2.Historical and Cultural Heritages of East Hararghe Zone

This mosque is located in Goba village, Gursum District of East Harargee, about 18 km from the district's main town.A 1 km road leads to the mosque.

It is a community-built heritage with a long history, constructed with traditional materials like wood and stone.

The first prayer held here was led by Sheikh Adem Goba. The minaret rises from inside the mosque with a watch window used historically for guarding. Near the mosque, t here is also a hedra lodge used during mowlid celebrations, and traditional Oromo cultural items such as gawwa, dibbei, animal hides are preserved. Twin domes are located nearby.

About 50 meters away is a wide natural habitat with countless night birds. According to Sheikh Adem, people previously avoided the area due to beliefs about misfortune. The land gently slopes upward underground.

Located in the Oda Oromia area of Gursum District, 10 km from the district center, this mosque has an origin story claiming it was miraculously created overnight by God (Rabby).

It is said that travelers heading for Hajj took shelter under a tree nearby, and found the mosque built in the morning. From then, it was named "Owu-Ka’ibaa" to honor that divine event.

The travelers made this their home. Though its exact construction date is unknown, oral history from elders confirms its long-standing existence. Some parts have been repaired, losing a bit of its originality. Twin domes are nearby.

Located in Awsherif village, Babilei District, this mosque is over 1120 years old. It was built in 886 A.L.I by Sultan Abdu Jelil, a Turkish descendant and leader of the East African trade route.

The mosque is constructed from clay and stone, with a wooden roof. It is a place of spiritual importance, where the community gathers during times of hardship such as drought, war, or disease to pray. It is known that prayers here receive quick divine response.

The mosque remains active today, serving for prayer and community needs. It stands as one of the oldest and most sacred Islamic heritage sites in the region.

This mosque is located in the Eastern Hararghe Zone, in Mayyu Mullukei District, specifically in the village of Bikkoo. It is situated 8 kilometers away from the main town of the district. Since there is a vehicle-accessible road leading to the village, reaching the mosque requires about one and a half hours of walking.

The mosque is man-made and is said to be very old, beyond countable years. Its architectural design is considered advanced for its time, constructed using clay and stone. Due to its long history, it is also said that the community used it as a place to perform burial rituals.

Currently, the upper part of the mosque has collapsed, and it is no longer maintained or preserved.

Laga Gola Waddeeysa is located in Fadis District, specifically in the sub-district of Melka, in a village called Gora. It lies 11 km from the district center, 35 km from the zonal capital, and 560 km from Addis Ababa.

This stream is among the historically human-made water sources. According to local stories, a man named Obbo ____________ used to farm in that area. One day, while plowing his field, his ox stopped to rest and catch its breath. During that moment, the ox—driven by thirst—wandered away and entered a hollow or soft land.

The owner followed the ox out of curiosity and saw that it repeatedly entered the same hollow area whenever unyoked. When he examined the spot, he found a damp patch and eventually followed the ox's path into a dense forest, where he looked down and discovered a spring of water. Realizing the water source, he exclaimed that the ox had been leading him there all along.

He returned to the village of Goraa and shared his discovery, calling upon neighbors to come and dig a water well or reservoir (known as eela) to make use of the water. The villagers slaughtered the ox in celebration and dug a large well, beautifully designed and spacious.

Attractiveness of the Site The design of this water source is particularly remarkable. It is constructed with layered stones from bottom to top, and elders estimate its origin dates back approximately 600 years. After Obbo ____________ initiated the digging, another man named Sheikh Zayid took over and expanded it further, making it usable by people and animals alike. The structure was professionally designed—narrow at the bottom, wider at the top, and shaped like a bowl. Water still flows beneath it to this day. During the dry season, the water level drops and is visible. In the rainy season, when heavy rains fall, it overflows from the top. According to local elders, various items such as oranges, bottled water, insects, and even pens float to the surface during this time, making the site particularly fascinating. When elders gather to discuss agricultural bounty, they often say: “When Laga Gola Waddeeysa overflows from the top, Fadis District become prospers.” Even today, this spring is referenced by meteorological predictions.

Current Conditions
Basic infrastructure to the site is available, but it needs renovation.

These sacred rocks with inscriptions are located in Gafra Burkaa village, Gurawaa District. They are situated in a place called Gare Bajity and Gola Gayya. The site is about 90 kilometers from the zonal capital and 15 kilometers from the district town.

