This paper identifies a Sanusiyan intertextuality in the Islamic knowledge of the arabophone and fulaphone Senegal River basin, ca. 1800. Imām al-Sanūsī is explicitly mentioned, for instance, in recensions of the principal versification of logic that circulates in Mauritania, sc. al-Sullam. Accordingly, the primary focus of this contribution is Ghadīja Bint al-' Āqil's Ṭurra on al-Akhḍarī's al-Sullam al-murawnaq on logic, her only complete extant work. Ghadīja also taught and composed a commentary on Sanūsī's theology, which appears to have been lost. According to oral tradition, notwithstanding, Ghadīja's transmission of Sanūsī's Umm al-Barāhīn is also preserved in her brother and student Aḥmad Ibn al-'Āqil's extant commentary on this work. Building off of Graf's 'Ilm al-kalām in Mauretanien (2018), I begin by giving a brief sketch of the reception of Sanūsī's logic and theology in southern Mauritania. Next, I show parallel passages and examples from Sanūsī's theological and logical works in Ghadīja's Ṭurra, in order to characterize what may be described as the 'Sanusiyan intertextuality' in Ghadīja's teaching. In the third section of this study, I introduce Aḥmad Ibn al-' Āqil's commentary on the Umm al-Barāhīn, the best available source on Ghadīja's own teaching on theology. Finally, I trace Ghadīja and Aḥmad's extensive contacts with Almaamy Abdul ('Abd al-Qādir Kān) and other notables in Futa Toro and Futa Jallon. Fulaphone societies developed a distinctive oral genre of theology with broad social appeal, known in Fulfulde as kabbe (tawhidi); to date, the reception of Sanūsī's theology in the westernmost Fulaphone societies has not yet received systematic study. I conclude with new and unpublished evidence from Futa Toro to indicate the possibility of a distinct tradition of Sanūsī-reception that unites both banks of the Senegal River and its floodplain basin.