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This historical book, entitled “L’ISLAM DI IERI E DI OGGI”, was actually translated into English in 1992. It is necessarily polyglot volume that needed a herculean effort to maintain its spirit. Though no professional translator is permitted to alter the gist of the original text, some isolated words, phrases or entire sections, had to be cut out due to social, religious sensitivity or transgression of faith. The entire last part of the book, as well, has been left out due to lack of coherence to our subject `matter. The original Italian title of this book itself “Islam of Yesterday and of Today”, is a misnomer per se. I dare say this because Islam, as a dogma and an absolute guide for man, was, is and will remain the same, unalterable. Therefore, the English title of this book has necessarily been found to be fitter. I am certain that this erudite Italian, Cerulli, would have given me a nudge and blessed this infringement. This highly illuminated scholar enjoys the gratitude of the Harari ethnic group of Ethiopia. Emran M. Waber

ዪ ኪታቡው ዚከተብኾ ሺኢሽቲ አሳሲያሐደፋችቤ መትኤሰስቤንታ፡፡አሐድታኝ ሐደፍዞ ሀረሪ ሉኃው መሌቃዋ መኔራንታ፡፡ ዪዞም አሐድጋርሌ ዳይቤ ቀጠጡ ነሳምቲ ዪልዛል ቀዲም ነሰባችዚኛ ባሎቱው ሐፍቲሞሻቤ፤አሐድ ሉኃ ዪነብራሌ የሚችዛል ቀድራዋ ደረጃዞው ዪለሕዲኩትሞሻቤ፤ ሀረሪ ሉኃው መሌቃዋ መኔራሌ ዪኹንዛል ሐረካቤ አኑም ጢቱምኻነጊር ገረቤዛጥ ቼኽሊ አትታጮቴው ሞሻሌ ጠብ ዛያንታ፡፡ ኮኦትታኝ ሐደፍዞ ሀረሪ ኩቱብ ሲነት አልታኑም ሀረሪ ሲና- ኩቱብደረጃዞው፣ ቀድራዞው ዋ ሒርፈቱው መሌቃንታ፡፡ ዪትታወቃዛልኩትቤሀረሪ ኡምመት ፊዝቤ ጉዶር ዘማን ዘትሔለቃ ኩቱብ ሲነት ሒርፈት ዛላኡምመቲንታ፡፡ ቀዲም ጌይ ዚክሪ ዊቅሪያች፤ ፈራኢድ ዋ መስኖይ ፈቀርኪታቡው ዚምሳሰሉ ቀዲም ኩቱባች ሀረሪ ሉኃው መሌቃሌ ዛሾ ኦርአትታጮትዋ ፋይዳ ኦርኩት ጊዲሪንታ፡፡ አስሊዞቤ አሐድ ሉኃ መሌቃሌዪፈርካዛል መስሳነን ሉኃ መኽናዞ ሙጥጢቤም አልታዋ መክተብሉኃነትቤ አክካዞቤ መትናፋእሌ ዚትፈረከሳንታ፡፡ ሀረሪ ሉኃው ኩሙልዚታ ኡጋቤ መሌቃሌ መስሳነንዋ መክተብ ሉኃው ፈንከሌ ፈንካ መሌቃየትኺሻል፡፡ መኽናዞቤም ሲና - ኩቱብ ሀረሪ ኡምመት ኩቱብ ሉኃሒርፈትዞው ዋ ደረጃዞው መሌቃሌ የትፊርኪዛሉ ከታራችቤ አሐድዞመኽነዞቤ ዪ ኪታብ ሀረሪ መክተብ ሲነቱው መሌቃሌዋ መዝጋጋሕ ቼኽሊአትታጮት ዪነብራሐል፡፡ሺኢሽታኝ ሐደፍዞ ሀረሪ ኡምመት ታሪኽዞ፣ አዳዞ፣ ሉኃዞ፣ ሲነትዞ ዋማንነትዞ ባሕ ዚትቃጠሩ አሳሲያ ሓጃች ሺርቲቤ አቅሊ መትጋዛቤ ሉኽ ሑሉፍሞሻንታ፡፡ ሀረሪ ሉኃ ኡምመትዞ ዚመሐድ ማንነትዋ ከራማው መትቴወቅቤ፣መቄራሕዋ መኔራቤ ላቂ ሲጅጃ ዛላ መኽናዞቤም ዲባያ ኡምመትዞ ያሻዛልዲነት ጌይ፣ ዳይ ሐዋዚያዋ ሲያሳ ኩሽኩሽቲቤ ዛላ አትታጮት ኦርኩትጊዲሪንታ፡፡ መኽናዞቤም ዪ ኪታብ ሀረሪ ሉኃ ኡምመትዞሌ መስጣ ዛልባዲነት ጌይ፣ ዳይ ሐዋዚያዋ ሲያሳ ኺድማዋ ፋይዳው መሌቃሌ ዪፈርኪኩትሞሻ ቻላቤ ኢስበልበላት ሒርቃኦታችቤ ዚትከተቡ ዊቂራችቤ የሐትፊዛሉ፣የቀንዛሉ፣ የትሊምዲዛሉ፣ የትቲውቂዛሉ፣ የትፋርሒዛሉ ሉኻቹው ሑሉፍሞሻሌ መጌበቲንታ፡፡አሚር አሊ አቂል The Book Is Available On Market

