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J.

A DOCUMENT ON PIONEERS OF THE MUSLIM

COMMUNITY  IN ACCRA

by K.O.  Odoom*

IntroductIon:

On  January  21,  1938 the death occurred at Sabon  Zongo,

Accra,of one Ma lam Muhammad  Baako who had combined  in his
person the two offices of Sarkln  Zongo and Friday  Imam of
Accra for some  thirty  years.  The family  life of Imam Baako,
his  death and funeral, together with  names and titles of some
of the leading  personalities  in the Muslim  Community who
attended the funeral, form the subject-matter of an Arabic
manuscript, a xeroxed  copy of which  is deposited within  this
Institute's Arabic  Collection.

The manuscript which  Is an elegy  addressed to Imam

Baako and accessioned  in our Collection as IASAR/195 is
entitled  "al-Lamiyatu'1-§ughra".  It is a fIve-follo  document
measuring  16.5 x 20.5 cms and Is divided  into three sections.
The first  section  is the preface which,  after the usual
doxology,  sets out the reasons for the work, while  section
two contains  details  about the life and family of the Sarki
and  Imam,  Including the names of all his nineteen  male  children,
who were ative at the time of their  father's  death  in 1938.
In the last  section the author  describes the funeral and
inserts the names of various  Zongo chiefs who attended It,
indicating  In the marginal  notes the towns  from which  they
had  come to attend the funeral.  It also  records with dates,
the death of some members of the Imam's  family,  including  that
of his father, his father's  brother and the author's own
mother.

Like other manuscripts of West  African  provenance,
a 1-Lamiyatu'1-Sughra  is heavy with marginal  notes* which
appear .to have been made by the author  himself, for they
demonstrate  quite a degree of intimacy with the Baako  family.

*  Mr.  K.O.  Odoom  is  a  Research  Fellow  in  Islamic  Studies.

*

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2.

For  Instance, while  the verses on  the( Imam's male  children
merely  list  their names, the marginal'notes  explain  the
relationship among  them by  indicating which of  them were
born of  the same mother.  Another  illustration:  among  the
nineteen  surviving male children were  two - al-tyusayn  and'
Muhammad  ThanT - whom  the author describes  as the  ImSm's
step-sons  (fa§Tl).  In the marginal  notes, Muhammad  ThanT's
relationship with  the  Imam  is described  as follows:

"His
of Abu

mother's  name was A"cisha, daughter  .
,bu Bakr who died  in the year  1320".

Although  I am not  in a position  to comment  on  the

quality  of  the poetry of al-Lamlyatu'l-§ughr§,  I am  informed
on  the authority of  Professor  John Hunwfck  that  it  Is In
Waf Ir metre.  Sample  verses chosen  at  random and  scanned
according  to this metre,  indicate  that  the author  has kept
fairly closely  to  it with  the result  that  in one  instance at
least  (to be noted  in the  text),  he has sacrificed  grammar
in order  to satisfy  the requirements demanded  by his metre.
This  is probably due  to the fact  that  a qasTda of  this kind
was meant  for chanting, during  the funeral  ceremonies  for
Imam Baako.

In addition  to this  "justifiable" error, there are
few others  to which  I have drawn  attention  in the notes on
the text.  It  Is difficult  to pronounce on  the origin of
these errors, but since they are so obvious  from  the
grammatical  point of  vljew, one  is tempted  to ascribe  them
to the copyist.  Howevejr, this will  remain an open  question
as  long as  the original  manuscript  remains  undiscovered.

The copy of  this work which  the  Institute xeroxed,
was  obtained  in 1963 from Malam Adam  b. Malam  cUthman  Dan
TabaranT of Amakpm,  Kuraasl.  Up to now, no other copy of
this manuscript  has come to my  knowledge  and, the author
himself who  Is still  alive at  Sabon Zongo, Accra  had  for-
gotten  about  his work,until  one of  this  Institute's xeroxed
copies was  presented  to him.  And  though he recognised  It as
his own composition,  he denied  the calligraphy  as his, which

1.  On Malann Abu  Bakr, see below.

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3.

confirms  that  the copy  in our  possession  is not  the  original
work.

1.  IMAM  MUHAMMAD  BAAKO was  born  In Katslna  In Hausaiand  In
1839 for,  according  to al-Lamiyatu H-Sughra,  he  died  Irr 1938
at  the  age of  ninety-nine  years.  He  had  accompanied  his  father,
Ma lam  IdrTs  Naino  and  his  uncle  Ma lam Abu  Bakr  (his  father's
brother)^to  the  Gold  Coast  and  settled  in Accra  about  the  middle
of  the  T9th  century.  Malam  Nalno who  Is said  to have  come  as a
teacher,  secured  a  piece  of  land  from  the chiefs  and  elders  of
the  then  Ussher  Town, Accra  and  on  It built  a house  and  made
farms.  jOn March  6,  1881, he  secured  from  the elders  of  Ussher
Town  a declaration  confirming  his  ownership  of  the  land  and  the
2  Twelve  years  later,in  1893,
property  he  had  earlier  acquired.
Malam  Naino^died  in his Ussher  Town  Zongo.