What makes these sacred rocks fascinating is the presence of various inscriptions and images (pastoral rock paintings) made by ancient people.

Additionally, the topography of the area where these sacred rocks are found is visually captivating and draws interest.

Cophaa Cave is a fascinating natural site located in the East Hararghe region, specifically in the Kombolcha district, between Iftuha and Lege Hama kebele. The site is situated 565 km from main district town, 40 km from Harar, and 24 km from Melka Rafu, making it a remote yet notable destination.

What makes Cophaa Cave so remarkable is its unique geological and natural features. The site contains a variety of rock formations, including images of cattle (Sa’aa/loon) and child-like figures painted in red, suggesting a long history of use and cultural significance.

These paintings are thought to have been created in ancient times, and their distinct red coloration and subject matter make them a fascinating subject for study and exploration.

Inside the cave, there are small passage ways (referred to as mucha) that allow visitors to move through the site, providing a sense of adventure and connection to the past. However, reaching the cave requires some effort, as the journey involves a significant distance on foot, and there is no convenient route by vehicle. This adds to the challenge of visiting the site, making it less accessible for casual tourists. Despite its remoteness and the physical demands of getting there, Copha Cave is recognized by experts in the field of archaeology and geology for its historical importance, as it offers a glimpse into the ancient cultures of the area. However, due to the lack of proper infrastructure, the site may not be ideal for those looking for easy access.

Sanga Cave is a natural rock formation that contains numerous ancient inscriptions, various images, and traditional ink paintings. This rock is located in East Hararghe, in Kurfa challei District, within the Gudina Mullisa locality, about 5.5 km away from the district's main town.

What makes this rock unique compared to others is its decoration with images of various animals, as well as its use of different types of inscriptions. This site has been studied by national researchers and is valuable for tourism purposes.

This mosque is located in East Hararghe Zone, Kombolcha District, Bilisumma kebele.Distance: 543 km from Addis Ababa, 18 km from Harar, 2 km from Melka Rafu town.

It was built during the reign of Ahmad Gurey (Ahmad ibn Ibrahim al-Ghazi). Constructed by Turkish Muslims and scholars to promote Islam.

Historical Context:
The Turkish came to Ethiopia due to religious conflicts between Islamic and Christian empires.Turkey supported the Islamic kingdom, while Portugal supported the Christians.The Turkish government built strong ties with the people of Harar.

They spread Islam to rural areas, especially among non-believers and animist groups.

Lij Iyasu came to power after the death of his grandfather, Emperor Menelik. He ruled the country from 1913 to 1936. However, due to a complete loss of support from the nobles of Shewa, he was deposed.

After being captured, he was first imprisoned in the northern Shewa area of Fiche, and later transferred to Gara Mulata and detained in a place prepared for him in the town of Gurawa, where he remained imprisoned until his death. It is believed that the purpose of bringing him to this location was to keep him far from Wollo, the region his father used to govern.

According to written records, this prison was constructed under the order of Emperor Haile Selassie by Armenian professionals. The structure of this house is considered architecturally remarkable, making it a valuable site for those interested in Ethiopian history and also serving as a tourist attraction

Located in Fadis district, Melka area. It is rich in long-standing oral history and connected to the sacred Kellu heritage of the Oromo people.
Features include ancient homes, five archways, traditional defensive structures, and historic stone paths; it is former seat of the Kellu leadership, with remnants stil visible today.

Akudore Mosque is located in the Akudore area of Fadis Woreda. According to the oral history passed down by elders, the mosque was built approximately 600 years ago. It was constructed during the Geda Rabe Dory era, right after the Islamic religion began to spread in Oromia and Harari regions. People from different parts of these areas used to come to this place to preach Islam, particularly a group known as Ahmad Bedelwiy. The mosque was built alone on a mountain top.

Due to its ancient construction, the upper part of the building was made in a traditional style.During the Somali war, it is said that a person was inside the mosque when the upper part was bombarded by artillery.

Later, after the Ahmad Bedelwiy era, a man known as Akudore Waliy settled in the area, and since then, annual religious celebrations such as Hadraa and Mawlid (the Prophet’s birthday) have been held there. In general, because of its long history, this mosque requires thorough research by professional researchers.

