Tourism has been a part of human history for centuries, although the concept as we understand it today has evolved over time. The term “tourist” has been in use since as early as 1172, according to William F. Theobald’s research, while “tourism” was coined later in 1811. However, there’s an ongoing debate about whether spiritual journeys should be categorized as tourism, considering their ancient roots and distinct motivations.
In tracing the origins of tourism in our country, we find notable historical events like Queen Saba’s journey to Jerusalem. While pinpointing exact dates of early tourism is challenging, evidence suggests that people have been traveling far from their localities and across seas for various purposes throughout history. Visitors from ancient civilizations such as Greece, Rome, China, and neighboring Arab countries have left traces of their presence in our land, indicating a long history of welcoming tourists.
The Afar region stands out as a destination with rich tourist attractions that contribute significantly to the local economy. Natural wonders, fossil excavation sites, ancient cities, palaces, mosques, cemeteries, and sites of spiritual significance all beckon travelers from far and wide. These destinations offer diverse experiences, ranging from adventure and exploration to cultural immersion and spiritual reflection.
From the rugged landscapes of the Afar region to the cultural heritage sites scattered across its territory, there’s something for every type of traveler. The region’s forests and wildlife add another dimension to the tourist experience, offering opportunities for eco-tourism and wildlife safaris.
The Afar is one of the Regions of Ethiopia. It is divided into five Zones, each offering its own unique attractions and characteristics. One of these Zones, known as Zone Two (pronounced Kilbati Rusu), encompasses several districts including Arho, Dalol, and Koneba.
The historical significance of the region adds another layer of intrigue, particularly in Kuneba. Despite attempts by neighboring countries like Eritrea and Somalia to appropriate historical narratives, evidence suggests a long-standing connection between Ethiopia, Somalia, Eritrea, Djibouti, and parts of Sudan with the Middle East. This relationship, both political and economic, dates back thousands of years and is underscored by intimate social ties.
Islamic Influence in Kuneba
Islamic influence in the region is profound, with Islam entering Ethiopia through the ports of the Afar Province even before its expansion reached Medina. In the Dallol district, specifically within the Kuneba zone, sites such as Efiso, Issi, and Lelegadi have yielded tombs of the Companions, the earliest followers of the Prophet Muhammad (PBUH). These discoveries authenticate the presence of Islam in this area, marking it as a significant historical and spiritual landmark.
Before reaching Kuneba, where the Companions of Prophet Muhammad (PBUH) resided, lies a historical trail approximately 30 kilometers east of Negashi. This path, traversable by foot for about 12 kilometers, leads through significant landmarks steeped in history.
One notable site along this route is the ancient city of “Atbi Dera,” a place of profound historical importance. Here, ancient tombs dot the landscape, telling stories of times long past. The remnants of great churches in Atbi Dera stand as testaments to the region’s religious significance, offering glimpses into the spiritual practices of bygone eras. Among the ruins lies evidence of an ancient city, providing insights into the societal structures and lifestyles of ancient inhabitants.
During explorations of these historical landmarks, attention should be given to the presence of Queen Sophia’s palace, a significant historical site linked to Abraha Wa Atsbeha, her son. Particularly notable is the area known as Sefer, where the palace and adjacent tombs are located. Local narratives emphasize Atsibi Derana and its surroundings as the former seats of kings, offering insights into the region’s royal history and cultural significance
Moving eastward from the highland town of Atsbi Dera, one encounters the lowland Afar district of Kuneba, situated at the mountain’s foothills. Kuneba, serving as the district’s capital, is strategically located between two significant rivers, Ephiso to the north and Hanabi Deira to the south. The presence of a garden near the river, historically tended by the Companions, speaks to the region’s agricultural prowess and its ability to sustain both residents and visitors alike
The historical place where the companions of prophet Mohammed stayed in Kunaba
The oral tradition among the local residents of Kuneba paints a vivid picture of the presence of the followers of Prophet Muhammad (PBH) in the region. Passed down through generations, it recounts how these revered figures resided in areas such as Lelegedi and Belbel, along the banks of the Efiso river, particularly in the ancient market area known as Efiso. In these locations, evidence of their presence abounds, including graves, ruins of residences, tombstones, and the enduring presence of palm trees and large trees intertwined with their legacy. Sheikh Muhammad Salih Ahmed, the esteemed religious leader of Kuneba, further corroborates this narrative by identifying graves of the Prophet Muhammad’s followers in areas known as Ubuk and Isi, situated northeast of Kuneba, just outside Lelegedi.
As previously mentioned, atop Ephiso, at the summit of Mount Atsibi Dera, lies a significant tomb of the Prophet Muhammad’s (PBH) followers, notably in a place known as Sefer. This sacred site, reachable by a three-hour drive from Efiso, holds immense significance for the local community. Residents attest that the walking distance from Sefer to Negashi does not exceed four hours, indicating the relative proximity of these revered locations. Similarly, the distances from Efiso to Kuneba, from Kuneba to Lelegedin, and from Lelegedi to Issi are estimated at 5-6 kilometers each, underscoring the interconnectedness of these sacred sites. Consequently, it is surmised that the camps of the Prophet Muhammad’s (PBH) followers were no more than an hour’s journey from one another, fostering a close-knit community united in faith and reverence.