Oር መህጂጃች 2 , ሐድነት 4 ,ጅምጅምቲ ሞ ድምድምቲ 6 , ሩህኻድ Aለፉው 7, Uመት ሂልቂ 10 , Oር መህጂጃሌ ዚትሰጠ 13 ኮOት ኣዳው መትጋበት 15, ኣው Aባድር ሐረሪ ወለባይ 16 , ሐረሪ መሀድ ኮንግረስ ዲያስፖራቤ 18 _x000D_

...በዚህ ጽሑፍ የመጀመሪያ ክፍል የሀረሪ እደ-ጽሁፍ መዛግብት ቅርስ አስመልክ አጭር ዳሰሳ በተደረገበት በዚሁ የመጀመሪያ ምዕራፍ የሀረሪዎች ቀደምት አያቶች ስለሆየሐርላ ሕዝቦች ጥንታዊ ስልጣኔ እና የድንጋይ ላይ ጽሁፎች እንዲሁም የሀረሪ የእጅ-ጽሁፍውጤት ስለሆኑት ፈትሕ እና መስኖይ ተካተዋል፡፡ በሁለተኛው ክፍል ስለ ኪታብ አል-ፈራኢድ አጠቃላይ መግለጫ፣ በአማርኛ ትርጉሙ፣ የጽሁፉን አደረጃጀት፣ የጽሁፉን ስነ-ጽሁፋዊ ይዘት ማብራሪያ እንዲሁም የጽሁፉ አስተምህሮዎች ላይ ማብራሪያ እና ትንታኔቀርቧል፡፡ በመቀጠልም በዚሁ ጽሁፍ ሦስተኛው ክፍል የሀረሪ እጅ-ጽሑፍ ዓይነቶች ዝርዝር(catalogue) እና እነኚሁ ስብስቦች የት እንደሚገኙ በዝርዝር ተገልጿል፡፡ በመጨረሻም የጽሁፉመቋጫ ማጠቃላያ በምዕራፍ አራት ተጠቃሎ ቀርቧል፡፡....

The rise in the early sixteenth century of the charismatic Adal leader ImamAhmed bin Ibrahim; his seizure of power at the old Islamic city of Harar: hiscampaigns against Somalis and other fellow Muslims in the neighbouringlowlands: his jihad, or Holy War, against what he considered the 'non-believers’ ofsouth-west Ethiopia, and his subsequent neardestruction of the age-old EthiopianChristian state - all this constituted a major turning-point in the history of Ethiopiaand the Horn of Africa.The wars of Ahmed bin Ibrahim - Ahmed Grafi. or the Left-handed, as he isoften called - had immense consequences. These included the conversion to Islam,albeit in many cases only temporary, of a vast proportion of the Ethiopianpopulation: the virtual collapse of the traditional Christian Ethiopian empire: thebreaking-down of long-established feudal relationships, and related taxation: heavyloss of life, by combatants and civilians alike: the capture, and despatch to Arabia(and also to India) of innumerable slaves: the destruction of some of the country'sfinest Christian churches, monasteries, and treasures: and the bringing to Harar.and export to Arabia, of considerable quantities of gold, used in part by the imamfor the purchase of fire-arms and other weapons.The warfare associated with the imam, which had an important internationaldimension, became increasingly enmeshed in the global conflict between theChristian Portuguese and the Muslim Ottoman Turks. This led to the arrival ofmany Arab fusiliers and canoneers on the Imam's side, and of their Portuguesecounterparts, led by Vasco da Gama's son Christovao.

Harar Jugol, Ethiopia, through an investigation of the architectural heritage as an expression of the traditional values and norms of the Harari urban culture. Master Thesis; University of Strathclyde

This paper focuses on Arabic scribal practices in a corpus of Ethiopian Islamic manuscripts from the region of Harar ascribed to the period from the eighteenth to the early nineteenth century. Two different aspects will be considered, namely the characteristic realization of specific graphemes and the methods for the justification of the text. The observations take into account the perceived sacred dimension of the texts, from copies of the Qurʾān to ʿAjamī works, and the different level of standardization of their written manifestations. This approach is intended to highlight the results of the cultural interplay between the scribal models acquired and their local reinterpretation in order to identify reference models and determine the criteria at the base of the processes of ʿAjamization of these scribal practices. I hope that the characteristics described in this article will represent the starting point for comparative studies of scribal practices between different Ethiopian regions and with other regions of the Islamic world....

