HISTORY OF ISLAM IN LIBIDO-MAREKO REGION

COLLEGE OF SOCIAL SCIENCES AND HUMANITIES

DEPARTMENT OF HISTORY AND HERITAGE MANAGEMENT

BY: BINIAM DAWIT

OCT, 2021

HARAMAYA, ETHIOPA
 HARAMAYA UNIVERSITY

COLLEGEOFSOCIALSCIENCEANDHUMANITIES

DEPARTMENTOFHISTORYANDHERITAGEMANAGEMENT

HISTORYOF ISLAM IN LIBIDO-MAREKO REGION

BY: BINIYAM DAWIT

ADVISOR:

A SINIOR ESSAY SUBMITTED TO HARAMAYA UNIVERSITY, COLLEGE OF

SOCIAL SCIENCE AND HUMANITIES FOR PARTIAL FULFILLMENT OF THE
REQUIREMENT FOR THE DEGREE OF BACHELOR OF ARTS IN HISTORY AND
HERITAGE MANAGEMEN

OCT, 2021

HARAMAYA, ETHIOPA

ii
 HARAMAYA UNIVERSITY
COLLEGEOFSOCIALSCIENCEANDHUMANITIES

DEPARTMENTOFHISTORYANDHERITAGEMANAGEMENT

HISTORY OFISLAMINLIBIDO-MAREKOREGION

BY: BINIYAM DAWIT

ASENIOR ESSAY SUBMITTED TO WORABE UNIVERSITY COLLEGEOF SOCIAL

SCIENCE AND HUMANITIES PARTIAL FULFILLMENT OF THE REQUIREMENT
FOR THE DEGREE OF BACHELOR OF ART INHISTORY AND HERITAGE
MANAGEMENT.

APPROVEDBYBOARDSOFEXAMINERS

ADVISOR……………………………SIGNATURE…………………….DATE

EXAMINER…………………………..SIGNATURE…………………….DATE

OCT, 2021

WORABE, ETHIOPIA

iii
 ACKNOWLEDGEMENTS
Prior to all, I would like to express my endless thanks to God, for giving me the effort and
strength to pass many challenges. Then I would like to thanks to my advisor for his excellent
guidance and tireless effort to make this work a reality. Without his guidance and support,
this work would have not been possible. I would like to say, special thanks and appreciation
to all of my informants in different places especially Sheik Muhammed Zein, Sheik Zein
Muhammed, Sheik Kedir Hussen and Sheik Sherefa Unuro etc. give much more detail
information about my senior essay. They shared their knowledge and experience with me
during my long hour’s interview with them.
PREFACE
This senior essay is focused on the introduction and expansion of Islam in Libido-Mareko
region. There is no relevant written material on the expansion of Islam in Libido-Mareko
region. So this senior essay focused on the Expansion of Islam in the region particularly its
important contributors and the role of religious scholars who preach Islam for their followers.
It has three chapters. The first chapter deals with historical background of the study area. The
second chapter, on the other hand, deals with the expansion of Islam and development of
Islamic education Libido-Mareko region. The third chapter deals with Islam in emperor
regime.

This senior essay is written on the basis of some published and unpublished materials, largely
on oral information. The major difficulty which I had faced in the course of doing this paper
was scarcity of published materials. From its introduction to its eventual expansion to the
present, there is no enough written materials in the Libido-Mareko region. But, I write this
paper more based on oral information and same written documents.
 GLOSSARY
Adbar-Big Tree under where rituals are conducted
Ah-lalSunnah-onthewayonsalafi
Adl- Justice

Ato-thetitlegiventomen
Bid’a-innovation
Daw’a-preachs/propagation
Deresa-ayoungstudentofasheik
Eidal-Adha-annualfestival that celebrated after twomonths of Ramadan
Eidal-fiter- an Islamic festival celebrated at theendofthe fasting
Fiqh-Islamicjurisprudence
Hadith- literatures that mainly deals with the words and deeds of the Prophet
Hajji-oneofthefivepillarsofIslamthat reminds Muslims to conduct pilgrimagetoMecca at least
once in alife time
Hunf- birdsong
Ilm -knowledge
Imam- religiousleader
Jama’a -congregationalprayer
Juma’a -Friday
Kalawa- madeby madhouse
Keeled -thelowestadministrativeunitnexttoworeda
Khutba -message
Madrasa -modernschoolofIslamiclearning
Masjid -mosque
Mawlid- theprophet’sbirthdayanniversaryfestival
Nefeqa- providerofthedailyfoodration
Nehw- Arabicgrammar
Qaria- Arabicadversityormisfortune
Rabialawol- thesecondmonthofIslamiccalendar
Ramadan- fasting month of Muslims
Salafi- theearliestIslamicgroup
Solat- official Islamic prayer
Sharia- Islamiclaw
Sheik- scholar
Shia- Fatimiya
Sira- a historyofprophet
Subhi- early Morning Prayer
Sufi - mystic
Tawhid- Islamictheology
Tefsir- commentaryofthe HolyQur’an
Ulema -Islamic religious scholars
Umma- community
Ustaz- teacherinMadrasa
Woreda- administrativeunitamongkebele
Zakah- atypeofcharitywhichisobligatoryuponindividuals who had economic prosperity to
give aspecificamount of money inayearlybase
Zekatl-fiter - freegivingforpoorMuslimcommunity at the end of Ramadan fast
Zuhur -mid-dayprayer
Zulhijja- thelastmonthofArabiccalendar
Table Contents Page
CHAPTER ONE....................................................................................................................................1
BACKGROUND OF LIBIDO- MAREKOPEOPLE.............................................................................1
1.12 Introduction of Islam into Southern Ethiopia.........................................................................2
1.13 Introduction of Islam into Gurage..........................................................................................3
1.14 Religious Over view of the Libido-Mareko Community........................................................3
Historical Overview of Libido- Mareko People.................................................................................6
1.1. The Expansion of Emperor Manlike and Resistance of Libido- Marko.................................7
1.2. The Expansion of Emperor Menelik into Libido- Mareko Region.........................................7
1.3. Location of Libido-Mareko....................................................................................................8
1.4. Topography and Climate........................................................................................................9
1.5. Economic Activity Libido-Mareko........................................................................................9
1.7 . Language...........................................................................................................................10
1.8 . Socio-Political Structure....................................................................................................10
1.9 Population............................................................................................................................11
1.10 Traditional Disputing Resolution Systems Among the Libido-Mareko People....................11
CHAPTER ONE END NOTE.............................................................................................................15
2.1. Socio-Cultural Factors and Clanship........................................................................................18
2.1 . Marriage Relationship........................................................................................................19
2.2 The Character of Traditional Qur’an Teaching and Scope...................................................20
2.3 The Contribution of The Sunni(Salafi) Movement...............................................................24
THE REGIMEOF HAILE SELLASSIE..........................................................................................28
3.1 Islam and the Italian Occupation..........................................................................................28
3.2 Post-Italian Period................................................................................................................29
3.3 The Dergue Regime.............................................................................................................30
LIST OF INFORMANTS....................................................................................................................36
DECLARATION.................................................................................................................................38
 CHAPTER ONE
BACKGROUND OF LIBIDO- MAREKOPEOPLE

1.11. Introduction of Islam in Ethiopia

Prophet Mohammed, the last messenger of Allah, was born in the holy city of Mecca around
570. At the age forty, he saw a revelation in the Hera Cave, which first ordered him to read.
He did not preach Islamic religion at that time. However after three years, he began to preach
the existence of resurrection and the presence of heaven and hell. In this preaching, the
prophet attacked the idolatry practices of the people of Mecca. This in turn affects the wealth
of the Quaraish Arabs who used to earn great income from the worship of the condemned
idols. Consequently, the prophet and his companions (sahabas) faced severity and hostile
opposition from the Quaraish tribe. As the persecutions become harsher, the prophet advised
his companions to cometo Aksum.1

In Islamic history and its tradition, Abyssinia is known as the heaven of the migration or
hegira. For Muslims, Aksum was synonym with freedom from persecution and emancipating
from tear. This first migration of the companions and relatives of the prophet to Ethiopia is
celebrated as the freedom of expression and belief whereas the second hegira to medina is
celebrated as the end of oppression.2

The first group of the companions of the prophet who migrated from Mecca to Abyssinia in
615 consist 12 men and 5 women among whom the prophet’s daughter, Rukiya, and her
husband Uthman ibn Affan, who was the third caliph. They were received warmly in
Ethiopia.3

The leader of the second groups of immigrants was Jafar, companion of the prophet. This
consist a total number of 107 persons among whom 89 were men and the remaining 18 were
women. They were received by the king of Aksum commonly called Najashi. The king kept
the Muslim immigrants safely. He allowed them to exercise their religion freely. Among the
women, eleven belonged to the Quraysh and seven were from other tribes, they were safely
1

1
ensconced there and were grateful for the protection of the Negus had shown them very
hospitality.4