According to available evidence, the followers of Prophet Muhammad (PBH) embarked on their journey from Shuaiba, situated south of Jeddah, eventually arriving in Kuneba via Midir. In their sojourn to the land of Abe, they experienced hospitality and acceptance without encountering any adversity or coercion regarding their faith. The historical accounts suggest that the group consisted of either 11 or 12 individuals, including four or five women, with notable figures such as Ayman Barakah of Habshawan among them. This migration marked a pivotal moment in the region’s history, heralding the beginning of a lasting bond between the followers of Prophet Muhammad (PBH) and the land of Kuneba
Ahmad Bini Zaini’s detailed account, documented in his book from 1983, sheds light on the migration of the followers of Prophet Muhammad (PBH) and their journey to the land of Kuneba. Among these devout individuals, some traveled with their families, while others embarked on the journey alone to seek refuge and preserve their faith. Noteworthy figures such as Abdul Rehman Bini Ouf, Zuber Bini Awam, and Usman Bini Affan, accompanied by his wife Ruqiya, the daughter of Prophet Muhammad, were among those who made the arduous journey.
As the narrative unfolds, Ahmad Bini Zaini delves into the events surrounding the second migration (Hijrah), highlighting the presence of Ja’far bini Abu Talib, Abdullahi bini Jahsh, and Umm Habiba, the daughter of Abi Sufyan, among the refugees. Additionally, he reports the inclusion of Abu Musa Al Ash’ari, a revered companion of the Prophet Muhammad, among their ranks. These individuals, driven by their unwavering faith and commitment to their beliefs, sought sanctuary in distant lands, including the fertile plains of Kuneba.
Further insights into the historical context emerge from the writings of the author of Jawahirul Habshan, particularly in his discussion of Ahmad Al-Najashi’s country. Situated at a distance of four or five days’ journey from the city of Miedir, Najashi’s domain held significance as a refuge for those seeking solace and religious freedom. The city of Miedir, nestled on the coast of Afar, served as a pivotal waypoint along the route traversed by Abu Musa al-Ash’ari and others on their pilgrimage to Najashi’s realm. The proximity of Miedir to Najashi’s grave underscores the pivotal role played by this region as a gateway for the spread of Islam from Arabia to the western shores of the Red Sea, thereby facilitating its diffusion into Africa through three distinct avenues.
Through meticulous research and detailed accounts such as those provided by Ahmad Bini Zaini and other scholars, the narrative of the migration of the followers of Prophet Muhammad (PBH) to Kuneba is enriched, offering invaluable insights into the historical tapestry of the region and the enduring legacy of faith and resilience embodied by these early pioneers of Islam.
The migration (Hijra) of the early followers of Prophet Muhammad to Habsha holds significant prominence in the annals of Islamic history. Ethiopia, our beloved country, stands as a beacon of hospitality, having welcomed adherents of various faiths throughout its storied past. Just as it embraced followers of the Jewish and Christian faiths, Ethiopia opened its arms to those who sought refuge and religious freedom, including the close companions of the Prophet Muhammad.
There are three primary directions through which these early migrants entered Habesha:
Through the Afar Triangle: This route extended from the Dahlak Islands to the city of Zeilaa, serving as a crucial corridor for the migration of the Prophet’s followers. The Afar region, with its strategic location and historical ties to trade routes, provided a conducive environment for peaceful coexistence and cultural exchange.
Mitswana and Dekenu (Hargigo): Another route through which the followers of Prophet Muhammad entered Habesha was via Mitswana and Dekenu, known today as Hargigo. This path facilitated the migration of individuals and families seeking refuge from persecution and strife, further enriching the cultural fabric of the region.
The Territory of Kuneba: Kuneba emerged as a significant entry point for the migration of Prophet Muhammad’s followers into the Afar region. Its geographical position and historical significance made it an attractive destination for those fleeing civil unrest, famine, and other challenges in Arabia.
The widespread spread of Islam in the land of Afar can be attributed, in part, to the peaceful coexistence and religious tolerance fostered by the region since the first Hijra. The followers of Prophet Muhammad (PBH) found solace and security in Afar, contributing to the region’s cultural diversity and religious pluralism.
Moreover, the migration of individuals and families from Arabia to Afar was motivated by various historical factors, including civil wars, famines, and trade opportunities. In essence, the migration of the followers of Prophet Muhammad to Afar reflects a convergence of historical circumstances and cultural dynamics, highlighting the region’s enduring legacy as a haven of peace and religious harmony
The civil war following the assassination of the 3rd Caliph, Usman Ibni Affan, left a profound impact on the Arabian Peninsula, leading to widespread unrest and upheaval known as the “Alfituntul Kubra” or the Great Terror. This period of turmoil compelled many Arabs to flee their homelands in search of safety and stability, prompting a significant wave of migration to neighboring regions. Among the casualties of this conflict was Zeid Bini Ali Zainul Abdin, whose death further fueled the exodus of displaced individuals and families.