The Jihad of Imam Ahmad (1529 1543) was the major turning point in the history of the Christian Kingdom of Ethiopia, the Muslim state of Adal,1 and the history of the Horn of Africa. At the cost of incredible human lives, incalculable cultural and material destruction, Imam Ahmad was able to create a short-lived empire that included most of what are today, Ethiopia, Eritrea, Somali land, and even Southern Somalia up to cape Gardafu, if not to Mogadishu. This was the first forced unification of the Horn of Africa. In terms of uniting the region, creating a centralized administration, Imam Ahmad was the first Muslim Ethiopian leader, who aspired to and temporarily succeeded in creating a greater Ethiopia, in which Islam briefly replaced Christianity as the dominant governing ideology and the religion of the overwhelming majority of the population. The book under review (hereafter Futuh Al Habasa ... is an elaborate, and remarkably detailed, narrative written in Arabic shortly after 1559. Though prone at times to exaggerate and to adopt flowery language, interspersed with poetry, its author was, on the whole, a good and, for the most part, dispassionate observer. He writes largely as an eye witness (p. XVIII). Though Futuh Al-Habasa was well known to scholars conversant in Arabic or French or both since the nineteenth century, this is the first full-scale English translation, which will make the content of this valuable treasure widely available to those interested in the sixteenth century history of Ethiopia and the Horn of Africa.3 We are indebted to Paul Lester Stenhouse and Richard Pankhurst, for the elegant translation and good annotations .....

......A special position in the linguistic and cultural panorama of the Islam in the Horn of Africa has been always attributed to the walled city of Harar.16 An independent emirate since 1647 to 1885 and then since 1885 to 1887, Harar saw the birth and the diffusion of a conspicuous literary productionin both Classical Arabic and Harari. Manuscripts containing texts in these two languages have been copied and produced in town. Old Harari manuscript literature is attested since the 18th century.17 The manuscripts in Harari, written in Arabic script,......

……As yet, the relationship between Harar and Harlaais unclear. This will be better established once the AMS dates from Harlaa are received and considered. Currently, the earliest AMS date from Harar is from the Emir’s Palace excavation, PAL 14 (A) (cf. Insoll et al.2014). This is of Cal AD 1431-1476 (2 Sigma calibration; GX-33812; PAL 14 [A] 7), and indicates that Harar was certainly established by this date. Currently, the imported glazed ceramics of the 12th to 14th centuries AD from Harlaa suggest that this site predates Harar, though earlier material may be recovered in future excavations in Harar.

A Thesis Submitted to the Department of Linguistics For the Partial Fulfillment of the degree of Master of Arts (Linguistics, Philology-Arabic)

Historic buildings have a lot of contributions to the development and prosperity of a city. The primary contribution of these historic buildings is to provide the city’s historical information such as past events, continuity of change through time, periods of ascendancy of remarkable events, or ruptures in the urban fabric as a result of conflict or transformation. In this thesis, the writer attempts to carry out an investigation on Harar Jugol aged traditional houses by studying the characteristics of the original materials used to construct the houses and by examining the maintenance work being carried out at present. These two major objectives show the importance of these historical buildings in its historical and current contributions.

Arabic books were brought to Harar from several parts of the Moslem world, and were copied there. In this manner, an important book culture and scribal tradition developed in the town (cfr. Wagner 1997 b, pp. ix ff.) and are still alive today, albeit in an impoverished context where many old manuscripts have been lost or destroyed, and good writing materials are scarce.

This historical book, entitled “L’ISLAM DI IERI E DI OGGI”, was actually translated into English in 1992. It is necessarily polyglot volume that needed a herculean effort to maintain its spirit. Though no professional translator is permitted to alter the gist of the original text, some isolated words, phrases or entire sections, had to be cut out due to social, religious sensitivity or transgression of faith. The entire last part of the book, as well, has been left out due to lack of coherence to our subject `matter. The original Italian title of this book itself “Islam of Yesterday and of Today”, is a misnomer per se. I dare say this because Islam, as a dogma and an absolute guide for man, was, is and will remain the same, unalterable. Therefore, the English title of this book has necessarily been found to be fitter. I am certain that this erudite Italian, Cerulli, would have given me a nudge and blessed this infringement. This highly illuminated scholar enjoys the gratitude of the Harari ethnic group of Ethiopia. Emran M. Waber