Malam  IdrTs  Naino  Is remembered  In tradition  as  the
first  Hausa  Muslim  to have  come  to settle  In Accra.  He was
therefore  the  first  Sarkin  Zongo  and  Friday  Imam of Accra,  but
he was  also widely  known  among  Muslim  Communities  throughout
Southern  Ghana.  He was  succeeded  in the office  of  Sarkin  Zongo
by  his  son  Muhammad  Baako,  but  the office  of  Friday. Im3m was
held  first  by  his  brother  Abu  Bakr who  died  In  I9024  and  then
by  the  author's  father  who  later  resigned  and  returned  to
Adamawa.

In October  1899, Malam Muhammad  Baako  became  the  sole

owner  of  his  father's  land  and  property  at  the Ussher  Town
Zongo.  While  Malam  Naino's  name  is associated  In  tradition
with  the  founding  of  the Ussher  Town  Zongo,  that  of  his  son

2.  The  Document  In which  the  declaration  was  made  Is In

possession  of  the  present  Sarkin  Zongo, Accra.  It was
witnessed  by  the  hand  of  the  then  District  Commissioner,
Central  Province  on  31st  May,  1881.

3*  According  to ai-Lamiyatu'1-Sughra,  he  died  on  3rd

Shawwal,  1310  H. =  20th  April,  1893.

k.  Friday  27 Ramadan,  1320.

*

Jt

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Im3m Baako  is  identified with  the building of  that  part of
Accra  popularly known  as Sabon Zongo.  Mai am Baako was
elected  Friday  Imam of Accra  at the turn of  the century and
held  the office for some thirty-five years,  jn  1933, the
man who had combined  the offices of Friday  imam and  Sarkin
Zongo felt  too old for the latter office and gave  it up to
his eldest  son  IdrTs Baako, known as Turibl.  Five years  later
he died.

This short note on  Imam Muhammad  Baako's family  is
by way of supplementing  the account  already given by Malam
Zumcatu  In his al-Lamlyatu'1-S.ughra, for his  Is an eye-
witness1  account of  the man who, on  the authority of other
eye-witnesses^ did  so much  for  Islam and Muslims  in Southern
Ghana  in general  and  those  in Accra_in  particular.  There can
be no better  tribute  to the  late  Imam Baako than this qasTda
of Malam Zum atu,  in which  the man's contribution  to  Islam Is
acknowledged  with a sense of gratitude  to God most High.  But
perhaps  by far the highest  tribute paid to the  ImSm and  SarkT
by the Muslim  Community was  the presence of so many chiefs at
his funeral.  On the authority of Malam Zumcatu  they were
forty-one  In all  and had come from all  parts of the Gold
Coast.6  This  is how Zum atu describes  the occasion:

"Indeed  the chiefs of the  land have met  in pomp.
And,each one of them a man of courage.
They have come  in haste to attend  the funeral
As though they were on horse-back.
Mijinyawa  has come from Dodowa
And Al-yijj the eloquent, chief of  Teteyum,
He has come post-haste  for the funeral  of

the great man.

5.  For  instance, al-tfajj Muhammad  cAbbls  and Malam Mijinyawa,

Sarkin Zongo, Dodowa.  On the  latter, see Translation.

6.  It  is clear, however, that  the author has chosen to

emphasise  the presence of certain chiefs who had come
from  towns  in Southern Ghana.  These were Oodowa,
Koforidua, Nsawam, Kpong, Agona Swedru, Winneba and
Obrakyire.

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5.

And Daafl, chief of Swedru has also come to
us with his.off leers -  (all of them) men
of great  personality.

And  IbrihTm son of AmTr Wayya has come from Slmpa
And he  is a handsome young man.
And  Baba, son of Salaga and  also Garba Hausa  ——
They have both come to witness the sorrowful event.
There has come to us from Bllakyira also Shaykh Baako
A man of great  learning, God-fearing  and shy.
And  the people of Kumast  have also come  In great numbers,
Including  Shuayb and his people -persons of under-

standing.

The chiefs who have come to  (lament with) us
They are forty-one  in number, and all of them

are  fit..."

