COLLEGE OF SOCIAL SCIENCE AND HUMANITIES DEPARTMENT OF HISTORY

AND HERITAGE MANAGEMENT

HISTORY OF ISLAM IN AMURU WOREDA FROM 187Os TO 2008

BY: AYELE BIKILA TOLI

GIMBI ETHIOPIA

MARCH, 2021

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 WOLLEGA UNIVERSITY

GIMBI CAMPUS

COLLEGE OF SOCIAL SCIENCE AND HUMANITIES DEPARTMENT OF HISTORY

AND HERITAGE MANAGEMENT

HISTORY OF ISLAM IN AMURU WOREDA FROM 1870s TO 2008

BY: AYELE BIKILA TOLI

ADVISOR: DR. TESFAYE TOLASA

A Thesis Submitted to Department of History of WollegaUniversity in Partial Fulfillment

of the Requirements for the Degree of Master of Arts in History and heritage managment

GIMBI ETHIOPIA

MARCH, 2021

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 APPROVAL SHEET
HISTORY OF ISLAM IN AMURU WOREDA FROM 1870s TO 2008 E.C

Submitted by:

Student____________________ _______ _________

Name Signature Date

Approved by:

1. Advisor __________________________________ _______ __________

Name Signature Date

2. Internal Examiner_________________________ _______ _______

Name Signature Date

3. External Examiner_________________________ _______ ________

Name Signature Date

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 DECLARATION
The thesis is my original work and has not been presented for a degree in any other University
and that all sources used for the thesis have been duly acknowledged.

Name: Ayele Bikila Toli

Signature_______________

Date___________________

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 Declaration
This thesis entitled “A history of Islam in Amuru Woreda from 1870s to 2008”. Accepted in
Partial Fulfillment Requirement for the award of the degree of Master of Arts in History and
Heritage Management, School of Graduate Studies, Wollega University, through the Collage of
Social Science, and humanities, done by Ayele Bikila Toli, is a genuine work carried not out by
him under my guidance’s. The matter embodied in this thesis work has not been submitted
earlier for the awarded any degree or diploma.

As thesis research advisor, I hereby certify that I have read and evaluated this thesis entitled “A
history of Islam in Amuru Woreda from 1870s to 2008” was prepared under my guidance by
Ayele Bikila Toli. I recommended that it be submitted as fulfilling the thesis requirement.

---------------------------------------- ------------------------------- ---------------------------------------

Advisor Signature Date

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 ACKNOWLEDGMENTS
Above all, I would like to thank and praise the Almighty God who enables me to accomplish my
study. Next, I would like to express my deepest gratitude for my advisor Dr. Tesfaye Tolosa for
his careful guidance, constructive comments, and continual corrections he made to this thesis.
Without his unlimited support, this thesis would not have been finished.

I am grateful to all members of my family for their moral support in the process of conducting
this study. Their contribution had been beyond the fruit of the study because they shaped my
personality. Their vision had been beyond what I have reached yet. I could not express their
thanks in words.

My special thanks were for my dearly beloved Yisalemush Mola whose love, constant
encouragement and for her unreserved endeavor taking all burdens at home and other activities
when I was away. Her endeavor includes taking care of our children Dibora, Fenet, Kena,
Yerosan and Rehobot.

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 ABSTRACT
This thesis presents “A history of Islam in Amuru district from 1870s up to 2008.” Amuru
district is located in Horo Guduru Wallagga zone of Western Ethiopia. Islam as a religion is one
of the universal religions introduced into Ethiopia beginning from the 7th century. As one of the
major religions in Ethiopia, particularly in Amuru, Islam has not studied. The available
literature on the history of Islam in the district gives some insight into a limited set of historical
themes. Therefore, the basic objective of this thesis is to reconstruct a history of Islam in the
Amuru from the last quarter of 19 th century and beginning of 20 th century. This thesis aims to
study and document the establishment and expansion of Islamic religion of the Macca Oromo
Amuru areas. Besides, the thesis intends to fill the existing gap by analyzing some of the factors
contributing in process expansion of Muslim in the Macca Oromo Amuru. The result of data
analysis has come up with main findings which can be considered as central themes of this
thesis. These findings underscore that the introduction and expansion of Islam in Amuru by
merchants, clerics and local rulers. The thesis also further attempts to reconstruct the social,
cultural and religious history of Amuru. The data organization was conducted through
systematic collections and analysis of both primary and secondary sources using qualitative
methods data collection. In the course of the expansion of Islamic in Amuru, the local Muslim
traders from Jidda and the wollo settlers have played quite a significant role. Furthermore, the
social interactions like trade and marriage were the major factors for the expansions of Islam
into the study area (Amuru distirict). In addition to this, at its early diffusion, Islam tolerates the
pre-existing culture of the gradually converted local people.

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 PREFACE
This thesis covers a history of Islam in Amuru district area. The study has attempted to fill the
presented gap by analyzing some of the factors and actors in the Islamization of the study area.
The introduction and expansion of Islam in connection with socio-cultural history of Amuru
district is the focus of this study. The study was attempted to contribute to our knowledge by
filling some of the gaps, in revealing the religious history of the Horo Guduru Wallaga,
specifically Amuru district area up to 2008. It is organized into four chapters. Chapter I deals
with background of the study area with geographical setting. Chapter II attempts to discuss
Indigenous Religion and Political setting of Amuru Woreda before expansion of Islam. Chapter
III attempts to narrate Rise and Expansionof Islam among Oromo of Amuru. Chapter IV focuses
on Islamic religion interaction with other religion in AmuruWoreda.

Nevertheless, in this study acquireing sufficient sources and apprehension is not free of
sufferings. Because of the mismanagement of archives in general and destruction of local
archival sources is the most challenging factor. Additionally, specifically in Amuru district
Islamic history had not been concerned and sufficiently studied and documented. During the
study some of the informants were reluctant to share their memories due to current political
condition of the time. They suspect and consider someone who approaches them as a secret agent
and the investigator of religion as another critical problem. I overcome this problem by giving
them a detailed awareness concerning the objective of the study.

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 Table of Contents
APPROVAL SHEET.....................................................................................................................I

DECLARATION..........................................................................................................................II

Declaration...................................................................................................................................III

ACKNOWLEDGMENTS..........................................................................................................IV

ABSTRACT...................................................................................................................................V

PREFACE....................................................................................................................................VI

Table of Contents........................................................................................................................VI

ACRONMS..................................................................................................................................IX

LIST OF FINGURES..................................................................................................................IX

KEY TO TRANSLITERATION SYSTEM...............................................................................X

INTRODUCTION.....................................................................................................................XII

CHAPTER ONE............................................................................................................................1

1.1 Geographical and Historical Background of Study Area......................................................1

1.2. Objectives of the study..........................................................................................................1

1.3. Geographical Settingof Amuru Woreda...............................................................................2

1.4. Physical Features and Climatic Condition of Amuru District..............................................5

1.5. Historical Back Ground of Amuru District...........................................................................7

1.6. Socio cultural History of Amuru people:............................................................................19

1.7. Religion in Amuru Socities::...............................................................................................21

VII
 1.7.1. Waaqeffannaa (Indigenoues Religion):...........................................................................22

1.7.2. Orthodox religion:............................................................................................................24

1.7.3. Protestantism....................................................................................................................26

1.8. Methods of data Collection and Analysis...........................................................................27

1.9 Organization or Structure of the research............................................................................28

CHAPTER TW0..........................................................................................................................30

2.1. Introduction of Islam in Amuru District.............................................................................30

2.2. Factors that contributed for the Introduction of Islam in the Amuru District.....................37

2.2.1 Internally Factors:.....................................................................................................................38

2.2.2. Externaly Factors:............................................................................................................38

2.2.3. The Role of Muslim Merchants and Clerics for the Introduction of Islam......................39

2.2.4. The Role Played by Local Rulers for Introduction of Islam............................................41

2.2.5. Role of trade and out side influence.................................................................................44

CHAPTER THREE.....................................................................................................................46

3.1. Expansion and Developments of Islam in Amuru District.................................................46

3.2. History of Mosques in Amuru District...............................................................................52

3.3. Islam Law and Islamic Education in Amuru......................................................................54

3.4. Expansion of Islam in Amuru during the reign of Derg (1974-1991)................................56

3.5. Islam in the Post Dergue period (1991) in Amuru District.................................................58

CHAPTER FOUR.......................................................................................................................62

4.1. Islamic religion interaction with other religion in AmuruWoreda.....................................62

VIII
 4.2. Christian-Muslim relations.................................................................................................62

4.3. The Islamic beliefs and practices........................................................................................63

4.4. Looking for points of contact..............................................................................................64

4.5. Islam and Gender................................................................................................................65

4.6.Islam and Education.............................................................................................................66

CONCLUSSION..........................................................................................................................68

GLOSSARY.................................................................................................................................69

BIBLOGRAPHY.........................................................................................................................71

I.Unpublished Materials.............................................................................................................71

II.Published................................................................................................................................71

III. LIST OF THE INFORMANTS..........................................................................................74

ACRONMS
EPDRF Ethiopian People’s Democratic Revolutionary Front

EPRP Ethiopian People’s Revolutionary Party

ESM Ethiopian Student Movement

EOC Ethiopian Orthodox Church

EMDM Ethiopian Muslim Democratic Movement

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 EIASC Ethiopian Islamic Affairs Supreme Council

EYMA Ethiopian Youth Muslim Association

NALA National Archives and Library Agency

ONRS Oromia National Regional State

PMAC Provisional Military Administrative Council

LIST OF FINGURES

KEY TO TRANSLITERATION SYSTEM

I. All words of Oromo origin are spelled according to the writing system in Afaan Oromo
alphabet to ease the problem of reading. The five vowels in Afaan Oromo language whose
doubling result in meaning changes are:

Short long

a aa

e ee

i ii

o oo

u uu

II. The seven sounds in Amharic and Afaan Oromo are represented as follows:

Amharic Afaan Oromo Transliteration

በ ba be

X
 ቡ bu bu

ቢ bii bî

ባ baa ba

ቤ bee bé

ብ bi bi

ቦ boo bo

III. Length in vowels results in meaning changes. Example: Bareedaa– Colorful – name of the
Handsome.

IV. Oromo consonants are stressed by doubling similar phonemes and these results in meaning
changes. Example: gadaa – Oromo socio-political organization.Gadda – sorrow

V. There are paired phonemes that are formed by two different consonants and read different of
the two consonants. These are ch, dh, ny, ph and sh. Example: dhadhaa – butter, nyaata - food

VI. In Oromo alphabets, consonants like C, Q and X have different sounds while the rest have
almost the same sound as English consonants.

Afaan Oromoo Example English Meaning

C Caffee Oromo parliament; meadow

Q Qaalluu high priest

X Xaafii teff

XI
 INTRODUCTION
Islam in Ethiopia has its origin in the early seventh century with the arrival of the first batch of
immigrants, to the Aksum. According to Islamic scholars, some members of Mohammed‟s
family and his early converts had taken refuge in Aksum, Ethiopia. Islam has formed constituent
part of the history of northern Ethiopia since the seventh century.

A detail research was not conducted regarding history of Islam in Amuru district. Some studies
which carried out in the area pre this study period, insufficient in constructing the real history of
Islam. Until the introduction of Islam, the Amuru Oromo had the long period experience of Gada
system which is an egalitarian administration and had followed the same indigenous religion.In
Horo Guduru Wolega Zone in general, Amuru district particularly Islam as a large socio cultural
and religio-political impact in the life of the society. In this paper, the researcher explains how
conversion relates to the religious change in Amuru woreda. Detail explanation and comparison
of the roles of political, social and cultural system in the conversion. However, I would like to
give a brief explanation of the process of conversion in the life of the Amuru Oromo who
accepted Islam rather than other religions, for instance, Christianity. I would like to see the
process of conversion of Amuru Oromo from their indigenous Oromo religion to Islam in
relation to the transformation of worldview.

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 CHAPTER ONE

1.1 Geographical and Historical Background of Study Area

This study deals about the history of Islam in Amuru District from 1870s to 2008.The main
purpose of this study is to investigate the Islam religion and political setting in Amuru District
and to examine factor for the rise and expansion of Islam among Amuru Oromo, by employing
historical approach, this study fills the existing gaps in the study which is not inadequate, or there
is no comprehensive work on the history of Islam in study area. Therefore, this thesis is
conceived to fill partly that gap by reconstructing the real history of Islam. Accordingly, the
thesis focuses on important events and factors that facilitated the introduction and diffusion of
Islam in Amuru and the role played by the merchants, clerics and local rulers. The study covered
all the changes and consequences followed the introduction and expansion of Islamic religion
among Oromo Amuru from 1870s – 2008 E.C

1.2. Objectives of the study

This study aims at looking at factors contributing for the introduction and expansion of Islam
among Amuru Oromo. One of the main objectives of this study is to describe and analyze the
historical development of Islam and discuss relevant features in the socio-cultural and political
traditions that helped in the process of conversion of the Amuru Oromo into Islam. In light of
this general theme, this study has the following specific objectives: First, to investigate the early
religious and political settings that prevailed in Amuru Secondly, to examine the Amuru socio-
cultural and religious practices before their conversion into Islam.Thirdly, factors contributing
for the introduction and expansion of Islam among Amuru Oromo.Finaly, this study identifies
the inter-religious relations in Amuru. The history of the Christian-Muslim relations is also
included in the studied. In order to conduct the issues the researcher will be emphasis on two
important historical land mark periods.The first land mark period is 1870s, during this period
Islamic religion persucated from northern Ethiopia specifically from Wollo, Gondar and Gojjam.
They were penetrated due to the agreement of Yohannis IV,Ras Adal Tesema and Menelik II on
Borumeda council (dirree booruu) in 1878, internal policy,that were forced the followers of
these Islam religion to be converted their religion into Orthodox Christianity.They agreed on
policy of one religion and one language under the banner of orthodox Christianity(informant

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Cherinet Wakwoya). However, these were refused by many Muslims, especially Wollo
Muslimst. Wollo Muslims did not accept the doctrine of Orthodox Christianity and they were
forced by Boru Meda council in 1878, mass conversion of Islam to Christian, many Muslims
were killed because of they refused. The persucation of Muslim population by Yohannis IV in
the northern Ethiopia obliged many Muslims to flee their home land.Many of them migrated
south to Gibe states where monarchial ruler and other migrated to Amuru ( Beyene Biftu, “A
History of the Maccaa Oromo of the Angar-Gadii Region, Ca. 1870s1991,” M.A Thesis,
Department of History, Jimma University,2017,p.15 ) .Becaueses of these the time were opened
to settle in the study area.

The second land mark period that will gate historical attention is 2008,during this period
Islamic religion showeds much advancement than the introduction,for example:expansion of
Islam religion all most in kebeles of the district,suchas Obora town (01 and 02 kebele),Ejere
Goromti,Karabicho,Nafuro(Sara,HomiToma),Shoke,HararJarso,AmusGabaya(Chidat),JaboDoba
n,Samo Ilamu,Hofi and,specificaly construction of Big mosques in Obora town which is ground
plus one.(Nasir Amedu)

Islam is an Arabic word and connotes submission, surrender and obedience. Other literal
meanings from this root word of three letters(slm) are safe, secure and peace.Thus,the word
Islam is about a life of peace and a life preserved from harm through submission to the will of
the creator God, who is one ,having no duality or trinity in his oneness, and a life lived in
obedience to God’scommands. Muslim means a person who surrenders his life to the will of God
In addition to this; Islam means submission that means submission to the one true God, and to
the rule of his prophet Anne Cooper and Elsie A.Maxwell, Ishmael My Brother A Christian
Introduction To Islam p 51 (.Althouth Islaama jechuun Fedhii Rabbiitiif qofa bitamuu yoo
ta,u,Muslima jechuun immoo hordoftoota amantaa Islaamaa jechuudha.(Islam means surrenders
only his life to will of Allah,but Muslim means followers of Allah. Tefera Amanu, Hundeeffama
Mana Amanta Islaamaa Aanaa Amuru, Bara 2004 p 5

1.3. Geographical Settingof Amuru Woreda

Amuru District is found in the Horro Guduru Wollega Zone of Oromia National Regional State.

2
Before 1991 E.C, the districts of the Zone were administered under the East wollega Zone, with
its Centre at Nekemt city. It was in the year 1991 E.C that the districts of Horo Guduru wollega
Zone were separated from East Wollega including Amuru woreda . NALA, Folder No.17.10 File
No.0404, WMTMAC (IES). Folder.1/495 Classification of Wallagga Kiflehager,Tehsas 1977,
የወለጋ ባህልና ስፖርት ፅ/ቤት, “የሽማግሌዎች አፊ ታሪክ ስብስብ,” በባህል ሚኒስቴር ቅርጫፍ መ/ቤት, 1977 E.c,
p.118.The district of Amuru is one of the 12 districts of Horro Guduru wollega Zone. In the
study area, the term Amuru refers both to the clan and to the land places later evolved into
katamas (garrison posts) the aim being defense. It was indicated that towns in Ethiopia had their
origin as garrison posts Teshale Tibebu. The Making of Modern Ethiopia, 1896-1974.
Lawrenceville, New Jersey, The Red Sea Press, 1995
The administrative change that was introduced after the liberation of Ethiopia from the Italian
occupation in 1941 aimed at establishing the wide outline of a new local administrative system in
which the ministry of interior was given a significance authority. To this end, in the post
liberation period, the country was divided into 14 provinces or teklayghizat, 103 sub-province or
awraja, 505 districts or woredas and 949 sub-districts or mikitel woredas ibid

Before 1991, there were ten wärädas in Horro Guduru Awrajja. Among these wärädas, Amuru
is one of the wärädas in former Horro Guduru Awrajja. Currently, the Federal government of
Ethiopia people’s, which restructured administrative structure of Ethiopia as federal system
based on language and Ethnic identity. Wallaga with other Oromo speaking people formed as
Oromia National Regional State. However, these administrative arrangements and structures of
the country were not based on the History of Ethiopia, natural and physical boundaries.
Engidashet Bunare and Shiferaw Lulu, “Proposed new Ethiopian Government Administrative
boundary
system for unified Nation Building,” (Presented for National Debate, Ethiopia: Addis Ababa,
2018), p.14
Accordingly, the recent administrative structure portrays, Horo Guduru Wallaga as 12 Wärädas
namely Guduru, Jimma Raaree, Abbayi Coomman, Coomman Guduru, Ababo Guduru, Horro,
Saqala, Jimma Gannati, Jardaga Jarte, Abe Dongoro and Amuru. Shambu town is the
administrative center of Horo Guduru Zone. Then, Amuru Wäräda is one of the 12 districts of
Horo Guduru Wallaga Zone and one special administrative town (Shambu) of Oromia Regional

3
State which is located in northeastern WMTMAC (IES). Folder.1/495Classification of Wallagga
Kiflehager, Tehsas 1977

From all wallaga areas, Amuru woreda is located in Horro Guduru Wälläga of Oromia National
Regional State. Gemechu Kenea and Surafel Adisu state that, the Horro Guduru landscape
belongs to the fourteen descendants of Horro and seven descendants of Horro Guduru. It has
been identified with this name after the reign of Haile sillase I (1930-1974). Gemechu Kenea and
SurafelAdisu.“Destruction of AbbayChoman Oromo Indigenous PracticeDue to Gojjame
invasion, north east Wallaga South of Abay River, Ethiopia (1870s-1882).”Journal of Languages
and Culture,Vol.9, No.4, (2018), Pp.22-29. Accordingly, Amuru district was formerly found
under Horo Guduru Awrajja until 1991. It considered being the earliest established
administrative center among the districts of the zone.

Geographically, Amuru was bordered from the East by Jardaga Jarte woreda, from the West by
Kiramu woreda, from the South by Abee Dongoro woreda and JardagaJarte and from the North
by Abay River and Bure Amara region respectively Tasfaye Tolera,“Xiinxala Sirna Gadaa
Naffuroo Fookloorii Oromoo keessatti,” (MA Thesis in Afan Oromo, Addis Ababa
University,2017), p.8

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Amuru woreda was located at 411 km from the Capital city of Ethiopia Addis Ababa to the west
and 68 km from the capital city of the zone shambu to the north and astronomically located at
9°25'N - 10°30'N Latitude and 36°50'E - 37°13'ELongitude.

