According to the Kano Chronicle it was the Mandingos who brought the knowledge of Islam to the Hausa people; the date is uncertain, [1052] as are most dates connected with the history of the Hausa states, because the Fulbe, who conquered them at the beginning of the nineteenth century, destroyed most of their historical records. But the importance of the adoption of Islam by the Hausas cannot be exaggerated; they are an energetic and intelligent people, and their remarkable aptitude for trade has won for them an immense influence among the various peoples with whom they have come in contact; their language has become the language of commerce for the Western Sudan, and wherever the Hausa traders go—and they are found from the coast of Guinea to Cairo—they carry the faith of Islam with them. References to their missionary activity will be found in the following pages. But of their own adoption of the faith, as well as of the rise of the seven Hausa states and their dependencies, [1053] historical evidence is almost entirely wanting; [1054] one of the missionaries of Islam to Kano and Katsena would certainly seem to have been a learned and pious teacher from Tlemsen, Muḥammad b. ʻAbd al-Karīm b. Muḥammad al-Majīlī, who flourished about the year 1500; [1055] possibly they were affected by the great wave of Muhammadan influence which moved southward from Egypt in the twelfth century. [1056] The merchants of Kordofan and in the Eastern Sudan generally, boast that they are descended from Arabs who made their way thither after the fall of the Fāṭimid caliphate of Egypt in 1171. But there were probably still earlier instances of Muslim influence coming into Central Africa from the north-east. It was from Egypt that Islam spread into Kanem, a kingdom on the N. and N.E. of Lake Chad, which shortly after the adoption of Islam rose to be a state of considerable importance and extended its sway over the tribes of the Eastern Sudan to the borders of Egypt and Nubia; the first Muhammadan king of Kanem is said to have reigned either towards the close of the eleventh or in the first half of the twelfth century. [1057] But the details we possess of the spread of Islam from the north-east are even more scanty than those already given for the history of the states of the Western Sudan. The mere dates of the conversion of kings and the establishment of Muhammadan dynasties tell us very little; but one fact stands out clearly from this meagre record, namely the extreme slowness of the process. The survival of considerable groups of fetish-worshippers in the midst of territories which for centuries were under Muhammadan rule, would seem to indicate that the influence of Islam was long confined to the towns and only by degrees made its way among the pagan population, if indeed it did not meet with such stubborn resistance as has kept the Bambara pagan, though (dwelling between the Upper Senegal and the Upper Niger) they