Following the early contacts of the sahaba with the people of Abyssinia, Islam first entered
into Ethiopia and the Horn in a large scale through Dahlak Island on the Red Sea and, the
port of Zeila, on the western coast of the Gulf of Aden. It had been well established in the
Dahlak island the beginning of eight century the prosperous Muslim community 1ong the
island had developed the get way Muslim merchant to Ethiopia, the zaile port served as the
most important gate way for the penetration of Islam.5

1.12 Introduction of Islam into Southern Ethiopia

The first half of the sixteenth century was a period of the diffusion of Islam into southern
region and other parts of Ethiopia. The history of Islam in southern region go back to the
sixteenth century during the period of Imam Ahmed Ibn Ibrahim Alghaz, who administered
the sultanate of Adal in Harare and began to expand Islam into different parts of Ethiopia.
And to southern Ethiopia, as we have seen, the formation of sideman kingdom whose ruling
classes accepted Islam, kept the Abyssinian. The majority of the Sideman has retained their
paganism through all these changes. Islam then was only professed by tribes of the eastern
Sideman and others. The expansion of Islam into different parts of southern Ethiopia such as:
Hadya,Tambaro,Halaba, and Gurage were highly done along the trading centers of the region.
It is known that the historic sultanate of Hadya was incorporated into the Christian Highland
Kingdom during the reign of AmdaTsion. However, the remains of the ancient Muslim
kingdom of Hadya were overrun by the Oromo and were isolated from other Islamic centers.
Thus, the people of Hadya reverted to the adherence of indigenous forms of religion. They
bounder on the Gurage in the north, the Ulbarag in the east, the south, Hadiya became more
or less Islamized. The people of Hadya are Muslims and still practice their pre-Islamic cults. 6

1.13 Introduction of Islam into Gurage

The history of Islam in Gurage goes back to the sixteenth century since the time of Imam
Ahmed ibn Ibrahim Alghaz who established the sultanate of Adal in Harare and began to

2
expand Islam in the country. Many peoples of southern Ethiopia including Gurage accepted
Islam after the Imam defeated Christian Highland Kingdom of Ethiopia. The Imam reached to
Gurage and camped there in the sixteenth century. But Islam began to expand in Gurage Zone
after 300 years of the wars of Imam Ahmed Ibrahim by al-Nesereden, and al-Denebo. They
taught basic ideas of Islam by traveling to Ifat and Harar. Next to this, they destroyed places
and cults of indigenous believe like booze and demam -awit.7

Another strong person and powerful Muslim leader who rose from the Muslim community in
Gurage are known as Hassan Enjamo. He expanded Islam in different parts of the area
through peaceful means. On the other hand, sharia also helped a lot for the expansion of
Islam by their leaders who completed their Islamic education in their respective areas. These
sheik or Imam expanded Islam by establishing learning centers and preaching the community.
Some of these shrines include; Abret Shrine, Ye-wollen Shrine and Ye-katbare Shrine.8

1.14 Religious Over view of the Libido-Mareko Community

Religion is way of life. Religion is traditionally classified as traditional, Christianity, Islam,

Catholicism, and Protestantism. Before their conversion to Islam and Christianity, the people
of the study area adhered indigenous forms of religions. Almost all Libido-Mareko peoples
have their own cults. The dominant cults include; Emanin Waa (the sky God) and adbara and
others.9Emanin waa (the sky God) manifests itself in the form of dream was believed to be a
means to keep peace, order and justices among the society. According to the tradition of the
Libido-Mareko people, they very fear Emanin Waa. 10Adbara was also considered as the
indigenous form of religion among the Libido-Maareko people. It is believed that it protected
the people of the Libido-Mareko from challenges. It also provired protection for biodiversity,
big and strong trees is considered as centers of the rituals.11

Introduction of Islam in Libido-Mareko community oral tradition history two suggestions.

The first suggestion states that Islamic religion was introduced into Libido-Mareko
community goes back, the pastoral time, there live around the Asela to the late thirteenth to
7

10

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fourteen century. Its introduction had a long history. It is the oldest religion in their
community. It has many followers in the Libido-Mareko region. The Libido-Mareko people
had practiced their indigenous forms of religion side by side with Islamic religion. In Libido-
Mareko region, there is also an Islamic brotherhood established by the adherents of sheik
Hussen known as geriba. The people venerated him and highly preserved the heritage of
shrine. The geriba began the movable purchasing Islamic they meet on plain area week
onFriday prayer to Solat zuhur and asur after they distribute to the home it is practice still in
libido –mareko region.12

The second suggestion associates the introduction of Islam in libido-Mareko region with
developments of the first half of the sixteenth century. It was associated with the personal
efforts of Hajji Ali Umer.He came from the eastern part of Ethiopia, from Harare to Libido-
Mareko during the wars of Imam Ahmed Ibrahim and the Christian Highland Kingdom. He
migrated from Harar to Libido-Mareko and settled near Silte. The Libido-Mareko community
accepted him peacefully. He married with the native woman of Libido–Mareko. This
marriage relation with the native people, and his talent of administration helped him to
expand Islam. The role of Hajji Ali in the expansion of Islam in Libido-Mareko was
succeeded due to his good knowledge of Islam. He taught Qur’an and Arabic language to the
people of the area. He began to construct mosques and Islamic schools (medressa) in Libido-
Mareko region.There were teachings of Qur’an, Hadith, fiqh, sira, and other subjects, among
the teachers followers came as Imam Debero Dema, sheik Muhammed Gumato, and others13

Imam Abebe attended Qura'nic learning in the late seventeenth to the early eighteenth century
in southern wollo (around Kombolcha). After retiring, he taught a lot about Islamic socio-
economic system known as zaka and sadaqah. Zaka(charity) is a system of giving a fixed
portion of accumulated wealth to the poor. It’s considered as a religious obligation. This is
collected as an annual contribution for the poor. This increased brotherhood and the unity of
the Muslim community. The other is sadaqah, which means optional charity which is
practiced as religious duty and of generosity. Both the Qur’an and hadith has put much
emphasis on spending money for the welfare of the needy people and has argued that the
Muslims have to give more as an act of optional charity. “The spend something out of the
12

13

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substance which we have bestowed on you, before death should come to any of you,” is one
of the early teachings of the prophet (sunna).This socio -economic activities attracted a
number of people from indigenous religious practices to Islam in Libido- Mareko region.14

Christianity introduced to Libido-Mareko region in the nineteenth century, during the

expansion of emperor Menelik II. Orthodox Christianity was slowly to introduce in to the
Libido-Mareko region. For introduce factor the controlling political administration for easily
the area, few priest poet the region of Libido-Mareko from shewa . The people of Libido–
Mareko, who feared the political situation, did not oppose the preaching of Orthodox
Christianity. Toso Mareko Medihanialem Church is among the notable religious institutions
of the region. This church is found in the present day Slite Zone. The church built after years
of the building of this church is Miriam Church. It is found at Koshe Town in Libdo- Mareko
region.15

The other type of Christian religion, Protestantism, was introduced during the reign of
Emperor HaileSelassie. The relationship between the emperor and Missionaries had mutual
benefits for both in order to achieve their goals, the emperor interest was political, and
economic benefits which he could get from partners through missionaries, as well as
constricting the necessary infrastructures such as schools, clinics, etc. Similarly the interest of
missionaries was acting as agents of governments of their home and reaching the people
through the gospel systematically and consolidating the relation with local people. His regime
witnessed the expansion of Christian missionary activities and the spread of the evangelical
faith. This religious movement in Libido-Mareko community traced as far back as the early
twentieth century, following the establishment of Meekane Yesuss Church. The founder of
church is known as Dr. Mtku Anulo. He established the first clinic known as Mareko Medical
center which drew patients living in the remote areas around the region, particularly when
yellow fiber epidemic Brock out in the Libido–Mareko region. Under such situations,
believers gradually increased. The local community did not oppose the introduction of
Protestantism due to seek of social services in Libido-Mareko region,the total number of
followers is very few in Libido-Mareko region.16

14

15

16

5
Historical Overview of Libido- Mareko People
The Libido- Mareko people are one of the notable ethnic groups of who are living in
southeastern Ethiopia. Their original homeland was around Bale in the mid-twelfth century,
near Wabi Shebele River. They led nomadic life in their former abode. They are speakers of
Cushitic language. As pastoralists and semi-nomadic community, they moved from place to
place in between Harar and Bale to search water, grassland, and favorable climate. Then,
they slowly move from east to west direction, such as Asela, Gaduube asesa, Shashamene,
bolebol, and Lake Ziway, they are settled and move them by different period. They settled
around Lake Ziway for many years due to its favorable climate until the beginning of the
Oromo population movement and expansion.17

Formerly settled place the pushing factor of the Libido-Mareko the Oromo movement and
expansion and other pulley factor they want new grazing land to the later settlement,
according to oral tradition, the extensive movement of the Oromo took place in the sixteenth
century. The largest population movement and expansion of the Oromo highly affects the live
of the Libido- Mareko people who settled in the area around the Lake Ziway region. It had
played a great role to displace the Libido-Mareko people who were found on the path of their
movement.Thus, they searched new area to settle in the further west. Places such as;
Lamiguta, Bajora, Wanchich, Shanqa, Tora Gira-Hanjla, Harichum, Shenqa-Tufa, Qaquto,
La-chibigol, Alikeso, Meqicho, Dobotuto were the areas where they settled after the Oromo
expansion. They permanent settled in their present abode due to the beginning of farming,
lack of grazing land, and the expansion of the central state to the south in the nineteenth
century.18