1.4. Physical Features and Climatic Condition of Amuru District

Concerning climatic condition, this area is locally referred to as BadddaaDaree (the moderate
climatic condition) which constitutes 37% of the woreda and Baddaa (cold climate) which
covers the remaining 23% of the woredaandGammoojjii, (Qolla) which covers 30% of the
woreda. The district also receives Belg (spring) and Keremt (summer) rainfall that ranges from
about 5000mm to 2720mm annually. The highest amount of rainfall is recorded in the major
rainy season between July to September. However, the lowest amount of rainfall is also recorded

6
in the months of February to April AmuruWoreda Tourism Office, 2021 The wäräda is,
therefore, to a large extent characterized by favorable climatic conditions to produce different
kinds of crops and different types of livestock’s TegegneAlemayehu, “Poverty Situations in the
Case of AmuruWoreda, HorroGuduruWolegga Zone, Oromia Regional State,”Journal of
Economics and Sustainable Development, Vol.9, No.7 (WoliataSodo University,2018), p.27

Among the seasons, Arfasa is the period when farmers began to plough their land by clearing of
the fields and the preparation of land for seeds. But, next to Arfasa season, Ganna/ Kiremt is the
period between July and September. During Ganna/ Kiremt, People are the process to plough,
sowing and weeding. The days are not suitable and darker due to the high rains; it is cold and the
ground is muddy. Because of the floods and high rains, the rivers run very high and the
conditions for travelling are difficult. WagariMosisa.“A History of Horro District, 1910-
1991.”MA Thesis in History, Addis AbabaUniversity, 2015.Horro GuduruWolega Zone in
general and Amuru district in particular is rich in natural resources. In the distrct there are
various and different natural resources such as water bodies, plants and different animal species.
Among the water bodies, rivers and streams of the district has several main rivers namely:
Gassas,Hangar,Walage, Qaccallu, Moyye, Gurratti, Dar’o, Liibanoo, Malkaa Sadani, Hora
Gonka and Qorsa.These rivers are used for different purposes such as; irrigation, home and
animal water consumption. Particularly, they are very important for small scale irrigation and for
the purpose of basic livelihood of animal consumption.

In addition, the inhabitants of the wäräda cultivated variety of food crops. Cereals crops are the
largest in annual production and in area coverage in the Amuru wäräda. The major types of
cereal crops produced by peoples in the warada are Maize, Wheat, Teff (Eragrotis teff), Barley
and Sorghum, which uses for nutritional, economic, and social values among Horo Guduru in
general and Amuru in particular. Pulses such as, chickpea, field pea and different kinds of
vegetation’s are growing in the area like pepper, potato, tomato, carrot, cabbage, lettuce, onion
and beet root are also widely grown in the warada. And also, coffee, sugar cane, mango,
chatlemon, peach, papaya and banana are the cash crops widely growing-up in the wäräda.
Noug, tälba and sälit (sesame) are the major oil crops available in Amuru wäräda. But, based on
annual production, teff, wheat, maize, and barley are the four leading Cereal crops in the wäräda
under study. In addition, as mentioned by Rural and Agricultural Office of Amuru warada and

7
other written sources, there are a number species of indigenous tree and various domestic
animals in the study area. The Amuru district is largely covered with various types of indigenous
tree species. Therefore, indigenous tree species in Amuru wäräda include Waddeessaa, or
Wanza (Cordiaabyssinica), Abbayyii or Qalawa (Maesalanceolata), Agamsa or Agem (Carissa
edulis), Baddeessa or Doqima (Syzgium guineensis), Birbirii or Ceka (Culpurneaaurea),
Eebicha or Girawa (Vernonia amygdalina), Ejersa or Wayira (Olea hoth setter) Birbirsa or
Zegiba(Podocarpus gracilior), Harbuu or sola (FicusSpecies), Makkannïsa or Bisannȁ (Corton
macrosstachys), Gorȁ or Injȍrrï (Acacia meliferia), Hadhȇssa or Irȇt (Aloe calidophylla), Hȍmïï
or Tikur inchet (Pygeum africanum), Incinnï or Incinn (Triumfetta pilosa), Kośhommi or Koshem
(Morus mesosygia), Meexxii or Zambaba (Bosquia propros), and the others.( Rural and
Agricultural Office of Amuru warada)

However, the majority of the indigenous tree species has been significantly reduced as a result of
cutting of large forest for crop cultivation, wood for fuel, building houses, fences and other
purposes.For a long time, the economy of the people of Amuru wäräda has depended on mixed
farming. Most of the people of the area are farmers. When cooperative work was needed,
voluntary based members were recruited and form particular groups like daadoo. Daadoo is a
form of cooperative work based on circulating mutual help on agricultural fields. Despite its
economic advantage, it helped the members to interact and make intense relationship among
each othe.(informant zerihun bikila) In addition, trade is one of the most important
economicactivities that occupy the area in the history of the people of Amuru wäräda. The
different cereal crops, cash crops, oil crops, vegetables and animal products from the wäräda are
usually sold at local markets. Because Amuru wäräda is poor in terms of infrastructure provision
and development. The main infrastructure problems of the warada are road, transportation, pure
water supply, lack of hospital and electricity. Most peasant produce is consumed at home and the
surplus products of the area are usually sold to local markets.Amuru Wäräda is rich in wild life
resources with many varieties and also ahome of varied wild animal. Besides, there were several
domestic animals including livestock and poultry

1.5. Historical Back Ground of Amuru District

The name of the Amuru district was derived from the clan inhabited there. These clans are the
descendants of a person named Amuru. Amuru was one of the sons of Jawwi. The rest are

8
Horro, Jimma, Kiramu, Jidda, Limmu and Ebantu. Tasfaye Tolera,“Xiinxala Sirna Gadaa
Naffuroo Fookloorii Oromoo keessatti,” (MA Thesis in Afan Oromo, Addis Ababa
University,2017 The early settlers had been their own qabiyyee rights. Qabiyyee was a piece of
land claimed by the descendants of the first occupants as their undisputed permanent possession
which had to be first confirmed by the ruling gadaa at the assembly and the qabiyyee was
continuously used in the succeeding generations. The right of these original qabiyyee occupying
clans, who are also sometimes known as daggal saaqii, (openers of long grasses) was fully
recognized by othersibid

There are also other peoples like Amhara Gumuz, Shinasha and some of other ethnic groups who
live in the district.This district consist of 21 rural kebeles and 3 important towns with medium
and small towns. These rural kebeles are Makano, cidhaati, Gaba kamisaa, HararJarso, Dobban,
Sammo, Ilamu, Migir, Wali, Jawaji, Agamsa Magala, Agamsa Badiya, Haro Gudina, Xombe
Dangaba, HaroWalo, Ejere Goromti, Walage Sidan, WaraBera, Nafuro, Walkite, Gobu, Gulufa,
Obora 01 and Obora 02 AmuruWoreda Tourism Office, 2021
Of the total population number of thisworeda 58,955, rural population was 53,101 of which
male 26,342 and female 26,759 while the urban population was 5855, of which male 3939 and
2916 female. Only 9.93 % of its population was urban dwellers. The majority the inhabitants are
the followers of protestant with 44%,Orthodox 26% , Muslim 27% waaqeffata 13% of the
population. According to recent information obtained from the woreda’s cultural, tourism and
communication office; 20,000 of the total population of Islam in Amuru male 8,000 and female
12,000.There are very few waqefetas that still could not get official recognition in this
district.The district was established in 1950s and as whole it has 129452.81 hectares total land
areaibid

The people of the Amuru district are predominantly Oromo.Long before their expansion, the
Oromo people divided into two major confederacies: the Borana and the Barentu. Each
confederacy was composed of smaller divisions and clans. The Borana confederacy consisted of
Maccaa, Tuulamaa, southern Boraanaa and Gujii clans. The Berentu composed of the Karayu,
Marawa, Ittu, Humbana, Akachu, Wollo and Arsi clan. Borana was the first or angafa (senior)
while Barentu were quxusuu (junior). Then, Barentu are located mainly in the North Eastern part
of the Ethiopia. The Borana Oromo also followed a northwestern direction. These are Western

9
Keffa, Illubabor, Wallaggaa and the Gibe valley. Mohammed Hassan. The Oromo of Ethiopia: a
History 1570-1860, Trenton: the Red Sea Press, Inc.1994 Majority of the inhabitants of the area
under study are the Maccaa branch of the Oromo. Before expansion of Islam in the woredas, the
Oromo groups settled in today’s south of Abbay region are all descendants of the Jawi Macca
Oromo groups, which is believed to have been the ancestor of Amuru, Limmu, Horro, Guduru,
and Jidda ibid The Oromo of Horro Guduru Zone as the whole and Amuru district as particular
use the name „Mormor‟ instead of Abbay. They claim that the Amharas gave the name „Abbay‟
to the river, not by themselves. Therefore, the people prefer to use the name Mormor than
Abbay. The same group of sources corroborate that Jaawwii was the eldest son of the Maccaa.
They went on explaining that the Jaawwii Maccaa gave birth to nine sons; Guduruu, Horro,
Amuru, Jimma, Guddaayya, Jidda, Limmu, Eban and Ilu.Informant CharinatWakweya, “Gada
of Macha and WalabuAbbaya: the study of cultural and tourism office of East Wallaga Zone,
(20015), p. 5

Generally, all of the Horro Guduru Oromo was descendents of Jawi clan and Jawi is believed to
have been the founding father of Horo Guduru, Liban, Calliya, Amuru, Jimma, Gidda, Ebantu
and Limmu. Hence, Amuru took the territories along the Abbay River near to Amhara
regionFekedeSileshi and KeteboAbdiyo. “The Reactions of Limmu Oromo of Western Ethiopia
During and After the Italian Occupation (1936-41).” Historical Research Letter
Vol.47,(2018), Pp.1-8.

Regarding Amuru and Horro, the peoples were used the following traditional song to express the
relationship between Horo and Amuru clan.

Oromo

Amuruu fi Horro walittoo lama

Garaan jaalalaa walittoo Gama

Literal Translated as:

Two are Amuru and Horo together

The heart of love eager to one another

10
Tesfaye Tolera says, the people of Amuru wäräda are predominantly Oromo and one of Borena
branch. It had practiced Gada system under Gada Nafuro and rule people. Tasfaye
Tolera,“Xiinxala Sirna Gadaa Naffuroo Fookloorii Oromoo keessatti,” (MA Thesis in Afan
Oromo, Addis Ababa University,2017
The genealogy of Amuru had nine sons. Under Jawi clan, Amuru had three sons who were
collectively called the three Amuru sons namely: Haleeluu, Sooddoo and Beera. He distributed
them his qabiyye land equally. Haleeluu in his turn had three sons namely Hoolee (the eldest),
Fulliyyee and Bilii. Sooddoo had three sons namely Dooyyoo, Ittayya, and Igguu. And, Bera had
three sons namely Barii, Haannoo and Xuuquu.. Oromia Culture and Tourism Broue:Seenaa fi
Sirna Gadaa Oromoo Maccaa (2015) Finfinnee) p.40

Genealogy of Oromo Macca Jawwi:

OROMO-Borena--Macca—Jawwii—Guduru—Horro—Amuru—Jimma-Gudayya—Gidda-
Limmu—Ebantu—Ilu

Two events were took place in Horo Guduru in general and Amuru in particular. The first one
was the expansion of Gojjam forces led by Adal Tasama of Gojjam because to control the
Oromo territories of south Abbay river. The other event was the military victory of Shawan
forces at Embabo in 1882.Therefore; these forces established the introduction of new
administration system in Amuru. Since this period, the Gada system was replaced by the
monarchial system of the government in the area WagariMosisa.“A History of Horro District,
1910-1991.”MA Thesis in History, Addis AbabaUniversity, 2015 The Oromo of Amuru are the
dominant people in number, culture, economy and politics in Amuru warada and occupy the
largest inhabited lands. Tesfaye Tolera studied the investigation of Gada Nafuro in Amuru
Wäräda and the culture of this area. He stated that, the Amuru Wäräda is represented by
different languages and ethnics.Also according to him: Gada Nafuro which is located west of
Obora, it have large settler of Muslims in a unique place called Sara and Homi Toma, they have
masgid (Mosques Tasfaye Tolera,“Xiinxala Sirna Gadaa Naffuroo Fookloorii Oromoo
keessatti,” (MA Thesis in Afan Oromo, Addis Ababa University,2017

11
Before 1950s Islam religion were found in country side or Gandoolee baadiyaa (Kebeles) of
Amuru Woreda, such as in Nafuro (Sara),Ejere,Makano,Walkite and Karabicho. At present, four
ethnic groups are predominantly settled in the Amuru area. These were Oromo, Amhara,
Shinasha and Gumuz peoples. However the District is predominantly in habited by Oromo
people.ibid From the total population of Amuru peoples, Oromo 98%, Amara 1.8% and Gumuz
and Shinasha 0.2%. Three languages are also predominantly used in the Amuru area: Oromiffa,
Amharic and Gumuz language. The Gumuz people are one of the Nilo-Saharan language super
families. AmuruWoreda Tourism Office, 2021 Qeesii (priest in his book states, Wollo Muslims
came to Amuru from Wollo, due to drought and famine in 1960s. They were settled in Jaaboo
Doobban, Sammoo Illaammuu, Haroo Guddinaa, Gurra Garbii, and Goobuu Qaccalluu. Tafara
Gonfa. Burqaan Finfintuun Galaana Taate 1960-1978 E.C. Waldaa Kiristaanaa lixa Itoophiyaa,
2012 E.C
These immigrants were around 300, they were elders with their children and they were active in
trade.These Wollo Oromo muslims were one of the mechanism for the expansion of Islam in
Amuru . ibid

In Horo Guduru, Amuru was one of the strong resistance areas against the Italian occupation.
After Italians stationed in Amuru Warada, they occupied Amuru and the surrounding districts
and they established their own administration center in Amuru district in particular for five years.
Besides, the Italians had arrived and occupied the area probably around 1936 following the exile
of Emperor Hӓilasillassiѐ. The response of the Horo Guduru of Amuru district to the Italian
aggression became one of the controversial issues. In fact, the Emperor’s call up on the then
regional governors in order to halt the Italian advance received positive response. Thus, Ras
Betwädäd Mäkonnén Damisaw, the governor of Arjo and Horro Guduru led several armies to the
northern front. Among these, half of them were from Horro Guduru in general and Amuru
warada in particular. FekedeSileshi and KeteboAbdiyo. “The Reactions of Limmu Oromo of
Western Ethiopia
During and After the Italian Occupation (1936-41).” Historical Research Letter
Vol.47,(2018), Pp.1-8.

During the Italian invassion, most of the Amuru balabbats actively participated in the war.
AmuruWoreda Tourism Office The Italian army controlled Horro Guduru in general and Amuru

12
in particular from two directions. The first group led by General Tilinti Banero arrived from the
east through Gindäbärät and stationed at Kombolcha, the capital of Guduru in 1937. Oljira
Tujuba
The second one was from the direction of Läqa Näqämte, who entered western Horro Guduru
and Amuru under General Bakete. Fïtawrarï Oljerra Amanu was the only chief of eastern Horro
Guduru to support the views of the Western Horro Guduru Chiefs. From Horo Guduru, Amuru
warada and Jardaga Jarte Kaba Moroda and Täsäma Wäldé they mobilized the people in the
territory for the impending struggle ibidThese two chiefs have played significant role in the war
against Italians and those collaborated with them at Déggo Meger, in Amuru in February 1938.

However, Dessalegn Tolera and Sudhakara Reddy describes the reaction of Horro Guduru
against Italian conquest of Ethiopia from 1936-1941.

Dessalegn Tolera and Sudhakara Reddy portrayed as:

The restriction of Italian forces to Alibo had helped the Horro, Guduru and the
Shawan patriots to continue guerrilla fighting for some time. Dessalegn Tolera In order to
strengthen their power, the guerrilla fighters requested the collaboration of the western Horro
Guduru chiefs. Nevertheless, the western Horro Guduru chiefs; Fitawurari Dhuguma Jaldesso of
Limmu, Fitawurari Amsalu Jibaat of Jidda and Fitawurari Goshu Kumsaa of Amuru turned
down their request.

First in 1937, the Italian troops crossed Anger River (a boundary between Jardaga Jarte and
Amuru district) and launched an attack against Fitawrari Goshu Kumsa of Amuru at Gurratti,
east of Obora town in which the latter was defeated. The same force again defeated the forceof
Fitawrari Baqala Abetu of Amuru at Gonka to the west of Obora town. ibid

As stated by Dessalegn Tolera and Sudhakara Reddy:

Goshu Kumsa was unable to withstand the eastern forces that had better military organizations
and armaments. He retreated to his relatives since the group burnt down his house. Fitawurari
Baqala Abetu from the same area tried to block the patriots advance into the west at the place
called Gonka. This was the last attempt of Amuru to halt the advance of the group further west.
The battle of Gonka ended the resistance in Amuru and also made the way to Jidda easier.ibid

13
Most of the territory of the warada was also controlled by the well trained and properly equipped
Italian troops for a period of five years. The Italians built strong forts still locally known as
Meshegï Ṭaleyanï (Italian’s garrison), just north of Alïbo town and also at (sammoo) Tullu Ballat
in Amuru. Ethiopia was invaded by Fascist Italy from 1936 to 1941 in general, Horo Guduru
Awurajja Amuru district particular. During these time most of Muslim participated in war, in
order to revenge Italian occupation as informant Roro Wata says. In Horo Guduru, these Italian
forces commanded by General Baketi controlled the whole areas centered at Shambu town
BerhanuMorka, “A history of HorroGuduruAwrajjaDuring the twenteith century,” (MA Thesis
InHistory, Bahirdar University, 2013), p.2

As the other regions, Wallagga tekilay gizat was one of the general governorates in the new
administrative system and it was a large province in population size in the country. Under
Wallagga teqalay gizat (provincial government) there were six Awrajjas (provinces) namely:
Arjo, Naqamtee, Horro-Guduru, Gimbi, Qellam and Asosa. Accordingly, the administrative
regions of Wälläga had been divided in to seventy nine wärädas under the above six Awrajjas.
ibid Thus, the present Horro Guduru zone is one of them established by the name of Guduru
Awrajja. Horro- Amuru Wäräda was one of the members of the Horro Guduru Awrajja and it
was newly formed as administrative center immediately after liberation of Ethiopia. ibid
According to my informant Usman Umar and Roro Wata states,Islam during Italian occupation
Ethiopia forces commanded by General Baketi controlled the whole areas centered at Shambu
town and came to Amuru district selected two leaders from muslim community which leads the
woreda and religion leaders,namely Shiehk Mohammed Bayan Nuru and Usman Nuguse Shede
respectively.During these time Sh/Mohammed Bayan gets Sh/ Bushura which is came from
Wollo,he accept to teach Islamic law/Quaran/ in place called Didigi west of Amuru
districtInformant Usman Umar and Roro Wota Sh/ Mohammed Bayan appointed by Italian to the
woredas,while Umar Nuguse appointed to lead religious of community in the
woreda.Similarly,informant Mohammed Bayan Ali states,Sh /Bushura came Wollo as a chance
of traveler account,after mohammed Getu died,he was preach Islamic law (Quaran) in Didigi
replacing by Usman Nuguse.Through these manner Islam religion introduced in the study
area(Amuru district informant Mohammed Bayan Ali In Amuru district the year of Zode (bara
Zoodee),came after Italian occupation (1936_1941),of Ethiopia in general,Amuru diastrict in
particular. Zode came from Shewa to Amuru against banda of Italian and defeated Usen Degu at

14
the battle of Gonka and returned to Shambu in 1941 Informant Tesema Abetu and Mohammed
Bayan Ali With the help of the British and allied force, Haile Sellassie resumed in control of
Ethiopia in 1941. After his return from exile, this period was the worst for the Macca Oromo of
Amuru. There were the harsh reactions against the Muslims by Haile Sellasie because the Macca
Oromo of Amuru Muslims was said to have sided with the Italians. Ethiopian Muslims were
described as aliens and a threat to Ethiopian peace. The political participation of Muslims during
the Imperial era has been low. As a result, Muslims considered unfit for any public
officeMarkakis, John, Ethiopian: Anatomy of a Traditional polity. London: Oxford University
Press, 1974, pp,31-34

As a result, Muslims apparently doubled their efforts in trade. This was the only sector available
for them.(informant Tesema Abetu) During the time of Italian rule, in Amuru district, the Italians
followed different policies and encouraged the Islamization of Amuru of Macca Oromo. They
followed the policy of promoting Muslim and Oromo. Because, Italians wanted to divide and
weakened Ethiopians resistance against them. They were able to get hold of some of the
collaborators of Muslim Oromo. About thirty thousand Muslim Oromo fought on the Italian side
not because they wanted Italian colonialism, but because of the pre-existing harsh political
condition. The Italians succeeded in abolishing both slavery and the gabbar system, which
enabled large number of Oromo people the right to have their own landMuhammed Hassen, “A
Short History of Oromo Colonial Experience: Part Two, Colonial Consolidation and Resistance
1935-2000” Journal of Oromo Studies, Volume, vii, Numbers 1&2, (Knoxville: University of
Tennessee, 2000), p.112
After the new administration system was proclaimed, Guduru Awrajja was governed by Dhaba
Birru who was succeeded by Garedew Kidane and Garedew was later succeded by Daraje
Mekonin (the son of Makonnin Damissaw who was killed by Fascists at Amba Aradom). That
means, since the new administration system was proclaimed in 1942, the governor of Horro
Amuru Wäräda was Qagnazmach Guwangul Mussa. Six governors were ruled Amuru from
1941 to 1974. These were Qäññazmach Felé Mandara, Qäññazmach Eteyoṕeya Gobana,
Lijiyirgu Affasaa, Qäññazmach Guwangul Mussa, Fitawrari Shiferaw Gennati and Ato Galata
Gurmu respectively Walaga University Archive center The first Amuru Wäräda administrator or
governor after the new administration structure was Qäññazmach Felé Mandara.

