There’s other groups in the horn not just Somalis also Harla were the first in the harar plateau and harari is a new ethnicity
I have seen many times people claiming Harar to be the fourth holiest city in Islam. Why is this the case?
- Thread starter Abdixakim
- Start date
Name them. And provide proof and backing for harla not being somali.
The Harla are literally mentioned as under Somali tribes in the Futuh:
In the chapter, “The Somali Tribes reach Harar”, a Somali commander says this, ‘This will never happen. If they want war, then we will assemble our armies from the people of Sim and from the Somali tribes: the tribe of Girri, the tribe of Habr Maqdi, the tribe of Harla, for our armies have been dispersed. How can we do as they wish? We shall not surrender the country to them.” (Futuh - P. 104)
Ngga why you lying Harla and somalis were always separate go argue wit the wall with your thick head
Its right there in the futuh al habash do you want me to provide more proof? You keep barking about how harla arent somalis but bring no proof, no evidence, no sources no nothing to back your claims
Harla was 1 single Somali darood clan that lived between hawash and at end the of upper shabelle. They didn't even live in Harar. There is zero proof they was a seperate ethnicity as well.
Around the same place futuh places them:
There was multiple Somali agro-pastoral clans living in the hawash river around showa that acted as a border Baqulzar, Gatur, Warjac , Hargayah etc even sections of Geri were sedentary agro-pastoralists with Gedayah Geri in the showa area.
It is Oromo oral mythology that blows them up an makes them something more than they are and ascribes to them stuff they are not even responsible for building. There is no Harla kingdom at all, they were just 1 clan among many.
A recent Oxford academic study says Somalis pretty much dominated Showa and conquered the Amhara province and expanded from the Somali inhabited areas.. They are basing this on cultural and material evidence that connects it to Somali inhabited areas away from the highlands, as it underwent a cultural change.
This is pretty much confirmed by Al-Maqrizi who says the Walashma founders expanded from Jabarta and a local medieval chronicle document who detail them to be by from Awdal.
Al-Maqrizi literally says they came from northern Somalia (Jabarta region connected to Zeila) and gradually moved further inland to occupy Awfat.
Local manuscript on the History of Walashma confirms and details the same thing about them conquering Shoa and incorporating it with Awdal (Zeila province).
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Written sources can only go so far back, there are modern-day ruins next to Dirdhiba called Harrala, that are similar to the ones in Awdal, and we need more archaeological digs and DNA testing on these sites.
Harala ruin
Amud ruin
Abasa ruin.
Dir a settlement which according to Huntingford, may conceivably be modern day Dire Dawa. Huntingford, Historical Geography of Ethiopia, p. 122. (p)
It is likely, however, that the majority of the population at Harlaa came from the local area. The ceramic data suggest interaction with the local population or, more likely, the presence of a local population at Harlaa using ceramics with which they were familiar. Some 20 534 sherds of locally made pottery have been recovered, compared with 331 sherds of imported pottery (Tait Reference Tait2020). All the local ceramics are handmade and appear to have been fired in open bonfires. They have a similar fabric composition, with poorly sorted, coarse inclusions up to 1mm in size, and rarer larger inclusions up to 5mm. While a source has yet to be identified, these ceramics appear to have been produced using local clays. Earthenware/plainware (Figure 10A), usually red, comprise the largest proportion of wares (9725 sherds; 77.8 per cent), with black/brown burnished wares also relatively common (2250 sherds; 18 per cent), followed by light brown (369 sherds; 3 per cent) (Figure 10B). Other wares include black slipped with a red fabric (58 sherds; 0.5 per cent) and light brown slipped with a black fabric (nine sherds; 0.1 per cent) (Tait Reference Tait2020). Only 380 sherds (2.46 per cent) are decorated. Incised decoration (125 sherds; 32.9 per cent of decorated sherds) of simple horizontal lines or rows of dashes, or punctate (dot) decoration (73 sherds; 19.5 per cent) feature on all ware types. The most common decorative style (140 sherds; 36.8 per cent) is roughened line decoration, consisting of straight or zig-zag lines added to burnished wares after burnishing, but prior to firing (Figure 10C). The significance of this technique is unclear.
Vessel forms included carinated bowls (Figure 10B), bowls, jugs and jars with ring bases, large storage vessels (Figure 10A) and bowls with multiple legs attached to a flat plate or ring—so-called ‘stand bases’ (Figure 10D). Nine broad-rim categories have been identified, with simple (656 sherds; 40.9 per cent) (Figure 10C & E) and flat (459 sherds; 28.6 per cent) rims (Figure 10A & F) being the most common (Tait Reference Tait2020). Affinities exist with ceramic assemblages from both non-Muslim and Islamic sites. Carinated bowls and globular-bodied jars from Harlaa are of types also found at the Raré and Sourré-Kabanawa burial tumuli in the Chercher Mountains (Joussaume Reference Joussaume1980: 102, Reference Joussaume2014: 103–104), and pierced lug handles and grooved- and pricked-rim decoration resemble local ceramics from medieval Islamic town-sites in Somaliland, on the trade route from Harlaa to the Red Sea coast (see Curle Reference Curle1937; González-Ruibal et al. Reference González-Ruibal, de Torres, Franco, Ali, Shabelle, Barrio and Aideed2017).
Chercher, now called Chiro, was taken over by Oromo since the 16th century, has a sizable Gadabuursi community(Dir) in the city, who live with the Ittu Oromo Muslims and Jarso.