1.1. The Expansion of Emperor Manlike and Resistance of Libido- Marko

There were a number of statues existed in central Ethiopia and Garage Chiefdoms. These
statues seem to be existed for a long period of time. However, we had little oral historical
account among the Libido-Marko people. Its local chiefs used the titles of Azmach, Abegze
and Niguse during the expansion of Emperor Menelik. Like the other parts of southern
Ethiopia including Kistane Gurage people, the people of Libido-Mareko submitted peacefully
to the army of Emperor Menelik. The peaceful submission of Kistane-Gurage was due to
17

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their Co-religious affinity and their geographical proximity with northern Shewa. The
situation in southern Gurage more properly with the Silti, Qebena and Hlaba, however, was
different from that of the northern. The army of Emperor Menelik II faced fierce resistance
from the Muslim Gurage who organizes opposition under the leadership of the local leader
known as Hassen Enjamo. This region was submitted to the army of Emperor Menelik II on
1888 after rear of unsuccessful resistance.19

1.2. The Expansion of Emperor Menelik into Libido- Mareko Region

According to oral tradition, there were different views on the action-reaction dichotomy
ofEmperor Menelik’s expansion and the response of the people of Libido- Mareko. These
views are peaceful submission and forceful submission. The first states that the Libido-
Mareko did not resistthe army of Emperor Menelik II.This was because both Emperor
Menelik and the Libido-Mareko people had a good relationship and their political
cooperation among themselves. Emperor Menelik was recognized as king of Shewa by the
Libido-Mareko.During the war in Walayita in late 1886, Grazmach Mekeso, the former ruler
of Libido-Mareko, sent strong cavalry forces including his son Buraqamo Makiso and
Mesebo Buraqamo to assist the imperial force to fight against Walayita. After the bloody war
under the leadership of Dejazmach Wolde Georgis, the forces of Walayita was defeated and
Kawo Tona was captured and sent to Addis Ababa as prisoner in 1887. However when
Buraqamo was returned from war, his father had died due to natural diseases. It was due to
this effort that Buraqamo was rewarded to be the balabat of Libido-Mareko.20

The second suggestion argued against the first suggestion. During the expansion of Emperor
Menelik in 1888, the Libido- Mareko people were organized an army into two groups. The
first group was organized by Shabo tribe under the leadership of Ajjacho Geleto. And the
other military group was organized by peoples who were living in the regions below the Waj
River. This group was lead by Grazmch Buraqamo Mekesoa In this case led political unrest
due to the emergency of different opinion among the against the emperor Menelik and
supporter for emperor Menelik .21

19

20

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Old men, town dwellers, and other tribes who expected special benefit from the
administration of the Emperor peacefully submitted. Young warrior groups, the cavalry and
most of the Shabo tribes led fierce resistance under the guidance of Ajjach Gelato.
Particularly, the Shabo tribe saw themselves as chiefs of the region. When the hostility
heightened, Emperor Menelik sent his messenger, Grazmach Fole of Libido-Mareko, to fight
with Ajjach Geleto and to force him to pay annual tributes to the Emperor. However, Ajjach
Geleto rejected call of the messenger of Emperor Menelik II. Thus, the Emperor sent punitive
military force against them under the leadership of Ras Gobena in 1888.The forces of Ajjach
Geleto were defeated within a short period of time. Finally, Ajjach Geleto was captured and
sent to Addis Ababa as a prisoner.22

1.3. Location of Libido-Mareko

The Libido- Mareko people who are living in the central plateau of Ethiopia are one of the
notable ethnic groups in Ethiopia. This region is found in between the longitudes of 38:26’
and 38:33’ East and latitudes of 7:55’ and 8:04’North. According to the data gathered from
the Communication Office of Mareko Woreda, eighty four tribes and more than hindered
clans, Mareko around 64 clans, are found in Libido Mareko area. The remaining clans of
Libido- Mareko ethnic groups live in Maskan Woreda, Silti Zone, and Oromia Region State.
This study focuses on the main land of Libido-Mareko region. Administratively, the Mareko
Woreda is one of the thirteen Woredas that makeup Gurage Zone of Southern Nations,
Nationalities, and peoples Regional States. The Libido-Mareko region is located in the
eastern corner of the zone. They share boundary with Oromiya Regional State in the north
east and east, Silti Administration Zone in the south and Masekan Woreda in the west. The
Libido- Mareko consists of 25 rural kebeles and one administrative center, which is 160 km
far from Addis Ababa and 82 km from Wolkite, the capital of Gurage Administrative Zone,
and 140 km far from the capital of the Southern Nations, Nationality, and peoples Regional
State, Hawassa. The Libido- Mareko is located about 15 km east of Butajira Town. The area
extends around 35 km east to west and 45 km north to south.23

22

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The Libido-Mareko identifies them as Libido. This name is acquired from one of the
ancestral father of Libido-Mareko clan. Others called them as Mareko. The name Mareko
was assigned to them by their former lord during the time of emperor Menelik due to the
payment of surplus honey as tribute to the imperial government. Thus, the term Mareqo was
derived from the phrase of Emperor Menelik himself, “Yemar iqa.”24

1.4. Topography and Climate

Libido- Mareko region is found in the lowland within the great east African Rift Valley
system. The lowland Libido-Mareko is marked by the existences of alluvial soil together with
vast cultivable lands. However, most of the physical landscapes are plain. The area was
highly affected by drought due to lack of sufficient rainfall. But there is one rainy season in
Libido-Mareko. The climatic zone is divided into two main parts, they are Kola and
Waynadega in which the former covers 60% while the latter weighs up 40%. The former
climatic zone found in the eastern part while the latter is found in the western part of Libido-
Mareko.25

1.5. Economic Activity Libido-Mareko

From the thirteenth to the sixteenth century, the major economic activity of Libido-Mareko
was nomadic and rearing animals, the Libido-Mareko people give high value for domestic
animals, which is sign of prestige, animals are also part of their daily life, partially, the value
of shoes animals as a medium of compensation in return to the inflicted conflict and dowry
was high in previous time. Due to this they rear cattle’s, goats, sheep, donkey and other
domestic animals. These domestic animals are reared for various purposes, they are the
sources of butter, cheese, milk, beef, and means of transportation for the local people and
other agriculture is one of the most dominant nit economic activities of the Libido-Mareko
region. The region has favorable climatic condition and fertile soil to cultivate crops like,
Teff, Maize, Sorghum, Bean, Wheat, Pepper, and Onion .The Libido-Mareko region is well
known in its production of the will known Mareko Barbara and Onion. The dominant staple

24

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food in the area is Teff, Maize and Wheat. Trade is an auxiliary economic activity next to
agriculture and rearing animals.26

1.7 . Language

The Libido-Maroko people are located in the central part of the country in the Gurage region.
Their language is also called Libido (Leebixiso or Mareqign), which is a member of Afro-
Asiatic language family. The Libido-Mareko language has close relationship with highland
Cushitic language families such as; Hadiya, Sidama, Halaba, Kambata, Qebena and others. 27

1.8 . Socio-Political Structure

The people of Libido-Mareko were ruled by counseling of elders or officials (Adila), which
are elected directly by the active participation of all members of the community. The criteria
for the selection of the Adila officials were; charisma, bravery, recognition by the society,
intelligence, knowledge of the customs of the community. The office was not hereditary.
Possible efforts were exerted during the election of the members of the council to represent
different social groups of the society. Representatives were drawn from the following groups;

 Walleb Gereda- the leader of the tribe

 Deala Gerada- the leader of the village
 Sool Gerada- the leader of the family
 Haid Gerada- cattle breeder
 Abegaze- brave warriors
 Dana- landlord
 Adila- the leader of the Libido-Mareko
 Imam- the leader of Islamic religion

The Libido-Mareko administrative structure has titles or nick names to its leaders (chief)
depending on their roles. Nick name such as Imam, Adila, Dana, Abegaze, Haid gerada
etc. this titles mention the above still used by the Libido-Mareko community.28

26

27

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1.9 Population

Libido-Mareko is one of the largest distinct ethnic groups in the Gurage Zone Administration
of Southern Nations, Nationalities and Peoples Regional State. According to the data
acquired from the Central Statistics Agency report of 2008, Libido-Mareko had a total
population of 81,892 among which 50.2% of them were males and the remaining 49.7% were
females. The Libido-Mareko Woreda is inhabited by Mareko, Gurage, Silte, Oromo, Amhara,
Hadiya and other ethnic groups.29

1.10 Traditional Disputing Resolution Systems Among the Libido-Mareko People

Traditional or indigenous conflict resolution mechanisms intend to reveal the truth and
provide win-win solution, and reconciling conflicting parties. It has high level of legitimacy
among the members. As far as indigenous conflict resolution mechanisms are concerned, the
beliefs, values, and norms experienced among the people played a great role. They
contributed a lot to maintain peace and security among the people of the area. The indigenous
conflict resolution mechanisms of the study area include: Bareecho`o Gulem, Harara Ameja,
Qaala-Maala, Gudda and Meexe Seera.

