde... Q. When was he killed? A. Before Hayatu. Ibrahim Sharfudin and Abdullahi Ahmad were all before Hayatu. Somebody wrote a book about him briefly, Sharif of Bornu. You know him, Sharif Ibrahim Yunusa. That Tijani leader of Bornu, when he wrote a book, in the book he mentioned all these people. Then if you read Islamic Propaganda in Nigeria by Lethem and Tomlinson, you will see all these Abdullahi Ahmad and Shehu 7

8 Dubaba. He gives brief data about them. When Ibrahim Sharfudin left Futa Jallon, he was friendly to al-murafug. He was a great teacher. When he was in Borno, Shehu Umar used to visit him in person. The Kanuri called him Dubaba because he allows his hair like that [to grow up high], so he left Borno and came to Balda and settled there because that Balda was a no-man's-land between powers, Borno, Kotoko on the north, Musgu Tufuri north-east and east, the Fulani of Jama'are, part of Adamawa to the south; southwest, Mandara power. So these people on Balda hills, they regard the area as taboo. No Mu'ezim is to call prayer. Everybody when he comes will lower his arms, and he will only stay for three days and pass. It is a superstitious area. Those people who are passing to Mecca, they settled there for two or three days, so when Hayatu came he found that there was a battle, fierce fighting between the Bulalas and the Kotoko, so he could not pass. So the chief of Bogo told him that in all this area, wherever you stay, they will say it is their territory. [For example,] you can stay at Balda, but you should not call to prayer. So he stayed at Balda, called for prayer, and the people thought that something will happen. Nothing happened. So these are the prophesies. Q. The prophesies about calling for prayer turned out to be false? A. It is because there is Satan, a devil there which did not like people to call prayer, but when the Mu'azzin call for prayer, you will see him falling down and dying, just like Bomo in Zaria. Before there is similar thing in [other] areas, for example in Bomo in Zaria had the same story; Kwartokoshi has the same story. There are such stories. Q. Was Bormi a place like that? A. Bormi was a no-man's land but mainly in Gombe area.. Q. But they have the same story? A. No they don't have same story, but there were people settling there and [others] passing. You know Bormi is between Karekare power and the Bornu. Bormi means fig tree in Bolewa language. Q. But didn't some people think that Bormi was the place where the Mahdi would appear? A. No. they say people who went to Bima Hill, around Bormi. People who went to Bima will meet the Mahdi, hear about the Mahdi, but those who migrated westward will meet the anti-christ. (laughter) Q. Bima, how close is it to Bormi? 8

9 A. Bormi is under the hill. The Dauro hill is just a round hill. Bormi, Balda and such places are called al-manzilat, Maryam, the daughter of the Shehu mentioned all these area, because my own grandfather made a song [not transcribed from tape], so he mentioned all these settlements. Jebella Nuba is the last, which is about two days to Omdurman or three days to Gezira. Q. These were the places the pilgrims will go to... A....to go to Manzilat, because they believe the people... waiting there... will rush to the east. So they believe the Mahdi will appear either on the Nile or in Arabia, so people will follow these settlements that I mentioned. This was the path. It was Asma'u mentioned it, the daughter of Shehu. Huwajedid mentioned it. In Asma'u's song, she said when the Mahdi appears his walls will come up to Kordofan and so on. So this is the reason in many books of the Shehu saying that. This is the manzilat places. [There is] the same tradition with the Mande people, because the first people to stay in Bormi were the Maccina people. When Umar attacked Maccina, devastated Maccina, the Maccina people called for hijra, and this was what brought Ahmad Abdullah, that we call him Wa'ijo Abdallahi. Then he went to Balda, he could not stay because the Musgu would not allow him, so he settled west of Marwa at a place called Miskin...In his operation in passing, he was defeated and killed by the Musgu of Pis. Pis was the "Mecca" of the Musgu. It was a holy city; it was destroyed by Balda during the battle, a battle with Hayatu and his ansar. Q. At Balda, did Hayatu and his followers have many slaves there? A. There is none... The people of Balda hill, when they could not make Hayatu leave, they fled. They went to Pis, joined the Musgu because the people were living on the hill, long, long ago. Even if you read the tradition of the Kanuris, about 700.A.D. Dugu Bhrema, the first king of Borno, when he was passing in an expedition to a big river, which the Kanuri believe to be the Congo, they passed through Balda and Musgu. They mentioned that there were people on the hill. So Balda, Musgu and those areas were long [inhabited]. Balda people believe that they came from somewhere in Chad, near lake Chad. Their leader was called Dumbe. Then he took to the hills; so they have connections even with the Jukuns of Wukari - the Balda people. Because I was told that every seven years, the Jukun used to go to the Balda hills to perform some tradition. I'am not sure, but I was told. You can check. Q. What was Balma like as a town? How did he get his food? Did he have herds of cattle or... A. Some people came to stay. You know there were some people who migrated from Mali and left Balda because of fear. When they settled there, they came back. They came back to join him. You 9