2.  The Author and His Father

The author of al-Lamiyatu'1-Sughra, still alive at

Sabon Zongo, Accra  is Ma lam Zumcatu  b, al-lmam Muhammad al-
FulatT.  His father known  In his  1Ife as Malam Fulata Bronu
(Bornu) originated  from Marwa near Bornu  in Hausaland  and came
to Accra on foot, from  11 lor in where he had studied under one
Malam Bai  GorI.  In Accra, Malam Fulata Bornu stayed  first
with a relative of al-Hajj Nuhu' and then with the Baako
family, but moved from Accra and  later settled at Cape Coast.

As his title  Indicates, Fulata Bornu became a Friday

Imam of Accra while resident  in the Gold Coast.  This  Is con-
firmed  by a list of Friday  Imams of Accra supplied  by al-HSjj
7. Al-Hajj Nuhu b. Hama Alfa b. cAbdullah, a Fulanl from Masl-
na, now  lives  in the Accra suburb of Kotobaabt  (al-Hamdu).
He was chosen Friday  Imam of Accra early  in I960 after the
C.P.P. Government gave the  imamate to one Malam  Jadal.  This
letter's election was  resented by the Accra Muslims who,
after some difficulties, elected al-Hajj Nuhu to the office.
He  in turn  lost  It after  the military  take-over  In Ghana to
al-Hajj Muhammad  cAbbas who was the offtctal  Friday  Imam of
Accra before the confusion of the C.P.P. days  (Information
from both al-Hajj Nuhu and al-Hajj Muhammad  cAbbas).

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6.

Mu(jammad  Abbas who, until  recently, was Friday  Imam of
Accra.  According  to this  list," also confirmed  by al-Hajj
Nuhu, Fulata Bornu was  third  In line after Malam Nalno and
his brother Abu  Bakr  (Garba).  He became  Imam of Accra at
a period when  the Muslim  Community withdrew recognition  from
Imam Abu Bakr on grounds of misconduct.9

Malam Fulata Bornu was  reputed  to have been  very

learned  In the  Islamic  Sciences and  ft was  In view of  this
reputation  that  the Accra Muslims  Invited him from  Cape
Coast  - where he was  then residing  - to become  their  Imam.
However,  two years  after his election, he realised  that  the
Accra Muslims were divided  for and against  him.  He  therefore
resigned  from the  Iwamate and returned  to his country and
settled  at' Yola  In Adamawa, never  to come back again  to the
Gold  Coast.

As  for his son Malam Zum atu, he did  the major  part
of his studies at Yola where his father had  taken him at a
young  age.  His mother Malmunatu  Yaawo who had  remained  behind
In the Gold  Coast was disturbed  at  the absence of his son  in
far  away Adamawa.  As one of her sons by name  Abdul 1 ah'0  w as
passing  through Hausaland  to go on  pilgrimage to Mecca, she
arranged with him  to bring  along her child on his return
journey  from Mecca.
$.  See Appendix  A.
9.

Imam Abu  Bakr  (d.  1902) brother of Malam Naino was  accused
of aiding  and abbetting  his son Malam  SanusT  to marry  the
divorced wife of his own student.  He was  in fact charged
with  the responsibility  for  the break-down of  the marriage
between  this student  and his wife, both of whom were  living
in the  Imam's house.  (Information  from al-Hajj  Muhammad
cAbbas).
Al-Hajj_cAbdullab was h.aIf-brother  to  Imam Baako.  According
to al-Lamlyatu'1-fughra,  he died on Sunday, 22 Mubarram,  1350
(9 June  1931).  It records  that his death occurred while he
was with his brother  Shuayb  In Kumasl.  He thus seems to have
been  the only member  of the Nalno family who died  outside
Accra  before  1938.  His residence and  that of his brother  in
Kumasi must  have been  the cause for  the Kumasi  Musiims' deci-
sion  to send  a large delegation  to  Imam Baako's funeral.

10.

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7.

Significantly,  Mai am Zum atu  is related  to the  Baako

family  through  his mother  Maimunatu  Yaawo,  Before  becoming
Friday  Imam of Accra, Ma lam Fulata  Bornu  - Zumcatuls  father  -
had married  this woman  sometime  after  the death of  her  husband,
Malam  Naino,  Imam Baako's  father.  Tradition  recalls  that  the
suggestion  to Ma lam Fulata  Bornu  to marry Maimunatu  Yaawo  came
from  the  latter's  step-son,  Imam Baako who was  then  the  Sarkin
Zongo.  It was  out  of  this union  that  Ma lam Zumcatu was  born.11
In the  light of  this  tradition, Malam  Zumcatu's  age which  he
estimates  to be ninety-seven,  seems  somewhat  exaggerated,  for as
already  noted,'2  Malam  Naino's  death, which  Zumcatu  himself  has
recorded,  occurred  in 1893.