Bareecho`o Gulem: it is believed that improper use of any crop and immoral killing of any
animal have Bareecho`o Gulem. Bareecho`o Gulemis considered as a main mechanism of
solving criminal matters among the ethnic group. It is believed to be invaluable mechanism to
solve crimes committed clandestinely or immoral act of the conflicting parities. If someone
kills domestic animals immorally, the blood of the killed animal their hand. Due to this,
his/her descendants might kill the descendants of the guilty. According to the raaga (groups
of elder),it is the highest stage of conflict resolution mechanism the area.Simple animal
Bareecho`o Gulem might lead to physical injure. All criminal matters related with conflict are
resolved after conducting necessary rituals guided by raaga.30

Harara Ameja(uxeeto):It literally means invocation, which is practiced when one of the
conflicting parties refused to admit the call of the raaga to accept his/her guilty. Harara
Ameja conflict resolution process on the injure level and the accuser willingness to solve the
29

30

11
problem. They are highly feared among Libido-Mareko ethnic groups. Due to this, most of
the people of the region were not ventured to undergo Harara Ameja, especially Eduit
Allwaacho the highest and most feared invocation among the ethnic groups. They feared that
it caused illness among the members of the tribe.31

Qaala-Maala: the Libido-Mareko community has various kinds of conflict resolution

mechanisms that were applied based on the nature of conflict. Several items are used in this
process. These include; Spear, Adze, muck, crop, fir, hole and other things which symbolize
different things. The Qaala-Maala is a ritual exercised by chanting a word loudly by
following the Maaga, and by jumping on either of the above things put on the ground by
swearing not to repeat the guilt again. They swear that if I lie let the spear stab my stomach,
let no animal rear in my family, no crop grows in my farming land, let my body buried in the
hole, let my descents smashed like water smashed fire. The procedure of Qaala-Maala in the
ritual of conflict resolution has been used to reveal the truth.32

Gudda: It is a traditional conflict resolution mechanism thathas been applied to solve serious
criminal cases like homicide and other quilt that result that loss of human life and others. It
has been applied to conform the termination of enmity among the conflicting parties nad
resulted in the development of friendly relationship among them. It maintains mutual
assistance in the time of joy and sorrow. The reconciliation through raaga is ended after
disputants are tied up by gudda. After tied up by gudda, the disputants do not need each other
for feud. gudda enable the indigenous mechanism to restore the friendly relationship between
two or more conflicting parties.33

Libido-Seera: The Libido-Mareko communities have developed a set of laws called

Uultenseera or Meexe-seera that prescribe a particular action so as to keep order among the
Libido-Mareko community. Meexa-Seera governs the behaviors of any member of Libido-
Mareko community, limits all possible action of individuals and groups. The term Meexa-
Seera means the land of Libido-Mareko community and Seera literally translates as customer
law, which contains moral ideas about a good behavior, and specific prescription about

31

32

33

12
mundane like; dress, warrior, and grazing practices. It covers every aspects of social relation
including; conflict, family administration, animal rearing, marriage, religious practices,
speaking styles and so on. For example, Meexa-seera of Libido-Mareko is taking Guuma
(blood money) and marriage between the same clans is also strictly forbidden.34

Maaga-Raaga is the first stage of indigenous conflict resolution process of Libido-Mareko

community. Maaga-Raaga as assisted of conflict resolution exists in every corner where
Libido-Mareko inhabited (even outside of Libido-Mareko). In the conflict resolution process
of Libido-Mareko community, Maaga-Raaga has four different steeps such as, Minan woran
Jaana(family conflict). Giichotan-hafa (clan and sub clan structure), Haagegan Jaana(inter
village level) and Libido Hafa(the assembly of all Libiido-Mareko). Minan woran
Jaana(family conflict) is the lowest conflict resolution system. This conflict resolution
structure resolves minor criminal related matters such as; low physical injury and many civil
matters with the family. The authority of minan woranjaana structure is limited under the
roof of one of the conflicting parties or at the convenient places of the class family member,
proposed by the conflicting parties and by male elderly person on the family known for his a
good reputation.35

Haagegan Jaana is the second structure of conflict resolution in the Libido-Mareko

community next to family conflict and parallel to Giichotan-Hafa. The Haagegan Jaana
structure predominately addresses conflict between the members of a village(not members of
the some clan). Due to their day to day interaction, its authority is limited under the village
jurisdiction. It resolves any forms of conflict except homicide. The Haagega Jaana
mechanisms including dispute between friends, among neighbors, idder and eqqube issues,
property destruction by the animal, land related conflict, theft and so on that are caused by the
members’ day to day interaction. It assembles frequently to address conflict related issues. It
has no fixed place to resolve dispute. However, it resolves conflict in a convenient place,
either near to the accuser’s house or under a big tree (Hafa).36

34

35

36

13
Giichoton Hafa is one of the structures of conflict resolution mechanisms next to Minan
Woran Jaana, andHaagegan Jaana. It resolves discomfort that occurred between members
of the same clan. Issues are referred to GiichotonHafa by Haagega Jaana in order to see the
case by the clan counsel. Counseling is used as an administration organ of a clan and also
conflict resolution mechanism. This clan based counsel has five to seven members who are
elected from the sub-clans on the bases of good reputation, knowledge of Uulten Seera,
leadership quality and acceptance in the community and so on.37

Libido Hafa is the highest and final Maaga Raaga conflict resolution structure among
Libido-Mareko community. Libido Hafa has the authority of resolving conflictsof any kind
including; homicide, which may arise between clans, sub-clan village, individuals and
groups. It also addresses any issue that is directly applied, or cases referred by the lower
Maaga structures. Ithas chair person and secretary.38

CHAPTER ONE END NOTE

Ahmedin Jabil, “YeEthiopia Muslims” (Addis Ababa: Al-Ninjash Press, 2011),pp.34-41.
2
Ibid
3
Sergew Hable Sellassie, Ancient and Medieval Ethiopian History to 1270, (Addis Ababa:
Haile Sellassei University, 1972, pp. 181-182.
4
Ibid, pp. 182-183.
5
Hussein Ahmed, Islam In Nineteenth-Century Wallo ,Ethiopia (Leiden, Boston Koln,
2001),p.38-39.
6
Trimingham J. Spencer, Islam in Ethiopia: Oxford University Press, 1965, Pp.181-183.

37

38

14
7
Mohammed Aman: Ye Gurage Bahilina Tarik, Addis Ababa: Bole printing press, 1991, pp.
49-54.

8
Ibid, pp. 54-56.

9
Informants: Ato Dila Ekemo, Ato Abdu Dube and Ato Sode Doyso.
10
Informants: Ato Dila Ekema, Ato Abdu Dube and Ato Sode Doyso .
1
Informants: Ato Dila Ekema, Ato Abdu Dube, Ato Sode Doyso and Abegaz Bafa Ergedo.
2ዳ
ንኤል መኮንን, ገፅ, 78.
3
Informants: Sheik Kedir Hussen, Sheik Kedir Denebo, Sheik Muhammed Zein and Ato Dila
Eyasuu

4
Informants: Sheik Kedir Hussen, Sheik Kedir Denebo, Sheik Mohammed Zein and Ato Dila
Eyasuu.
5
ዳንኤል መኮንን, ገፅ, 88.
6
Informants: Ato Dilla Eyasu, Ato Sinkicho Anbiko, Ato Haylu Gagro and Ato Werkicho
Fugaro.
7
ዳንኤል መኮንን ይልማ; የሊቢዶ ማረቆ ብሔረሰብ ታሪክና ባህላዊ ግጭት አፈታት ራጋ ማጋ አ,አ 2010,
ገጽ, 51.

8
Informant; Ato Wold Lendeno.
9
ዳንኤል መኮንን, ገፅ. 52.
20Informant
: Imam Tuka Tumabo.
21
Informants: Abegaz Hurdofa Gudisa.
22
Informants: Imam Tuka Tumabo and Abegaz Hurdofa Gudisa

23
ዳንኤል መኮንን, ገፅ. 13-14.
24
Ibid, p. 23
25
Hassen Mohammed, “challenges of soil waste management in the case of kosh town” senior
essay Arsi university department of geography and environmental study date 12-12-2015
page 5
26
Informant: Ato Abdu Sheleko.
27
ዳንኤል መኮንን, ገፅ. 31.