It is also known that prior to the arrival of the Ahmad Bedelwiy group, a religious scholar named Sheikh Hussein came from the Bale region to this area and taught Islam to the local people.

Its Remarkable Features
1. The architectural style of this mosque is highly captivating.
2. It was built by well-known and respected individuals.
3. In its surrounding area, there are the graves of prominent historical figures — specifically six individuals from the Ahmad Bedelwiy community — who made great contributions and left a significant legacy.
4. Their work had a profound impact, especially on the local Herella people and their descendants today.
5. These graves are impressively constructed with stone and are truly fascinating to see.
6. Additionally, next to the mosque, there was an inscription in Arabic engraved into the ground, which used to be visible.
However, it is now covered by soil, plants, and stones, making it hidden from view.

Umar Cave is another notable natural cave located in East Hararghe Zone specifically in Fadis district, within Akudore kebele, near the Laga Gobeillei forest area. This cave is situated 8 km away from the town of the district. The site is accessible by 3 km of walking from the nearest road.

Like many other caves in the region, Umar Cave is home to numerous rock paintings and ancient artwork that offer important insights into the cultural history of the area. These images, drawn with natural pigments, include depictions of animals, humans, and symbolic representations, showcasing the creativity and beliefs of ancient societies.

The cave is not just a natural feature but a historical and cultural treasure, offering visitors a chance to explore the rich heritage of the region.

Kullubby Gabriel Church is one of the well-known pilgrimage sites located in the Meitta district. It is situated 464 kilometers from Addis Ababa and 62 kilometers from the city of Harar, in the town of Kullubby.

This religious site is highly renowned in Ethiopia, and a major festival is held there twice a year for followers of the Orthodox faith. The celebrations take place on July 26 (Hamle 19) and December 28 (Tahsas 19), and are conducted with great reverence.

During these festivals, tens of thousands of religious pilgrims from across the country and gather and participate in the event.

Human beings are honored for fighting and sacrificing their lives for justice, resistance, and freedom. The Oromo people, as a community with a rich history and experience, also commemorate such sacrifices.

One of the most significant historical events that showcases the Oromo people's struggle against oppression is the Battle of Chelenko. This monument is located in the Meitta district and was built in memory of those who died in the resistance war against the oppressive Naftagn system of Emperor Menelik around the year 1887.

The Calanqoo Martyrs Monument stands 73 kilometers from the city of Harar and 482 kilometers from the capital city, Addis Ababa.

This site is located in East Hararghe Zone, in Kombolcha Woreda, Keirrensa locality. It lies 553 km from the capital city Addis Ababa, 28 km from the zonal capital, and 12 km from the district center Melka Rafu.

THE STORY OF AWUNUGUS
This history begins in the year 1559 during the reign of Emir Nur. At that time, there were various conflicts, among which the major one related to this story was the clash between Emir Nur and the Christian kingdom led by King Galawdewos. Before launching the war, Emir Nur sought spiritual support for victory. He approached well-known holy men (Awliyas) of the time. Among 44 Awliyas known to exist during the time, except one named Awunugus, Emir Nur found 43 of them.The almost all 43 of Awliyas advised Emir Nur to seek out this man, Awunugus, who lived in Samtei area, a locality in Kombolcha Woreda. Emir Nur summoned Awunugus and requested his blessing to win the battle.

Awunugus responded: "You will win the war, but you must promise to give me the royal horse and the precious finger ring (Hamartii) of the enemy king." Emir Nur Then Emir Nur agreed. As foretold, Emir Nur went with his army to the battlefield at a placecalled Awash Valley, where he killed King Galawdewos and took his horse and precious finger ring(queen). However, Emir Nur later regretted giving the horse and queen to Awunugus and chose to kill the horse instead.

Awunugus, aware of Emir Nur's betrayal and then by using his spiritual power, he took the queen from Emir Nur. Emir Nur Realized that he had lost the queen and became remorseful and sought forgiveness from Awunugus.

But Awunugus fled from him, climbing a series of mountains to escape. Even so, Emir Nur continued pursuing him. Awunugus then reached Tullu Rifeinsa(Hair Hill) where he trimmed his hair, and from there he moved into a dense forest.

At that point, Emir Nur’s army intensified their chase and surrounded him. When Awunugus reached the next hilltop, they blocked all escape routes. So he vanished into the earth at that very spot. Seeing this miracle, Emir Nur and his army were filled with grief and pleaded for forgiveness from Awunugus.

