The other chronicle by Ahmad Ibn Furtu covers the Kanem campaigns launched by Sultan Idris Alooma against the Bulala leaders of the region. The conflict was, according to this chronicle that covers 7 expeditions launched against Kanem, sparked by the Bulala refusal to cede 3 districts to Borno and a disrespectful letter sent from them to Idris Alooma. What proceeds from here is a hard to follow account in Redhouse's dated translation of various expeditions launched by Idris against the Bulala, who usually choose to flee and avoid pitched battles. So, Idris and his forces subdue the Tubu, ensure the loyalty of other Tubu and Arabs, raid and pillage, and forcibly relocate various peoples of Kanem into Borno. Finally, a claimant to the throne of Kanem who is aligned with Idris manages to secure the throne with the aid of Idris, who only keeps a few provines of Kanem for Borno while returning most of the area to the new ruler, Muhammad.
Through occasional asides, Ahmad Ibn Furtu alludes to the genealogy of the Borno rulers and their ancient history in Kanem, as well as the various conflicts both internal and with the Bulala that precipitated their shift to Borno. Intriguingly, Ahmad Ibn Furtu seems to draw from both oral traditions for the early history of Borno (as well as a chronicle one a recent forebear of Idris) as well as written sources, hinting at the possibility of a number of lost chronicles of the Saifawa dynasty. Perhaps the Girgam really was just an abbreviated form of a much longer chornicle(s) that covers their lineage from their alleged Himyarite origins to the 19th century. Indeed, when covering the early history of the Saifawa kings from their ancient Kanem period, there is clearly something akin to legend and lost grandeur in Ahmad Ibn Furtu's claim that Kanem once extended as far east as Dongola and the Nile. Of course, his patron, Idris, has surpassed his ancestors as a military genius guided by devout Islamic principles, according to Ibn Furtu.
Unfortunately, we found this chronicle to be less informative and more tedious of a read than Ibn Furtu's coverage of the Borno wars. Too many encounters with the Bulala here end with the flight of the Bulala king to the deserts, and it is not entirely clear what happened in certain passages. Some of this must be due to the translation and the bewildering number of towns and place names which are not explained by the translator. Nonetheless, there is a wealth of information on military organization, tactics, and Borno's possibly "quasi-feudal" relationship with its tributary subjects and allied nomadic groups (Tubu and Arabs, for instance). A number of titled dignitaries also appear, suggesting something of the political and military administrative apparatus of Borno in the late 16th century. Allusions to merchants and the purchase of horses point to relations with North Africa and the wider world, which presumably received some of the captives from the various expeditions to Kanem. On slavery, supposedly one of the other reasons Borno was superior to the Bulala of Kanem was due to their respecting Islamic laws prohibiting the enslavement of Muslims. The Bulala, on the other hand, kept Muslim and non-Muslim captives as slaves, violating Islamic law. Perhaps Borno's Saifawa dynasty remembered events from the late 14th century when even members of the royal family became slaves sold to Egypt or Syria. Or, again, it was just another example of Ibn Furtu exaggerating the Islamic credentials of Borno and its dynasty against the pagan or insufficiently Muslim polities surrounding them.
But once we have perused the more recent translation of Lange and reviewed more of the literature on Ibn Furtu, we shall return to his work and the nature of historical writing in "Sudanic" Africa. It has always struck us as rather odd that so many are familiar with the Timbuktu Chronicles and the importance of those primary sources for the study of Songhay or even the earlier Ghana and Mali "empires" yet few seem to acknowledge or reference Ibn Furtu's 2 chronicles which predate the Timbuktu tarikhs. Why is that? Perhaps the more limited nature of Ibn Furtu's writing, which focus on military campaigns? Or simply Timbuktu being better known as an exotic and mysterious location than Borno?