15
28
Informants: Ato Mohammed Badega, Imam Tuka Tumabo, and Ato Dargicho Dema.
29Central
Statistics Agency Report of 2008

30
ዳንኤል መኮንን, ገፅ, 94.
3
Ibid, p. 93.
32
Ibid, p. 95-96.
33
Ibid, p. 97-98.
34
Bahru Zewda, society,state and history.Addis Ababa University press,2008,P.64
35
ዳንኤል መኮንን ገፅ, 104-105
36
Bahru Zewde, pp. 64-65.
37
ዳንኤል መኮንን, ገፅ, 106-107.
38
Ibid, ገፅ, 112-11

CHAPTER TWO
EXPANSION OF ISLAM IN LIBIDO MAREKO REGION

Before the introduction f Islam, the peoples had adhered different indigenous religions.
Everyone had their own god or gods. They believed in Adbar (big trees), Hunf (birds sing)
Eddot obstacles, days, rivers etc. they gave sacrifices for their gods. They did not accept the
new religion due to the fact that the practices of their own indigenous religions were
internalized in their mind set. Before discussing the factors which facilitated the expansion of
Islam in the region, it is better to give some insights with regard to the way how Islam has
transformed the core of the Libido- Mareko culture. Before their conversion to Islam, the
Libido-Mareko people believed in spirits associated with Wa’a(the sky God) which supposed
to be the creator of everything both in the heavens and the earth. Then the term Wa’a has now
become synonymous with Allah. As part of the indigenous religious practices, prayers were
held for rain, fertility and well-being of cattle, the family, and the general community

16
(Gosaa) either on mountains, or riversides or under a tree. On such occasions, the Wa’a of the
Libido- Mareko (the indigenous religious leaders) led prayers.1

Following the establishment of Mosques, rituals conducted in sacred places are replaced by
Solat prayers. The community began to label the indigenous religious practices as backward
and something which contradicts with the commandments of Allah. Then ritual leaders of the
region accepted Islam and become the propagators of Islam. They also adopted Islamic
religious titles such asSheik. Imams or sheiks were recruited to lead mosques and other
religious institution of the Muslim communities of the region. This consequently resulted in
the changing of faith or the process of conversion to Islam. The converts of Libido-Mareko
region changed their name to the Arabic names Such as; Muhammed, Abdurrahman, Hussen,
Jemal, AbdulKader, Kedir, Abduallah etc. Such Arabic names as well have been espoused to
children by the first generation of the Muslim community.2

17
 2.1. Socio-Cultural Factors and Clanship

How was the Libido-Mareko socio-cultural scene contributed to the rise and expansion of
Islam is a point that needs to be critically analyzed. The Libido-Mareko people, like other
communities, were matrilineal society. The clanship structure which ranges from Hinchiti
Sulani(family), Gichota (Gosa)is a part lineal group whose members might not be able to
articulate the exact genealogical connections although they believe to have common descent
from a founding ancestor. Each of these clans is further divided into less inclusive segments
called the Gichota. The leaders of the Gichotaa(gosa/extent family groups) accepted Islamic
religion. Thus, the members of the Gichotawere easily converted to Islam. Anabay Mino
(family extended) is a group of kin lineage in which the members can demonstrate
genealogical links with others.3

The founder of a Anabay Mino is one of the sons or siblings of the founder of a clan. A sub-
division of the Anbay Mino is called Hinchiti Sulani, which literally means “my closest or
nearest family.”Hinchiti sulani is another level of kin organization lower than, but shares
common features with Anabay Mino. It refers to the extended family, which comprises the
household head, his wife, his married children and their wives/husbands and their children.
Hinchiti Sulaniconsists of those members of the Anabya Mino that make up a particular
settlement of them. Other members of the Anabay Mino who lived in a more distant place but
still participated in consultation in case of problems, conflict, and rituals are not members of
the Hichiti Sulani.4

The lowest kinship unit is man literally refers to the nucleus the members of a family. It
refers to a husband, who is the head of his wife and children, the dwelling place husband, this
kinship links the more influence any aspect of life for instance, his has the authority to
influence a wife and children to follow his footsteps. They have no option to refuse the title,
because the system has given him an authority. This could increase the member of: adherents
of Islam. This is because wives and children of the converts had better option of adhering to
the religion of the head of the household than inheriting their fathers and for fathers’
religion.5

18
 2.1 . Marriage Relationship
The marriage relationship among the peoples of the region contributed a lot for the expansion
of Islam. It is better to discuss the types of marriages that have been practiced by the Libido –
Mareko community as one form of social interaction in relation to the expansion of Islam in
the religion. Marriages are mark able in the life of the Libido-Mareko community. It is a
means of creating social interaction. It is also considered as a way of getting significant
position in social responsibility among the community.6

The widely known form of marriage that had been experienced among the people of the
region is done through a ritual of infant betrothal. In the past, infant betrothal was an
alternative marriage arrangement where close friends from different clans would promise
their infant sons and/or daughters for future Tawajako (Uako).When the girl reaches maturity
level, however, her family arranges her marriage. This type of marriage which was done
through negotiations are initiated and concluded without the knowledge and consent of the
bride groom and bride. Rather, the promise has been made between parents of the brides.
Then a religion leader or Imam involved in this sealed ritual promise.7

A second type of marriage is called Kiffa (luba/Gabaruta).In this type of marriage, parents of
the bride groom had an authority to decide and identify marriage partners and to perform
discussions on the day when the wedding would be held. Because children were not regarded
as mature enough to hold informed decisions on such vital matters. The ideal
(Kiff/Luba/Gabarota) marriage take place when a man or his parents transfer an agreed
number of cattle to the family of a bridge groom. Livestock, however, are not the only
property to transfer to a bride groom’s family. Money, honey and other kinds of items have
been given to a woman’s parents as part of gaberuko (gift). It is the parents that had been
played a key role in bringing together of people living in far places with different descent
groups and religious backgrounds. This creates social and emotional connection between
different groups of the society. Marriage converts strangers into friends, and create strong
group and personal alliances. According to informants, the expansion of Islam around
Libido–Mareko area had been done by marriage relationships established with the Muslims
of Silte who lived in the neighboring areas. This could increase the number of adherents of

19
Islam. This is because wives and children of converts had no option other than inheriting their
fathers’ and forefathers’ religion.8

The third polygamous marriage has been a common practice among the Libido-Mareko
community. In the tradition of the community, having many wives had been considered as a
prestigious practice. One wife may look after the cattle properly while the other wives take
care of the family. It is apparent that Islamic teachings allow Muslim men to marry more than
one wife, which has been similar to the Libido-Mareko custom. As a result, a person may
have large numbers of children and all children apparently become Muslims. Thus, polygamy
was one of the contributing factors that encouraged the Libido-Mareko to embrace Islam. 9

2.2 The Character of Traditional Qur’an Teaching and Scope

Islamic education has been offered to the people, as was the case in many parts of the Muslim
world, by well-established scholars who were recognized as masters of different branches of
Ilm. Generally speaking, because of the length of time required for acquiring proficiency in
the entire subject, and because of the case of shortage of resources to pursue advanced study,
the various subjects were thought by different scholars residing in different places. Important
characteristics the educational system has been the seeking out of these by master kitabs
(books)of students. Another feature which distinguished it from modern and Islamic
education was the absence of central institution or mechanism which managed the
recruitment of students and teachers. The preparation of acquisition and distribution, of
teaching material by planning and implementation of a uniform Syllabus, the determination
of the duration of study. Another very important feature was that the whole educational
system lacked the patronage and financial backing of the local or regional authorities. Rather
it was dependant entirely on voluntary contributories and allowance made by pious and well
to do cultivators and others.10

In the sixteenth century, Ahmed won a decisive victory over the Highland Christian
Kingdom at Shembera Kura. However, many of his forces were dispersed with their booty
after the campaign. At the same time, he faced with oppositions at home in Harare from the
conservative party. His set about criminating this weakness by building up an army owning
allegiance to himself alone and not their tribal leader. In the sixteenth century, Dawro and
Shewa were occupied, the latter in the midst of the rain season, and Amhara and Lasta in the
20
early sixteenth century. The former Muslim sultanates of Bali and Hadiya, and the Sidama
and others were taken almost in his astride. The conquest was devastating in its distraction
irresistible in its ferocity, and appalling in its cruelties. Ahmed, in control of the south and
central Abyssinia, penetrated to the regions along the lowlands as far as the southeast of
Gurage, where they made contact with the indegius Muslim known as Libido-Mareko. They
were formerly tributary to the central state. 11

Islam provided another source of indigenous educational system in Ethiopia. The religion
first expanded along the coastal towns and to the central. It was along with these coastal
regions that some of the major Islamic learning centers emerged. The most notable example
among these was the walled city of Harare in eastern Ethiopia. There have been important
Islamic centers in Ethiopia including Wollo and Silte linking long term educational system
like drese and dawa'a programed.12

The traditional Islamic education was done in rural areas in small houses called
(Gojoa/Kalawa) which are multifunctional. Long before the building of Mosques, it is around
the Gojoa/Kalawa that the early students of Islam organized. The emergence of Muslim
community and the propagation of the new religion amongst the people of the surrounding
villages were done by Quran students of the school. The Gojoa(Kalawa) has been defined as
resting houses for travelers, as gathering places where communal prayers were held, and the
daily and weekly congregations of ritual prayers were performed.13