The edible crops identified at Harlaa, such as Hordeum sp. and Triticum sp., are suggestive of further population complexity. Crop remains that are local to Ethiopia, such as Teff (Eragrostis tef) and finger millet (Eleusine coracana), are notably absent. This situation is comparable with cultural development in northern Ethiopia, where the contemporaneous agricultural system was dominated by the cultivation of wheat, barley, legumes (e.g. Pisum abyssinicum, Lens culinaris, Cicer arietinum) and oil crops (e.g. Sesamum indicum, Linum usitatissimum), all of Middle Eastern origin (Beldados et al. Reference Beldados, Zewdu and Insoll2019). Zooarchaeological evidence also supports the existence of a cosmopolitan religious community or religious non-observance; warthog (Phacochoerus sp.) or bushpig (Potamochoerus sp.) would not likely have been consumed by observant Muslims. At Harlaa, the proportions of goat, cattle and sheep elements, along with the butchery evidence, resemble those found at multiple Islamic-period sites in Arabia, Mesopotamia and Iberia (c. eleventh to sixteenth centuries). This also suggests the presence of individuals at Harlaa who followed a more orthodox Muslim diet (Gaastra & Insoll Reference Gaastra and Insoll2020).
Harala ruin
Amud ruin
Abasa ruin.
Dir a settlement which according to Huntingford, may conceivably be modern day Dire Dawa. Huntingford, Historical Geography of Ethiopia, p. 122. (p)
It is likely, however, that the majority of the population at Harlaa came from the local area. The ceramic data suggest interaction with the local population or, more likely, the presence of a local population at Harlaa using ceramics with which they were familiar. Some 20 534 sherds of locally made pottery have been recovered, compared with 331 sherds of imported pottery (Tait Reference Tait2020). All the local ceramics are handmade and appear to have been fired in open bonfires. They have a similar fabric composition, with poorly sorted, coarse inclusions up to 1mm in size, and rarer larger inclusions up to 5mm. While a source has yet to be identified, these ceramics appear to have been produced using local clays. Earthenware/plainware (Figure 10A), usually red, comprise the largest proportion of wares (9725 sherds; 77.8 per cent), with black/brown burnished wares also relatively common (2250 sherds; 18 per cent), followed by light brown (369 sherds; 3 per cent) (Figure 10B). Other wares include black slipped with a red fabric (58 sherds; 0.5 per cent) and light brown slipped with a black fabric (nine sherds; 0.1 per cent) (Tait Reference Tait2020). Only 380 sherds (2.46 per cent) are decorated. Incised decoration (125 sherds; 32.9 per cent of decorated sherds) of simple horizontal lines or rows of dashes, or punctate (dot) decoration (73 sherds; 19.5 per cent) feature on all ware types. The most common decorative style (140 sherds; 36.8 per cent) is roughened line decoration, consisting of straight or zig-zag lines added to burnished wares after burnishing, but prior to firing (Figure 10C). The significance of this technique is unclear.
Vessel forms included carinated bowls (Figure 10B), bowls, jugs and jars with ring bases, large storage vessels (Figure 10A) and bowls with multiple legs attached to a flat plate or ring—so-called ‘stand bases’ (Figure 10D). Nine broad-rim categories have been identified, with simple (656 sherds; 40.9 per cent) (Figure 10C & E) and flat (459 sherds; 28.6 per cent) rims (Figure 10A & F) being the most common (Tait Reference Tait2020). Affinities exist with ceramic assemblages from both non-Muslim and Islamic sites. Carinated bowls and globular-bodied jars from Harlaa are of types also found at the Raré and Sourré-Kabanawa burial tumuli in the Chercher Mountains (Joussaume Reference Joussaume1980: 102, Reference Joussaume2014: 103–104), and pierced lug handles and grooved- and pricked-rim decoration resemble local ceramics from medieval Islamic town-sites in Somaliland, on the trade route from Harlaa to the Red Sea coast (see Curle Reference Curle1937; González-Ruibal et al. Reference González-Ruibal, de Torres, Franco, Ali, Shabelle, Barrio and Aideed2017).
Chercher, now called Chiro, was taken over by Oromo since the 16th century, has a sizable Gadabuursi community(Dir) in the city, who live with the Ittu Oromo Muslims and Jarso.
The edible crops identified at Harlaa, such as Hordeum sp. and Triticum sp., are suggestive of further population complexity. Crop remains that are local to Ethiopia, such as Teff (Eragrostis tef) and finger millet (Eleusine coracana), are notably absent. This situation is comparable with cultural development in northern Ethiopia, where the contemporaneous agricultural system was dominated by the cultivation of wheat, barley, legumes (e.g. Pisum abyssinicum, Lens culinaris, Cicer arietinum) and oil crops (e.g. Sesamum indicum, Linum usitatissimum), all of Middle Eastern origin (Beldados et al. Reference Beldados, Zewdu and Insoll2019). Zooarchaeological evidence also supports the existence of a cosmopolitan religious community or religious non-observance; warthog (Phacochoerus sp.) or bushpig (Potamochoerus sp.) would not likely have been consumed by observant Muslims. At Harlaa, the proportions of goat, cattle and sheep elements, along with the butchery evidence, resemble those found at multiple Islamic-period sites in Arabia, Mesopotamia and Iberia (c. eleventh to sixteenth centuries). This also suggests the presence of individuals at Harlaa who followed a more orthodox Muslim diet (Gaastra & Insoll Reference Gaastra and Insoll2020).
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