A  survey  of  the works  studied  by Malam  ZumCatu  indicates

that  his education  covered  the fields  conventional  to West
African  Muslim  scholars  in general.  These  included  the
Qur''§n which  serves  as  the basic  text  book for Muslim  students
and  the fcladTth 1 iterature  represented  by  the SahTh of al-
Bukh'SrT.  For  literature, ZumCatu  studied  the Maqamat  of al-
HaTTrT  under  Imam Baako and  delved  into the  poetry  of  the six
famous  Ja'h11iyya poets headed  by  Imr al-Qays.  The  DalTya  of
Abu  CA17  ai-tyasan  b. Mas'ild al-YDsT  has always  held  an  honoured
11. Maimunatu  Yaawo who  is said  to have  been of  Yoruba  origin
(from  II lor in) had  five children with  Malam  Naino and  one
(Zumcatu) with  Fulata  Bornu.  Her children with  Naino were:

(I) 
(II) 

Al-tfajJ  cAbduIlah  (supra).
Malam  Moro  (cUmar b. Naino) who  Is said  to have
built  the house  presently  occupied  by the  Sarkin
Zongo and who, according  to  ai-Lamiyatu'l-§ughr5
died  on 8 Ramadan  1330 H.  (21 August  1913).
See  1Ine 61.  *

(lit)  Maimunatu  DaamonJL  As  a child  she had been  betrothed

to  the future  lmam_Muhammad  cAbbas  and  later  became
the mother  of  cAbbas' eldest  son, Mukhtar.  This
latter  is now  Friday  Imlm of Accra.  According  to
al-Lamlyatu'1-Sughra,  Daamoni  died  In the same year
as cUmar  b.
Malam  Adam
R3bicatu.

(Iv)
(v).
Note  3 above.  It  is probable  that Malam ZumCatu  has
confused  seventy-seven  with  ninety-seven.

Cf.  line 6*f.

Naino.
and

12.

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8.

place  in the  libraries  of West  African  Muslim  scholars.
Zumcatu  studied  this work  at  the  feet  of  his  father  in Yola.
Like  all  West  African  Muslims  in search  of  cilm,  Malam  ZumCatu
studied  for  knowledge  of Muslim  Law  the ever-popular  hand  book
Mukhtagar  of  al-Khal71  and  the  Risala  of  Ibn Ab7  Zayd,  the
latter  again  under  ImSm Baako  in Accra.  This  list  by  no means
exhausts  the works  covered  by Malam  Zum  atu  in the course  of
his  studies  which  lasted  close  to forty years.  It, however,
shows clearly  that  like  his  teachers  before  him, Malam  Zum  atu
traversed  the same  path of  learning  as his  predecessors.

Malam  Zum  atu  is acknowledged  by his contemporaries  as
a  fine  scholar  and  an Arabist.  He  seems  to have  followed  the
Fulani  tradition  of  Islamic  scholarship,  for on  his  return
from  Yola,  he was  commissioned  by his  half-brother  Muhammad
Baako  to write  the history  of  the Naino  family  since  their
arrival  in the Gold  Coast.  It was  from  this  compilation  that
he extracted  the record  of  the death of  various  members  of
this  family.'3

'It may  be  assumed  that  Malam  Zum  atu  grew  up  in the

house  of  Malam  Naino or  at  least  in the company  of  Imam  Baako
and  his  other  half-brothers  especially  after  his  return  to
Accra  from  Hausaland  with  his  half-brother  al-Uajj  cAbdullab.
This  accounts  for  the  intimate details which  he gives  in his
al-Lamlyatu'1-Sughra  about  the Naino  family of which, of  course,
he was  a member,  and  especially  about  the  family  life of
Muhammad  Baako,  the  Sarkin  Zongo and  Imam of Accra.  It  is
his membership  of  this  family which  is the  key  to  the  detailed
knowledge  he  displays  about  the  various  Zongo chiefs  and  other
guests who  turned  up for  the  funeral  of  the  Imam.  As  he  grew
up  in the  family,  Malam  Zumcatu  must  have observed  some of
these  as  visitors  to  the Sarkin  Zongo's  house;  he must  have
heard  their  names, where  they  had come  from, where  they were
going  and what  kind  of occupation  they were  engaged  In.'^

Malam  Zum  atu  is now  too old  to remember  much  of  the

events  of  his  early  days  and,  even  events  of  1938 seem  to him

13.  All  attempts  to  recover  this work  have  so  far  failed.

\k.  See  text  for  his  description  of  the Wlnneba  delegation

at  the  funeral.