According to evidences, at the beginning of their primary Islamic education, the letters of
Arabic alphabet were rehearsed to memorize them. The pupil learned to identify Arabic
letters. This step is known as Luta Deresa (first step students) in the history of Qur’an
education in the region. The Alphabets were written for them on the surface of
Biqilao(DugichiHirifan) which is used to write on it by using Qalema(penlike instrument).
Then the Deresa (students of Qur’an) are learning Arabic alphabet bywriting and rewriting
the Arabic letters based on their learning. Then students proceed to learn the signs
represented by dots on or under the letters of Arabic alphabet which are used as sound for
reading the Qur’an. They learnt it by frequently chanting the signs in the form of song. For
instance, Qur’anic teachers follow their students who read the signs associated with the
Arabic letters in melodious voices by saying “Alph-fat A, Ba-fat Ba-fat, Ta-fat Ta-Sa-fatSa
21
etc. This stage is important for identifying consonant and vowel letters and symbols of Arabic
script.14

The range of subjects offered, and the nature and aim of the educational system are similar to
those of other centers of learning in the Islamic world. The Qur ’an and its exegesis (Tafsir),
Fiqh (Islamic jurisprudence), Nahw (Arabic grammar) and Tewhid (Theology) are widely
taught, usually each of them are given under a separate master. Other specialty fields such as
IlmAl-balagha (rhetoric) and Usual-al-fiqh (the principles of law) are taught extensively. By
afew of teacher for expansion of Islam in the region, they used different time for teaching
activates, this divided in to two long time and short time programs. Qur’anic teachings have
been usually held in the morning and night. The Deresa participated both time, the night
period for civil servant taught the Qur’an Tefsir (community of the holy Qur’an) for students.
Qur’anic teaching is also held one monthly based teaching-learning process. It has been done
on one of the four Fridays of a month. Hadith and general principles of Islamic religion
Sheria(law) are also part of the contents of teaching.15

The Qur’an teachers and their students passed their live through hardships. They had no
regular means of subsistence. The teachers and their families lived on the produce of their
own plot of land which was cultivated by their students and other members of the local
community. The students had a responsibility to search teachers who specialized in various
fields of study for further study. Many of them were supported by the cultivators and local
community. They were provided with morning and evening meals while some others were
allowed to live in the house of their patrons. The partners and sponsors of the students were
known as Qariyya(Qallabi).16

According to Trimingham education is defined as Islamic Education could referred into a

number of things: It can be viewed as Islamic Religious Education in which the person
studies religious knowledge, starting with Quran and matters of worship such as purification,
prayer, Zakat, fasting and Hajji. They may also learn other matters like etiquettes of eating
and drinking, Islamic dress, family relations, business transactions, criminal law, and
inheritance.17

22
Others have also explained that Islamic education may include implementation of knowledge
in general which involves the teacher, the student, the madras, and the curriculum that
compiles the Islamic values and teachings. In addition, students may learn various subjects as
well as the curriculum with a generous amount of coursework related to Islamic studies. In
Islam pursuing knowledge is part of the education process which educates the human soul
and enhances the knowledge towards Allah by developing sense of responsibility to worship
the Creator and obey His commands in any circumstances.18

In addition to these, another contents of Islamic education include; tarbiyyah, ta’lim and
tahdhib developed with hikmah,‘adl,amanah and ‘ibadat which in turn ensures complete
integration and transformation of human life. Islamic education is simply translated as
tarbiyya. It contains a concept of ta‟lim (instruction), tahdhib (rear or sustain) and other sub-
concepts like hikmah (wisdom), adl (justice), amanah (trust),and ibadat (worship). The main
sources of knowledge in all these types of education are; Qur’an and Hadith. Islamic
education connotes the whole approaches of life and signifies complete integration into the
life of humankind. It is the true system that first takes man from the darkness of ignorance
and illiteracy to the light of knowledge and education. It shapes the live skills of not only the
Muslims but also the entire humanity. Islam defines education as an act of worship and a
lifelong process. Tarbiyyah signifies nurturing, developing, fostering, and rearing. Therefore,
this concept should be employed in the early stage of religious education.19

Ta‘lim connotes the second stage of learning in Islamic religious education. Ta’dib refers to
the contents, and it covers all levels and aspects of human life regardless of age, stage and
period. In the modern literatures, it is related to human beings whose spiritual nature is made
up of one’s soul (nafs) and intellect (aql) that are responsible for one’s actions in fulfilling or
neglecting one’s individual pledge with Allah. Such responsibility is valid throughout the
human’s adult life as long as he is sound intellectually and physically matures.20

According to informants, adab is the most important thing in Islam, where it disciplines the
mind and soul to achieve good things. Besides that, adab is also related to the correct or right
action that is against the erroneous or wrong actions and protection from disgrace. This is
why ta’dib mirrors more on a moralistic outlook on life within a hierarchical structure of
authority which distinguishes the awe-inspiring position of God as “the Fountain of all true
23
knowledge”, to be followed by legitimate men of “intelligence, spiritual knowledge and
virtue”. Others take the concept into a different stage of discussion. Islamic education, to
some scholars, is divided into three areas which are: to know (cognitive), to love (affective),
and to act. The purposes and aims of Islamic education become crucial by bringing the
human race nearer to God in order to worship him.21

Even though, the definition of Islamic education is almost similar to the definitions given by
the ulam, they emphasize more on the human characteristics whereby Islamic education is
seen as: “an education which trains the sensibility of pupils in such a manner that in their …
approach to all kinds of knowledge they are governed by the deeply felt ethical values of
Islam. They are trained and mentally so disciplined that they want to acquire knowledge not
merely to satisfy an intellectual curiosity or just for material worldly benefit but to grow up as
rational, righteous beings and to bring about the spiritual, moral and physical welfare of their
families, their people and mankind. Their attitude derives from a deep faith in God and
wholehearted acceptance of a God-given moral code”. Hence, Islamic education is an
intellectual, moral, and spiritual development Islamic community.22

2.3 The Contribution of The Sunni(Salafi) Movement

The history of Sunni (Salafi) goes back to the eighteenth century and associated with
Muhammed Ibn Abd al Wahhab who was citizen of Saudi Arabia. The Salafi movement
claim to take old generation of Muslims, known as the salafi, as exemplar model, in the
eighteenth century, Muhammed Ibn Abd al Wahhab led as salafi movement, referred by
outsiders as Wahhabi. Sunni Muslims also called by the name Ahl al sunnah which means
“stick with the preaching and practices of prophet Muhammed.” 39His called for looking back
to the religious practices of Salafi as Su’alih or “the righteous predecessor.” This movement
is affiliated ideologically with Saudi Arabia. Ethiopian Muslims also developed the religious
ideas of revivalism and self-ascertain. The Islamic movement in Libido-Mareko region is also
a kind of this religious revival and reform movement, which has been a vivid image since
1991. The movement is communally known as Salafi. This Islamic movement intends to
revive and reform Islamic practices and exercise in the region. They get strong support from
the local community, especially from the influential man known as Sheik Muhammed
39

24
Hussan, the young generation and notable religious leaders. The main agenda of the leaders
of the movement is to propagate Islam by conducting Da’wa, which means an assembly of
large numbers of the Muslim community in an open area. It calls up the community to Islam.
Its major purpose is to purify Islam from indigenous cultural practices that intermingled with
Islamic religious principles since the introduction of the latter.23

The Salafi movement focuses both in the town and the countryside of the Libido-Mareko
region. According to informants, the movement has committed followers and strong
influence in the religious history of Libido- Mareko community and the western part of the
area. The Salafi movement promotes Islamic doctrine and purifies it from the influence of
indigenous cultural practices. They strictly emphasized on the Sunna of prophet Muhammed.
This prophet customs and his way of living for instance,: mark sear on the forehead (as a
result of prayer) the growing of beard, trouser above ankles, and complete cover for the
woman, etc.24

The construction of several Mosques in the Libido-Mareko region, both in the town and the
countryside was done since the eighteenth century. According to the observation of the
researcher, there are seven mosques in town such as; Bilahhal Msijjed, Quba Msijjed, Imam
Jemal Msijjed, Sheik Yesin Warq Msijjed, Furiqam Msijjed, Ansar Msijjed, and Ansi Msijjed
and other mosques which are more than 50 in the countryside.25

Muslims had been prohibited from taking part on political life with few exceptions. They had
been also not allowed to acquire land. The two major economic sectors which were open to
Muslims were commerce and trade. The internal fairs of Libido-Mareko community were
controlled by the appointees of successive emperors and several missionaries. It was difficult
to build mosque and to perform pilgrimage to Mecca. In the imperial period, Muslim
societies had been highly oppressed by the government. The Balabats and ChiqaShums who
administered the region as appointees of the central government oppressed the Muslims of
the region. The Muslims were also forced to change their names to Abebe, Kebede, Bekel,
Aster, Zinshe, Muluken, and others to get a chance in the administration and education
systems.26

25
CHAPTER TWO END NOTE

Informants: Sheik Jemal Mugoro, Imam Tuka Tumabo, Ato Qemer Mitenso and Ato Kemil
Abdu.