ዪ ኪታቡው ዚከተብኾ ሺኢሽቲ አሳሲያሐደፋችቤ መትኤሰስቤንታ፡፡አሐድታኝ ሐደፍዞ ሀረሪ ሉኃው መሌቃዋ መኔራንታ፡፡ ዪዞም አሐድጋርሌ ዳይቤ ቀጠጡ ነሳምቲ ዪልዛል ቀዲም ነሰባችዚኛ ባሎቱው ሐፍቲሞሻቤ፤አሐድ ሉኃ ዪነብራሌ የሚችዛል ቀድራዋ ደረጃዞው ዪለሕዲኩትሞሻቤ፤ ሀረሪ ሉኃው መሌቃዋ መኔራሌ ዪኹንዛል ሐረካቤ አኑም ጢቱምኻነጊር ገረቤዛጥ ቼኽሊ አትታጮቴው ሞሻሌ ጠብ ዛያንታ፡፡ ኮኦትታኝ ሐደፍዞ ሀረሪ ኩቱብ ሲነት አልታኑም ሀረሪ ሲና- ኩቱብደረጃዞው፣ ቀድራዞው ዋ ሒርፈቱው መሌቃንታ፡፡ ዪትታወቃዛልኩትቤሀረሪ ኡምመት ፊዝቤ ጉዶር ዘማን ዘትሔለቃ ኩቱብ ሲነት ሒርፈት ዛላኡምመቲንታ፡፡ ቀዲም ጌይ ዚክሪ ዊቅሪያች፤ ፈራኢድ ዋ መስኖይ ፈቀርኪታቡው ዚምሳሰሉ ቀዲም ኩቱባች ሀረሪ ሉኃው መሌቃሌ ዛሾ ኦርአትታጮትዋ ፋይዳ ኦርኩት ጊዲሪንታ፡፡ አስሊዞቤ አሐድ ሉኃ መሌቃሌዪፈርካዛል መስሳነን ሉኃ መኽናዞ ሙጥጢቤም አልታዋ መክተብሉኃነትቤ አክካዞቤ መትናፋእሌ ዚትፈረከሳንታ፡፡ ሀረሪ ሉኃው ኩሙልዚታ ኡጋቤ መሌቃሌ መስሳነንዋ መክተብ ሉኃው ፈንከሌ ፈንካ መሌቃየትኺሻል፡፡ መኽናዞቤም ሲና - ኩቱብ ሀረሪ ኡምመት ኩቱብ ሉኃሒርፈትዞው ዋ ደረጃዞው መሌቃሌ የትፊርኪዛሉ ከታራችቤ አሐድዞመኽነዞቤ ዪ ኪታብ ሀረሪ መክተብ ሲነቱው መሌቃሌዋ መዝጋጋሕ ቼኽሊአትታጮት ዪነብራሐል፡፡ሺኢሽታኝ ሐደፍዞ ሀረሪ ኡምመት ታሪኽዞ፣ አዳዞ፣ ሉኃዞ፣ ሲነትዞ ዋማንነትዞ ባሕ ዚትቃጠሩ አሳሲያ ሓጃች ሺርቲቤ አቅሊ መትጋዛቤ ሉኽ ሑሉፍሞሻንታ፡፡ ሀረሪ ሉኃ ኡምመትዞ ዚመሐድ ማንነትዋ ከራማው መትቴወቅቤ፣መቄራሕዋ መኔራቤ ላቂ ሲጅጃ ዛላ መኽናዞቤም ዲባያ ኡምመትዞ ያሻዛልዲነት ጌይ፣ ዳይ ሐዋዚያዋ ሲያሳ ኩሽኩሽቲቤ ዛላ አትታጮት ኦርኩትጊዲሪንታ፡፡ መኽናዞቤም ዪ ኪታብ ሀረሪ ሉኃ ኡምመትዞሌ መስጣ ዛልባዲነት ጌይ፣ ዳይ ሐዋዚያዋ ሲያሳ ኺድማዋ ፋይዳው መሌቃሌ ዪፈርኪኩትሞሻ ቻላቤ ኢስበልበላት ሒርቃኦታችቤ ዚትከተቡ ዊቂራችቤ የሐትፊዛሉ፣የቀንዛሉ፣ የትሊምዲዛሉ፣ የትቲውቂዛሉ፣ የትፋርሒዛሉ ሉኻቹው ሑሉፍሞሻሌ መጌበቲንታ፡፡አሚር አሊ አቂል The Book Is Available On Market

The objective of this study is investigating how and why the Harari peoples Music and cultural Identity isdifferent from the other parts of the Ethiopian people. This study has mainly focused on the forms and thescale and why this scale or music, forms and cultural identities are different from the other parts of Ethiopia.

