The Development Of Islamic Education System In Ethiopia Its Features Relevance And Influence On Muslim Culture With Reference To South Wallo

The prime purpose of this study was to understand the development of Islamic education system and its influencernon Muslim culture in Ethiopia by taking the case of South Wallo. To achieve this objective, data were collected fromrnSouth Wallo administrative Zone through the duration of two months of field observation in fiqh, mosque andrnmadrasa schools. Data were also collected using interviews in an extended period of two successive years tornunderstand how Islam (Islamic education) influenced the political, socio-cultural, educational and economic aspectsrnof the people. The interview participants were sixty-four including Sheikhs, religious students, community elders,rnhistorians and teachers. Both Muslims and non-Muslims were included in the study. Moreover, data from textualrnanalysis were included through direct quotations from the rich Islamic religious scriptures intertwined throughoutrnthe thesis. Data from spontaneous recordings were also included to reflect the views of divergent and currentrnIslamic cultural movements as exhibited during Muslim holidays in 2012.rnThe participants were purposely selected using snowball sampling technique based on their knowledge, roles,rnconcern, responsibility, willingness, and cooperativeness on a particular issue. Since the study was conducted fromrnqualitative research perspective, the data were presented in narrative forms based on the participants’rnunderstanding and interpretation in addition to my own reflective analysis based on the voices of the participantsrnand documentary evidences.rnThe conclusions of my study revealed that (1) Islam has got significant influence on the political aspect of thernnation. That is assumed to reach its climax during the expansion and hegemony of the Muslim Sultanates in thernsixteenth century particularly during the reign of Imam Ahmed, the Sultanate of Adal and the confrontation with thernChristian Kings. The efforts to unify the country religiously resulted in twin failure from either side as attempted byrnthe Imam and Yohannes. Other than such sporadic clashes between Christian rulers and Muslim Sultanates,rnhowever, the Christian Muslim encounter has been peaceful. Cognizant of this, the Emperor included an article ofrnreligious freedom in the country’s written constitution. The Shari’ah courts were also established and the translationrnof the Qur’an into Amharic was done by the will of Emperor Haile Silassie I. During the Socialist regime, therndiscriminatory phrase “Muslims who live in Ethiopia” was changed into full recognition of their citizenship asrn“Ethiopian Muslims” following an historical Muslims-demonstration at the downfall of the monarch. Following theirrnprotest and demands, the three grand Islamic holidays were recognized to be celebrated at national level. Thenrnfollowed the foundation of the Mejlis in Ethiopia. During the FDRE Government, the federal political administrativernsystem gave impetus for Muslims (just like the rest social groups) to practice and develop their cultural values.rnHence, the public appearance of Islamic identities increased more than ever before. Madrasa schools and Islamicrnpublication institutions proliferated. This, however, was not considered as healthy by different stakeholders. Therernis still unresolved tension between certain Muslim groups (who called themselves Salafis) and the Ethiopianrngovernment after the Muslim protests conducted nearly for the last two years confined in mosques before therncrackdown by anti-riot police forces.rnIts influence on socio-cultural aspects of the life of the people especially on personal and family life of Muslims (likerndietary, dressing, marriage, spiritual life, mourning practice, conflict resolution and healing practices) is significant.rnEspecially the conflict resolution practice among Muslims in the region is proving how they are influenced by thernIslamic values of forgiveness, mercifulness, and peacefulness contrary to their depiction on hate-mongering media.rnThe Sheikhs and the elderly people are able to stop blood feuds and the practice of revenge, a practice that isrndifficult to enforce even in modern courts. It is fascinating to learn to live peacefully with a person who murderedrnyour father or brother without any sense of revenge in your heart. A lot of lesson can be taken from this for peacerneducation in this conflict torn world.rnIslamic education also influenced the business practice of many Muslims since they were observed shunning awayrnfrom selling alcoholic drinks and abstaining from saving in banks with interest rates. A few Pensions owned byrncertain Muslims were observed demanding any couple to show their marriage certificates which otherwise theyrncould be prohibited from hiring beds. They did so in order not to permit prostitution in their business. That revealedrnthe intra-faith influence.rnThere was also significant interfaith influence particularly through the practice of exogamy, healing tradition,rnneighborhood relations and cooperation in work and business life. This proved the age old religious coexistence,rnmutual respect and tolerance in Ethiopia despite sporadic clashes. The collaboration and mutual respect between

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