15
Thus, Galata Gurmu was also one of the governors of Amuru warada who wrote a letter to Horro
Guduru Awrajja by Agar Gezat Minister. As a letter written in September 1953 to Fitawrari
Garadew Kidane, Ato Galata Gurmu was one of the governors of Amuru Wäräda who wrote a
letter toHorro Guduru Awrajja based on their service and educational background as notified by
theMinistry of Interior.

Amharic
ለፍትወራሪጋረደዉክንዴ
የጉዱሩአዉራጃአስተዳዳሪ
በግርማዊጃንሆይመልካምፍቃድናተእዛዝበጉዱሩአዉራጃያለዉየመንግስት
ሰራተኛበአግልግሎትናበሥራችሎታእንድደለደልመታዘዙን፣ክቡርያገርግዛት
ሚኒስቴርባስታወቁትትእዛዝመሰረትበጠቅላይጽሕፌትቤትየተሰበሰበዉን
ኮሚሲዮንየአሙሩምክትልወረዳአስተዳዳሪሆነዉእንዲሠሩአቶገለታጉርሙን
ስለመረጡይህንኑሥራ
ተረክበዉሥራዉንእንድጀምሩያደርጉዘንድ
እናስታዉቃለን፡፡
Literally translated as

District to Fitawrari Garadew Kidane the Governor of Guduru (Shambu) Based on the order
and good will of Girmawi Janhoy (the Emperor) all the government employee of Wallagga
Province had to be assigned based on their services and educational background as notified by
the Ministry of Interior. Accordingly, the government of the country assigned and explained that,
Ato Galata Gurmu shoud be the governor of Amuru Mikitil Wäräda. Hence, you had been
ordered to let the assigned fellow to start his work.

Regarding on the above letter, Amuru was governed by Balambras Galata Gurmu for a long
period of time. As the sources from Wolega University Archive center also explain that, Galata
Gurmu was one of the former patriot from 1936-1941 and he served as internal patriot for one
year in Amuru Walaga University Archive center Before Oborra town, Yaa’i Bilii was used as
the administrative center of Amuru. But, during the time of Balambras Galata Gurmu, the
administrative center of Amuru Wäräda was shifted from Yaa’i Bilii to Oborra in 1950. There
were different controversial issues about the transifer of the administrative place transit from

16
Yaa’i Bilii to Oborra were first, the area of Yaa’i Bilii was affected by the instability, lack of
security and expansion of thieves. Due to these, the balabbat under Galata Gurmu, Qäñyazmach
Biru Warqu was unable to control the thieves in area. Second, the area of Yaa’i Bilii was the land
and treasures of the balabbat Qäñyazmach Biru Warqu and the area was difficult as well as not
suitable for control of government revenue by the governors Amuru culture and tourism office

However, depending on the above reasons, the administrative center of the Amuru Wäräda was
shifted from Yaa’i Bilii to Oborra by the governor of Galata Gurmu. Hence, based on the shift of
the administrative center of Yaa’i Bilii to Oborra and to express the strength of Galata Gurmu,
the subsequent poem is still remembered among the society of Oromo Amuru.

Oromo

Akka Galataa Gurmuu

Jiraa Kan Amuruuf dhimmuu

Yaa’ii Bilii moofessee Oborraa haaromsee

Kan Galataan Gurmuu Dubbatamee hindhumuu

Literal translated as:

Like Geleta Gurmu

Is there who dedicates for Amuru?
Making Ya’i Bilii town to old
He renewed Obora
Good deeds of Galata Gurmu
His works never end forever.
This above poem clearly shows that, the the acceptance of Galata Gurmu by the Amuru peoples
for his active strength and achievement of different reforms in Amuru. Until the downfall of the
regime of Emperor Haile Sillassie, Amuru was ruled by Galata Gurmu. The other achievement of
Galata Gurmu in Amuru was notable by the establishment of school. Therefore, Amuru primary

17
school was firstly opened by the governor of Ato Galata Gurmu in 1953 . Amuru culture and
tourism office

Then, Amuru Wäräda was divided into some administrative unit based on the different gosa
(lineage) and put under the administration of the balabbat or Qoros up to the end of emperor
ibidi Besides, different regimes in Ethiopia passed different new decrees and policies that were
related to land ownership. In the post Liberation period of Ethiopia from Italians, the
proclamation also classified the land ownership into rist, government land, seso, maderia and
Simon land. Based on these, in Amuru, before 1975 the most common and known types of land
related institutions were rist (communal hereditary ownership of land), maderia or Yemengist
merét (controlled by the state or local administrator) and Šemon (land holding by the Ethiopian
Orthodox Church Desalegn Tolera In Amuru, the above mentioned type of land were controlled
by different individuals or bodies: siso in the hands of balabats, madärya in the hands of
servitors or the land given to local officials for their services, government land or yä-mängest in
the hands of state and sämon under the church Berhanu Morka

The government also decree of land measurement was first put in to practice in Horo Amuru
after the proclamation.The main purposes of the land tax decree of 1942 were to start
a uniform and fixed amount of taxation on both unmeasured and measured land. For this
purpose, in Horro Amuru wäräda, the proclamation classified the land into Lӓm (fertile), Lӓm
Tӓf (semi-fertile) and Tӓf (infertile or uncultivated land). Lӓm is suitable for crop production and
the area of peasant settlement while Tӓf is the land without peasant settlement and used for feed
of cattles (Desalegn Tolera). The land tax proclamation in this district started paying 15,
10, and 5 birr per gaša for Lӓm, Lӓm Tӓf and Tӓf respectively ibidThe restoration rule of
Emperor Haile Sellasé in 1941 did not bring back slavery and gabbar system, which destroyed
during five years of Italian occupation. However, he had established another system known as
tenancy system, further alienated the Oromo from their own land and handed over 75 percent of
what 23 they produced to the landowners, until it was abolished by the 1975 land reform
policyMohammed Husen In general, the administration system of the Emperor Haile Sellase was
severely exploiting for most of Ethiopian peasants in general and the Muslim Oromo as in
Amuru district in particular. They were forced to pay heavy taxes and harshly treated by their
feudal lords. In Conclusion, during the Imperial government, there was a degree of tolerance;

18
yet, Muslims in Ethiopia never enjoyed the same status as their Christian counterparts. Muslims
were never treated as equals during this period of regime. No Muslim held a high office or
position either in the army or in the public administration. There was no full recognition of
Muslim holidays up to the coming of the Dergue regimeTESHOME AMENU The rise and
expansion of Islam in Bale of Ethiopia: Socio-cultural and political factors and inter- religious
relations The demonstration organized and conducted by Muslims, on April 1974 in Addis
Ababa against feudal regime, was one of the examples of popular demonstration opposing unfair
rule of the feudal system. Therefore, those Muslim Oromo who sporadically revolted and
collaborated with the Fascist Italian rule in Ethiopia were not because they liked the foreign
colonizers or because they did not want to change internal oppressor with external
colonizerTeshome Amanu

List of the main Balabbats in Amuru

Name of Balabbats from Represented under the

NO
Amuru administration of
1 FitwarariWarqu Jatuu Fuliyyee(Illaammuu)
2 Fitwarari Goshuu Kumsaa Warra beera
3 Balambaras Fikadu Shone Makkannoo
4 BalambarasBayana Gemeda Sammoo
Qenyazmach Biru Warqu Amuruu Fuliyyee
6 Fitawrari Kabada Gobana Agamsa
7 Hunde Geleta Naffuroo Hoolee
8 Qenyazmach Gonfa Kadida Tuuquu Didibbee
9 Dayyas Barke Waallii
10 Duresa Segni Tombee Dangaab
11 Jofe Saba Wanddii Teeboo
12 Teso Saba Jaqib
13 Qenyazmach Deyas Barga Luqumaa
14 Akesa Tukur Jawaaji Migir
15 Buba Dede Walqixxee
16 Sori Debalo Walagee

19
Source: Amuru culture and tourism office, 2010.
From these Balabats of Amuru district a person who first gave land for Islam a place of
settlements in Amuru was Fitarari Warku Jatu. Next his son Qenyazmach Biru Warku.The
second and the most expansionist were called Baranbaras Galata Gurmu. He settled Islam in
Obora town along the western direction and expanded itAmuru culture and tourism office, 2010.
Trade was main source of income in the Amuru next to Agriculture and livestock.The inhabitants
of Horro Guduru in general and Amuru in particular played a significant role as commercial
intermediaries between the northern and southern regions of EthiopiaBerhanu Morka As
Berhanu Morka and local informant’s claim, most of the people of the Amuru were engaged in
trading at local level; and few of them could be referred to as long distance trade. But, trade in
Amuru markets had been conducted and expanded by pack animals and human porters without
road transportation. The neighboring district including Jardaga Jarte, Jidda Kiramu, Limmu,
Bakko Shoboka and Gojjam (crossing Abbay River) were connected with Amuru mainly through
trade activity. ibid In the post liberation period, in 1950, Amuru woreda (Obora) was founded by
Balambaras Galata Gurmu and he organized Obora town as the center of local trade in Amuru. In
1955, Obora town offered its service as a market center as well as being headquarters of the
district.In Amuru district there is one big market on sutarday and three small
market(Tuesday,Wednsday(Agamsa), and Thursday. These weekly market became a meeting
points for peoples from the different surrounding areas of kebeles and neighboring district.Trade
in Amuru was mainly dominated by muslims.They traded honey,butter,musk (xirinyii) Shittoo or
urgooftuu,coffee for urban to Shambu to Bako and Bako to Addis Ababa.In weekly market of
Amuru (Obora) town the rular people exchanges their various product,like
nug,teff,maize,cereals,butter, honey,potatos,tomatos banana and etc to town of Obora. Informant
Mohammed Bayan and Marga Duresa

1.6. Socio cultural History of Amuru people:

The people of Amuru were predominatly Oromo and they have their own social norms.As a part
of seera waaqaa, one has to live according to the safuu (social norms) of the society. According
to Oromo Philosophy, human beings are differentiated from other animals due to their awareness

20
and recognition of safuu. It guided human relations with creatures and creator. Living according
to safuu not only means giving respect to culture. It also implies respecting waaqa and its
laws.Accordingly, one who knows safuu means he/she is well aware of how to behave according
to the laws of our ancestors. Instead of safuu, the newly introduced religions used to practice and
were guided by principles written in their religious book Wandimmu Nagash and Boni
Tesfaye…, pp.190-191

Traditional cooperative working parties are very common among the inhabitants of Amuru
people. Persons prepared for accomplishing certain agricultural jobs such as weeding, harvesting,
ploughing, clearing the farm land and house building. The association has both economic and
social value. Hence cooperation in their field is much more than a matter of efficiency alone.”
These local organizations are known by the local names as Daboo, Daadoo and Qaboo. All are a
mutual labor services rendered to each member of the cooperative partiesBerhanu Morka,p73

A daboo, is a days cooperation organization occasionaly for the purpose of ploghing, cleaning
the farmland, weedding, harvesting and house building.It is organized only for a single day at the
request of the abba daboo (father of dabo).where as Daadoo, on the other hand, is a form of
large term reciprocal cooperation on equal terms between smaller numbers of peoples Asefa
Tolera, Ethinic interaction and conflict:The case of indigenous oromo and Amhara settlers in
Aaroo Addis Alem Kiramu area,North Eastern Wollega,MA thesis,AA.p 91) The socio-cultural
lives of the Amuru Oromo reshaped or modified with the coming of the new religions. This is
particularly true in their marriage practices, funeral ceremony, traditional songs, social life and
formation of cooperation. Despite the long period of its existence in Amuru, Islam has not
brought profound socio- cultural impacts among the people. This was at least for two main
reasons. One was the fact that Islam has not penetrated into the interior of the rural territories
where majority of the people live. The second reason was that the Muslims have not targeted the
transformations of the indigenous culture of the area. They did not ignored the traditional ways
of life or at least refrained themselves from working against the indigenous socio-cultural
practices. More than the others, the Muslims appreciated the celebrations of the gadaa system
nformants: Cherinnet Wakweyya The Oromo in Horro Guduru had their own burial places prior
to the introduction of the new religion. It was practiced neither churchly nor in mosque.
Accoding to the culture of Oromo, burial and sacred areas are quite different in unambiguous

21
disparity to the mixed style of the Gojjamé. These non-churchly and non-mosque burial places of
Horro Guduru are Tujuba in some areas and Kestana in other areas of the awrajja or used
interchangeably. It was not a norm among the Horro Guduru Oromo to move the dead far
distance.

As my informant Nagara Wayesa states, Qaalluu among the traditional Oromo was popular. It
was considered as high priest and beekaa (intelligent). It had neither exploited nor threatened the
Oromo. Informant Nagara Wayesa The spiritual leader in Oromo traditional religion is known as
Qallu.He was a high priest and believed to be possessed by Ayyaana.Qaallu served as an
intermediary between Waaqa and Oromo people.It was regarded as the guardian of the law of
Waaqa. According to Temam explains, Qalluu was used to be considered the head of the
indigenous Oromo religion. As a result Qaallu is highly respected by the people and can exercise
great influence beyond the spiritual sphere in economic ,political and social life of peopleDaniel
Ayana ,the concepts of Waaqa and the missionaries:A preliminary study in grafting of
Christianity on traditional belief in Waaqa Those who conducted research on the Qaallu such as
Etana Garbi and Girma Yadeta,unanimously claimed that the Qaallu was also sometimes called
Beeka or Hoodduu which means knowledgable and prophet.Though,there is no tangible
evidence as to the exact periods of the formation of Qaallu institution,there is an indication that it
existed for a long time.Gada Melba stated that it existed before the introduction of Christianity
and Islam.Informant Nagara Wayesa like wise claimed the Qaallu existed as old as the history of
the Oromo itself. Qalluu was also considered as qulqullu (holy) and its position was hereditary.
Gada Melba,Oromo:An Introduction(Khartum 1988 My informant argue that through a gradual
process perhaps starting from the last quarter of 18 th century, the Oromo Horro Guduru in
general, Amuru Oromo in particular developed man made holy house of worship, that means
galma Qaallu or Gimbii Qaallu just like churches and mosques .The qaalluus were all
humiliated by the impact of the conquest and subsequent expansion of the Orthodox Christianity.
Therefore, the qaalluu had existed no more after the last quarter of 19th century Informant:
Teferra Gonfa and Nagara Wayesa

22
1.7. Religion in Amuru Socities:
According to evidences from Amuru woreda tourism offices, and Tesfaye Tolera there have been
four main religions in Amuru district.Those are indigenous (Waaqeffannaa), Ortodox, Islam and
Protestant.. Tasfaye Tolera,“Xiinxala Sirna Gadaa Naffuroo Fookloorii Oromoo keessatti,” (MA
Thesis in Afan Oromo, Addis Ababa University,2017)The series of „universal‟ religions were
introduced mainly after the last quarter of the 19th century. These were Islam and Orthodox
Christianity. They were introduced to the area long after the people had practiced the traditional
religion.

1.7.1. Waaqeffannaa (Indigenoues Religion): The majority of the Oromo were neither
Christians nor Muslims. They were followers of Waaqeffanna, their indigenous religion. It is not
clearly known when the Oromo as individuals or groups were converted either to Christianity or
Islam. Interestingly enough Christian Oromo and the Holy Bible call their God Waaqa as in
Waaqeffanna or Rabbii in Islam.The Oromo indigenous religion, Waaqeffanna is the best
example of the earliest monotheistic religion appeared in the world. Islam religion also had a
long history in Amuru land at least from the second half of ninteeth century Mohammed Hasan

Before discussing Islam connection with these Oromo concepts, it is important first to define
Waaqeffanna. Now let us begin with Waaqeffanna. Waaqeffanna is indigenous Oromo belief
system that focused on Waaqa, the Sky God. Since the emergence of Waaqeffannaa as a public
religious affair, the Oromoo have been organizing "thanksgiving ceremony" (irreecha/irreessa)
near a body of water or hill top or at the galma of the Qallu every year. Waaqa is frequently
bring in morning and evening prayers, in seeking peace, in mediating conflicting parties for
reconciliation, in testifying witness etc Tesema, 2012; and Bartels, 1983

Waaqeffannaa came from two words, Waaqa (Oromo sky-God) and fannaa (process of thanks
giving). Thus Waqeffannaa is a thanks-giving religious ceremony to Waaqa. The definition of
Waaqa itself is difficult. For instance, Knutson who studied Oromo religion defined Waaqa as
vault of the sky or the sky itself or linked with the sky Knutson and Mohammad While
Mohammad defined Waaqa as both the sky god and the sky itself, manifesting the dual nature of
the two moieties within the nation who controlled the fertility, peace and life giving rains and
also waaqa are the creator and lord of the earth who had the power of doing good and
evil .Waaqeffannaa always advocates honesty, modesty, truth, purity and humanity as inherent
23
qualities of the Oromoo Society. Unlike the major religions of the world, the Waaqeffanna
religion followers do not have a core group of missionaries Temam Haji Adem, 2002
Waaqeffanna among the Oromo is officiated by high ranking “priest” known as the Qaalluu for
male and Qaalliitti for female. The Jila refers to those who paid visits to the Abbaa Muudaa and
received his blessings and anointment. As the Mecca pilgrims were called Haji among the
Muslims, the Muudaa pilgrims were called Jila. The Jila functioned as the link between the
spiritual father and the nation. Such religious and cultural practices of the Oromo must be clearly
understood to bring them on board for integration and peaceful coexistence with other peoples
Tesema Ta’a 2012 p: 94)Oromo have their own political, economic, social and religious
institution called Gada system. “The Gada system is a system in which Gada classes succeed
each other every eight years providing military political, social and cultural leaderships for the
Oromo nation.The gadaa system has the principles of checks and balances (through periodic
succession of every eight years), and division of power (among executive, legislative, and
judicial branches), balanced opposition (among five parties), and power sharing between higher
and lower administrative organs to prevent power from falling into the hands of despots. Asefa
Jaleta, 1973The Gada system is the treasurehouse of Oromo democracy which is very much
misunderstood. It was the political, military and ritual institution at the same time. According to
Professor Asmarom Legesse: The Gada system is a system of classes (luba) that succeeded each
other every eight years in assuming military, economic, political and ritual responsibilities. Each
Gada class remains in power during a specific tern (Gada) which begins and ends with a formal
power transfer ceremony. Jawï, one of the Mačča clans and whose sons had established their
Gada center at Horro Bulluq, about seventeen kilometers west of Shambu town also can be
traced to the early 15th century Asmarom Legesse

The clans of Jaawwii Maccaa had close connections and a common gadaa centre at Odaa Bulluq
for about two centuries (1600-1800). During this period, laws formulated at Odaa Bulluq gada
centre administered them. During this period, different clans of Jaawwii Maccaa had sent their
representatives to attend the gada assembly at Odaa Bulluq. Gadaa centers are places where
Oromo people met each other for the making of gadaa laws, rules and regulations of the society.
They are cultural and political centers of the people. Consecration and thanks giving for the
Waaqa.The law formulated by the Čaffé (Assembly) every eight years under the new gada
officials has guided them. The assembly regularly made five core canon laws. These were séera

24
lubbuu baasaa (law against murder), séera Hanna dhorku (law against theft), séera soba dhorku
(laws against false), séera sagaagalummaa (law against prostitution) and seera kofa ummata
saaqu (law against disloyalty Biiroo Aadaa fi Tuurizimii Oromiyaa(seenaa sirna Gadaa Oromoo
Maccaa hanga jaarraa 20ffaa)p236