Oር መህጂጃች 2 , ሐድነት 4 ,ጅምጅምቲ ሞ ድምድምቲ 6 , ሩህኻድ Aለፉው 7, Uመት ሂልቂ 10 , Oር መህጂጃሌ ዚትሰጠ 13 ኮOት ኣዳው መትጋበት 15, ኣው Aባድር ሐረሪ ወለባይ 16 , ሐረሪ መሀድ ኮንግረስ ዲያስፖራቤ 18 _x000D_

This study contributes to the debate on khat by comparing the family wellbeing of khat chewer (consumer) and non-chewer families in Harar city, by using the International Wealth Index’s (IWI) characterization of wellbeing. The study utilized the survey method. Respondents were identified using a cluster sampling method. The data was gathered using an interview schedule, in-depth interviews, and non-participant observation...

Given its geographical situation across the Red Sea from the Arabian Peninsula and the Gulf of Aden, it is perhaps not surprising that the Horn of Africa was exposed to an early and continuous presence of Islam during the Middle Ages. Indeed, it has long been known that Muslim communities and Islamic sultanates flourished in Ethiopia and bordering lands during the medieval centuries. However, despite a sizeable amount of Ethiopian Christian documents (in Gǝʿǝz) relating to their Muslim neighbors and valuable Arabic literary sources produced outside Ethiopia and, in some cases, emanating from Ethiopian communities themselves, the Islamic presence in Ethiopia difficult to apprehend. It is so because it has not attracted the same amount of scholarly investment as Ethiopian Christianity, so much so that epigraphic and archeological evidence have long remained scanty and only recently started to produce a significant corpus of material evidence, which now allows to revisit the history of Islamic penetration in Ethiopia and of Muslim-Christian relationships through centuries.

his article recounts fifteen years of archaeological and historical research on the Islamic Sultanates of Medieval Ethiopia. After intense surveys in different areas from Eastern Ethiopia to present-day Somaliland that revealed the ruins of Islamic cities, the research focused on the Ifāt region in Central Ethiopia. Several urban sites were spotted there and one of them, Nora, was investigated, showing vestiges (houses, mosques, cemetery) dating back to the 14th and 15th centuries. Finally, a major discovery, that of a necropolis composed of epigraphic tombs of members of the Walasmaʿ dynasty, whose texts are published here, made it possible to locate the 14th century capital of the Ifāt Sultanate. The spatial organization of this site, Awfāt, closely matches the description made by the Arab writer Abū al-Fidā’ in the early 14th century

Northeast African Studies, 4, 1 (1982): 65-67 REVIEW OF Peter Koehn and Sidney R. Waldron-Maxwell , Afooha : A Link between Community and Administration in Harar 3 Ethiopia. Syracuse, New York: School of Citizenship and Public Affairs, Syracuse University. Pp. 120, 6 maps. Mohamed Hassen School of Oriental and African Studies University of London Harar, the present provincial capital of Hararghe administrative region, used to be a unique center in North East Africa. Before the Addis Abeba- Djibouti railway road by-passed the city and made the old caravan route obsolete at the beginning of this century (thus undermining the mercantile economy of the city), Harar was a major commercial entrepot whose fame spread far and wide and led to prosperity for its citizens. Located 175 miles southwest of the port of Zeila and 219 miles from the port of Berbera, Harar was the center at which a number of major and minor caravan routes met. Along the caravan routes that linked ports of the northern Somali coast with Southern Ethiopia there were a number of commercial centers (settlements). Today there are no less than twenty-one ruined commercial settlements between Zeila and Harar. Some still dot the Ogaden region, while others are found in the region between Harar and Bale.

Traditional medicines remained as the most affordable and easily accessible source of treatment inthe primary health care system among diverse communities in Ethiopia. The Oromo community living in theprehistoric Harla and Dengego valleys has long history of ethnomedicinal know-how and practice against humanand livestock ailments. However, this rich ethnomedicinal knowledge had been remained unexplored hitherto.This study focus on the comprehensive ethnomedicinal investigation in an attempt to safeguard the deterioratingethnomedicinal knowledge that can be used as a steppingstone for phytochemical and pharmacological analysis.

Traditional medicine (TM) has been part of man’s survival for long time. Harar is an ancient trade route and has a close proximity to the red sea. The use of TM is common and the majority of its habitants use TM. This study was conducted to assess why Harar households continued to prefer and depend on the utilization of TM as part of their healthcare system. Community based cross sectional study was conducted to select head of 423 households. Data was collected using face to face interview with a semi structured questionnaires and descriptive statistics including mean, standard deviations, frequencies and percentages were performed to examine the outcomes and associated factors. The result shown that 60.50% of the households preferred to use TM as their primary health care services and used TM for curative of ailments because TM had minimal side effects compared to modern medications. Socio demographic factors had no significant association to TM use; however, other associated factors had strong association with TM use. Personal experience such as minimal side effect of TM, attitudes towards TM use such as cost effectiveness, effective for specific diseases and quality service such as ready availability of TM had strong association to TM utilization. It was concluded that TM is still continued to play a significant role in healthcare of many households of Harar town because TM is dependable, affordable, safe and cost effective.