•C.

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9.

too far  back  to recollect  clearly.  Now an old man with a
fading memory, his al-Lamiyatu'1-Sughra  stands as a  living
testimony  to some of  those events he now cannot  remember
with  any degree of certainty.  His gasTda  is still, to my
knowledge, the only historical  document written  by a Muslim
that  points, even  though  indirectly,  to the existence of a
Muslim  Community  in Accra  and other  parts of  Southern  Ghana
in the  late  19th and early 20th  century.

This  introduction  does not  claim  to have done full

justice  to the historical  importance of  al-Lamiyatu'l-
§ughra; even  so any  information  gathered  here has been made
possible  by  its very  existence  and  by  the  living  presence of
its author who  prefaced  his work with  the following words:-

"The reason  for composing  this  poem  is that
there was  an old man  - one of  the most  eloquent
and  an expert  in the art  of drafting  poems -
who came with  a poem as a condolence for  the
death  of  the  ImSm  (Baako) and  recited  it before
those  present. 
I decided  therefore
to compose  these  verses  by  imitating him,  even
though  (I knew  that) a  lame horse cannot  attain
the speed  of  a strong  and well-built one.  And
thir, is the status of him who writes  a few  lines
and  arranges  a verse or  two of  poetry.  But  it
may  be  that  God will  grant  us success  In following
the  path of  the  learned  men who  followed  the Sunna
of our  Prophet  - may  God  bless him and grant  him
peace.1  It  is but  a withered  boUquet  of  flowers
which  the  lowest  of  the  poor gives  as a gift  to
the greatest  of chiefs,  if  it be  the will  of  God,
most  High, Amen.1"

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19.

AL-LAMIYATU'L-SUGHRA

TRANSLATION

In the name of God,  the Merciful, the  Compassionate;
May God  bless our master Muhammad,  his family and his  Com-
panions and grant  them  peace  Indeed.1

Ma lam Zam atu  Ibn al-lmam Muhammad  al-FulatT, the
poor  and needy of  the mercy of his Lord, engulfed  In the
depth of  his  Ignorance and  far  removed  from the body of
learned men  and  their company  said  he composed  this
qasida  and named  It al-Llmlyatu'l-$ughra with which he
lamented  the death of his  late brother  Muhammad  Baako,
Imam of Accra, who died on  Saturday  19 DhO'l-Qa ada  In the
Hljra year  1356  (may Ms  Lord have mercy upon htm).

The reason  for composing  this qagTda  Is that  there

was a certain old man  - one of  the most eloquent  and an
expert  In the art of drafting  poems - who came with his
poem to mourn  the death of  the  Imam and recited  It before
those present.  Hearing  his poem we were  pleased with  Its
meaning.  I therefore decided  to compose  these verses by
Imitating  him, even  though a  lame horse cannot  attain  the
speed of a strong  and well-built  one.  And  this  Is the
status of him who writes a few  lines and  arranges a verse
or  two of  poetry.  But  it may be that God will  grant us
success  to follow the path of  the learned men who  followed
the sunna of our  Prophet Muhammad  - may God bless him and
grant  him  peace.  It  is but a withered  bouquet of  flowers
which  the  lowest of the poor gives as a gift  to the great-
est of chiefs,  If  It be the will  of God, Most High, Amen.

I.  Praise be to God, who  provides sustenance  to His

servants; He  Is self-sufficient; none  Is like Him
and He has no equal.

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20.

2.  He does what  He  likes  In His Kingdom  - He  Is the

Almighty Who does not change and Who  1Ives for ever.

3.  I have composed  the poem  In memory of  Imam Muhammad

Baako.

A man of  knowledge  and  good  reputation.

k.  He had compassion  and mercy  for widows  and orphans;
The  father of  IdrTs' had  patience and  a free  hand.

5.  Had he not  1Ived  in the town of Accra, shade would

have over-shadowed  its surroundings.

6.  And we would  have seen error and misfortune;

Indeed we would  not have attained  success  In God-
fearing.

2

7.  He drove away  the darkness of misunderstanding  from

amongst  us
With his knowledge which  ignorant  people could not
challenge.

8.  He fed  people with  the best  food  and drink  sweeter

than  honey.

9.  He clothed  the naked with clothes of various kinds;

And  gave as gifts  the finest of his horses.

10.  You would  see healthy men  around  him and  around  his

house,

With each of  them going  and coming  because of the
Imam's kindness  to them.

1.  IdrTs Baako.  See  below.

2.  This  Is probably  a reference  to the dissension within
the Muslim  Community  over  the "Imam Abu  Bakr  affair"
which  resulted  in the election of  the author's  father
as Friday  Imam of Accra.  See  Introduction.

