Although obviously from a different time and era than the chronicles of Ahmad b. Furtu, Huntingford's translation of the royal chronicle of Amda Seyon's 1332 campaigns brought us back to Borno and the campaigns of Idris Alooma. Of course, the chroniclers of their respective kings relied on their own religious traditions and unique political and dynastic claims to legitimacy, but both created relatively detailed and panegyrical chronicles of specific military campaigns during the lengthy reigns of pivotal rulers in the Solomonic and Sayfawa dynasties.
For instance, both Ahmad b. Furtu and the anonymous chronicler of Amda Seyon undeniably sought to justify the military campaigns of their patrons on religious grounds, with their respective kings reestablishing or restoring the true faith while engaging in large-scale military campaigns that transformed the larger region with population displacement and realignments through imperial expansion. Similarly, both chroniclers compare their patrons to their alleged illustrious forebears, Sayf and the House of Solomon with the expected references to the holy texts of their respective faiths. The major difference here, of course, would be the primary antagonism between Islam and Christianity in the case of Ethiopia while Christianity was a non-factor in Borno's campaigns during the the reign of Idris Alooma.
Despite these probably superficial parallels, we are fascinated by the idea of a comparative study of the Sayfawa and Solomonic dynasties as examples of long-lasting African political systems. Both drew on "world religions" of Christianity and Islam but of course owed much of their origins to an ancient, deeper past in their regions of the Lake Chad Basin and the Ethiopian highlands. Both also provide interesting examples of the vicissitudes of these dynasties during the 19th century and European imperialism as they transformed, declined, or, in the case of the Solomonic rulers, maintained their independence.