Wandimmuu Nagaashiifi Boonii Tasfaayee (2015:237) qopheessa irratti, Bulluq hanga jaarraa
19ffaatti gidduugala itti bulmaataafi wiirtuu bulchiinsa Gadaafi amantii waaqeffannaa
Oromoota qomoo Jaawwii Maccaa ta`ee tajaajileera. Fageenya caffee Bulluq irraa kan ka`eefi
sababa konfedereeshinii bulchiinsa Gadaatiin ilmaan Jaawwii Angar gamaa keessattuu
Eebantu, Giddaafi Limmuu wiirtuu Gadaa Waajjiitti yoo hundeeffatan, Guduru Qobbootti,
Amuru Gadaa Naffurootti akkasumas Jimma Tulluu Kaarraa irratti akka hundeeffatan himama
jechuun ibsamee jira Wandimmuu Nagaashiifi Boonii Tasfaayee (2015:237)

Literal translater:The multi-functional institution center of Odaa Bulluq began to decline when
the Jawï clans beyond Angär River appealed for separation. They requested the separation due to
the distance that their area had from the center (Bulluq). Convinced by the reason, the assembly
blessed and allowed the separation. This led to the establishment of new gada centers Nafuro
Soba, Foqa & Ejersa, Qobbo at Amuru, Lemmu, and Jidda & Guduru respectively. ibid The
political transformation among the Oromo of different areas of Horro Guduru was the existence
of trade, the interactions of Oromo with non Oromo and Islam. They stressed the change from
pastoral way of life to sedentary farming and other internal dynamism of the society as basic
factors for the emergence of chiefdoms among Oromo. H. S. Lewis, “A Reconstruction of the
Socio political System of the Western [Oromo]”, Journal of Semetic studies vol. IX, (1964), pp.
143-44
Regard to the wealth and power of Täklä Haymanot of Gojjam, Moroda Bakaré of Läqa
Näqämte and other Gibe chiefdoms’ was coming to Horro Guduru through trade .The long
period interaction with Gojjamé followed by the establishment of Orthodox churches made
Horro Guduru to be the first to get rid of the gada system totally ibid

1.7.2. Orthodox religion: The expansion of Orthodox Christianity in Horro Guduru was not
always smooth and peaceful. There were threats of confiscations of lands tilled on holidays, or
burying the dead outside the church quarters, or prison service for the violation of fasting

25
regulations. To facilitate the expansion of Christianity, Gada rituals were discouraged, while the
Christian Amhara culture was propagated instead . Informant Cherinet Wakwaya According to
written and oral sources suggestion, the introduction of Orthodox curches in Horro Guduru by
the Gojjamé negatively affected the local peopleBerhanu Morka The introduction of different
Christian‟s sects into the area affected the practice of gada and Waaqeffannaa. The defeat of
Adal Tesema at the battle of Embabo (1882) and the coming to Horro Guduru Awuraja of
Menilek II brought no significant improvement for the socio-cultural lives of the Amuru Oromo.
Nevertheless, it brought the transfer of real power from Gojjames to Shoans. A. Triulzi, p. 61;
Tesema Ta‟a, “The Political Economy of Western Central Ethiopia …,” p.129 The Oromo of
Horro Guduru Wallaga were among the first to be conquered by Menilek‟s general, Ras Gobena,
in 1882. Informants describe that the war was fought between the Oromo who wanted to
preserve their traditional system and none Oromo who wanted to resettle the system beyond the
Abay to the area. Attempts were made at Amuru to block the Gojjamé advance into Horro
Guduru. The chief of Amuru, Kitil Gosu with his two sons, Kumsa and Jaṭu prearranged and led
the community of Amuru. This was a period when Oromo indigenous culture and seera gadaa
(gadaa laws) of the area declined and the Amhara culture started to be implanted in Horro
Guduru zone in general and Amuru district in particular. Mesfin Dereje, p.43 . (Trimingham,
Islam in Ethiopia, Oxford University Press, London, (1976), p.128
Then the Gojjame started the building of Orthodox churches on ritual places of the Oromo.

While the feudal system exploited resources, the naftagna suppressed the Oromo rights, tradition
and culture. Informants stated that the nacci lebash (an Amharic terms for „white wearers‟), in
particular were those who were assigned as „peace keepers‟. They resided in towns and had
given power of punishing people for some offences. Therefore, prayer of the period was
remembered in the tradition as, “nacci labaashii jalaa, Rabbi nu baasi adaraa” meaning „Please
God, save us from the hands of the white wearers‟. This was among the clear manifestations of
the superiority of one nation over the others . Informant Takele Bakare and Usman Umar
mohammed Bayan states that by forces, during the reign of Menelik II, most of Amhara peoples
were settled in Horro Guduru Awurajja, specifically: Horro (Caabir), Jarte (Aliboo), Amuru
(Qalle and Walqixxee). During Haile Selassie I, the issue of conversion to the Orthodox religion
and accepting its ideology was not an option rather it was an obligation to be saved from
humiliation. Therefore, many of the Horro Guduru in general, Amuru Oromo in particular

26
accepted the religion unwillingly. After the area was conquered first by the Gojjame in the
1870s, the Orthodox religion was introduced to and expanded in Horro Guduru Awurajja and its
surrounding areas. Menilek of Shawa had defeated the Gojjame at the battle of Embabo in 1882
and declared Orthodox Christianity as the only official and legally established religion. Since
then, many Orthodox Churches were built in Guduru, Jardaga Jarte (Barji), and Amuru
(Kombee) in particular. Since its establishment to the study area, Orthodox Christianity had not
given equal opportunity to use Afan Oromo in their religious practices. Informant Fikadu Jalata
and Usman Hasan.

Following the conquest of the area, the various local chiefs were ordered to ban the already
undermined. Indigenous religion in favour of the Orthodox Christianity. Through this manner,
the Orthodox Churches had dominated the social and cultural lives of the Amuru Oromo.
Waaqeffannaa religion and the gadaa system were declined. In the service of the church, people
who had the skill of speaking Amharic language were considered more important than and as
superior as those who could not speak it. Therefore, the Oromo people were forced or at least
influenced to be assimilated to Amhara culture. Superior status of Amharic language was started
from the 1870s. Recognition of the language continued during the reigns of both Haile Sellassie
and the Darg, and it was formalized by the 1995 FDRE constitution. According to Mekuria,
assimilated Oromo and others spoke Amharic among themselves, taught their children only
Amharic and behaved as if they were Amharas.( Mekuria Bulcha, “The Survival and
Reconstruction of Oromo National Identity,” In P. Baxter, Jan hultin and A. Triulzi (eds.), Being
and Becoming Oromo, Uppsala: Nordiska Afrikainstitutet,(1996), p.57.

This was partly because people who could not speak Amharic language were considered as less
civilized than those who speak it.This was because the people Christianity of the area constitutes
three branches namely the Orthodox Christianity, Protestantism and Catholicism. Unlike
Catholicism and Protestantism, the Orthodox churches had not provided social services as a
means of attracting the people. When Protestantism was started in Horro Guduru Zone, the
impact of the conquest and that of the Orthodox Christianity had disrupted the Oromo indigenous
religion. Particularly, qaalluu institution and celebration of the gadaa system were already
declined by the time.

27
1.7.3. Protestantism started in the study area in 1960s. (Tefera Gonfa). After the introduction of
Protestantism, the protestant Oromo parents brought up their children by adjusting their mind
towards the doctrines of Protestantism. There were transformations, which were occurred
because of globalization, influence of the Western modernization. However, the intention of this
study is not to substantively discuss all aspects of Oromo religion but rather attempt to show that
the declining of the ritual practices of the Oromo religion had contributed and facilitated the
expansion of Islam in Amuru woreda.
Scholares suggested that, the introduction of Islam to Ethiopia had connection with the arrivals
in Ethiopia of first Muslim refuges who escaped the persecution from the kuresh of mecca during
the seventh century. The migration to Ethiopia was by the order of Prophet Mohammed himself
in order to safe some of his relatives and followers from the persecution of the kuresh
tribes’mecca (HuseinAhimed, 2001). As trimingham states there are three mechanisms in which
the doctrine of early Islam penetrated into the Ethiopians hinterland from the coast. There are
trade, conquest and preaching as well as through intermarriages between Muslims Arab
immigrants and the local people.
1.8. Methods of data Collection and Analysis
This study based on findings from both primary and secondary sources. The study followed
specific techniques of unstructured interviewing of focus groups, religious leaders, selected
elders who were knowledgeable of the culture, religious teacher and history of the area. The
information was also collected through participant observation and interview. In addition, the
primary data were also collected from Ethiopian government reports and documents. The
gathering of information from secondary data constituted of reviews of books, journals, study
thesis, Dissertation and Archives of liberaries. The study used of both oral sources and written
historical documents. However, it is largely based on the oral traditions gathered from the area.
The writer had made much effort to carefully criticize, examine and evaluate the information
collected from oral informants. The oral traditions were collected from almost in all kebeles.
Besides the traditions, primary and secondary written sources were collected, interpreted, and
integrated into the research to maintain the credibility of information. Unfortunately, I was not
lucky to get access to sufficient existing written primary sources like chronicles, letters, and
traveller accounts to substantiate the history of Islam due to limited resources pertaining to this

28
study. Yet, the researcher has produced the thesis through crosschecking of unpublished theses,
books, and traditional sources.

This was done using the Institute of Ethiopian Studies (IES) Addis Ababa University, and
Wollega University Archives Library, Oromiya and Horro Guduru Zone Amuru district, culture
and tourism, Adminstrative Bureau.The first data collection for research from December
_January, 2021. From Febrary_April I consulted literature at the Institute of Ethiopian studies of
Addis Ababa University and Wollega university Archives libraries.From September to
November, 2021. I sought to achieve an overview general setting of the study area through
recording demographic patterns from regional, zonal, and districts administrative offices. From
October –December,2021, I talked to the selected elders and religious leaders in the study area. I
spent long days with these informants and had been holding informal talks and posing general
questions to them. Especially, this was carried out in Amuru town (Obora 01 and 02) and Amuru
administrative districts. Participant observations and an interviewing were also conducted from
October 2021 to April 2021.

1.9 Organization or Structure of the research

This research paper comprises four chapters and conclusion of the study. The first Chapter has
Geographical and Historical Background of Study Area, description about objectives of the
study, methods of data collection, purposes of the study, Physical Features and Climatic
Condition of Amuru Distric. Socio cultural History of Amuru people and Early Religion and
political setting in Amuru Socitiest before introduction of Islam in Amuru district.It also contains
the theoretical framework on the study of religious conversion.

The second chapter concerns the Introduction of Islam in Amuru. Factors that contributed for the
Introduction of Islam in the Amuru District. In this chapter, I have discussed the literature on the
study of religious conversion in Ethiopia. I also analyse how the socio-cultural and religio-
political systems and merchants and local ruler have played a big role for the spread of Islam.

The third chapter constitutes of Expansion and Developments of Islam and History of Mosques
in Amuru District. Under this chapter, three periods have been discussed: the Imperial
government (monarchy state) (1855-1974 Expansion of Islam in Amuru during the reign of Derg
(1974-1991) and Islam in the Post Dergue period (1991).

29
The four chapters examines the inter-religious relations in Amuru. In this part, Christian- Muslim
relations, Islamic law, the Islamic beliefs and practices, Islam and Gender and theological
controversies between Islam and Christianity are stated. This part also contains how to do
Christian ministry among Muslims.

CHAPTER TW0

2.1. Introduction of Islam in Amuru District

Originally, the Oromoo to which the Amuru belong followed Waaqeffanna, the indigenous belief
system. Ethiopia‟s first contact with a mission of Prophet Muhammad took place with the
coming of small number of persecuted Muslims by Qurayshite aristocracy in 615 AD to Aksum.
.( Mohammed Hassen in 2015). This had not directly affected the Amuru Oromoo due to
distance and the presence of Christian kingdom in the north.(informantCherinet Wakwaya)
Internationaly, the birth of Islam in Ethiopia is assoctiated with the rise and teaching of Prophet
Mohammed in seventh century.Then, it became the last of three great world religion (namely
Judaism, Christianity and Islam) to emerge in history. Islam is a religion that bound the
community together, in the first instance, by the Holy Koran. Shillington 1995. Islam is an
Arabic word and connotes submission, surrender and obedience. Other literal meanings from this
root word of three letters(slm) are safe, secure and peace.Thus,the word Islam is about a life of
peace and a life preserved from harm through submission to the will of the creator God, who is
one ,having no duality or trinity in his oneness, and a life lived in obedience to God’scommands.
Muslim means a person who surrenders his life to the will of God.(Ishmael my brother:A
Christian introduction to Islam p,51). In addition to this, Islam means submission that means
submission to the one true God, and to the rule of his prophet.

Ethiopia is one of the countries in the world that provided a fertile ground for the early Islamic
expansion. History of Islam in Ethiopia can be dated back to 615 A.D. The relationship between
Ethiopia and Arabia can be traced back to the period before arrival of Islam which can be
expected even long before the introduction of Islam and then through trade and political
relations. Scholars suggest that the introduction of Islam to Ethiopia had connections with the
arrival in Ethiopia of the first Muslim refugees who escaped the persecution from the Kureish of

30
Mecca during the seventh century. The migration to Ethiopia was by the order of the Prophet
Mohammed himself in order to save some of his relative and followers from the persecution of
the Kureish tribe in Mecca. ( Hussein Ahmed, Islam in Nineteenth Century Wallo, Ethiopia:
Revival, Reform, and Reaction (Leiden: Boston press, 2001), p.31

During the sixteenth century, major population movements in Northeast Africa, the majority of
the Oromo were neither Christians nor Muslims. They were followers of Waaqeffanna, their
indigenous religion. It is not clearly known when the Oromo as individuals or groups were
converted to either Christianity or Islam. However, it is quite significant to note that those who
were converted to Islam or Christianity have clearly retained their pre-Islam or pre-Christian
traditions, beliefs, and customs even to this day. Interestingly enough Christian Oromo and the
Holy Bible call their God Waaqa as in Waaqeffanna or Rabbii in Islam. This is why we tend to
argue that the traditional Oromo religion is amazingly accommodative and integrative.( Tasama
Ta‟a, “Religious Beliefs among the Oromo: Waaqeffannaa, Christianity and Islam …p.96.

Islam found its way to southern Ethiopia with the activity of merchants (Naggade). As a result,
this local term for merchants and traders came to be associated and even used as another name
for„Muslims‟. Even if the Oromo were in contact with Muslims for many centuries, Islam found
its way among them in the thirteenth century.( Trimingham, J.S,Islam in Ethiopia. London:
Routledge, 2008, PP. 138-139

According to Bartels, the process of the introduction and expansion of Islam among the Oromo
was through trade. For him the role of trade in the introduction and spread of Islam among the
Oromo can be observed from the increasing involvement of the Oromo in trade with the peoples
of Harar and the Muslim Somali. Hussein Ahmed acknowledges the role of the Oromo in the
development of the religion. As he put it, “the Oromo played a crucial role in another aspect of
the development of Islam the influence of the Kushitic culture upon Islam which led to a
symbiotic relationship between traditional belief and practices and Islam as reflected in the
survival of such features as the zar cult and the wadaja (communal prayers)”.( Bartels, Lambert,
Oromo Religion Myths and Rites of the Western Oromo ofEthiopia: An Attempt to Understand.
Berlin: Dietrich Reimer Verlag, 1983, P.14

31
Regarding the five Gibe Oromo states (Geeraa, Gumaa, Jimmaa, Limmuu-Enariya and
Gommaa), scholars including Abir, Bartels and Trmingham put emphasis on the role played by
trade and Muslim merchants in the Islamization process among the Oromo. (Tasama Ta‟a,
“Religious Beliefs among the Oromo: Waaqeffannaa, Christianity and Islam in the Context of
Ethnic Identity, Citizenship and Integration.” Ethiopian Journal of Social Sciences and
Humanities. Vol. VIII, No. 1, (June 2012),p.102

According to Trimingham, Muslim traders coming from Shawa, Begemider, the Egyptian, and
Sudan introduced Islam into the Gibe region in the second half of the19th century. Trade and its
activities played pivotal role in penetrating Islam in Wallagga and Illu Abbaa Boor in western
Ethiopia in the second half of the 19th century. This caused settlement of Oromo Muslim in the
town of this region. Moreover, the trade routes, which connected northern with the rich markets
of the southwest, passed through them. The biggest entre pots were outside Macca country at
Basso in Gojjam and Billo in eastern Leeqaa. There were strung intermediary markets of transit
and exchange. These included the small, but active market of Soboka in Jimma-Rare, Watiyyo,
Qobbo and Asandabo Qawo in Gudru. Asandabo was by far the biggest market between the
Abbay and the Gibe valley. Several hundred of gold per marketing day were brought in from
western Wallaga. Coffee was brought in great quantity from Wallaga, and Jimma ( Triulzi
A,“The Guduruu Oromo and their Neighbours in the Two generations before the Battle of
Embabo.” Journal of Ethiopian Studies Volume XIII (1-2), 47-64, (1975), P.53

In addition, hides, tobacco, cotton, cloth, honey, and civet were brought to these markets from
the Gibe valley. Iron was extracted in Horro and exchanged in great quantity for salt in the
Gudru markets. From north of the Abbay came incense, salt bars (amole) and foreign imports:
beads, coloured cloth, cotton thread, porcelain cups, glass flasks and several hard metal. Muslim
and a few Christian traders came yearly from Gojjam, Wallo and Tigrai to Basso and to the
markets below the Abbay to exchange their goods with Oromo merchants. From Asandabo
traders could reach the Thursday market of Embabo in half a day's easy journey or proceed to
Kombolcha from where they would branch off westward towards the markets of Horro, Amuru
(which the researcher study area and Jidda(Triulzi A, “The Guduruu Oromo and their
Neighbours in the Two generations ……… P.55

32
Traditions collected in the area confirm the accounts of 19 th century travelers and supplement
the written sources with interesting details. The trade route from Asandabo to Billo spotted with
customs posts (barri). Each district had its own posts and fixed dues at will. In Guduru, for
instance, there were barri at Qawo (Asandabo), Kombolca and Watiyyo The influence of Islam
on the Amuru Oromo is directly related to the extent of their commercial interaction with the
inhabitants of Ahmara, as well as the Wollo, who had long been Muslims. The factors that
contributed to the introduction of Islam in Amuru between the last decade of the 19th century
and the first quarter of the 20th century were trade and the coming of Wollo Muslim from Wollo
area by fearing of Yohannes IV persecution of Muslim at Borumeda. Later, the persecution of
Muslims by Emperor Yohannes IV‟s religious unification policy of 1878 brought large numbers
of Muslims into the region from Wallo, Semen, Gondar, and others. (informant cherinet wakoya.

The exact date on which Islam introduced into Amuru were not known.However, the settlement
of Islam in Amuru had a long history. The introduction of Islam in Amuru had two controversial
issues.Firstly, informant Olana Bajira, he gate from oral tradition the introduction of Islam into
Horro Guduru were during the war of Ahimed Grang, two muslims persucated from Harar to
Wollega.From these two muslims one go to West Wolega and the other go to Horro Guduru,
through those persons Islam penetrated to Horro Guduru Wollega in general, Amuru district in
particular.(Tefera Gonfa p 26). In addition to these,Kadir Kebede,one of muslim merchant
(naggade) he gate evidence from oral tradition of elders says,Islam penetrated into Horo Guduru
Zone approximately 500 years ago,from two person of Oromo people accepted Islam religion
from Arab country.These religion of Islam enter into Wollo Oromo and expanded into Oromo
land from Sudan.However,in Wollo there is struggle or persuacation from Amhara and Tigre,so
they moves to Gondar.After a few year they live in Gondar ,they were searching for true Oromo
and came to Amuru woreda and settled in Walkite,Nafuro and Ejere.(Tefera Gonfa p27.) During
this time Ato Kadir Kebede Bokore known by naggade or a Muslim merchant, he rent a donkey
to peoples of the areas (Takele Bakare). Amuru was also found between the capital of Horro
Guduru (Shambu town) and Bure Warada of Gojjam. That means Gojjam and Horro Guduru
were the major high way for the long distance trade between southwestern Ethiopia and
Massawa in the north. The trade route that connected the two regions passed through Gojjam
crossing Amuru, and Horro Guduru (Oljira Tujuba).

