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Islam in Ethiopia
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Islam in Ethiopia
Islam is the second largest religion in Ethiopia behind Christianity. In 2024, 31.5% of the population was Muslim.
Islam in Ethiopia dates back to the founding of the religion; in 615, when a group of Muslims were counseled by Muhammad to escape persecution in Mecca and migrate to the Kingdom of Aksum which was based in Ethiopia and which was ruled by Najashi, a pious Christian king. It is agreed by Islamic scholars that Najashi gave shelter to the Muslim refugees around 615–616 at Axum. Bilal ibn Ribah, the first Muezzin, the person chosen to call the faithful to prayer, and one of the foremost companions of Muhammad, was born in Mecca to an Abyssinian (Ethiopian) mother.
Islam was in 2007 the second largest religion in Ethiopia with over 33.9% of the population. The faith arrived in Tigray, north of Ethiopia, at an early date, shortly before the hijira. The Kingdom of Aksum in Ethiopia was the first foreign country to accept Islam when it was unknown in most parts of the world. The kingdom also favored its expansion and making Islam present in the country since the times of Muhammad (571–632). Islam and Christianity are the two major religions and have co-existed for hundreds of years.
Muslims arrived in the Axumite Empire during the Hijarat as early disciples from Mecca, persecuted by the ruling Quraysh tribe. They were received by the Christian ruler of Axum, whom Arabic tradition has named Ashama ibn Abjar (King Armah in Ge'Ez and Amharic), and he settled them in Negash. Located in the Tigray Region. On the other hand, the principal center of Islamic culture, learning, and propagation has been Wello. The Quraysh sent emissaries to bring them back to Arabia, but the King of Axum refused their demands. The Prophet himself instructed his followers who came to the Axumite empire, to respect and protect Axum as well as live in peace with the native Christians. While the city of Medina, north of Mecca, ultimately became the new home of most of the exiles from Mecca, a 7th-century cemetery excavated inside the boundaries of Negash shows the Muslim community survived their departure.
The period of Fasilides (r. 1632–1667) gave Muslims a good opportunity to expand their religion throughout the country. Emperor Yohannis (r. 1667–1682) created a council of Muslims to establish their own quarters in Addis Alem, far from the Christians in the political commercial capital, Gondar town. Muslims were able to have their own space and the population of Muslims increased because of wider urbanization.
Islam and Christianity have had their conflicts within the country, from the birth of Islam into the 16th century Christians dominated the borderlands where Islam was more prominent. This brought about the settlement of Islam to Ethiopia and the Horn of Africa. In the Dahlak islands, the first Muslims resided in the 8th century until the 10th century where Islam spread along the Red Sea and Islam was restricted to northern Ethiopia because Christianity was already more dominant in the rest of the country. The port of Zeila allowed Islam to enter through the eastern and central parts of Ethiopia where Christianity had not reached yet.
During the 19th century, Emperor Tewodros II (r. 1855–1868) demanded that his Muslim subjects convert to Christianity or leave his empire. Some Muslims converted due to coercion; non-converts moved to the western parts of the Gojjam, near Sudan, where they continued practicing Islam. Tewodros' successor, Emperor Yohannes IV (r. 1872–1889) continued to coerce Muslims into converting to achieve religious uniformity by ordering them to be baptized within three years.
Islam developed more rapidly in the eastern part of the Horn region, particularly among the Somali and Harari. This was challenged by the mostly Christian northern people of Abyssinia, including Amhara, Tigray and north-western Oromo. However, the north and northeastern expansion of the Oromo, who practiced mainstream traditional Waaqa, affected the growth of Islam in its early days. Historian Ulrich Braukamper says, "the expansion of the non-Muslim Oromo people during subsequent centuries mostly eliminated Islam in those areas." However, following the centralization of some Oromo communities, some of them adopted Islam and today constitute over 50% of their population.
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Islam in Ethiopia
Islam is the second largest religion in Ethiopia behind Christianity. In 2024, 31.5% of the population was Muslim.
Islam in Ethiopia dates back to the founding of the religion; in 615, when a group of Muslims were counseled by Muhammad to escape persecution in Mecca and migrate to the Kingdom of Aksum which was based in Ethiopia and which was ruled by Najashi, a pious Christian king. It is agreed by Islamic scholars that Najashi gave shelter to the Muslim refugees around 615–616 at Axum. Bilal ibn Ribah, the first Muezzin, the person chosen to call the faithful to prayer, and one of the foremost companions of Muhammad, was born in Mecca to an Abyssinian (Ethiopian) mother.
Islam was in 2007 the second largest religion in Ethiopia with over 33.9% of the population. The faith arrived in Tigray, north of Ethiopia, at an early date, shortly before the hijira. The Kingdom of Aksum in Ethiopia was the first foreign country to accept Islam when it was unknown in most parts of the world. The kingdom also favored its expansion and making Islam present in the country since the times of Muhammad (571–632). Islam and Christianity are the two major religions and have co-existed for hundreds of years.
Muslims arrived in the Axumite Empire during the Hijarat as early disciples from Mecca, persecuted by the ruling Quraysh tribe. They were received by the Christian ruler of Axum, whom Arabic tradition has named Ashama ibn Abjar (King Armah in Ge'Ez and Amharic), and he settled them in Negash. Located in the Tigray Region. On the other hand, the principal center of Islamic culture, learning, and propagation has been Wello. The Quraysh sent emissaries to bring them back to Arabia, but the King of Axum refused their demands. The Prophet himself instructed his followers who came to the Axumite empire, to respect and protect Axum as well as live in peace with the native Christians. While the city of Medina, north of Mecca, ultimately became the new home of most of the exiles from Mecca, a 7th-century cemetery excavated inside the boundaries of Negash shows the Muslim community survived their departure.
The period of Fasilides (r. 1632–1667) gave Muslims a good opportunity to expand their religion throughout the country. Emperor Yohannis (r. 1667–1682) created a council of Muslims to establish their own quarters in Addis Alem, far from the Christians in the political commercial capital, Gondar town. Muslims were able to have their own space and the population of Muslims increased because of wider urbanization.
Islam and Christianity have had their conflicts within the country, from the birth of Islam into the 16th century Christians dominated the borderlands where Islam was more prominent. This brought about the settlement of Islam to Ethiopia and the Horn of Africa. In the Dahlak islands, the first Muslims resided in the 8th century until the 10th century where Islam spread along the Red Sea and Islam was restricted to northern Ethiopia because Christianity was already more dominant in the rest of the country. The port of Zeila allowed Islam to enter through the eastern and central parts of Ethiopia where Christianity had not reached yet.
During the 19th century, Emperor Tewodros II (r. 1855–1868) demanded that his Muslim subjects convert to Christianity or leave his empire. Some Muslims converted due to coercion; non-converts moved to the western parts of the Gojjam, near Sudan, where they continued practicing Islam. Tewodros' successor, Emperor Yohannes IV (r. 1872–1889) continued to coerce Muslims into converting to achieve religious uniformity by ordering them to be baptized within three years.
Islam developed more rapidly in the eastern part of the Horn region, particularly among the Somali and Harari. This was challenged by the mostly Christian northern people of Abyssinia, including Amhara, Tigray and north-western Oromo. However, the north and northeastern expansion of the Oromo, who practiced mainstream traditional Waaqa, affected the growth of Islam in its early days. Historian Ulrich Braukamper says, "the expansion of the non-Muslim Oromo people during subsequent centuries mostly eliminated Islam in those areas." However, following the centralization of some Oromo communities, some of them adopted Islam and today constitute over 50% of their population.
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