10 know the people raid, the Musgu, Tulfuri, Shuwa Arabs, Fulanis; some Fulani raiding families were Dara, Mahu'udi, Dasugal, belonging to my mother's side; these people were raiders. These people passed through Balda. There is a custom that nobody should raise arms near Balda, so they devide their booty. When they were going to attack Bornu, they would make the leader of their attack a Fulani. When they want to go to attack Adamawa, they will put a Shuwa Arab or a Musgu as leader to go to the raid. So these tribes, Musgu, Tulfuri, they go to raid together. But when you were staying in Balda, nobody will touch you. Then when Hayatu stayed there, those Musgu and the Fulani went to meet him but could not touch him. So you stay only with his people who came from Sokoto with him. Then a sort of school, in the early period, when they were learning, anyway before the Mahdi's message. He made a treaty with the Musgu that they should not touch him. So it became a sort of market. When he was there, the Mali people, the Maccina people who were in neighbouring areas came back, and those from Sokoto with the tradition of migration with them, from Bauchi, from many areas. When they were staying, his own maternal uncle called al-hassan, son of Sarkin Rafi Idrissu. Sarkin Rafi Idrrissu was father of Hayatu's mother - 'Yahaddo Hadejia came to visit him. Then when he was returning, the Musgu of Ngulmun attacked him, killed him, took his properties. When sent to the Musgu and tell him the cause of the friction, he said they should come and take. Then he has only sixty people and one horse. So he attacked Ngulmun, who has 300 horsemen, defeated them, took the children of al-hassan, but Borno was friendly with him at that time and through out. Only when Rabeh came, even when Rabeh came, he did not attack Borno except when he himself was attacked at Gujba that he retaliated. So when he captured Musgu, the other Musgu too attacked because they look down on Muslims, because they raided up to Yola, up to Kukawa. But he defeated them in seven years that he fought with the Musgu, Ngulmun, Tengelen, then Pis. He defeated Pis; then he fought with the Tufulri, at Kadai and Kadai Arwa. Then afterward, the Fulanis used to join him as a sort of ribat, but when the message of the Mahdi came, all the mallams, the Fulani chiefs were there; then he told one Moodi Mustapha, the father of one of the emirs of Marwa, he told him. When Mandara saw that the Fulani were busy engaging the Musgu, the Mandara prepared to attacked Marwa. Then he told the emir of Marwa, Sale, that he should send his brother Mustapha to Marwa. He said because Mustapha was a mallam and Hayatu a mallam, they were conspiring to push him out. So he returned to Marwa and then became aggressive to start fighting. Mandara fought against him at the battle of Balda, at the battle of Mallum and Mokoshe. Afterward [they] made treaty. Then Marwa now fought with him battle of Surbawaf, battle of Genlai, where many princes lost their lives, Jejebe, where he lost a lot of his brave men and he himself was wounded with the spear. His horse was killed. He was saved miraculously. (laughter) Then afterwards, the Hola came and he defeated the Hola, but afterward Rabeh sent to him because 10

11 people from him, when they are going to the east, they were always welcomed by Rabeh, and Rabeh was telling Caliph Abdullahi...you know Caliph Abdullahi people with whom... You know Caliph Abdullahi knew the Pasha, and Abu Anja, the hero of the Ethiopian battle, Abu Anja, Hamza Abu Anja, and Zaki Bama were all before with Zubeiru. So they were persuading Caliph to call Rabeh to come, but Rabeh does not like to go. He was claiming that he didn't like there - playing them like that. So Rabeh was telling them he was waiting for Hayatu. So when Rabeh had a quarrel with Garmam, the chief of Bagirmi, because Rabeh used to send cattle to North Africa to buy ammunition and guns. Q. When did he have the disagreement with Rabeh? A. Well, what really happened, you know he used to send his people through Bagirmi to Tripoli. He was not friendly with Wadai, al- Bashir. So he always sent his people through Bagirmi to buy guns for him. So when they were returning - you know there were taxes - so there was a quarrel between his people and people of the Garaghama. Then according to the story, I don't know really; it's what people say. Garaghama said that he should come and seize his government??????[last two words not clear] But Kotoko and Borno supported Bagirmi, so he wanted to exploit the prosperity of Kuka, so he wanted to attack Kuka. At that time, our people were in peace with Kukawa. Only the Fulanis were attacking us, but my grandfather, because his father was from Sokoto... Q. Fulanis from Yola were attacking... A....not Yola; anyway, it's Yola territory. Q. Madagali? A. No, they were called Funnange, Marwa, Malindi, Mogho, they call themselves Jama'are Province. Q. And they were attacking Balda. A. They were attacking Balda at that time, but Borno was not attacking. Borno wanted to get a good frontier, so Maman Tarwa, in charge of that area, Maman Tarwa, the Shuwa Arab. He was in charge of that area. Any way they attempted to attack Hayatu twice but afterwards concluded peace. So Hayatu was attacked by the [Caliphate], but because his father was in Sokoto, when he drove the attackers away he will not follow them. So the Boldel??[not clear] emir also allow people to come to him, so these people, especially, Hadejia, Bauchi. Bauchi and Hadejia will not go to war with Borno or anybody unless forced by Sokoto. It's only Gombe. For example, when Abdu became sultan, he wanted to do away with them, so he ordered the eastern emirs to attack Bormi, and Yola to attack Balda. So the three emirs, the Emir of Bauchi, Umar 11

12 was the supreme commander, then Emir of Gombe, Hassan, then Emir of Bauchi, Manga. Saleh of Missau refused, but Manga agreed. Emir of Hadejia refused to come but sent Sarkin Auyo. Emir of Jama'are refused to come but sent his Shamaki - his warlord. The battle of Bajoga - they said they would capture Bajoga in the morning and pray Jumat in Bormi, but it took them forty days to fight Bajoga. [unclear] So afterward they signed the peace; then Zubeir came to Balda with all the rulers of the... You know Adamawa had twelve emirs under him: Marwa, Mindif, Bindir, Bibemi, Ngaundere, Garwa, Cebowa, Chamba. Well, I have forgotten the rest. About twelve emirs. Q. Was Madagali one? A. Madagali was not an emir, it was a chief. We call him tambari. Banyo, Koncha, Tibati, and Tinger. These were independent. They were ordered by the Shehu to pay homage to him through Moddibo Adama. End of Side One 12