33
Secondly,the introduction of Islam to Amuru district states by my informant Oljira Duguma,
Fikadu Jalata and Gusu Warke states, Islam entered to Wolega particularly Amuru District by
two directions: through Western and Northern party. Firstly, on the Northern party, the
penetration of Islam to Amuru woreda had two phases with the connection of long distance trade
and religion cases.According to Oljira Tujuba, the trading activity of Wollega was monopolized
by Muslim merchants who came from Northern part and linked the Gibe region with Red sea,
and also helped the network in Horro Guduru, to grow and create economic advantages and
political relation with Oromo and Gojjam (Oljira Tujuba, 1870).

The other were religion cases, as Cherinet Wakwaya explains that,during last quarter of 19 th
century were a case for settlement of Islam they were enter Amuru. In general,on the Northern
part Islam penetrated into Amuru district through long distance trade and in case of religion,from
Wollo to Gojjame they were enter Amuru by Deggo fords( tarkaanfata yookiin hulaa deeggoo,or
malkaa Deeggoo). Additional informants Roro Wata and Takele Bakare explans, through Deggo
which is located north of Amuru town linked Amuru with Gojjame and helped as a major trade
route for a long period of time .According to their ideas, these fords were very danger by bandets
at least many human life was passed. Similarly my informant Cherinet Wakwaya says, the case
for settlements of Islam in Amuru were from northern Ethiopia specifically from Wollo,Gondar
and Gojjam.They were penetrated due to the agreement of Yohannis IV,Ras Adal Tesema and
Menelik II of Ethiopia , on Borumeda council (dirree booruu) in 1878, internal policy,that were
forced the followers of these Islam religion to be converted their religion into Orthodox
Christianity.They agreed on policy of one religion and one language under the banner of
orthodox Christianity.

However, these were refused by many Muslims, especially Wollo Muslimst. Wollo Muslims did
not accept the doctrine of Orthodox Christianity and they were forced by Boru Meda council in
1878, mass conversion of Islam to Christian, many Muslims were killed because of they refused.
The persucation of Muslim population by Yohannis IV in the northern Ethiopia obliged many
Muslims to flee their home land.Many of them migrated south to Gibe states where monarchial
ruler and other migrated to Amuru. In addition to these, Shiehk Haji Yesuf states, in Wollo, at
council of Borumeda their were mass killing of Islam, terror and persucation become hard.Due to
these reason they choice secretly engaged their religion, in the day they become Christian and in

34
the night they become Islam.After wards they start to find where the imperial policy was no
reached and the agree to migrated in the Oromo land of wollega particularly in Amuru District
through Dego fords (hulaa deeggoo).

Secondly, Islam diffused from western direction, the penetration of Islam to Wolega had two
arguments. According to informant Marga Duresa states: Islam enter into Wolega from Sudan
when Mahadist force were invaded Asosa and neighborring town.The Mahadist force entered
into wollega through Asosa by crossing Sherqolle river Jotes land and the other through Mandi
by crossing the Dabus river and invaded territory. The other arguments were, Islam came to
Wollega from Jimma to Limmu and Jidda Ayana enters into Amuru area. (Marga Duresa)

Although according to Usman Hasan and Fikadu Jalata states,Islam came from Matakal to Jidda
(Ayyaana),expanded to Qoqoffee and penetrated to Amuru settled in a new place Makano
(karrayyuu),after that,they were settled in Amuru (Fulliyyee),Walkite (baddaa siree), Nafuro
(Homi tommaa ),Karabicho,and Ejere Goromti.After arrived Ejere Goromti,they were peacefuly
settled and constracted Mosques from dasi or grass( mana citaa)by Sheihk Mohammed Getu and
began to preach Islamic law. During this time for the whole Horro Guduru Awurajja, Mosques or
Masigid were found only in Horro (Dimbe) and Amuru (Ejere Goromti).From this Ejere they
were expanded to Amuru (Oborraa), along four directions.

Similarly, informant Amdihun Nagash, and Haji Yesuf the first Islam came to Amuru by
peacefully during the reign of emperor Menelik were Sheik Mohammed Getu from Jidda Kiramu
settled in Diddigi west of Obora town in 1910.At that time the Oromo of Amuru clans live in the
place called Diddigi were the tribes of Hoolee. During this time, the Amuru of Oromo ruled by
Fitarari Warku Jatu. He gave land for emmigrants at a new place called Diddigi which is 5(five)
kilometer from Obora town. In addition to these informant Nasir Amedu, Nagash Arbiye, Haji
Yesuf and Sheik Abdu Sh/Umar states: the first Islam came to Amuru by peacefully during the
reign of emperor Menelik were Sheihk Mohammed Getu from Jidda Kiramu settled in Diddigi
west of Obora town in the end of 19 th century and beginning of 20th century. At that time the
Oromo of Amuru clans live in the place called Diddigi were the tribes of Hoolee.In
addition,other Islam known as Sheik Uso Liban were came from Jidda Ayana in 1930s settled
in Makano, which is east of Obora town.For new settler Barambaras Shone Namara gave land in
a uniqe place called karayu. After that they were travelled to Karabicho west of Amuru (Obora)

35
town and settled on Hunde Galata Qaladi (qabiyyee).Those Muslims are came to Amuru for
trade, because they were had no access land as compared to Christian, Amuru were on line trade
market and one of the crossing trade line from Gondar, Gojjam (Bure), crossing Amuru to Bako
Tibe wants to south western part of Ethiopia.

Some of the fundamental changes in the core of the Oromo culture or perception of the people
have taken place. Before their conversion to Islam, the Amuru Oromo believed in Waaqaa (God
in Oromo) who created and sustained everything in the heavens and the earth. Then, the term
„Waaqaa‟ has now become synonymous with Allah who refers to the creator. The concept of
Waaqaa originally „includes countless particular manifestations of Waaqaa in this world,
particularization of his creative work which is conceived as beings (informant Nagara
Wayesa) .However, as far as Islam did not threaten the practices and the belief in Waaqa, the
Oromo might have also adhered to Islam with their own customary religion at least in its crude
form. However, the successive Christian leaders of Ethiopia including Tewodros II (r.1855-
1868), Yohannes IV (r.1872-1889) and Menilek II (r.1889-1913) with their powerful army
converted the Oromo to Christianity through coercion and persuasion.( Tasama Ta‟a, “Religious
Beliefs among the Oromo:…..…,p.99

In the process of change, traditional prayers Islamized and were renamed as Islamic name. As
part of the traditional religious practices, prayers held for rain, fertility and well-being of cattle,
for the well-being of the family and the general community (gosa), either on a mountain,
riverside or under a tree. On such occasions, the Qallu of the Oromo (the traditional religious
leader) led prayers. Now, imams or sheikhs at Mosques replace the traditional religious leaders
the Qallus. The given Oromo name has been changed to the Arabic names, such as Mohammed,
Abdulkadir, Jamal, Adam and Abdurrahman,for male, while the names of girls is changed to
Momina, Zara,Fatiya, Fatuma, Alima and so on etc. Such Arabic names given to their children
by the first generation of Muslims. The converts themselves did not change their names but they
gave Islamic names to their children. According to my informants, this indicates that the Oromo
is losing his or her given name, which signifies his or her own identity. These changes of the
original Oromo names given to Oromo boys and girls at birth has overshadowed and seriously
affected Oromo identity and eventually created a negative attitude towards integration (Teshome
Amenu. “The rise and expansion of Islam in Bale of Ethiopia: socio-cultural factors and inter-

36
religious relations.” (Master's Thesis, Bergen Norsk Laererakademia 2008), p.46 ; Informans:
Jamal Getahun.

The Oromo idea of Supreme God is monotheistic. Of course, the monotheistic nature of Oromo
religious tradition was cause for speculation and debate among researchers. As far as, oral
traditions concerned the Oromo idea of a Supreme God borrowed neither from Christianity nor
from Islam. It was an indigenous Oromo concept. The notion of God in the traditional Oromo
religion had a history that predated Islam. Of course, the Oromo religion contained a concept
similar in meaning to Islam prior to their contact with it. In fact, it was this similarity of notion
and understanding of God that accounts for the easiness transformation of worldview from their
traditional religion to Islam. In my opinion, between the traditional Oromo religion and Islam
can be a condition for conversion of Amuru Oromo in to Islam. Islam had the advantage of
contact with the Oromo monotheistic view of God.(informantTakele Bakare)

For the fact that conversion is a continues change among the society, I didnt only stop the
changes that happened in an indigenous religion society of (Amuru Oromo) but there is still a
change in faith in a contemporary situation. As Terje Østebø have argued, in his coming
dissertation:- “a discussion on religious change in contemporary setting needs to be related to
issues of modernity and modernization.” These days, Globalization has a lot of impact on the
societal life.( Globalization defined as the worldwide integration of economic, cultural, political,
and social systems )

In the next section, I would like to discuss factors that played a pivotal role for the expansion of
Islam among the Macca Oromo of Amuru:

2.2. Factors that contributed for the Introduction of Islam in the Amuru District
Before the researcher discuss about the agents that facilitated the expansion of Islam, it is
important to describe the reason of religious conversion of the Amuru Oromo during the second
half nineteenth century and beginning of twenty century. Conversion to Islam, like to other
religion, involves contact between two groups of people: the carriers of a new faith and the
recipients. Through contact, as a result of military conquest, nomadic movements and commerce,
Islam was introduced to non-Muslim communities. To understand the process of Islamization in
Amuru an examination of the socio-political condition of the non-Muslim society and the frame

37
of mind of the individual convert is very important. As Available sources and Oral traditions
indicate, the socio-cultural and political circumstances that favored the expansion of Islam in
Amuru during the twenty century. . Accordingly, the internal, external, The Role of Muslim
Merchants and Clerics, Role Played by Local Rulers, and trade are factors contributed for the
introduction and spread of Islam in Amuru.

2.2.1 Internally Factors: the Gadaa system was modified and then abandoned. The decline of
the Gadaa system led to the emergence of new political structures.For example: In the Gibe
region, and wallaga (Leqa Naqamte and Qelam wallaga). Nevertheless, if the rulers were
attracted to Islam for political and economic reasons, the non- elites embraced it in the hope of
reestablishing the harmony and order in their Waaqa. As indicated above, the decline of the
Gadaa system had been perceived as the disintegration of the indigenous religion. In this
situation, the individual naturally felt abandoned by his/her guardian spirits and lost the blessings
of Waaqa. The methods, factors and means involved in the process of the introduction of the
major religions among the Oromo varied depending on the relationships that existed between the
Oromo and the Muslim traders. Whether it was through peaceful or coercive means, however,
many Oromo accepted either Christianity or Islam owing to several factors. These included
Islamization as a mechanism of resistance against Orthodox Christianity, due to the impact of
trade, systematic propagation and ideas of modernization and forced conversion (Abir, M. 1968).

Tesfahun looked at the issue from another angle. He gave a brief description as to why the
Oromo, believers in Waaqeffanna, their indigenous religion readily accepted Islam rather than
Orthodox Christianity. According to him, Islam has found no institutional expression at the
national level. It has not provided an ideological framework for unity among the heterogeneous
disciples, or even as a common tradition binding all the faithful. But because of its simplicity it
attracted both Oromo pastoralists and sedentary agriculturalists (Tesfahun Bezabeh, 1989)

Apparently, it lost confidence in his indigenous belief system. During such period of confusion,
Islam offered new possibilities to reestablish the spiritual order. Here, the fact that Allah, the
Islamic God is different from Waaqa did not make much difference. Allah was very easily
identified with or replaced Waaqa; and Islam became the religion of all sections of the society
(Lambert Bartels, 1983).

38
2.2.2. Externaly Factors: There are three mechanisms in which the doctrines of early Islam
penetrated into the Ethiopian hinterland from the coast. These are trade, conquest, and preaching;
as well as through intermarriages between Muslim Arab immigrants and the local peoples. These
conditions gradually led to the establishment of Muslim State in different Ethiopian region.
These include the Sultanate of Dahlak which was established around 702; the Sultanate of Shoa
which was established around 897; the Sultanate of Ifat which was emerged at the end of the
13th century; the Sultanate of Hadiya, the Sultanate of Bali in the 13th century, the Sultanate of
Adal around Harar which emerged in the 16th century. Others Sultanates such as Sharka,
Dawaro, Fatager and Arbabbin were prominent Muslim Sultanates of medieval Ethiopia.
(Trimingham, 1965 p.13).

Seyoum claimed that the introduction of Islam in Southwestern Ethiopia was a base for the
emergence of the five Gibe states. However, Lewis and Tirmingham confirmed that the
establishment of the five Gibe states preceded the arrival of Islam in the area. Accordingly, Islam
was introduced to the Gibe region in the early of nineteenth century after the formation of the
five Gibe monarchies were formed during the second half of the eighteenth and the beginning of
nineteenth century. It was introduced by traders who came to the region from Gondar, Shoa, and
from the outside. Therefore, the introduction of Islam in the Gibe region was relatively late as
compared with its introduction in other areas in Ethiopia (Bartels, L. 1983). Before their
settlement in horro Guduru, the Qalate, just like the Jabarti, came and want back and carried out
business. Qalate originally come from Gojjam and Gondar, the same localities where Jabarti
merchants also come from.The name of Qalate were given to their in the town of Jidda Ayana
where they have largely settled before. In this case the Qalate seem to have originaly belong to
the Jabarti and only assumed the new designation after their settlements in Horro Guduru.The
long distance trade between Massawa and South Western Ethiopia ,stimulated the growth of
several markets all along trade route (Oljira Tujuba p 72).

2.2.3. The Role of Muslim Merchants and Clerics for the Introduction of Islam
Mohammed argued that Islam was spread in Gibe and wallaga region in second half of the
nineteenth century as a result of the effort of Muslim merchants and teachers. According to
Trimingham, Islam was introduced into the Gibe region in the second half of the 19th century by
Muslim traders coming from Shawa, Begemider and the Egyptian Sudan.In the case of the

39
penetration and spread of Islam in Wallagga and Illu Abbaa Boor in western Ethiopia in the
second half of the 19th century, and beginning of 20 th century,between 1880s to 1900s long-
distance trade across the Abbay from the north by crossing Amuru woreda and from the Sudan in
the west had played a pivotal role (Tasama Ta’a, 2012). But until the early nineteenth century,
conversion to Islam did not take place. The expansion of long distance trade in the second half of
nineteenth century contributed to this process of Islamization. Internally, both the rulers and the
society were prepared to embrace a new faith for different reasons. And the readiness from
within was met with favorable external circumstances: the coming of Muslim merchants and
clerics from the north and others who initiated the preaching process. Because of these two
factors, process of Islamization was successful in the Horro Guduru in general Amuru woreda in
particular. The Jabarti traders from the northern Ethiopia played a very prominent role in the
conversion of the nobility of Horo Guduru. In their capacity as traders, the Jabarti established
good relationship with Gibe nobility. After they settled in the Horo, the Jabarti traders seem to
have assumed the responsibility for teaching of Islam and for the education of the children of
nobility.Gojjam and Horro Guduru were the major highways for the long distance trade between
southwestern Ethiopia and Massawa in north.The trade route that connected the two regions
passed through Gojjam and Horro Guduru.

The introduction and expansion of Islam in the Kingdom of Jimmaa by merchants, clerics and
local rulers. In the second half of the nineteenth century Jimmaa has been considered as center of
Islamic learning for southwestern from where Islamic religion was gradually diffused into
southwestern Ethiopia generaly, Horro Guduru Awurajja. Particularly in Amuru, Islam came
from Shambo and Jarte Jardaga during the reign of emperor Menelik II, and also from Gondar,
Gojjam and Jidda Ayana

As Bahru stated, beginning from Bonga in Kafa this route linked such important commercial
center as Jiren in Jimma, Saqa in Limmu-Enariya, Assandabo in Horro Guduru wolega, Basso in
Gojjam, and Daritain Begemidir with Gondar.As we shall see, the territory of Gojjam and Horro
Guduru were entirely linked the network of this long distance trade.

The 19th century was characterized by the revival of long distance trade and trade routes that
moved from southwest to north and North West. These trade routes passed through Horro
Guduru Awraja in general and Amuru district in particular. Thus, the Muslim merchants played

40
major role for expansion of Islam to Amuru through peaceful means by carrying their business
side by side. Accordingly, the presence of Muslim in Amuru district had strong connection with
the long distance trade routes that connected the region with the northern and southwestern part
of Ethiopia. The Muslim merchants came to Amuru market following the long distance trade
route that connected the area with the major trade route that come from Gondar.

In return, they took amolés and other types of European goods like colored cloth, silks, beads,
eyeliner and perfume to the South. The long distance merchants of Horro Guduru not only
bought export commodities from intermediary merchants, but also brought commodities from
areas as far South as Enariya, and Käffa. They transported from these areas coffee, gold, civet,
ivory and slaves to Basso in Gojjam.(Berhanu Morka). By the beginning of the twentieth
century, most of the products of Horro began to find their way through Jarté(Alibo),
Amuru(Fulliyyee), Meger tarkaanfata deeggoo(dego ford), and Jawaj routes crossing the Abay
River and usually attended the market at Buré in Damot. Civet or musk (xirinyii) which was
collected from the glands of the civet cat was taken to Buré (Gojjam) from Horro Guduru. The
price of civet increased in the early twentieth century as it was greatly in demand by the perfume
factories in Europe, where it was prepared to make expensive scents.( Informant mohammed
Bayan)

The People of Horro Guduru ingeneral,Amuru oromo particularly, later became most intimately
associated with long distance trade. This was facilitated by Islam as the religion of most of the
awurajja’s people. As a matter of fact, while Horro Guduru’s political superiority came to an end
with the Battle of Sagale, its importance for trade survived until the beginning of the period of
Italian occupation.(Berhanu

2.2.4. The Role Played by Local Rulers for Introduction of Islam

For various economic advantages the Horro Guduru chiefs obtained from the long distance
traders. Customs dues were the major one. Their circulation may have varied from place to place,
but in general, such as in Assandabo, they were calculated on the basis of mule or donkey loads.
The amount obtained is divided among all chiefs of Guduru through whose territory the caravans
passed. Gifts from caravan merchants were also other stimulates for the Horro Guduru chief who
began to attract traders to their respectives territories.

41
In this case, the Qalate, just like Jabart, were of great economic assets to Horro Guduru chiefs.
The Qalate who established permanent settlements around market place paid annual rent for the
land grants which created on additional sources of income for chief. Occasionally, they also
brought goods demands by the chiefs from far off regions for its real market prices. The major
significance of the long distance trade ,besides its economic advantages, was the opportunity that
it created for a broader interaction among the people of different region in general and Oromo-
Amara in particular (oljira tujuba p,81).

The expansion of Islam in Horro Guduru was the result of long distance trade. Although the
Jabarti merchants seems to have been important agents in general,the Qalate played a major role
in particular.After obtaing land grants from Oromo chief,the Qalate brought their families and
began their permanent settlements.They entered into marriage relation with the local people and
through time they won many Oromo converts to Islam.They strengthened their social ties with
the chief through gift and entertainment at important occasion.Some of the Qalate even began to
advise chief in their administration and probably,they could have won many of the chief to
Islam,had it not been for the conquest and domination (Abir, M. 1968

The Muslim merchants were encouraged by local Oromo rulers to participate in the trade of the
area. This was because the Muslim merchant dominated trade as economic activity at the time.
Thus, the ruler of Fitarari Warku and his wifes offered Muslims to participate in the
establishment of Amuru market and Islam introduced to the region by trade. They brought
farming instruments, cotton clothes, salt or amole. Before their settlement, the Muslim merchants
came and back and carried out business. As their relation had grown strong, the local chiefs
allowed them to settle around the local market centers through land grants and the Muslim
merchants brought their families and started permanent settlement.Marga duresa)

After the beginning of their permanent settlement, the Muslim merchants started to expand Islam
using different methods. Firstly, marriage alliances between and Muslims and the local people
led conversion of large number of local people to Islam. The Muslims deliberately interred into
marriage agreement with the non-Muslims to get their attentions in which they easily convinced
the surrounding people. Secondly, the Muslims got the conversion of local people by providing
financial support to the people with low personal income and encouraged them to be attracted to
their sides.(ibid) The numbers of Muslims also increased rapidly from time to time because of

42
polygamous marriage alliances and the birth of large number of children at rapid pace. In
Amuru, there are several families with very large number of children, which later increased the
number of Muslim.