As a result of the civil war and its aftermath, numerous Arabs found refuge in territories beyond the Arabian Peninsula, including Ethiopia, Eritrea, Somalia, and Djibouti. These regions offered sanctuary to those fleeing persecution and violence, contributing to the diverse ethnic and cultural landscape of the Horn of Africa.
Furthermore, the migration of Arabs to Ethiopia, Eritrea, and Somalia was not solely driven by political instability but also by a desire to propagate and teach their religion. Many individuals and groups from Arab descent ventured into these lands with the primary mission of spreading Islamic teachings and establishing religious communities.
Thus, the presence of Arabs in the Afar region and other parts of the Horn of Africa is deeply intertwined with the historical events of civil strife, religious propagation, and economic exchange. Their migration and settlement have left an indelible mark on the region’s social fabric, enriching it with diverse traditions, languages, and customs.
Five Great Pieces of Evidence in the Efiso River:
Grave of the Followers of Prophet Muhammad: One of the significant landmarks in the Efiso River is the grave site of the followers of Prophet Muhammad, underscoring the region’s early embrace of Islam.
Ancient Mosque: Another notable feature is an ancient mosque where worshippers of that era gathered for prayers, symbolizing the religious fervor and devotion of the local population.
Irrigated Farm: Evidence of the agricultural practices of the time, such as irrigated farms established by the early inhabitants, highlights their resourcefulness and agricultural knowledge.
Perennial Source of Nourishment: The presence of a perennial water source that remains abundant throughout the seasons underscores the region’s suitability for habitation and sustenance, contributing to its appeal as a settlement area.
Ancient Market: Lastly, the existence of an ancient market along the riverbank reflects the area’s significance as a commercial hub and trading center, facilitating economic exchanges and cultural interactions among diverse communities.
These sites serve as tangible reminders of the profound influence of Islam in the Afar region and stand as testament to the enduring legacy of its early adherents. They represent sacred spaces where spiritual devotion, community gatherings, economic activities, and cultural traditions intersect, preserving the rich tapestry of the region’s Islamic heritage for generations to come
The utilization of trees for shipbuilding has long been integral to the maritime history of the Afar region. Renowned for their seafaring prowess and navigational skills, the Afars established Red Sea ports where they constructed boats and ships for various purposes including fishing, trade, and military expeditions. These vessels not only facilitated commerce and transportation but also played a crucial role in projecting power and influence across the seas.
Drawing parallels with ancient civilizations such as the Phoenicians, Greeks, Romans, and Egyptians, the Afar civilization shares a similar trajectory of maritime development and cultural exchange. Historical records attest to the interconnectedness of these civilizations, underscoring the Afars’ position as maritime pioneers in the region.
Ship Building
In Islamic history, references to warships built in ancient Afar seaports and deployed to strategic locations like Yemen, Arabia, and Persia abound. Emperor Caleb’s construction of hundreds of warships in various ports, as mentioned in the Qur’an, exemplifies the naval strength and expansionist ambitions of the Afar rulers.
The tradition of shipbuilding and maritime trade endured in the Afar region until the 19th century, with the bustling shipping industry flourishing until external influences disrupted its course. The occupation of Harare by Turkey in 1874 marked a turning point, leading to a decline in maritime activities. Despite the absence of colonial powers like Turkey, Britain, and France in the 20th century, the legacy of Afar shipbuilding persisted, fueled by the abundant natural resources of the region.
Key among these resources was the revered olooito tree, renowned for its durability and resilience. Believed by some to be impervious to axe blows, the olooito tree, along with other robust species such as olive and cedar, provided the essential raw material for ship construction. From the sturdy hulls of warships to the graceful lines of trading vessels, these trees formed the backbone of Afar maritime heritage, symbolizing the ingenuity and craftsmanship of its seafaring communities
Conclusion
The rich Islamic heritage of the Afar region not only holds profound historical significance but also offers immense potential for Islamic tourism and economic development. The presence of sacred sites, such as the tombs of revered companions of Prophet Muhammad and ancient mosques, serves as a compelling draw for Muslim pilgrims and tourists seeking spiritual enrichment and cultural immersion.
The preservation and promotion of these sites can catalyze the growth of Islamic tourism, attracting visitors from across the globe and contributing to the socio-economic advancement of the region. Investments in infrastructure, hospitality services, and cultural preservation initiatives are essential to enhance the visitor experience and ensure the sustainable development of Islamic tourism in the Afar region.
Furthermore, the maritime heritage of the Afar people, particularly their tradition of shipbuilding and maritime trade, offers unique opportunities for economic diversification and job creation. Leveraging the region’s natural resources, such as the olooito tree and other sturdy timber species, can revitalize the shipbuilding industry and foster trade relations with neighboring countries.
By harnessing the potential of its Islamic heritage and maritime legacy, the Afar region can emerge as a vibrant hub for Islamic tourism and economic prosperity. Through strategic investments and collaborative efforts, stakeholders can unlock the full potential of this culturally rich and historically significant region, paving the way for sustainable growth and prosperity for generations to come.
Contributed by Teshome Berhanu Kemal