2
Informants: Sheik Kedir Hussen, and Sheik Sherefa Unuru.
3
Informants: Sheik Kedir Hussen, Sheik Sherefa Unuru and Ato Kamil Abdu.
4
Informants: Sheik Kedir Hussen, Sheik Sherefa Unuru, Ato Kamil Abdu, Imam Tuka
Tumabo and Abegaz Woga Era.
5
Informants: Sheik Kedir Hussen, Sheik Sherefa Unuru, Ato Kamil Abdu, Imam Tuka
Tumabo and Abegaz Woga Era.
6
Informants: Imam Tuka Tumabo, Ato Werkicho Fugaro and Ato Harago Betemo.
7
Informants: Abegaz Woga Era, Abegaz Hurdofa Gudisa, Sheik Jemal Mugoro and Sheik
Kedir Hussen.
8
Informants: Ato Abegaz Woga Era, Abegaz Hurdofa Gudisa, Sheik Jemal Mugoro and
Sheik Kedir Hussen.
9
Informants: Sheik Kedir Hussen, Ato Mohammed Hussen, Ato Sodo Doyso, Ato Hussen
Dargicho And Ato Rameto Watero.
10
Hussein Ahmed, p.92.
11
Trimingham J. Spencer, Islam in Ethiopia, Oxford University Press, 1965, P.87.
12
Informants: Sheik Sheref Unuro, and Sheik Abduramenih Kasemo
13
Hussein Ahmed, p.92.
14
Informants: Sheik Sherefa Unuro, Sheik Jemal Mugoro, and sheik Abdu Allahka.
15
Hussein Ahmed, Islam in nineteenth-century Wallo, Ethiopia, p.93.
16
Ibid, p. 93; and Informants: Sheik Kedir Hussen, and Sheik Sherefa Unuro.
17
Trimingham J.Spencer, pp. 225-226
18
Informants: Sheik Kedir Hussen, Sheik Jamal Mugoro, Sheik Sheref Unuro, and Imam Tuka
Tumabo.
19
Informants: Sheik Hussen Jebaso, Sheik Muhammed Obisa, Sheik Siraj Tibaso, Sheik Tibaso
Ahmed and Sheik Muhammed Hussen.
20
Informants: Sheik Hussen Jebaso, Sheik Anulo Ahmed and Sheik Muhammed Hussen.
2
Informants: Sheik Jamal Mugoro, Sheik Abduramenih Kasemo and Ato Hussen Ergogo.

26
22
Commins David. The Wahhabi Mission And Saudi Arabia.London;Touris, 2006, P.28.
23
Informants: Sheik Jamal Mugoro, Sheik Abduramenih Kasemo, Sheik Sheref Unuro and
Sheik Kedir Danabo.
24
Informants: Sheik Kedir Danabo, Sheik Abduramenih Kasemo, Ato Hussen Lemango and
Ato Hussen Ergogo.
25
Informants: Sheik Abdu Al-aka, Sheik Abduramenih Kasemo, and sheik Jamal Mugoro.
26
Informants: Ato Abdu Sheleko, Ato Dela Eyasu and Sheik Jamal Mugoro

27
CHAPTER THREE

THE REGIMEOF HAILE SELLASSIE

Tafari Mekonnen was crowned as Emperor Haileselassie I. The name Haileselassie means
the Power of the Trinity in Amharic, and the official titles included King of Kings and
the Lion of Judah.The land tenure structure was held under various forms of customary
ownership. Land under the Libido-Mareko tradition was a communal property. Thus, certain
clans and their individual households occupied a given area of land. During the reign of
Emperor HaileSellasie, clan ownership of land was abandoned and a new tenure system was
introduced. Another feature of Haile Sellassie’s rule was the effort he made to Christianize
the people. Emperor Menelik had already started the process of Christianization by
attempting, with some success, to Christianize the balabats since the late nineteenth century.
Some balabats and chiqashums of Libido-Mareko and inhabitants of the area accepted
Christianity presumably as a strategy to establish connection with the political elite in order
to secure political and economic advantages. Under the rule of the imperial government, there
was a degree of tolerance; Muslims never enjoyed the same status as their Christian
counterparts. Muslims were never treated as equals during this period. Christians 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 the Church owned property
freefrom taxation. The Imperial era deprived the rights of Ethiopian Muslims and there was a
tradition of calling the Muslims of Libido-Mareko region as Muslims residing in Ethiopia. 1

3.1 Islam and the Italian Occupation

The role of Italians in the consolidation of Islam in the Libido-Mareko region could not be
easily forgotten by the Muslims. The Muslims of Libido-Mareko were allowed to freely
exercise religious practices during the Italian occupations. In this time, Muslims got a
guarantee to build mosques and perform pilgrimage to Mecca. The pilgrims became
increasingly exposed to the salafi doctrine. Along with the increment of pilgrims from
Libido-Mareko, salafi gained an initial foothold in the rural area. Those religious men who
conducted pilgrimage to Mecca from the Libido-Mareko region include: Hajji Delo

28
Dadeko,Hajji Jetano Meka, Hajji Hamid Bela, Hajji Muhammed Yasin and others. They
bought more than 30 holy Qur’ans and hadiths.They gave almost all of them to them adrasas
of the region aswaqf (gift). The following were among the books which were brought by the
pilgrims of the period:

1. Bulug al-Maram

2. Riadu al-Salihin

3. Tejir al-Serih

4. Usul al-Selasse

5. Kitabu at-Tawhid

6. Arbaa al-Newewiyat

During the period of Italiano ccupation, three mosques were re-build in Libido-Mareko and
two new mosques were built. The construction of the Ziwayto Butajira Road and bridges that
links the rural peoples with the neighboring towns was the other important achievements of
the period. This paved a good opportunity for students to easily travel to neighboring regions
to pursue their education. This stimulated Islamic expansion in the area and neighboring
regions.2

3.2 Post-Italian Period

In this period, the Muslims were prohibited from taking part in political life. The positions of
local administration, the land, totally the internal affairs of the people of the Libido-Mareko
region were controlled by the appointees of the Emperor after the withdrawal of Italian
forces.Libido-Mareko as well as or little bit of the right of Muslim community profited for
buildmosque, Madress and perform pilgrims to Mecca, in this period influential religious
leaders Hajji Delo Dadeko, Hajji Jetano Meka and political AtoAlemu Dula.3

29
3.3 The Dergue Regime

Dergue is the short name of the Coordinating Committee as a Provisional Military

Administrative Council (PMAC) which seized power after the overthrew of Emperor Haile
Sellasie in 1974. After the upsurge of the revolution, the ideology of the Dergue introduced a
policy of separation of Church and State. Ethiopia declared itself as a Socialist State with
a program of revolutionary reform called, “ETHIOPIA TIKDEM” (Ethiopia First) as a
slogan and creed. This regime land reform policy effectively and ended landlordism in the
country and emancipated millions of peasants from the control of the propertied classes. The
southern people in general and the Libido-Mareko in particular welcomed this policy
because land was confiscated from the balabats and chiqa shums to the public in which
the size of the land owned by the government was greatly reduced and was redistributed to
the households(farmer).4

The coming of the Dergue to power transformed both the traditional and the monarchical
social and economic structures of the community. In this period, religious institutions were
built easily by the community of the Libido-Mareko region.A number of religious institutions
including; mosques, zawiyas, and madrasaswere opened in every parts of the villages of
Libido-Mareko region. As a result of this declaration, Muslim holidays had been declared as
official holidays. From this situation, we can see that Islam and Ethiopian Muslims got
official recognition in which religious diversity would be acknowledged. Four of the Muslim
holidays got official recognition for the first time and they have been held as national
holidays since then. These religious holidays are; ID AL Adha (Arafa), Id Al Fitr (end of the
romedon), Juma’a (Friday prayer) and Mawlid (birth of prophet Muhammed).5

Eid al-adha is an annual celebration of the Muslim communities in the time of Hajji
(Pilgrimage) after 70 days of the end of Ramadan fasting. The practice of Hajji is one of the
five pillars of Islam that obliged Muslims to go to Mecca at least once in their life time. There
is a ritual practice for seven men Slaughtering animals such as: cow, bull, camel, for
individual or one man slaughtering goat and sheep. The slaughtering ritual has been done to
memorize the order of Allah to prophet Ibrahim to slaughter his son Ismail. It is a Sunah of
prophet Ibrahim, when he tried to slaughter his son the knife does not cut the neck of Ismail.
However, he repeated the action for two or more times, but cannot succeed to cut his son’s
30
neck. Then Allah sends Jeberli (angle) to replacesheep on the place of the son of Ibrahim for
slaughtering instead of Ismail. Eid al Adha is celebrated by Muslims for three days by
performing different basic rituals. It has been celebrated in the compound of the Bilali
Mosque in the center of the town. This mosque was built by Muslim Jama’a.6

Eid al Fiter is the other annual celebration of Muslims which celebrated following the end of
Ramadan. After accomplishing the fasting on the month of Ramadan, all Muslims go to a
place where the holiday is celebrated by Takiber (saying Allahakbor). TheImam tells the
message known as qutiba to the participants. The massage may be about worship to Allah
and the value of fasting. Zakatelfite r(pay or give for the poor person) to satisfy their basic
needs on that particular day is the other notable ritual. This strengthened the unity and
solidarity of the Muslim community.7