Generally, a place of first settlement of Islam in Amuru came from Jidda Kiramu settled at a
place Ejere Goromti was: Sheihk Mammed Getu, Sheihk Umar Kalifa, Usen Arabi and Amede
Arabi.Fitarari Warku Jatu were gave land for emmigrants which were located south eastern from
the town of Obora, in Ejere Goromti and Karabicho to settle Islam for the first time. They came
in group with their relatives and settled at a place called Ejere Goromti.Informants were disagree
on the first site of Muslim settlement, some says, the first site for Muslim settlements were Ejere
Goromti, Karabicho, Walkite, (Didigi and Sara) a place of Gada Nafuro.The first settlements of
Islam in Ejere Goromti had supported by evidence that were, the first Mosques or Masgiida
Ejere, which is built from dasi or grass, that has more than 84 years in Ejere were exist. The
early settlers in Ejere Goromti were old and young men.

Other families of Islam came during Italian occupation of Ethiopia(1936_1941) from

Jarte(Alibo) who were first settlers of Amuru a place called Ejere were( warra Abbaa Maana)
family of Abba Mana.Such as; Sheihk Galu Mosa, Habib Abba Taye, Ali Abba Mana, Buta
Abba Mana, Arabi Hola, Bayan Hola and Sheihk Umar Gurmu. They are families of Abbaa
Maana. And also, those who settled in Karabicho were: a family of Ali Uso Liban and Amedu
Uso Liban. There were no mosques in the Amuru district, and becauses of these Muslims used to
pray in their private residences and in the houses of the Muslim Sheikhs as well as under the
shade of large trees . During the reign of Zode (bara Zoodee) who were came from shewa, and
want to Amuru fought Italy occupation those of bunda of Italy in Amuru, but Fitarari Warku Jatu
select his heros from Amuru and fought Zode at a place called Makano which is found east of
Amuru woreda. Those Heros of Fitarari were: Adam Wayesa, Nagash Wayesa, Arbay Wayesa,
Abdela Ali and Gamada Debisa. Zode runaway or escape from Makano and crossed to Agamsa,
and killed Usen Degu at the battle of Gonka, and returned to Shambu (Usman Umar). As my
informant Usman Umar states: other settlers were came from Gondar the branch of Wudite
Sohali (Wudditee Sohaalii) Wollo camers which is a women during the reing of zewditu. Their
geaology were Wudite Sohali born Getu Haaruu-Yaayyaa-Umar-Kalifa-Abdu-Alkarim-
Sayido(Wollo). Generally, a place of first settlement of Islam in Amuru at a place Ejere Goromti

43
was: Sheihk Mammed Getu, Sheihk Umar Kalifa, Usen Arabi and Amede Arabi Warku Jatu
were gave land for emmigrants which were located south eastern from the town of Obora, in
Ejere Goromti and Karabicho to settle Islam for the first time. They came in group with their
relatives and settled at a place called Ejere Goromti. Most of Informants were agree on the first
site of Muslim settlement, some says, the first site for Muslim settlements were Ejere Goromti,
Karabicho, Walkite, (Didigi and Sara) a place of Gada Nafuro.The first settlements of Islam in
Ejere Goromti had supported by evidence that were, the first Mosques or Masgiida Ejere, which
is built from dasi or grass, that has more than 84 years in Ejere were exist. The early settlers in
Ejere Goromti were old and young men. Another issue is that the marriage relationship between
the Muslims and non-Muslim in Amuru affected the spread of Islam.

Informants stated that, marriage relation the Muslim with non-Muslim in Amuru (Obora) caused
the expansion of Islam in Amuru. This can increase number of adherents of Islam because wifes
and children born to Muslims regarded as Muslims. Polygamous marriage has been a common
practice among the Macca Oromo in the early days. At early days, having many wifes seen as
prestigious phenomenon among the community. It is a fact that Islamic teachings allow Muslim
men to marry more than one wife, which has been similar to the Amuru Oromo culture. As a
result, a person may have large number of children and all children become Muslims
automatically. Thus, polygamy was one of the contributing factors that encouraged the Macca
Oromo in Amuru to embrace Islam.Informant Tesema Abetu)

Before 1950s Islam religion were found in country side or Gandoolee baadiyaa (Kebeles) of
Amuru Woreda, such as in Nafuro (Sara), Ejere, Makano, Walkite and Karabicho. Informant
argued that,later on ,immigrants who came from Jidda Kiramu were first settled in Sara then
after penetrated to Amuru (Obora town ),during the reign of Baranbaras Galata Gurmu. After he
was arrived in Amuru he wants to preach the Islamic law.

In addition to these, informant Amdihun Nagash says, Islam were penetrated into Horro Guduru
because of religion matter they were persucated from Wollo and Gondar, to find true Oromo and
settled in Amuru, a new place of Walkite, Ejere and Nafuro (Sara).Similarly informant Gusu
Warke states; Islam religion came to Horro Guduru Zone,Amuru District in particular during
emperor Menelik II with settlers of Emperor Menelik,due to drought and famine in wollo.

44
2.2.5. Role of trade and out side influence
In 1870s which is Gojjam extension of political influence over the Oromo which later
culminated in the conquest of Horro Guduru in general, Amuru woreda in particular.The control
of Horro Guduru by Gojjame ruling dynasty was affected in two phases.The first which lasted up
to the beginning of the 1870s was basically characterized by the extension of political
influence.In this regard Amuru and Guduru were the most important.The second phases were the
virtual control of Horro Guduru by Gojjam.

The maintenance of closer interaction between the Oromo-Amara was clearly manifested in the
different aspect of their social life. One of this was the influence of Christianity among Horro
Guduru.Infact,the Oromo of Horro Guduru who crossed the Abbay and settled in south Gojjam
were converted to Christianity almost immediatly. Neversless, how far Christian influenced the
Oromo south of Abbay before the conquest could not be established clearly. Althoughit is
difficult to explain the pattern of its expansion (Bartels L, 1983). The methods, factors and
means involved in the process of the introduction of the major religions among the Oromo varied
depending on the relationships that existed between the Oromo and the Muslim traders. Whether
it was through peaceful or coercive means, however, many Oromo accepted either Christianity or
Islam owing to several factors. These included Islamization as a mechanism of resistance against
Orthodox Christianity, due to the impact of trade, systematic propagation and ideas of
modernization and forced conversion (Abir, M. 1968)

There is a general consensus that trade and trade routes were the main channels, and the
naggaadota (merchants) from the north were the most important agents for its introduction.
(Mohamed Hasan). As Tekalign states that, these Muslim merchants who were involved in
religious activities were also known as “naggade asqarri”, probably from the Arabic word
“qara’a” which means to recite. The activities of these Muslim merchants also clearly indicate
the interconnection between trade and the spread of Islam. Traditionally trade in Ethiopia region
was dominated byMuslims merchants. Accordingly, the long distance trade between the Gibe
region and Red sea coast was monopolized by Muslim merchants from Gojjam, Gondar and
Matama. These merchant, who conducted trade by Amuru and Shambo in Horro.

The degree of these markets varied according to the volume of trade they had accommodated.
These markets which served as terminal for the caravan traders were the most important center
45
of active trade. Such markets were located in the major commercial center, such as Bonga, Jiren,
Saqa, Assandabo, Basso and the like. Besides these markets of the major enter port, however,
several markets were active trade was conducted, also existed.

Among these markets the most important between the Abbay and the gibe river were Gojjam
(Bure), Horro Guduru (Kombolcha), Billo, Arjo and Jimma. The trade activity along the major
route stimulated the economic life of the people in all parts of Gojjam and Horro Guduru in
general,Amuru people in particular. In both regions several local markets that were connected
with the major trade route by minor route grew in number.(oljira tujuba)

Local markets in southwestern Gojjam and northwestern Horro Guduru, for instance, were
connected to the major by another route that begins from Bure in Gojjam and led accros Abbay
through several local markets by crossing Deeggoo ford they enter on line trade route like
Kiramu, and Ayana in Jidda, Fuliyye and Obora in Amuru, Alibo in Jarte, Shambo in Horro,
Harato and Jare in Jimma Ganat were it joined the major route on the Tibbe plains. Varity of
trade items and manufactured goods circulated in the trade of the region were very diverse. Trade
in salt, ivory, gold and slaves was monopolized by long distance traders.Salt and slaves were the
dominant items of 19th century. Salt was extracted from the Taltal plain of Tigire and was used
not only as a consumption items, but its bar from (Amole), it also served as currency. Ivory, gold
and slaves constituted the major items of southwestern Ethiopia. The area south of Gibe states
were the major sources of slaves for the markets of the region.Another items from Horro Guduru
which had a great demand in Gojjam as well as the country beyond was Wancha (drinking cup)
made of horn, just like ploughshares, raw horn also provided by Horro Guduru (Temam Haji
Adem, 2002)

CHAPTER THREE

3.1. Expansion and Developments of Islam in Amuru District

There were no mosques in the Amuru district, except the only mosques were found in Ejere,
when Muslims enter into Obora town, becauses of these Muslims used to pray in their private
residences and in the houses of the Muslim Sheikhs as well as under the shade of large trees. Due
to the lack of Masgida or Mosques Amedu Uso gave his house for Muslims in order to they pray
or salat in the house. Next to Amedu, Yesuf Damana gave land in order to construct house as a

46
Masgida or Mosques. Soon after taking land from Yesuf Damana all Muslims in the woreda
contributed money from different kebeles to construct that house from mana citaa or grass
named Kalawa .The name of that mosques called Najat Mosqus which is located west Obora
town.(Amuru tourism office)

The establishment of Obora town was preceded by the emergence of early markets, which were
located between the Abbay River in the north and the Angar River in the south.These were
Obora and Agamsa.Particularly, Agamsa which was found to the extremely north of Obora, near
the Abbay River, was mentioned as main outlet for the Oromo of Amuru and the Amhara people
of Gojjam long before the establishment of Obora market. With the long period of time,
particularly since the second half of the 19th century, the emergence of chiefs and establishment
of region based administrative structure became inevitable. With the coming of territorial and
monarchical based administrative structures, smaller entities like district or districts and
provinces established in different parts of the country. Most of the time, the establishment of
markets in various areas of the country precedes that of these structured administrative entities.
(informantTakele Bekere.

The Role Played by Local Ruler were important. For example,Fitarari Warku Jatu was ruled
Amuru before Oborra town were founded.It was Yaa’i Bilii which was located south of the
district, it was used as the administrative and market center of Amuru.After he succeded to his
son Qanyamach Biru Worku they were shifted from Yaa,i Bilii to Oborra. The Amuru town
called Obora was founded by Balambras Galata Gurmu in 1950. And also, during the time of
Balambras Galata Gurmu; the administrative center of Amuru district was shifted from Yaa’i
Bilii to Oborra in 1950.

In 1951 Obora town was founded by Barabaras Galata Gurmu .During emperor Haile Sillassie
(1930_1974) Islam were settled in Obora town on the land of Yasuf Damana in 1953.After that
they construct Mosques from grass and named that mosques called Kalawa in 1954.Kalawa
means a places of salat or prayers of Kaddamota (guardians).The known Kaddamota who
construct Mosques were four: Firstly, Yasuf Damana,Secondly Ahimed Uso, Thirdly Jawush
Nuru and Forthly, Hasan Amane.(Amuru Woreda Tourism Office 2012 p 5. In 1960s number of
Muslims in Amuru were above one thousends(1000).During these year they create strong
association called Idir (Afooshaa) by contributed money construct Mosques in Amuru (Oborra)

47
from tin(Qorqoorro) .After that all Muslims in the neighboring district from four direction they
enter Obora town.Those are from: Jiddaa kiramuu,Jartee Shambuu,Buree Agamsa and
Makkannoo(Abbaay Coomman). Amuru Woreda Tourism Office 2012,p,2.

Qeesii Tefera in his book states, Wollo Muslims came to Amuru district from Wollo, due to
drought and famine in 1960s and, they were settled in Jaaboo Doobban, Sammoo Illaammuu,
Haroo Guddinaa, Gurra Garbii, and Goobuu Qaccalluu. However, Wollo Muslims came to
Amuru in 1962, 1965 and 1966.During these years in Amuru history the advent of Wollo
Muslims came Amuru. ( Tafara Gonfa. Burqaan Finfintuun Galaana Taate 1960-1978 E.C.
Waldaa Kiristaanaa lixa Itoophiyaa, 2012 E.C. These immigrants were around 300.they were
elders with their children and they were active in trade.These Wollo Oromo muslims were one of
the mechanism for the expansion of Islam in Amuru (AmuruWoreda Tourism Office, 2017

As informant Cherinet Wakwaya states, different people from different parts of Ethiopia
especially from the northern part of Ethiopia (Tigray and Wollo) began out migrating from their
native locality in 1962. They started their migration due to two problems of settlement patterns
that means, the spread of diseases gandï meaning “trypanosomiasis” and “busa” meaning
“malaria” which was hazardious both to animal and human life settlement patterns respectively.
Even though, they migrated due to animal disease and some related natural and man made
problems to the study area Amuru district.Through these manner Islam were penetrated into
Amuru district.

The migrant settlers were sunny Islam. Nearly all of the indigenous people, in contrast were
Orthodox Christians. Due to their Orthodox Christianity inter marriage was prohibited even due
to religious similarity inter marriage with recent settlers of 1984/5 with the indigenous Oromo of
Horro Guduru has been made. This religious difference created initially some cultural difficulties
to the migrant settlers. Difficulties arose mainly because the settlers worked throughout the year
except on Firdays while the rest of Horro Guduru people observed all non marketing days
prearranged by the Ethiopian Orthodox Church.The settlers also become an isolated minority.
(Berhanu Morka)

However, from 1971 onwards, their number increased as more settlers came to settle up on
information of the abundance of land and its fertility transmitted back home by these pioneers.

48
Since 1971, famine also played a great role in causing increased settlers of Islam migration in to
Horro Guduru in general,Amuru district particular.(Ibid)

In the article of Abdussamad H.Ahmad’s,due to the epidemic disease and famine forced some
people ofGojjam to move to Amuru, south of the Bilu Nile, Guduru and Limmu. Currently, the
Amhara peoples lived with Oromo people in peace as one ethnic group in Amuru Wäräda for a
long period of time. These Amhara peoples lived in Chidhati, Hamus gabaya, Samo Ilamu,
Siiddan, Agamsa and Walqite. They are Wollo Oromo Muslims. Intermarriage also practiced
between the Amhara and the Oromo peoples and most Amhara peoples in Wäräda have spoke
both Afaan Oromo andAmharic language.

Other informant, Usman Umer stated that, Islam penetrated into Amuru from Jarte woreda which
is nighbors of the district south of Amuru, during Italy occupation of Ethiopia (bara xaaliyaanii
1936_1941) peacefully,by Fitarari Warku Jatu. During this time Jarte were ruled by Fitarari
Gudeta Teso. In the year of these a person named Tesema Wolde came to Jarte, he had a gun and
he say I came from Menilik to Jarte. But, Fitarari Gudeta Teso ordered his assistant take a gun
from Tesema Wolde, but he refused them and killed three people on that time. As soon as three
assistant died, Fitarari Gudeta Teso ordered all the people of Jarte both Christian and Islam must
be participate in the war, to capture Tesema Wolde.(usman umar

However,all Islam in Jarte didn’t participate in the war, because the follower of Islam says to the
Fitarari you are conflict for your benefit,our Sharia donot order us to participate in the war,due to
these reason, Fitarari Gudeta Teso persucated Islam from Jarte to Amuru.Other informantwhich
is support the idea of Usma Umar were Hundara Biru the elder man of Alibo states ,after
persuecating from Jarte they were first settled in Jarte a new place called Irrookebele ,which is
North of Alibo town, then after that penetrated to Amuru. Though, Fitarari Warku Jatu who
govern Amuru call settlers and well come Islam, he gave land a place called Ejere Goromti
which is south west of Obora town.
Regarding these the persuacated peoples of settlers or Islam used the following poems.

Oromoo

Karaan Amuruu dalga kanaa

49
Afaan Warquu Jaxuu damma kanaa

Ka’een sokka amma kanaa, akkas jechaa Sheihk Gaalu Moosa Amurutti seenan jedhama.
(Usman Umar).

Literal meaning

The Amuru road is straight

The words of Warku Jatu is honey

Let’s goes to Amuru immidately, say Galu Mosa.

As informant Usman Umar explained, the rest of Oromo in jarte regarding the war between
Fitarari Gudata Teso and Tesema Wolde, say the following poems.

Oromoo

“Jaappaaniin shanuma nyaataa

Fitarari Guddataa reeffuma baataa

Yaa lubbuukoo akkamuma taataa” jechuun Oromoon Jaartee walalu.

Literal meaning

The Japan Bullet ate five

Fiterari Gudeta load death

My soul what shall do? Say the Oromo of Jarte. (Usman umar)

`In the Horro Guduru Zone, particularly Amuru the introduction and expansion of Islam was
local rulers, who invited and supported the Muslim clerics. Islam was introduced official as a
religion of the woreda from the 1930s, during the reign of emperor Haile sillassie I. As my
informant Usman Umar say specifically during the Italy occupation (1936-1941) and during the
reign of Zode (Bara Zoodee) who expanded Islam in the whole of the Zones.

50
 During Italian occupation of Ethiopia, the Italians deliberately promoted and favored the
expansion of Islam in an attempt to reinforce the position of the peoples of southern Ethiopia
against the Christian Amhara, who were spear heading the opposition to Italian occupation. The
Italians also supported the construction of mosques and religious schools throughout the country.

However; this did not stop the severe political, social, economic, and cultural discrimination
against followers of Islam. Proclamations in favor of Muslims had to wait until the 1974
revolution, at which time the military leaders made important declarations, such as acceptance of
Muslim‟s main holidays. Braukämper, Islamic History and Culture in Southern Ethiopia:
Collected Essays.Münster:Lit Verlag,2004, p.159. During the Ethio-Italian War of 1936-40,
Muslims were tolerated the Highest Shariat Court was officially established and Mosques were
also built in Addis Ababa and the Arabic language was used. This period was a relief time for
Ethiopian Muslims.( Amsalu Temesgen ,“Italian Occupation and Response in and Around
Naqamte, 1936-1941,” B.A. Thesis, Department of History, Addis Ababa University, (1983), p.
17.

During the time of Italian rule, in Amuru district, the Italians followed different policies and
encouraged the Islamization Amuru of Macca Oromo. They followed the policy of promoting
Muslim and Oromo. Because, Italians wanted to divide and weakened Ethiopians resistance
against them.They were able to get hold of some of the collaborators of Muslim
Oromo.Accordingly Informant Usman Umer states, during these period the Italians came to
Amuru and arranged the political situation by selecting leaders who govern Amuru from muslim
community namely, Sheihk Mohammed Bayan Nuru leader of the district and religion leader. A
place of settlement for Islam, First in Ejere Oromo of Amuru Fuliyyee rule under Fitwrari
Warquu Jaxuu, Second in Qarabichoo and Nafuro (Saraa) Oromo of Amuruu Hoolee. As
informant Biraanuu Dhinsaa states, It was believed that the Qoroos were created by Fitarari
WarkuJatu not only for religious purposes as mentioned by may informants Marga Duressa and
Gusu Warqe, but also for administrative purposes to spread Islam encouraging economy by
collecting tribute from muslims in the Amuru woreda, to build mosques in their respective
kebeles and to support Sheikhs. The Abbaa Qoroo often held the administrative, judicial and
military powers in his own respective kebeles perhaps including the religious affairs. The
restoration rule of Emperor Haile Sellasé in 1941 did not bring back slavery and gabbar system,

51
which destroyed during five years of Italian occupation. However, he had established another
system known as tenancy system, further alienated the Oromo from their own land.

Generaly, the administration system of the Emperor Haile Sellase was severely exploiting for
most of Ethiopian peasants in general and the Muslim Oromo as in Amuru district in particular.
They were forced to pay heavy taxes and harshly treated by their feudal lords. The demonstration
organized and conducted by Muslims, on April 1974 in Addis Ababa against feudal regime, was
one of the examples of popular demonstration opposing unfair rule of the feudal system.
Therefore, those Muslim Oromo who sporadically revolted and collaborated with the Fascist
Italian rule in Ethiopia were not because they liked the foreign colonizers or because they did not
want to change internal oppressor with external colonizer. However, that they wanted to change
the preexisting injustice of Imperial administration system and hoping to finally improve their
economic, political, and religious conditions.( Muhammed Hassen, “A Short History of Oromo
Colonial Experience: Part Two, Colonial Consolidation and Resistance 1935-2000” Journal of
Oromo Studies, Volume, vii, Numbers 1&2, (Knoxville: University of Tennessee, 2000), p.112.