4

4

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21.

11.  When  Imam Baako would  sit on  his  resting  mats)
He  looked  like a  lion  resting  among  Its cubs.

12.  When  the  Imam died  It was  Indeed  a great  loss to us -

Then we  poured  down  tears  like a heavy  rain,

13.  We wept  until  (we realised)  that  there was no benefit

In weeping,

For surely death  Is the way  (for every  person).

\k.  But yet we  preferred  his remaining  In the world;

And we wished  for him good  luck and  long  life.

15.  He spoke the  truth  to his  people;

And  had no useless words  In his  speech.

16.  How excellent.1  Our  Imam Baako, the son of Nalno -
He had  a liberal  hand  and  dtd  not keep friends with
miserly  people.

17.  He had  a sincere heart  - free from malice  and  deceit;

A handsome-look Ing person, not  so short  and  not so tall.

18.  Indeed  the  Imam was  a venerable  person  -

He was gentle, eloquent  and  high  esteemed.

19.  He  possessed  knowledge  and  had many  children.

Men  and women,  possessing  understanding.

1

20.  The women  among  them are  like white  antelopes

because of  their  beauty;

Their  men  are strong  and outstanding  personalities.

1.  Imim Baako's children were  thirty-three  In number

(marginal  notes).  In verse 28, the number  of male and
female children  alive at  the time of his death  Is put at
nineteen  and eleven  respectively.  It  Is.to be  presumed
that  three of  the children,  Including  Sa ada  (line 22
marginal  notes)  died  before  their  father's death  In 1938.

2.  Or  "long-necked  antelopes".

ARTICLES

22.

21.  A  person  like  IdrTs senior, he  Is our chief;

And Muhammad Awwal  - he  Is a man of mature age and
yet handsome.

22.  Muhammad  Khamls and Hlrun also, and Yusuf and cUthman -

they are men of consequence.

23.  And  Sacad,  1Ikewlse Sa°7d  and Musa - And Abu Bakr

and  Sulayman, the tall.

2k,  And  Abdullah  and his brother  Issa, And Adam and

l?haq - are his children.

2

25.  Husatn  Is a step son, so count htm among his children.

And don't you  leave him out, for he  is a handsome
youngman.

1,  IdrTs Baako  (alias Tunbl), the eldest of the  Imam's

children was Sarkin Zongo at the time of his father's
death.  He had been elected  to the office five years
earlier.  He and Muhammad Awwal  (still  alive) were from
the same mother Amina.  IdrTs Baako died  in December
1968 and was succeeded  as Sarkin Zongo by his son al-
Hajj Muhammad  Labo Baako  in January  1969.  I am very
grateful  to the Sarkl  for giving me permission  to look
at some of his family's  papers and for  Information  he
so willingly  provided.

2.  There  is no  indication of the actual  relationship

between  Imam Baako and Husain who  is described  merely
as a "son" (marginal  notes).  In the  line following  the
same term fasTl  is used  to describe the  relationship
between  the  Imam and Muhammad ThanT.
However, a clearer  picture  Is provided  by the marginal
notes where the latter's mother  is Identified  as
"daughter  of AbO Bakr" who was Baako's  paternal  uncle.
Muhammad  ThanT would  thus seem to be the nephew of
ImSm Baako.

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23.

26. 

lf  you  ask me to disclose the truth to you,
Muhammad  ThlnT also  Is his step-son.

27.  And  Ibrahim the possessor of keen sense,

And  Shltu, among  the male children he  Is the youngest.

28.  The male children now alive are nineteen;

And of the females there are eleven, 0 my  friend.

29.  He showed  them the way to good deeds;

He led them on a straight  path.2

30.  Indeed he cleansed  their  hearts from evil,

Just  like clothes that have been purified  through
washing.

31.  He removed filthy thoughts from their minds through

admonition,
Just  like heal Ing coming  to a sick  person.

32.  Through admonition  he  lit up the dark places  In Accra

Like a light  Illuminating  every generation.

33.  He removed anxieties from every bachelor by giving out

his daughters  In marriage and by providing  (the couple)
the things they needed.

Ik.  He never stored  away his money  In a treasury;

He shared  It with all  his relations.

35.  He was  truly devoted  to his people,

So that each one of them became a child  to him.

1.  Good deeds here are represented  by the Performance of

the gallat, Fasting during  the month of Ramadan and
Giving of alms to the poor.

2.  This  Is  Interpreted  In the marginal  notes to mean

"the way of our master Abmad  al-TlJSnT.  Imim Baako
Is said  to have been  the TIJlnT Muqaddam for Accra.