Juma prayers celebrated every Friday of the weeks. The Muslim community goes to Mosques
where they could perform prayer on Friday. Allah selected Friday as a weekly religious
holiday by performing prayer (Solat) and Qutiba and Dawa. The Qutiba (message) program
intends to advice the Umma based on Islamic theology.8

Mawlid is the annual festival celebrated in commemoration of the birthday of prophet

Muhammed, held in the 12th day of Rabial Awol, the third month of Islamic calendar.
However the celebration of this festival is strongly opposed by Salafi or Sunni Muslims
known as began Shia group which is Fatimiya in Egypt. The Mawlid celebration expanded to
the rest of the world except Saudi Arabia. The “Orthodox” form of Islam does not allow the
celebration of Mawlid. This celebration was not celebrated by Prophet Muhammed and his
followers. Because of this, some countries of the world do not celebrate Mawlid (festival of
birth). It is perceived asbida (innovation)by the followers of Sunni sect. Some Muslims of
Libido- Mareko have been refused to celebrate the Mawlid festival.However, some others are
committee enough to engage in the celebration of it in the Libido- Mareko region. This
holiday has been celebrated in several areas such as; the mosque of Imam Jemal Msjied, Sheik
Yasin Msjied and others. A large number of sheep, goat, bull and other animals brought by
the local people were slaughtered and the meet was distributed among them. Chat, coffee
Sugar and soft drinks have been basically prepared for the ceremony. The rituals of the
ceremony have been dominated by the conspicuous consumption (chewing) of chat and
31
recitation of ritual songs called Manzuma and sometimes Qasida (honor of the prophet), in
Marqign, Amharic, Arabic and selitign languages in the honor of the prophet. According to
informants, Mawlid is started to be celebrated in Libido-Mareko region in its rural areas by
the Sufi Muslim leaders known as sheik Seid Selimen,and Sheik Shewoch khabira.9

32
 CHAPTER THREE END NOTE

Informants: Ato Muhammed Gid, Ato Dela Ekemo and Ato Dela Eyasu.

2
Informants: Ato Dela Eyasu and Ato Muhammed Gid.

3
Informants: Ato Muhammed Gid and Ato Dela Eyasu

4
Informants: Ato Dela Eyasu and Ato Senkicho Ambiko.

5
Informants: Ato Dela Eyasu, Ato Harago Batemo, Sheik Zein Muhammed, and Sheik
Muhammed Zein.
6
Informants: Sheik Muhammed Zein, Sheik Zein Muhammed and Sheik Kedir Hussen.
7
Informants: Sheik Zein Muhammed, Sheik Muhammed Zein and Sheik Kedir Hussen.
8
Informants: Sheik Zein Muhammed, Sheik Kedir Hussen and Sheik Kedir Denabo.
9
Informants: Sheik Kedir Hussen, Sheik Kedir Denabo, Sheik Muhammed Zein, and Ato
Harago Batemo.

33
 Conclusion

Major findings in this study showed that the conversion of in Libido-Mareko into Islam goes
back to the 16thcentury.Islam were facilitated by both the internal and external factors
prevailing in the country. As indicated, Islam was already the religion of Libido-Mareko
region in the medieval age after it was during the Ahmed Gragn movement and expansion
in the 16thcentury. Since the second half the nineteenth century, the renewal of the shrine of
Islamic at Libido-Mareko was also a prominent for the history of the Islamization of the
Libido-Mareko. The Amhara conquest at the half of the nineteenth century has brought socio-
cultural, Religious-political changes. Those changes have contributed the process of
conversion of the south nation’s nationals and peoples in Libido-Mareko. Furthermore, the
Salafi movement has contributed for the recent Islamic expansion and revivalism in Libido-
Mareko. As a result, we have seen divisions and inter-religious tolerances in the area since
1991.

34
 BIBLOGRAPHY

Unpublished Source

HassenMohammed.“Challenges of Soil Waste Management In The Case Of Koshe Town.” BA Senior

Essay, Arsi University, Department of Geography and Environmental Study, 2015.

Published Sources

Ahmedin Jabil. Ye Ethiopia Muslims. Addis Ababa:al-Nijashi Press,2011.

Bahru Zewda. Society, State and History. Addis Ababa: Addis Ababa University Press, 2008.

David, Commins. The Wahhabi Mission and Saudi Arabia. London: Tours, 2006.

Hussein Ahmed. Islam in Nineteenth-Century Wallo, Ethiopia. Netherland : Leiden, 2001.

Mohammed Aman. Ye Gurage Bahilina Tarik.Addis Ababa: Bole Enterprises,1991.

Sergew Habl Sellassie. Ancient and Medieval Ethiopian History to 1270. Addis Ababa: Haile
SellassieI University, 1972.

Trimingham, J. Spencer. Islam in Ethiopia. London: Oxford University Press,1965.

ዳንኤል መኮንን ይልማ. የሊቢዶ ማራቆ ብሔርሰብ ታርክና ባህላዊ የግጭት አፈታት ራጋ ማጋ.አድስ
አበባ፣ጀአጀዋ ማዓታአምየቤት ፣ 2010.

35
 LIST OF INFORMANTS
No N a m e o f i n f o r m a n t s Age S e x Place of interview Date of interview Remark
1 Wolda Lendeno (Ato) 68 M Koshe 12 /12/2010 He is a Teacher
2 T u k a T u m a b o ( A t o ) 75 M Koshe 12/12/2010 He is known elder
3 Abdu Sheleko (Ato) 55 M Koshe 12/12/2010 He is civil servant
4 Hardofa Gudisa (Abegaz 7 M Elele Gabibe 05/11/2010 He is Known elde
5 Muhammed Badega (Ato) 52 M Koshe 07/11/2010 He is civil servant
6 Ashemo Dema (Abegaz) 90 M Medora 18 /12/2010 He is known elder
7 Dila Ekemo(Ato) 60 M Elele Gabibe 15 /12/2010 Farmer
8 Abdu Dube (Ato) 58 M Elele Gabibe 15/12/2010 Farmer
9 Sode Doyso (Ato) 45 M Elele Gabibe 15/12/2010 Farmer
10 Bafa Ergedo (Abegaz) 80 M Gole 9 / 1 2 / 2 0 1 0 He is known elder
11 Kedir Hussen (Sheik) 67 M Koshe 13/11/2010 religious leader
12 Kedir Denebo (sheik) 69 M Goto 20/12/2010 religious leader
13 Muhammed zein (sheik) 70 M Koshe 23/11/2010 religious leader
14 Dila Eyasu (Ato) 75 M Ensino 17/12/2010 He is known elder
15 Sinkicho Anbiko (Ato) 70 M Jereno 03 /11/2010 He is known elder
16 Hayilu Gaguro (Ato) 72 M Koshe 18/12/2010 He is known elder
17 Workicho Fugaro (Ato) 60 M Koshe 18/12/2010 Civil servant
18 Jamal Mugoro(Sheik) 85 M Koshe 18/12/2010 religious leader
19 Qemer Mitenso (Ato) 37 M Udesa 25/12/2010 Teacher
20 Kemil Abdu (Ato) 57 M Garora 7/1/2011 Farmer
21 Sherefa Unuro (Sheik) 67 M Udesa 1 3 / 1 / 2 0 1 1 religious leader
22 W o g a E r a ( A b e g a z ) 85 M Gebibe 16/11/2010 He is known elder
23 Harago Betemo (Ato) 78 M Gabibe 3 / 1 1 / 2 0 1 0 He is known elder
24 Mohammed Hussen(Ato) ? M Midora 1 7 / 1 / 2 0 1 1 Farmer
25 Hussen Dargicho(Ato) 67 M Gabibe 3 / 1 1 / 2 0 1 0 elder
26 Rameto Watero (Ato) 68 M Gabibe 3/11/2010 elder
27 Muhammed Hussen (Ato) 65 M Eseka 14 /1/2011 religious leader
28 Abdu Allahka (Sheik) 80 M Faka 1 4 / 1 / 2 0 1 1 religious leader
29 Hussen Jebaso (Sheik) 35 M G o l e 17 /12/2010 religious leader

36
30 Anulo Ahmed (Sheik) 75 M Koshe 10/12/2010 Mohzin
31 Muhammed Obisa (Sheik) 65 M Seman koshe 10/12/2010 religious leader
32 Siraj Tibaso (Sheik ) 59 M Jereno 10/12/2010 religious leader
33 Tibaso Ahmed (Sheik) 78 M Jereno 10/12/2010 religious leader
34 Hussen Harago (Ato) 45 M Koshe 4 /1/2011 Civil servant
35 Hussen Lemango (Ato) 43 M Halibo 5/1/2011 Farmer
36 Muhammed Gid (Ato) 70 M Elele 8/1/2011 elder
37 Zein Muhammed (Sheik) 78 M Koshe 10/11/2010 religious leader
38 Hussen Ergogo (Ato) 50 M Koshe 10/11/2010 religious leader

37
DECLARATION
This senior essay is my original work. It is not been presented for degree of any other
academic purpose in any other university. More over all of the sources and or informants
were carefully acknowledged as well.

Name……………………………………………………..

Signature…………………………………………………..

Date………………………………………………………….

38