Another important development contributed to the expansion of Islam in Amuru was

confrontation among local rulers of Amuru between Baranbaras Galata Gurmu and Qagnamash
Biru Warku on boundary (Marga Duresa). Fitarari Warku Jatu was ruled Amuru before Oborra
town were founded.It was Yaa’i Bilii which was located south of the woreda, it was used as the
administrative center of Amuru.After he succeded to his son Qanyamach Biru Worku they were
shifted from Yaa,i Bilii to Oborra. The Amuru town called Obora was founded byBalambras
Galata Gurmu in 1950. And also, during the time of Balambras Galata Gurmu; the
administrative center of Amuru Wäräda was shifted from Yaa’i Bilii to Oborra in 1950. There
were different controversial issues about the transifer of the administrative place transit from
Yaa’i Bilii to Oborra were first, the area of Yaa’i Bilii was affected by the instability, lack of
security and expansion of thieves. Due to these, the balabbat under Galata Gurmu, Qäñyazmach
Biru Warqu was unable to control the thieves in area. Second, the area of Yaa’iBilii was the land
and treasures of the balabbat Qäñyazmach Biru Warqu and the area was difficult as well as not
suitable for control by the governors.However, depending on the above reasons, the
administrative center of the Amuru Wäräda was shifted from Yaa’i Bilii to Oborra by the
governor of Galata Gurmu. A soon as he shifted the administration place from Yaa, i Bilii to

52
Obora,for expanding his territory and encouraging market in the district he settled Islam along
the direction of west of Obora town.He call all muslim and gave land in the woreda from
different direction settled Islam inorder to encourage its economy and expanding the territory of
Obora town (marga duresa). Although, during the reign of Baranbaras Galata Gurmu and
Qagnamash Biru Warku Islam built one Masgiida or mosques in the Amuru woreda from dasi or
grass, on the land of Yesuf Damana, which is located west of Obora town.The name of that
Masgid were called Najat Mosques or Masgida Najaati. During the reign of Galata Gurmu
Muslim has good relation with local Oromos.

From these we conclude that, during the Imperial government, there was a degree of tolerance;
yet, Muslims in Ethiopia never enjoyed the same status as their Christian counterparts. Muslims
were never treated as equals during this period of regime. No Muslim held a high office or
position either in the army or in the public administration. There was no full recognition of
Muslim holidays up to the coming of the Dergue regime. The government supported Church
education indirectly with land grants and freeing of the Church owned property from
taxation.The Imperial era deprived the Ethiopian Muslims civil rights and described as “Muslims
residing in Ethiopia.” The measure of nationality tended to be Orthodox Christianity

3.2. History of Mosques in Amuru District

Mosque was a place of worship for followers of Islam.The term were derived from Arabic word,
Masgid which means a place of worshiped and it is believed to be the way for entrance of
heaven.Informants argued that, Mosques served as a place were muslim can came together for
salat, praying as well as the center of education and dispute settlement.( Sheihk Yesuf Ahimed
Sheihk Nuri Amede andNasir Amedu)

Mosques were helped the muslims by having various Mandrasa,religion school and library.It
were grow the children with high value of confidence in the praying,Imam leads the salat.The
appointment of prayed leaders was based on Islamic culture.The permanent of leaders of prayers
must be free,honest and knowledge leman in religious matters.Informants also claim
that,leadership at prayers falls into three categories,depending on the types of prayers:the five
daily prayers,Friday prayer and optional prayers.

53
The basic elements of mosques are a place of large enough for congregation of
assemblies ,especially,were facing in the direction of holly of Macca.The wall facing to Macca is
called Qiilbaa (Qilba) wall and it was surrounded by mihrab which takes usually a form of
decoration.Qilba means a birth places of prophet mohammed,today all muslims prayes by
looking Kaa,baa.The mosques were included a number of distinctive elements,Mimbar-built that
entered by a filght of steps and stands next to Mihrib.Minaret- a tower built on the corner of
mosques,from which the call prayer is sounded.Sahna-a court yard sourounded by riwaqs,a place
for necessary ablution before prayers and spaces for Madrasa,that includes libraries and living
quarters for teaching and public. As my informants claims that,naming of mosques were given
for different reasons.Accordingly,man who built mosques has strong claim to the title of
mosques and it was give for commeration of hero man,who contributed for Islam in case of his
knowledge,by the name of Ulama,Awlia,Mufti, Sahabi(the helpers of prophet mohammed)
during his period.The other were given by the name of their elders,Islamic leaders,who
contributed for Islam and also by the name of that place.The exact date on which the mosques of
Amuru were founded is not known,but it has o long history.As informant describes,the Amuru
mosques were established during the reign of Baranbaras Galata Gurmu in 1954.During these
time the religion leader of that mosques were Sheihk Ahimed Mohammed Getu.He was religious
teacher of muslim community of Amuru (Obora) up to Derg came to power.In 1958,muslim
community in the district created Idir/Afoosha constract mosques from Qorqqorroo(tin).

3.3. Islam Law and Islamic Education in Amuru

Islam law are Qur’an which is the sources of authority, it contains only six offences punishable
by law.These punishable offences are called had or crimes. They are illegal sexual intercources,
a false accusation of lack of chastity, theft, drinking of wine, highway robbery and apostasy.
(Anne Cooper and Elsier A,Ishmael my brother;Achristian Introduction to Islam p,180).
According to Haji Yesuf from the hadith, he state that there are three rules concerning eating and
drinking. Those are: First the blessing of food is to wash hand at the beginning and wash after
taking it (Mishkat), second say Allahs name (Bismillah) and eat with your right hand (Bukhari)
and thirdily when one drinks he should not breathe into the vessel (glass), this shows it is not
keeping the law it is a way of life. According to him ever day action are either halal (lawful) or
haram (unlawful). Also he stated that, Muslim societies of Amuru were Sharia based society.

54
Sharia means the straight path to be followed Islam and the mixture of Quran and Hadith.So they
were governed by elements of Sharia which is called five pillar of Islam (Haji Yesuf). The tribal
groups of Amuru Muslim were the mixture of different nations, the wearing style and the
oneness to God were strength their unity. Islam forced to wear the same cultural wearing of
Islam.As my informants argued that, the wearing system of Islam in both male and female are
stated in the Quran and Hadith. Accordingly, the dress of muslim female should be such as not to
attract male attention to her beauty and she should not diplay her beauty or ornaments and the
head cover should be drawn so as to cover the hair, and neck.The dress of Muslim female must
be loose enough so as not to be suggestive of the shape of her body. Like any religion Islam is
subjected to internal differences, varieties of ritual practices and the speed by which
accommodate other cultures. It had a heterogeneous schools of thought and perceptions of faith
within itself that has interrelated & integrated closely to one another under a common rubric
known as five pillars of Islam, six articles of faith and Ihsan. This last phraseology linked it to
the universalistic general principles of Islam. The main source of Islamic teaching is Qur’an and
Hadith. The Qur’an is believed to be God’s word while Hadith is a collection of Prophetic
traditions, sayings and actions. The interpretation and application of these sources in various
cultural contexts and times throughout Islamic world led to the appearance of various schools of
thoughts and practices within Islam. One of these religious thoughts on which this study focused
is Sufi Islam which had a greater degree of influence in Arsi land until 1990s (Bartels,
Lambert.1983)

Islamic learning was part of the indigenous schooling system. These were important among the
Muslim communities of the country including Amuru. The interest of Islamic religious eager to
convert the Oromo into their religion using the languages of Afaan Oromo as a mechanism to
win over the Oromo was another indication that changing the beliefs of the nation required
teaching through the informalways. In his studies on an Ethiopian Ajami-Oromo Script,
Mohammed Hakim argues that although Arabic is the most preferred language to teach Islamic
religion, the Sufi sect of Islam strongly believes that the clerics should use vernacular language
in order to create easy communication and trusted learning from the new converts. In connection
with this principle, he gives his elaboration on how Manzuma (Islamic poetic verse in Afaan
Oromo) has been used as a mechanism to win Oromo converts.(DR.TESFAYE TOLESA A
HISTORY OF OROMO LITERATURE AND IDENTITY ISSUES (c. 1840-1991).

55
Islamic education was introduced primarily for the propagation of the philosophy and laws of
Islam (Hussien Ahmed, p.86). Based on the evidences from literature and informants, the
purpose of Islamic education includes: to teach the Islamic dogma and practices, to teach clerical
groups, to teach rights and duties of people whenever dealing with the creator (Allah), people
and even others so as to enable them to be successful both in each ones life and in the life
hereafter as well as the spread of literacy are the major purposes of the Islamic education.

The importance of charity (Raamata) in Islam is well expressed in the Qur’an:

Piety does not lie in turning your face to East or West:

Piety lies in believing in God … And disbursing your wealth out of love for God

Among your kin and the orphan.the wayfarers and mendicants

Based on oral traditions, the development of aspects of Islamic education had taken four stages;
Centered around the teachers’ houses, zawiyya, mosques and madrasas. At the earliest stage,
Islamic education was carried out in a very informal way and it suited the environment at earlier
time where it centered around teachers houses. Students came to teachers’ residential area to
learn Islamic education. By the teachers’ houses it meant both within their houses and
compounds including under large trees. This practice of Islamic learning is still in function
around teachers’ houses, especially when the Sheikhs are busy doing business, or experienced
sickness.Regarding the task of Islamic education in Amuru districtSheihk Mohammed Bayan
was said to have started teaching Qur’an to the children of the elite in his own house.He was
came from Jidda Kiramu during the reign of Menilik and settled in Amuru a new place called
Didigi.

In the Horro Guduru, in general and Amuru in particular, the second Islamic institution was the
zawiyya, thatched huts made of mud and wood roofed with grass which was common in the
study area specially in Didigi ,Homi Toma,Ejere and Sara. It is assumed that due to the
increasing number of students (the darassa) flocking to teachers houses (which were also mainly
huts). These houses could no more accommodate all of them, so much to that the idea of
religious education to be in zawiyya. This center of Islamic education was a multi-purpose
institution where in Muslims not only used to send their children to learn Islamic education and

56
other related Islamic sciences, but also serve them as places of worship, prayer for the dead and
social gathering.The zawiyya represented the basis at which Islam established itself inits
formative stage of development as faith and way of life (Hussein Ahmed, 2001 p.85).

3.4. Expansion of Islam in Amuru during the reign of Derg (1974-1991)

Dergue was a military junta that came to power in Ethiopia following the ousting of Haile
Sellasie in 1974. After the upsurge of the revolution, the Dergue Socialist ideology separated
church and State that paved the way for single religious dominance. After seizing power, Dergue
declared itself as a Socialist State with a program of revolutionary reform called; “Ethiopia
Tikdem” (Ethiopia First) as a slogan and creed. During the Dergue period, thousands of innocent
people were either tortured or killed as anti-revolutionary elements.

After the down fall of the imperial regime, the Därg came to power and issued land decree in
1967 E.C. regarding settlers who came from Wällo and other regions, there was a land decree
issued by the government in the 1967E.C on article 10 that gives the peasant association the right
to arrange the land under their administration. By using this right the peasant association had
power and duty to take any free land from other keäbelé and gave for landless peasants and
settlers. Another article which stated about the land and settlers was found on number 18.
According to this article in particular and the decree in general, any keäbelé or awrajja peasant
association had the authority to settle those people on the selected and studied settlement areas.
(Berhanu Morka p 87

Without their permission or permission of settlement authorities, no one could settle every where
based up on his/her interest. This was strictly for bidden by the law. In addition to this, the
peasant associations were also given disciplinary rights on their kebelés’. They were guaranteed
additional authorities by the decree issued in December 4, 1968 E.C. (ibid) with the coming of
the Dergue, both the traditional and the monarchical social and economic structures of the
community underwent serious transformations. It brought to an end the domination of the
Orthodox Church and declared that all religions were equal.( Bahru Zewde, A History of Modern
Ethiopia, 1855-1991…..p.236 ) As the result of this declaration, number of Muslim holidays
became official holidays and hence Islam and Ethiopian Muslims got official recognition. In the
year 1975, a land reform policy effectively ended landlordism in the country and emancipated

57
millions of peasants from the control of the propertied classes. The Horro Guduru people in
general and the Amuru oromo in particular welcomed this policy because land was confiscated
from the balabats and declared to be the ownership of the public, in which the size of the land
owned by the government was greatly reduced and was redistributed to the households.

With the coming of the Dergue, both the traditional and the monarchical social and economic
structures of the community underwent serious transformations. It brought to an end the
domination of the Orthodox Church and declared that all religions were equal. As the result of
this declaration number of Muslim holidays became official holidays. ( Teshome Amanu,The
rise and expansion of Islam in Bale of Ethiopia,2008,p 48)

From this situation, we can see that Islam and Ethiopian Muslims got official recognition, where
religious diversity would be acknowledged .The formal, official recognition of Islam was just
one of the consequences of the Revolution of 1974, the collapse of the monarchy and consequent
divorce between the Church and the state. Following the Revolution, the military took some
important measures such as the land reform of 1975, which was welcomed by the southern
peoples in general and the Oromo in particular.Three of Muslims holidays got official
recognition for the first time and they have been held as national holidays since then. The first, Id
al-fitr, the second, Id al-Adha(called Arafa in Ethiopia)marks the end of the hajj, the annual
pilgrimage to Mecca. The third national Islamic holiday is Mowlid, the birth of Mohammed. On
this day Ethiopian Muslims join street processions that include songs recounting the life of
Mohammed.(ibid)

Before this time, they were called Muslims residing in Ethiopia and from that time on, they have
been recognized as Ethiopian Muslim. Then the Ethiopian Muslims Affairs Supreme Council
was established.(informant)

Although their situation improved in comparison with the Imperial government, there were
certain restrictions on constructions of mosques, and censorship on religious literatures. As my
informants stated that at the end of the period, particularly after 1987 constitution, things became
better and in general, the Dergue discouraged the practical exercise of religion. Amuru Muslims
also undermined and affected during this period in socio- political and economic aspect.During
the Derg period the teacher or leader of muslims communities of Amuru (Obora) is Haji

58
Mohamed Arabi.As informant Haji Yesuf states there are many Mosqus in Amuru.Such as: Ejere
Mosqus, Najat Mosqus, Homi Toma Mosqus, SaraMosqus, Shoke Mosqus, HararJarso Mosqus,
Amus Gabaya Mosqus, Jabo Doban Mosqus.

3.5. Islam in the Post Dergue period (1991) in Amuru District

In 1991, after a long civil war, the Dergue was overthrown by Tigray Liberation Front (TPLF),
which later became Ethiopian People‟s Revolutionary Democratic Front (EPRDF). After the
EPRDP seized control of political power in the country, the policy of ethnic federalism
promised, for the first time in Ethiopia‟s long history, to respect the country‟s incredible cultural
diversity and give real autonomy to its different ethnic groups. A new constitution was adopted
in 1994 that divided Ethiopia into regions drawn roughly along ethnic lines. Then Horro Guduru
became one of the zones of the Oromiya Regional State. This period is regarded commonly as
the period of religious freedom in Ethiopia since the government announced that it accepted the
Universal Declaration of Human Rights of the United Nations in its Charter(Teshome Amanu)

The 1991 political transition announced a new era for Ethiopia‟s Christian and Muslim
communities. The Ethiopian Peoples‟ Democratic Front (EPRDF) issued new policies and
introduced a legal framework aimed at recognizing the country‟s in built diversity. The lifting of
earlier restrictions on religious expressions made religion more visible in public, and led to a
sharp increase in religious activities and religious diversity, in effect strengthening Protestant and
Muslim communities and counterbalancing the traditional hegemonic position of the Ethiopian
Orthodox Church (EOC). Østebø, Terje ,“Religious Change and Islam: The Emergence of the
Salafi Movement in Bale, Ethiopia.” In Proccedings of the 16th International conference of
Ethiopian Studies, vol. 2.Edited by Harald Aspen, Birhanu Teferra und Shiferaw Bekele, 463-
476. Trondheim: NTNU-trykk, (2009),p.464

The religious policies of the Post Dergue period (1991) are remarkably different from any of the
previous ones. During the emperor period modernizing impulses had already led to tentative
provisions of religious liberty, like freedom of worship, recognition of shari’a courts, and
provisions for the registration of religious associations, but these were not put into practice, and
EOC retained its monopoly and political power until the revolution of 1974 . When the EPRDF
ousted the Derg in 1991, religious liberties quickly introduced at an unprecedented scale. This

59
had little to do with ideological differences to the Derg regime, but more with a different
political strategy of appropriating religion. On the one hand, their reliance on rural peasants for
revolting against the Derg had taught the new rulers to respect the deep- seated religious
sensibilities of most Ethiopians. (Teshome Amenu, “The rise and expansion of Islam
in……,pp.49-50). The Constitution of 1994 Articles 14-28 explicitly enumerated the basic and
fundamental rights of citizens. The people were granted the right to exercise their religions. The
Muslims in Amuru also enjoyed benefits granted to the Muslims in Ethiopia. (ibid)

Moreover, the religious plurality of Ethiopia dovetailed nicely with the new governing
philosophy of ethno-regional federalism, as is stated in Article 13 of the new constitution, “the
national emblem on the flag shall reflect the hope of the Nations, Nationalities, Peoples as well
as religious communities to live together in equality and unity.” Furthermore, the constitution
opens up the possibility for the recognition of religious marriage ceremonies and of religious
courts relating to personal and family issues. The new government also ended restrictions on the
hajj, suspended the ban on the import of religious literature and eased the restrictions on the
construction of mosques and religious schools. (ibid) The Imperial regulations regarding the
registration of religious communities now put into practice, resulting in the first official
recognition of many Protestant and especially Pentecostal churches. These churches also
succeeded in reclaiming property that dispossessed by the Derg and given land grants for burial
sites and church buildings.

Accordingly, article 11 marks a clear separation of religion and state, rules out a state religion
and provides the assurance of no government interference in religious matters and vice versa.
Article 27 warrants freedom of religion, belief, and opinion, which includes the right of believers
to “establish institutions of religious education and administration in order to propagate and
organize their religion (Jörg Haustein* and Terje Østebø, EPRDF's Revolutionary Democracy
and Religious Plurality: Islam and Christianity in post-Derg Ethiopia

However, the laws pertaining to the registration of religious organizations with the government
may also be seen to contradict the constitutional provisions of religious freedom and equality.
The EOC is still exempt from registration by the Civil Code of 1960, whereas for all others
registration is a legal mandate. The Penal Code of 1957 and its replacement, the 2004 Criminal
code, contain punishments for participating in, or leading the activities of an unregistered

60
association. Furthermore, the Legal Notice of 1966, which still governs the process of
registration, states that an application may be denied if the purposes of the association are found
to be “unlawful or immoral,” or “against national unity and interests.” “Legal Notice No. 321 of
1966: Regulations Issued Pursuant to the Control of Associations Provision of the Civil Code of
1960.” Negarit Gazeta 26, no.1 (1966):1–10), here §8(1 However, so far there is no indication
that applications have been denied for anything but formal reasons.

Another area in which the current legislation may lead to government interference with religious
activities pertains to land use. All land is owned by the State according to article 40 of the
constitution, but the relevant legislation governing the lease of urban and rural land does not
address issues related to religious bodies, such as how to prioritize applications, whether to lease
land to very small religious communities, or how churches, mosques, or cemeteries should be
placed within the infrastructure of a settlement. All of these decisions are delegated to local
governments where the influence of a religious majority may guide decisions.( Teshome Amenu,
“The rise and expansion of Islam in……,p.51

Thus, comparing the present situation of religious politics with previous governments, there has
been an evident improvement with regard to religious liberty and equality. The Ethiopian
constitution promotes religious plurality, which supported by the separation of religion and the
states, promulgation of religious freedom, as well as provisions for religious courts and
institutions of religious propagation. However, the legal framework for registrations and land
lease gives considerable power to the executive, which corresponds with the EPRDF's interest to
closely monitor religious communities, being conscious about the potential power they represent.
(ibid)

Informant admired EPRDF because of the changes that come after the coming of EPRDF to the
power to the peoples of Amuru as the general and Muslim followers who were more undermined
during the former rulers in particular. The registration of Islamic holy days as national holy day
like ed-al Faxir, ed-al arafa and molid ceremony are freely celebrated and known as the country
holy days. Informants stated that we see many changes among the Muslim communities. This
government gave the possibility to organize all activities of Muslims. The EPRDF has given the
following freedom for the Muslim community in Ethiopia. The new policies introduced by
EPDRF in 1991, ended the restrictions on Hajj and on import of religious literature, allowed the

61
construction of mosques and enabled the creation of Islamic organizations, newspapers and
magazines. Hussein, Ahmed, "Islam and Islamic Discourse in Ethiopia (1973-1993)," 12th
International Conference of Ethiopian Studies, Michigan, 1994, pp.45-50.