From Google Translator The Mäläsay must, at least according to the testimony of modern historians, have a have been a capable group. J. Doresse (1971: 205) counts the troops of the Gran and calls them: les Malasay, musulmans convertis de tout leur coeur à la défense de leur foi et conduits par l'Imam (Gran). A little later (Doresse 1971: 209) they stand next to one another irregular religious fighters (gazú) as "absolument des soldat musulmans – les Malasay" Around 1570 AD. it is then "chefs des malasay, troupes régulières musulmanes, fidèles à l'Ethiopia, "which the Emir of Harar has destroyed and with it an offensive on the part Särsä-Dengels (Doresse 1971: 231). R. Ferry (1962: 30) describes the mäläsay as one of the peoples in Gran's army, which of course is difficult to match with today's ethnic groups. to conclude: "gens analogues aux Somalis, mais plus intéressés à la guerre sainte." These Interpretations of the term mäläsay refer to its use in Arabic history about the first conquests of the Gran of 'Abdal-Qadir' Arabfaqih and its mention in two Ethiopian chronicles – in the so-called "Short Chronicle" and the Chronicle of the Särsä-Dengel – back. R. Basset (1897: 84 n.4) in his French adaptation of 'Arabfaqih tried an etymological interpretation. Starting from an Amharic Verb mälläsä with the special meaning "convert" or a Tigrinya verb mäläsä "to- return "one could perhaps explain the name; he suspects that it is "Converts," notes that the common word in Ge'ez for Muslims is tänbälat (cf. Dillmann, 1865: 562) is and refers to Portugal cited by Pereira (1887: 799 η. 17) Giesian reports from the 16th century, where this name is freely associated with the Amalekites is adorned. In his adaptation of the "Short Chronicle", in which the word mäläsay also appears in the report on the Gran Wars. , Basset (1883) abstained from any comment. F. Béguinot (1901: 18 η. 6) adopts Basset's conjecture in his Italian revision of the “Short Chronicle "and adds the note that the mäläsay….

Extract : from several Volumes Contributor ; Abdulahi Sherif Note : Pleae read " Barar " as" Harar " , " Majour Bunter " As " Majour Hunter " ( electronic tranlation error)

Press Release The Global Harari Unity Advocacy Council believes that democracy exists only with a free and unfettered press. The Council does not agree with a press that disseminates false and unfounded information that could have the potential to ignite violence, as we repeatedly witnessed a broadcast through the so-called ESAT television network that has declared open war on the legitimacy of the Harari State. Though this outlet is known to be an equivalent of the old Pravda propaganda machine of the Soviet era, it has to be identified for what it stands for- to promote the supremacy of Amhara culture and tradition over every region that has been annexed through the territorial aggrandizement policy of their emperors. ESAT, certainly represents the worst in media practice, having justified its hidden agenda that stands on the way of the peaceful coexistence of peoples by broadcasting unfounded and often out of sync information

A PREJUDICED DEMEANOUR Habetamu Ayalew&#39;s Misappropriated Journalism of(Hear it all from me, Takeit from me &amp;Believein me, I know it all!)and His Repulsive perception on Harar &quot; In a sound journalistic platform, a responsible media strives to impart and deliver a discourse on a subject matter responsibly enough having correct background information be it on verbatim, recorded archived history or self physical observations without favour and bias. It is hoped that Ethio360media does endeavour to uphold journalistic etiquette and dictum of do not cause harm and do not infringe on the rights of others nor be the vessel for disharmony, disgruntlement and misgivings rather strives to maintain the highest standard of neutrality. Nevertheless while acknowledging the right of freedom of expression which is as well premised within a context of responsibility in imparting informations in its actuality and truthfulness, Having heard Habetamu Ayalew&#39;s narration such unwarranted vilification on the people of Harar and selectively on Abdella Sherif shouldn&#39;t be ignored as it is inflammatory, prejudicial, bias, defamatory and demeaning having an ulterior motive to garner political expediency and malicious intent.&quot; <strong

Correspondence Letteres between Jewish council, US, and Ethiopia ......My proposal is to unite the so-called HARRAR-territory of Ethiopia with part of British-Somaliland and create there a state for the European Jews.....

The Oromo Liberation Front sent the followingletter to Cuban residents in Harar, Ethiopia lastyear.