From then on, the mountain was named Tulluu Awunugus in his honor. Later, Emir Nur brought stones from a place called Berek and built a dome-like structure (qubba) at the site to commemorate him.

Continuation of the Ritual Appointments and Ziarra Ceremonies
After that, a person who is pure and dedicated to God (a Kallu, known as Lazzime) was appointed as the spiritual guardian of the place. From that point on, seven people served in that role, namely:
1. Laazzim Hassan Bashir
2. Hassan Bashir Shimbiro
3. Yusuf
4. Abdullay
5. Abdurahman
6. Abrahim
7. Abdurahman Hasson

This spiritual Qaalluu (Shanyi Shariifaa) gave orders for regular prayer ceremonies to be conducted. He also instructed the people living in the surrounding area to pray together with him. After this, people from various regions began to gather and pray during that sacred time, saying: “O Awnuguus, if your spirit has descended to earth, come to us and be with your beloved.”

Awnuguus Hill
The Tulluu Awnuguus (Awnuguus Hill) is located in a place surrounded by three sacred locations: The first area includes seven houses, two mosques, and a sacred site. The second area contains only a large mosque.The third area has a small central dome located nearby.

Ziarra Week (Torban Ziarra)
Torban Ziarra refers to a dedicated week for spiritual visitation and prayer, especially held on Thursdays and Fridays.Reasons for Holding Ziarra:
1. Urgent personal problems
2. Earthquakes or land disturbances
3. Drought or famine

Ziarra Months (Ji’oota Ziarra)
There are four months throughout the year where Ziarra (visitation prayers) are conducted:
A. Jimat Barkalee
This is one of the Ziarra Fridays in which various prayers are held.
These include: 1. Prayers for rain
2. Prayers for a year of peace and abundance
3. Common foods prepared include:Shuumoo (a traditional dish made and shared) Special offerings are made to ensure no harm comes to people birds, and everyone is fed.

B. Ashuuraa,
Held in a spiritually powerful manner, with carefully prepared food: Prayers for the birth of livestock, protection from illness and calamity, and blessings upon children. A traditional chant: “O Awnuguus, we call your name; O Father of Wisdom, no harm has befallen us.”A thick porridge (shuuroo/marqaa) is prepared in large quantities. Leftover food is shared with both people and wild animals.

C. Mowluuda
This is the most beloved and eagerly awaited month. It honors the birth of the Prophet Muhammad (PBUH). Celebrations include:Ritual ceremonies at nightSlaughtering of animals like cows, camels, goats, and sheep On this day, the main dish consumed is meat. Chants during this celebration include:“Murammed Salla Murammed” (x2) “Ya Habiballah Murammed” (x2)

D. Lookoo Amataa
As the name suggests, this event encompasses all Ziarra ceremonies held throughout the year. All the special foods prepared for other Ziarra days are made again during this event.

Ziarra Attendants (Tajaajiltoota Ziarra)
These are people who serve and welcome pilgrims during Ziarra in various roles.

Kaddamtuu
Derived from Arabic, meaning a female host or spiritual attendant. These attendants are not appointed by anyone but declare themselves as servers of the place. For example, someone might come to the site with a personal issue and declare:“I come to you to resolve this problem; I commit myself to serve here.” After finding relief or healing, they begin to serve the site regularly.
Men's Roles
1. Fetching water
2. Cutting wood and incense
3. Slaughtering animals
4. Cooking and feeding people
5. Delivering messages
6. Traveling to town to buy items like gas, oil, and salt

Women’s Roles:
1. Cleaning houses and surroundings
2. Scenting homes with incense like liban, ud, and musk
3. Serving guests, especially women and children
4. Providing food, drinks, seating, and sleeping arrangements


Gumaachiftuu (Contributors)
As the name implies, Gumaachiftuu are people who go around collecting needed items from the local community f or Ziarra events. Based on the type of Ziarra, they collect:

Men’s Contributions:
Various grains, Meat or livestock, Khat and money

Women’s Contributions:
Milk, Coffee and prepared foods and all these items are used by the event organizers and shared with attendees.

Dargaa (Advanced Servant Rank)
A Dargaa is someone who has served as an attendant for a long time and is promoted. Their role expands to: Traveling across the region to support people with mental health issues or personal crises Helping or guiding those who wish to travel to Awnuguus