Similarly the restriction on hajj –pilgrimage to Macca, which was restricted during the Dergue,
has been lifted by EPRDF. Thus, any Muslim who is able to fulfil the required criterion
according to the Islamic law has the right to go on a pilgrimage. Dergue restricted the
distribution of religious literature in the country. Nevertheless, EPRDF has ended censorship on
religious literature. As a result, much literature is printed in the country and imported from
outside. This helped the Muslims to distributed literature written in the country. We have the
establishment of printing presses for promotion of Islamic literature. Various magazines, audio
and video production have been produced and sold especially in the cities. (Teshome Amanu)
Naturally, the candor that followed the downfall of the Derg had dramatic consequences for the
Muslim community, providing them with public space unprecedented in the country‟s history.
Among the Islamic organizations established in the early 1990s, we find the Ethiopian Muslim
Unity Association, the Ethiopian Muslim Democratic Movement, the Ethiopian Muslim Youth
Association and the Ethiopian Islamic Affairs Supreme Council.(ibid) .)We have also seen the
establishment of Muslim organizations at country level, like the Ethiopian Youth Muslim
Association and othersa.(ibid

The other new phenomenon is that the construction of mosques has greatly increased in many
places at the country level and Horro Guduru Wollega in general and Amuru in particular as my
key informants described. The number of mosques increased in Amuru district from the coming
of EPRDF to power in 1991. During these time the religion leader or teacher were Haji Yesuf
Ahimed.As he states there are many Mosqus in Amuru.Such as: Ejere Mosqus, Najat Mosqus,
Homi Toma Mosqus, Sara Mosqus, Shoke Mosqus, HararJarso Mosqus, Amus Gabaya Mosqus,
Chidat Mosques,Samo Ilamu Mosques,Hofi and Jabo Doban Mosqus. The Ethiopian government
accepts the Islamic Affairs Supreme Council as the representative for Muslim community.
However, almost every Muslim in Ethiopia suspects that the government controls the
organization indirectly. In addition, as my informant has stated that despite of political freedom
in the period, the FDRE government cannot give equal political sharing to the Muslim and only
few Muslims were involved in the leader at the district and above level. (Informant

62
On 28 November 1995, a Muslim demonstration demanding that the Sharia law should be one of
the bases of the Ethiopian Constitution. This is a major trend and it tells us that Ethiopian
Muslims are feeling more confident to change even the policy direction of the country, and to
influence the Government.(ibid) In general, EPRDF introduced policies aimed at recognizing the
country’s long-standing religious diversity, providing a public arena for religious groups, and
maintaining a sharp division between religion and the state. This further eroded the traditionally
dominant position of the Ethiopian Orthodox Church, strengthened Protestant Christian and
Muslim communities, and created a more flux and competitive configuration among the religious
communities

CHAPTER FOUR

4.1. Islamic religion interaction with other religion in AmuruWoreda

4.2. Christian-Muslim relations

Christianity and Islam have much in common. Both are world religious of semetic origins. In
both religions people worship the same God. There are three religions which claim to be world
religions, and which at certain times have spread across great areas of the world: Buddhism,
Christianity, and Islam. Buddhism began in north-west India six centuries before Christ. Islam
began in Arabia six centuries after Christ. Buddhism spread eastwards and became the most
widely practiced religion in East Asia. Islam spread east, south and west and became strong in
parts of two continents: Asia, particularly central and south-western: and Africa, especially the
north (John Foster, 1974 p 11).

Religion has repeatedly been causes for conflict and war. Christian- Muslim relations are marked
by a history confrontation and war. With regard to Christian-Muslim relations in Ethiopia, it is
believed to be the first host country for Muslims refugees fleeing Mecca in the Prophet time.
Since then this was taken as a recognized attitude of the coexistence of the Christians and the
Muslims in Ethiopia (Trimingham, J.S. 1952). In a general speaking, many people believe and
know that Islam in Ethiopia has co-existed with Christianity peacefully. There has been good
social inter-action between the adherents of the two religions. Some factors contributed for the

63
religious tolerance between Christians and Muslims. These were blood relationship, friendship
and neighbourhoods. This social relation binds the relation together in spite of the religious
differences.

4.3. The Islamic beliefs and practices

There are six doctrines of Islam that every Muslim is required to believe:

1. Belief in Allah. There is only one true God, all seeing, all knowing and all-powerful.

2. Belief in Angels. The chief angel is Gabriel, who is said to have appeared to Mohammmed.
There is also a fallen angel named Shaitan (Satan)

3. Belief in Holy Books. Muslims believe in four God-inspired books: The Tawurat (the Torah),
given to Musa (Moses); the Zabur (the Psalms), given to Dawud (David); the Injil (Gospel),
given to Isa (Jesus) and the Qur’an, given to Mohammed. Quran is the last book or revelation
and to be the preexistent and perfect word of Allah. Although the Qur'an is the main holy book,

4. Belief in Messengers. According to Muslims belief, Allah’s messengers are divided into two
groups: the first groups are called “Rasul,” apostles. They are sent with special gifts and given
books; for example, Musa (Moses), Isa (Jesus) and Mohammed. The second groups are called
“Nabi”, prophets

5. Belief in the end times (Last day). On the “last day,” the dead will be resurrected. Allah will
judge, and each person will be sent to heaven or hell.

6. Belief in Predestination. Allah has determined what He pleases, and no one can change what
He has decreed. Besides the six doctrines to be believed, there are five duties (five Pillars) to be
performed: Sheikh Haji Yesuf attempted to perform the Arkan al-Islam (the five pillars of
Islam).Muslims in his belief must be forced to fulfill five most important points. The five pillars
of Islam: Declaration of faith( Shahada),Five compulsory daily prayers(Salat),Fasting during
Ramadan( Sawm),Walfare contribution( Zakat),and Pilgrimage( Haji),were rigorously upheld by
the people at large.Some Muslim accepts Holy war or Jihad as a sixth obligatory duty. These five
practices, the framework of obedience for Muslims, are taken seriously and literally.

64
The time of prayer are regulated by the positionof the sun.those are five: Dawn-Fajr, Just after
midday (Dhuhr or Zuhr), Late after noone (Asr), immidatiley after sunset (Maghrib) and After
sunset and before midnight (Isha).

4.4. Looking for points of contact

I would like to mention some similarities held by Muslims and Christians. This does not mean
they have the same understanding about God.

About God: God as creator, provider, and sustainer of creation. Again, Muslims believe that
God is immortal. God is living from eternity to eternity. God is all present in all places
(Omnipresence). We can see this in the Bible text, Psalm139: 7-10 and in the Quran surah 50:15.
Here we see that both Christianity and Islam have similar views on the presence of God in all
places.

About Jesus: his virgin birth: Muslims accept the virgin birth of Jesus (Surah 19:21).

Doing miracles: both Christianity and Islam have similar points that Jesus has performed
miracles but with different perspectives. Islam says even if He performs miracles that does not
show He is divine, whereas Christianity says an ordinary person cannot do those great miracles.
Therefore, Jesus Christ is divine. Again, we need to emphasize on the similarity for conversation
with Muslims.

His sinless life: most Muslims consider the prophets and apostles to be sinless.

Rejection of Idolatry: Christians reject idolatry. Worship only belongs to God. Similarly, the
Muslims are very much against any worship except Alla.

4.5. Islam and Gender

The places of women in Islam are controlled by the importances of modesty and family
honour.Marriage in the Islamic world is a civil contract with the purpose of establishing a
conjugal life under the authority of the men. The women must be faithful and pure. They should
not diplay their beauty and ornaments, accepts to their husband their father, their husband father,
their sons and etc. Great sensitity is necessary in relating to Muslim of the opposite sex. When

65
we look for Muslims friends they must be of our own sex. Married couples may visit married
couples, buteven then the sexes may became segregated, the wife going to be with the other
women and the husband staying with the men of the house hold.Men must be particularlycareful
not to shake hands with women or girls, nor should they sit next to them on sofas or settes.
(church history)

Modesty was also given high place in Oromoo life. Oromoo married women wear descent
dresses. In the case of Amuru Oromoo the modest dress involved gufta for head cover and omba
for whole body cover which runs from shoulder to ankle. Many Oromoo elders also told that the
modest Oromoo women clothing cover the whole body as far as at least the elbow. The Amuru
Oromoo women modest clothing had to certain extent fit with Islamic teaching. Like Ateetee
institution of Oromoo women which protects and defends women rights in Oromoo society Islam
also supports the women rights. It also further gave the female folk a high position in the society
as is evident from the Prophet Muhammad‟ssayings “paradise is under the feet of the mother and
respect for the mother is three times greater than the father” (Sahih al-Muslim, Hadith book).(
Temam Haji Adem, Syncretism of Waaqeffannaa and Islam among the Arsi Oromoo of Ethiopia
,p,11)

Even in the Qur’an, there are verses that suggest that women were considered to be equal in the
eyes of God. Thus Surah 3: 195 says, “I [The Lord] suffer not the good deeds of any to go waste,
be he a man or a woman: The one of you is of the other.” And Surah 33: 35 is a veritable litany
of “men and women” being accorded grace and salvation if they were believers, devout, truthful,
modest, and gave alms, among other requirements; there was no separate requirements for the
two genders.The Qur’an says in Surah 4:7:

Men have a share in what the parents and relatives leave behind at death

And women have a share in what the parents and relatives leave behind.

Be it large or small A legal share is fixed.

The Qur’an tells Muslims that they have been created into nations and tribes mainly so that they
could know each other.

O men, we created you from a male and female

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And formed you into nation.

That you may recognize each other (49: 13)

And the Prophet Muhammad is reported to have said to his followers, more explicitly:

An Arab is not superior to a non-Arab

Nor a red man to a black man

Except through piety and virtue.

Until 2006 when Wahhabiyya also known as Ahlal as-sunnah wa-l Jamma clerics appeared as
opposing the established Islamic tradition, Islam in Amuru never allowed the marrying from
within ones clan like the other Oromoo group. Oromoo tradition of marrying more than one wife
also continued under Islam only the latter putting a restriction to four with a condition that the
man should have enough wealth to feed his family and mental ability to do justice for all his
family members which is a difficult obligation according to Islamic jurists.(Temam Haji p,12

4.6.Islam and Education

Qur’anic and other early sources of Islam, and the history of Islamic societies, to argue that Islam
prizes education and knowledge. For instance, the first of God’s commands to Muslims was
about the pursuit of knowledge and the imperative to read. The first dimension is the necessity to
educate about Islam from a broad perspective to Muslims in Muslim societies and non-Muslim
societies. The first dimension involves learning about the complete and contextual learning
concerning Islamic doctrine, ethics and rituals; integrating Muslim history into world history;
understanding the linkages between the Abrahamic religions and the inter-civilizational
knowledge; and providing the intellectual tools for Muslims to learn to live together with each
other and with followers of other religions.The second dimension that of educating non-Muslims
about Islam will lead to the appreciation of some of Islam’s teachings about issues like its stance
against racial or national superiority and its structures against addiction and promiscuity. More
important, however, is the necessity to remove the biases against Muslims and Islam in non-
Muslim societies through education.

67
From these we conclude that, any reform of Islam must be Islamically- grounded on the basis of
the Qur’an, Hadith, and early Islamic history. The political stability and effective administration
of Baranbaras Galata Gurmu played a significant role to the expansion and consolidation of
Islamic education. He had good relation with the Muslim clerics who settled in Amuru and
married local Oromo women. Muslims ceremony around Islamic societies in Amuru was the
same.

As may informant states that,there were three kinds of Muslim holiday in Amuru:these are Idal-
Adha,Idal-Fitir,and Mowlid.Accordingly,this ceremony were practice by different methods.For
instance,Idal-Adha and Idal-Fitir were the two prominent holiday and it was performing by
praying.The other was Mowlid celebration,the birth day of Prophet Mohamed.Sheyk Haji Yesuf
stated,Mowlid celebration were done in Mosque and private house.The celebration system were
began the preparation of Injera and slaughtered ship or other.(Usman Umar)

Of the five, fasting during Ramadan seems to have been well observed. He broke the fasting in
the evening at the mosque with some of the people. Sheikh Haji Yesuf paid zakat and made gifts
regularly to the poor people. However, there are no oral or written sources which indicate Sheik
Haji Yesuf undertaking of the pilgrimage to Mecca, though he provided annually money to many
Amuru Muslims to undertake the pilgrimage. Nothing is known about why he did not perform
the pilgrimage. (Informant Shek, Haji Yesuf).

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 CONCLUSSION
Major findings in this study showed that the conversion of the Amuru Oromo in Horo Guduru
Zones into Islam goes back to the 20th century due to internal and external circumstances highly
favorable to embrace this new religion. Their conversion into Islam was facilitated by both the
internal and external factors prevailing in the country. With the introduction and spread of Islam
religions among the Oromo, however, the function of the Gadaa system as a political institution
seems to have declined while the religious practices continued.

In Amuru, the majority of people have embraced Islam. The people also mix Islamic religious
practices with their indigenous culture and religious practices. Amuru district people have also
performed religious veneration of Muda of different saints including cult of Sheikh (Gemechu J.
2007). The Muda ceremony is an act of going and celebrating of the centers of Islamic saints and
traditional Oromo religious ceremony. The Muda to both center of Islamic saints and to Abba
Muda of Oromo, which is performed in the Oromo Gadaa system, have shared many common
characteristics. From the time 1991, the Muslim scholars focused their teaching of Islam in
restoring to its original purity or prohibiting mixing of Islamic practices with traditional practice.
These scholars condemned the Muda to traditional sacred places. On the other hand, later than
it’s concerning Islam as a prevailing religion in Amuru district, Islam seems to have continued to
co-exist with certain features of indigenous religion. The endurance of pre-Islamic performs
among the Muslim communities in the Amuru and its surroundings were indeed not something
exceptional. Co-existence religious practices are quite common among Muslims of other part of
Ethiopia. From the finding of the study it is also observed those adminstrative offices and other
governmental structures in this district remained fundamentally and runned by both Muslim and
Non-Muslim community without any discriminiation which shows the existence of good
relationship among Islam and other religions.

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 GLOSSARY
Aadaa (Afaan Oromo) – Indigenous Oromo Custom or culture

Abbaa (Afaan Oromo) – Father - a tittle indigenous Gadaa officials and the tittle for honor for
Amuru Oromo after marriage

Abbaa Bokkuu (Afaan Oromo) – Father of Scepter

Abbaa Duulaa (Afaan Oromo) –Father of Campaign or leader of war.

Abbaa-Muuda (Afaan Oromo) – Father of anointment

Abbaa lafaa (Afaan Oromoo) ---Land lord

Afree (Afaan Oromo) – The four groups of the Machaa Oromo

Asqarri (Arabic) – Tittle for Muslim teachers

Awrajja (Ahmaric) – Province

Ayyaana (Afaan Oromo) – Spirit like beings

Balabat------------local land lord.

Caffee (Afaan Oromo) – Gadaa Assembly

. Dajjazmach (Amharic) –“Commander of the Imperial gate”, a indigenous politico-military title

Fitawrari (Amahara) --------- a warrior title, literally means “leader of the vanguard army

Daggal-saaqii (Afaan Oromo) – Opener of the forest

Darasa (Arabic) – A religious student in Islamic education

Du’aayii (Arabic) – Prayer, blessing

Ganda (Afaan Oromo) – Village or locality

Gurraacha (Afaan Oromo) – Black

Hadith (Arabic) – Tradition of Prophet Muhammad

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Jama’a (Arabic) – A Muslim community

Dajjazmach (Amharic) – “Commander of the Imperial gate”, a indigenous politico-military title

Jum’a (Arabic) – Friday Prayer

Masgiida (Afaan Oromo corruption of the Arabic word masjid) – Mosque

Mootii (Afaan Oromo) – King

Nagaa (Afaan Oromo) – Peace

Naggade (Amharic) – Merchant/ trader

Naggadras (Amharic) – Head of merchants

Odaa (Afaan Oromo) – Sycamore tree

Qaalluu (Afaan Oromo) – Oromo holy man, Oromo religious leader

Qabiyyee (Afaan Oromo) – Land holding system

Qoroo – Administrative sub-districts

Salat (Arabic) – Prayer

Sanyii (Afaan Oromo) – Clan

Sheikh (Arabic) – Scholar, Muslim religious leader, teacher

Waaqeffannaa (Afaan Oromo) – Indigenous religion of the Oromo people

Woreda (Ahmaric) – District

Zakat (Arabic) – The due right of the poor from the rich taking of the income on annual basis.

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III. LIST OF THE INFORMANTS

No Name Gender Age Date Place Remarks

of interview
1 Abebe Male 60 02/03/2014 Amuru/Obora Elders
Zode
2 Alamayo Male 55 08/04/2014 Amuru/Obora
Wakjira
3 Alamu Male 60 02/03/2014 Amuru/Walage
Abaya
4 Alamu Male 90 05/08/2014 Amuru/Obora
Arbiye
5 Ali Umar Male 60 06/05/2014 Amuru/Ejere
6 Amdihun Male 55 07/05/2014 Amuru/Obora
Nagash
7 Biranu Male 75 07/02/2014 Amuru/Ejere
Dinsa
8 Biranu Male 80 06/04/2014 Amuru/Obora
Morka
9 Charinet Male 60 08/04/2014 Nakemte/Wolega
Wakwaya university

75
10 Daba Fufa Male 80 10/04/2014 Amuru/Obora
11 Dase Ticha Male 70 03/02/2014 Amuru/Obora
12 Dawud Male 80 03/03/2014 Amuru/Obora
Ahimed
13 Fikadu Male 70 07/02/2014 Amuru/Ejere
Jalata
14 Fikadu Male 60 06/02/2014 Amuru/Obora
Nagasa
15 Girma Male 80 04/03/2014 Amuru/Obora
Abatihun
16 Gusu Male 65 02/02/2014 Amuru/Obora
Warke
17 Haji Yesuf Male 50 06/04/2014 Amuru/Obora
Ahimed
18 Hundara Male 70 01/09/2014 Jarte/Alibo
Biru
19 Jamal Shifa male 65 04/05/2014 Amuru/Ejere
20 Kebede Male 65 03/04/2014 Amuru/Obora
Ayana
21 Lagas Male 55 05/03/2014 Amuru/Obora
Umar

22 Lamesa Male 60 01/02/2014 Amuru/Obora

Bakala

23 Mohammed Male 75 05/08/2014 Amuru/Obora

Bayan

24 Mohammed Male 57 09/08/2014 Amuru/Obora

Dase

25 Munire Male 55 07/03/2014 Amuru/Obora

76
 Musxafa

26 Nagara Male 70 05/03/2014 Amuru/Obora

Wayesa

27 Nasir Male 60 08/09/2014 Amuru/Obora

Amedu

28 Oljira Male 75 09/07/2014 Amuru/Ejere

Duguma

29 Roro Wata Male 80 06/02/2014 Amuru/Haro

Walo

30 Sayido Male 55 05/08/2014 Amuru/Obora

Muzaye

31 Silash Male 56 04/09/2014 Amuru/Obora

Tashome

32 Sh/Abdu Male 76 09/05/2014 Amuru/Obora

Sh/Umar

33 Sh/Nuri Male 55 04/07/2014 Amuru/Obora

Adem

34 Tefera Male 75 01/02/2014 Nakemte

Gonfa

35 Tefera Male 75 08/06/2014 Amuru/Obora

Rundasa

36 Takele Male 70 04/03/2014 Amuru/Obora

Bekere

37 Takele Male 65 06/02/2014 Amuru/Obora

Debelo

77
38 Tesema Male 70 04/05/2014 Amuru/Ejere
Abetu

39 Tesfaye Male 50 03/08/2014 Amuru/Obora

Iyasu

40 Tesfaye Male 55 09/05/2014 Amuru/Obora

Warkina

41 Usman Male 70 05/06/2014 Amuru/Ejere

Hasan

42 Usman Male 75 07/04/2014 Amuru/Obora

Umar

43 Zeleke Male 65 03/07/2014 Amuru/Obora

Yadata

44 Zerihun Male 55 07/06/2014 Amuru/Obora

Alula

45 Zodu Male 65 06/03/2014 Amuru/Obora

Damise

46 Zuber Male 50 04/04/2014 Amuru/OboraE

Usman

78