Jfc

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2k.

36.  Strangers were  relations  to  him,

And  his enemies  became  his  best  friends.

37.  The stars of  his greatness  rose over  the  town,

And  his gifts were many  - just  like a  torrential
stream.

Chapter  on  his death  (of  Imam Baako) - may  God Host
High  have mercy on  him - and  the names of  those who  attend-
ed  his  funeral  and  the history  of his  parents, brothers  and
sisters who died earlier, may  God Most  High have mercy  on
them.

38.  I shall  cry  anytime  I hear  about  the death  of

Muhammad  Baako
With  the crying  of  a  pigeon  calling  Its young ones.

39.  Because his departure  from  among  us  is a heavy  blow -

It  is a matter which weights  heavily on us.

40.  Because  there will  be no child  obedient  to his  parents •

And  no  husband  to treat  his wife  kindly.

k\.  Because  his  living with  us was  a help  towards  righteous-
ness which we obtained  whenever  we heard  what  he had  to
say.

hi.  In speech  he  told  the  truth  clearly;
He  spoke  in earnest  and  not  in jest.

kl.  Indeed  the chiefs of  the  land  have met  in pomp -

And  each one of  them a man of courage.

kk.  They  have come  In haste  to the  funeral

As  though  they were on  horse-back.

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25.

45.  MljInyawa  has come from Dodowa,

And Harun  and Garba3 - all people of understanding.

5
46.  And AI-HaJj the eloquent  , Chief of Teteyum

4 

He has come to us post-haste for the funeral of
the great man.

47.  And DaafT, the Chief of Swedru, has also come to us

With his officers - all of them men of great
personalIty.

48.  And  Ibrahim, son of Chief Wayya  has come from Slmpa

And he  Is a handsome youngman.

49.  And Baba  , the son of Saiga as well  as Chief Garba Hausa.

Q

1.  Of the amirs  (Zongo chiefs) at the  Imam's funeral whom
the author has listed by name, only MljInyawa of Dodowa
Is still  alive.  He has been Sarkln Zongo since 1935.

2.  Harun was Sarkln Zongo of Koforidua.
3.  Garba  (Hausa equivalent of Abu Bakr) was the Sarkl of

Nsawam.

4.  Present  Indications are that  it was this "eloquent

al-Hajj" whose poem  Inspired Zumcatu's own al-
Lamlyatu'1-Sughra.

5.

6.
7.

8.

Kpong, lying about sixty miles north-east of Accra on
the way to the Akbsombo Hydro-electric dam, was a pros-
perous trading town until  it was destroyed by floods in
1919.  The name "Teteyum" may originally have been that
of the founder of the town.

His real name being Yabya  (marginal  notes).
Winneba, which  lies about forty miles west of Accra
along the coast.
Baba's name was cUthm5n b. Saiga.  He was the Sarkln
Zongo of Winneba, while Garba Hausa was the town's
chief butcher as well as head of the Hausas resident
thereI  (See marginal  notes).

ARTICLES

26.

50.  There has come to us also from Bilaky Ira  Shaykh  Baako2 •

A man of great  learning, shy and  God-fearing.

51.  Truly, the people of Accra have met

Chiefs and  youngmen  of great  strength.

52.  And  people from Kumasf  have also come  In great numbers -
Including £~hls  brotherJ7 Shuayb and his people - persons
of understanding.

53.  The chiefs who have come to  (lament with) us - they are

forty-one  In number.
And  all  of them are fit

Sh.  To spite the nose of  the enemy  because of his  pride

(cruel  blow).
So all  of  them are men  possessing  strength.

55.  (ImSm) Baako died  In the month of Dhu'l-Q, ada, on the

19th day  In the year of  the Hljra  1356.

56.  But counting  his age he was ninety-nine years;

Calculate  the years and  (you will  discover  that) he
Indeed  lived all of  them.

57.  The death of his father  took place on the third day

of  the month of Shawwai,
And  It was  In the Hljra year  1310, 0 friend.

58.  Abu  Bakr died after  (Maiam) Naino on  Friday, on the

27th day of the month of Ramadan.

59.  He died  In the year of  the Hljra  1320 by our  reckoning  -

And do not be heedless of what we are saying.

60.  Every soul will  taste death -

Because death  is the way  for everybody.

1.  This  town, Obrakylre,  is within  the Wlnneba district and

lies about  15 miles from Nsawam along the Nsawanv-Agona
Swedru  road.

2.  Shaykh  Baako b. Kolo  (marginal  notes).

4  *

A

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27.

61.  It was after  his death  that  cUmar  b. Nalno' died.

He died  on a Thursday Just  as we are saying.