An Interview with WSLF Spokesperson

To Federal Ethics and Anti-Corruption CommissionAddis AbabaEthiopiaSubject: Timely and right justice to victims of corruption ensures the success of the anticorruptioncampaign in EthiopiaDear CommissionerWe are writing this to bring to your attention the investigation and prosecution of a corruptionscandal which led to the premeditated murder of Mr Hashim Idris (1972-2011), chief of the LandPreparation, Resettlement and Compensation Unit with the Municipality of the Harari Peoples&rsquo;National Regional State (HPNRS), on April 13th 2011. We are deeply shocked and disturbed by thiscold-blooded and broad day murder of a public servant with many credentials for remarkableachievements for his services in public and civil societies with dedication, honesty and loyalty.

In His Letter to Haileselassie, Ras Emeru presents Hararies as conspirators against the government, An ethnic group not to be trusted...

A Letter from one of the Harari Public ServantsTo the Governor Of Harar In early 1900

የቶጲያ ውሸት ዘጋቢ የሚከተለውን በአረብ ፈቂ መጸሃፍ ያልተጻፈን ሰነድ ተጻፈ ብሎ የውሸት ዘገባ ያስነባል …ይህም የሚከተለው በቶጲያ የቀረበ ነው[በአረብ ፈቂህ ዘገባ መሰረት የስልጤ አዲያ ሱልጣኔት አዲ ገራድ ሙሪየስ የምትባል ሴት ልጁን ለኢማም አህመድ ገራድ ኢብራሂም አልጋዚ ዳረላቸው ]ልብ በሉ ጸሃፊው በፍቱል አል ሐበሽ ገጹ አልጠቀሰም ፣የቶጲያ ጸሃፊ ነጃሺ ከዲር ሻሞ ምኞቱ ኢማም አህመድ ስልጤ ሚስት ነበረችው ፣ ከኢማም ጋር ተገብተናል ነው ፣ ሰነዱ እውነት ቢሆን እሰየው ነበር ። ነገር ግን በፍቱል ሐበሽ ፈጽሞ ስለ ስልጤ ኢማሙ ያገባት የሚል የለም የጸሃፊውን ቅጥፈት ለማጋለጥ መረጃውን የሚከተለውን በፍቱል አልሐበሽ ስለ ኢማም አህመድ ሚስቶችን ከነ ገጹ አቀርባለሁኝ ።ቅጽ 1 ገጽ 47 አንዳንድ የሰራዊት አባላት ኢማሙን ሚስታቸው ድልወንበራ ወደ ከሃዲያን አገር አብራን ትሂድ ዘንድ አንፈቅድም ይህ ከርሶ በፊት የነበሩት አሚሮች ያልፈጸሙት ድርጊትና ተግባር ነው ብለው ተጠየቁ ኢማሙም ሚስታቸው የቀረበውን ክስ እንዲመለሱ ሰራዊቱ ፊት ተጠየቁ ሚስታቸውም ድልወንበራ አልመለስም አለች ፣ ኢማሙም ሚስታቸውን ይዘው ወደ ኢፋት ተንቀሳቀሱቅጽ 1 ገጽ 57 በዚፋሕ 6 ቀናት ቆዩ የኢማሙ ባለቤት (ድልወንበራ) ዚፋህ ላይ ወንድ ልጅ ተገላገለች ስሙም መሐመድ ወጣለት ።ቅጽ 1 ገጽ 106 ኢማሙና ባለቤቱ (ድል ወንበራ )ወደፈለጉት አገር እንዲሄዱ …..ቅጽ 1 ገጽ 114 የልብነድንግል

I had the opportunity to watch the film, Faya Dayi, with my mother. It’s a movie situated in Harar,Ethiopia, attempting to present a unique glimpse into the life of a denizen of the Harari region. It’s amovie with subtitles.......... While most of the reviews for this film, that I’ve seen, have been positive, they’ve also all been writtenby non-Hararis. As the filmmaker, Jessica Beshir, sets out to tell a specific story, I, with all the hubris Ican muster, hope to offer the rare Harari perspective .

Collector : Nikolai Gumilyov Museum : Kunstekamera , Russia

It is now ten years since &lsquo;space archaeology&rsquo;, or remote sensing applied to heritage management has been introduced to Ethiopia2 . Sites I briefly present here constitute the most spectacular discoveries of the period, have created international interest and have part contributed to the onset of research by the British team of Professor Insoll. He excavated scientifically, for the first time sites in Harar and Hararge.....

Ahmed Abdosh was a man of many talents and hobbies and always remembered for his elite work ethic that includes drawings, photography, philanthropy, gardening, Ayat and Quran inscriptions. His drawings focus on culture and nature reflecting on the Harari society and the untold pain the community endured under the imperial rulers. Ahmed made his best mark when he took up to inscribe a copy of the Quran....