62.  It was on  the 8th day of  the month of Ramadan  In the

year of  the HIJra  1330.

63.  And  In that  year, many  people died -

When  a certain epidemic* attacked  our  country.

64.  It was  In that year  that our sister  Daamonl  died;
She died  in the morning  of Wednesday,  at dawn as we
have  said.

65.  And Al-fraJJ  Abdullah  - he died on Sunday, the second

day of  the month of Mubarram,  0 friend,

66.  His death occurred while he was with  (his brother)

Shu ayb  In Kumasl.
In the year of the HIJra  1350, 0 my  son.

67.  His mother  (mother of  the author) died on the  IOth of

Dhu'l-hlJJa;
So  listen  to what we are saying.

*

68.  She died  at sunrise on Friday,  the day of the Festival

in the year  1351.

69.  We seek the favour  and forgiveness  of our  Lord

On all  those who are within  Islam.

it  Is finished with  praise to God and His good help.
Blessings  and  peace be upon  the noble  Prophet, Amen.

1.  See  Introduction, Note 11.
2.  The disease  referred  to here must  have been the  influenza
epidemic of  1912.  Al-HaJJ  cUmar of Kete Krachl wrote one
treatise  In Arabic on the Symptoms  and  treatment  of this
disease  (Cf.  IASAR/23,  13"! • 305).

3.  Malmunatu  Daamonl, daughter  of Malam Nalno, Baako's  father.

Her mother, Malmunatu  Yaawo, was also the mother of our
author, Malem Zumcatu.  (See  Introduction).

k.  The Festival  referred  to here must  be the cTd  al-Fltr which

Is celebrated  at  the end of the haJJ.

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28.

APPENDIX  "A1

LIST OF FRIDAY  IMAMS OF ACCRA

No.

Name of  Imam

Ethnic  Origin

1

2

3

k

5

6

7

8

9

Ma I am  IdrTs  Baako

Ma lam Abu  Bakr

Hausa

Hausa

Ma 1am Fulata  Bornu

Fulanl  (from Adamawa)

Ma lam  cuthman

Fulanl  (from Maslna)

*

-A i

*

Ma lam Muhammad  Baako

Ma 1 am  cAbdu 11 ih  (Mutiammad

cAbbas  as  Deputy)

Al-HaJJ  Muhammad 

cAbbas

Malam  Jadal

AI-HiJJ  Nuhu

Hausa

Hausa

Hausa

Hausa

Fulanl  (from  Mastna)

10

Al-ylJJ  Muhammad 

cAbbas

Hausa

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29.

APPENDIX  'B1

LIST OF ACCRA ZONGO CHIEFS SINCE

THE  1850rS

No.

Name of Sarkl

Per

lod of

Reign

1

2

3

k

Ma1am  IdrTs Nalno

C.

1850 -

1893

Ma1am Mubammad  Baako

1893  -

1933

Ma1am  IdrTs Baako

1933  -

1969

Al-Uajj Mubammad  Labo
Baako

1969 -

J

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30.

APPENDIX  'C

DISTRIBUTION  OF  IMAM BAAKO'S MALE  CHILDREN
""AT THE TIME OF DEATH  IN 1938, ACCORDING
TO NAME OF MOTHER, NUMBER  OF CHILDREN

AND  NAMES  OF THE  CHILDREN

No.

Name of Mother

No. of
Children

1

2

3

k

5

6

7

8

Amina

Khadija

SaamutanI

Hawa

Dugara

BTbl

AClsha

Laflage

2

1

1

3

k

3

3

2

Names of the Children

IdrTs Baako
Muhammad  Awwal  Baako

Muhammad  Kham1s Baako

*

HSrun Baako

Yusuf Baako
cUthman  Baako
Sacad  Baako

cAbdullab  Baako
clsa  Baako
SacTd  Baako
Ishaq  Baako

MQsa Baako
IbrahTm Baako
ShTtu Baako

Abu  Bakr Bahko
Adam Baako
Muhammad  ThanT Baako

Sulayman  Baako
Husayn  Baako

*

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31.

APPENDIX  *D'

RECORD OF DEATHS  IN THE BAAKO  FAMILY

No.

N a me

Relationship
to  Imam  Baako

Year of
Death

1

2

3

5

6

7

8

IdrTs Nalno

Abu  Bakr

Father

Uncle

April

1893

Dec.

1902

Umar  b. Naino

Brother

August

1912

Malmunatu  Daamonl

Sister

Amlna

Wife

Sa "adatu  Baako

Daughter

1912

1920

1928

Al-HaJJ  CAbdul1ah

Brother

May

1931

Malmunatu  Yaawo

Step-mother

April

1933