In April-May of 2008, a team led by François-Xavier Fauvelle and Bertrand Hirsch carried out excavations on the Muslim site of Nora (Fauvelle and Hirsch, 2008: 339-376). The author of the article was in charge of the excavation of the great mosque and the study of the others mosques on the site. Apart from Aksum, Nora was the first town ever excavated extensively in Ethiopia. Located 20km to the north-east of the current town of Shewa Robit (in the Shewa Region) near to the village of Wässiso, the Nora site is located midway between the high plateau and the flood plain of the River Awash at an depth of approximately 1300m (Fig. 1). The site was discovered in January 2007 during some surveys to recognize the evidence of hitherto medieval settlements only known in primary sources (Fauvelle and Hirsch, 2011). It was a ruined town which extended over several hectares (Fig. 2). The elevation of many of the walls, particularly those of the Great Mosque, has been preserved. The town also provides evidence of street networks and access routes, town walls, necropolis compounds and possibly hydraulic facilities……

The earliest Arabic historian literature of Abyssinia and the Muslim sultanates in the 14th Century Ibn Fadlallah Al Umri had gathered his information on Abyssinia and the Muslim sultanates in the region first hand. During the years 1332 to 1338 ad he interviewed an Ethiopian jurisprudent from Zaila by ‘Abdallah ibn Yusuf az-Zailaiy. A resident in Cairo for a long time, he died in the sixties of the fourteenth century. Another informant of Al Umri was the Coptic Patriarch Benjamin who transmitted a report of a merchant named ‘Izzaddin on climate conditions and mineral resources in Abyssinia, mainly on mines of iron and gold, or silver. He also utilized the reports of a Nubian slave-trader on the very unpleasant practices on the castration of eunuch slaves, called Hawashiya, in Hadiya and the town of Washal or Washelo . The result is a detailed and vivid account of Abyssinia, its nature, vegetation, climate conditions and way of living of the inhabitants. The data so provided were extensively quarried by the great compilers of the next generation, the Egyptian encyclopedist al Qalqashand. Ib Fadlallah Al Umri is the first Arab historian to write the details of the Seven Muslim Sultanates within near the boundary of Abyssinia, or within today's Ethiopia, ie; Awfat, Dwaro, Arabini, Hadiya, Sharha, Bali & Darah. His work is referenced by renown World Historians and academic researchers when dealing with Medieval Abyssinia and their surrounding Muslim principalities in the Horn of Africa.

Project Ref: EAP602 Ali Sherif in Harar, Ethiopia. The collection of more than 60 reel tapes and more than 300 cassette … of Harar in all their diversity of form, context and language. Most of the material was recorded during … few decades. Harar, 2006 UNESCO World Heritage Site, is considered a treasured enclave of a thriving … File Ref: EAP286/1/1/126 Records of the qāḍī court of Harar [late 19th century] Manuscripts at the Institute of Ethiopian … Studies Arabic Arabic IES 00958 Records of the qāḍī court of Harar, دفتر ديوان القاضي. By Unknown. … File Ref: EAP286/1/1/125 Records of the qāḍī court of Harar [late 19th century] Manuscripts at the Institute of Ethiopian … Studies Arabic Arabic IES 00957 Records of the qāḍī court of Harar, دفتر ديوان القاضي. By Unknown. …

....The city of Harar has too overgrown, beyond my imagination, not inside the old walled part of the city where I have stayed, but outside of it. Among unrecognizable landscapes of the city is the Aw Hakim hill. It became thick with little villas, green shuttered, colorful roofed houses, apartment buildings and roads. In the alleyway, I met my childhood friend....

The fortified historic town of Harar is located in the eastern part of Ethiopia, 525 km from the capital of Addis Ababa, on a plateau with deep gorges surrounded by deserts and savannah. The walls surrounding this sacred city, considered &ldquo;the fourth holy city&rdquo; of Islam, were built between the 13th and 16th centuries and served as a protective barrier. There were five historic gates, which corresponded to the main roads to the town and also served to divide the city into five neighbourhoods, but this division is not functional anymore. The Harar gate, from where the main streets lead to the centre, is of recent construction.....

Continuously growing Harari communities outside Ethiopia, specifically in North America, expressed a strong desire to come together and support each other and maintain their heritage; and to have an annual cultural and sport event that would gather all Hararis living abroad to strengthen their relationship and their communities. Such desires required the formation of a non- profit, non-political organization to coordinate activities among Harari communities in different cities joined as a federation. Convinced of the necessity and urgency of such an organization, we hereby form "THE HARARI SPORT AND CULTURAL FEDERATION".