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Harar, Ethiopia – When Abdallah Ali Sherif was growing up in eastern Ethiopia, his parents never spoke about the history of his city.

“When I asked my parents about our history, they told me we didn’t have one,” the kind-faced 75-year-old recalls as he reclines on a thin mattress on the floor of his home in Harar’s old walled city. Shelves of dusty cassettes line the walls and old newspapers lie scattered about the floor.

The father of five and grandfather of 17 pauses to pluck some khat leaves to chew as he explains: “Our parents were afraid to teach us about our culture or our history.”

‘Peeking through a window’

For centuries, Harar, with its colourful clay houses and narrow cobblestone streets, was a centre of Islamic scholarship and home to a thriving manuscript culture producing Qurans, legal texts and prayer books in Arabic and Ajami, a modified Arabic script used to write Indigenous African languages.

Nestled atop a plateau that overlooks deserts and savannas linking the coastal lowlands and central highlands of Ethiopia and Somalia, in the 16th  century, Harar became the capital of the Adal Sultanate, which at its height controlled large parts of modern-day Somalia, Ethiopia, Djibouti, and Eritrea.

Governed by powerful Muslim rulers, it was situated along trade routes that traversed the Red Sea to connect the Horn of Africa to the Arabian Peninsula and beyond.

Then, in 1887, Harar’s military was defeated by the forces of Menelik II, and the city was forcefully absorbed into a Christian empire.

The following decades were shaped by state repression, social discrimination and the erosion of the city’s Islamic culture and institutions.

Arabic street signs were replaced with Amharic ones, Harar’s largest mosque was turned into an Ethiopian Orthodox Church and numerous Islamic educational centres were demolished. Severe restrictions were placed on religious practices and education – once a central part of Harar’s identity.

It was against this backdrop that Sherif grew up.

“We learned from a young age that if we expressed our culture or talked openly about our history, then we could end up in the prisons,” he explains, smacking his wrists together to mimic handcuffs.

Then, in 1991, ethnic federalism, which organised and defined federated regional states by ethnicity, was implemented throughout the country, allowing newfound religious and cultural freedom. The Harari people now belonged to the Harari region, with Harar as its capital.

Ever since, Sherif has been on a mission: To explore his city’s cultural identity by collecting artefacts, from old music cassettes to minted coins and, most importantly, manuscripts.

After years of painstaking searches going from household to household, he collected enough items to open Ethiopia’s first private museum, Abdallah Sherif Museum, 14 years ago in the hope of reconnecting Harar’s people with their history. The collection of hundreds of old manuscripts has become a particular passion.

“Each book I find, it feels like I am peeking through a window into a beautiful and rich culture that was almost forgotten,” he says.

To preserve these manuscripts, Sherif has also revitalised the ancient tradition of bookbinding. By tracing the last Hararis with knowledge of this art form, he has brought a once-extinct practice back to life.

A city of manuscripts

The production of manuscripts – as a way of sharing and safeguarding religious knowledge – was an important aspect of Harar’s culture, says Nuraddin Aman, an assistant professor of philology at Addis Ababa University.

Manuscript making is believed to have emerged in the city in the 13th century, when an Islamic scholar, known colloquially as Sheikh Abadir, is said to have come from what is today Saudi Arabia and settled in the area with about 400 followers.

According to Sana Mirza, a researcher at the Institute of Fine Arts at New York University who specialises in Islamic art, Harari scripts were influenced by Indian Gujarati, Yemeni, and Egyptian Mamluki styles.

“The Indo-African relationship was very deep,” explains Ahmed Zekaria, an expert in Islamic and Harari history. “There was a strong linkage between India and Africa for centuries before the British arrived.”

Some Qurans found in Harar use a unique cursive calligraphic script said to have been developed in India’s northern Bihar region at about the 14th century and rarely seen outside India.

Manuscript makers developed their own style that merged local creativity and outside influences.

Within families, manuscripts were considered sacred heirlooms passed down through generations. Each Harari house had at least two or three manuscripts – often, the Quran, Hadiths, or other religious texts – Zekaria says.

According to Aman, the structured production of manuscripts made the city unique. Artisans were required to get permission from a local Islamic scholar – someone descended from Sheikh Abadir or one of his followers – to produce each religious manuscript. Then, before circulation, they needed approval from the incumbent emir. Still, full-time scribes were rare. “Most of them were farmers and produced manuscripts in their free time,” says Zekaria.

Harar also grew into a centre for bookbinding with artisans making leather covers to protect manuscripts, and people travelling to the city to learn the craft.

When Harar was absorbed into the Ethiopian empire, education centres, once responsible for manuscript production, were shut down or destroyed. Without new manuscripts, bookbinding disappeared. Meanwhile, madrasas (religious schools) were shuttered, and children were forced to attend government schools teaching only Amharic.

Sherif was born into a middle-class Muslim family in 1950. He grew up during the reign of Emperor Haile Selassie, who ruled Ethiopia from 1930 to 1974 and under whom repression of Muslims escalated.

In the 1940s, Harari elites united with their Somali neighbours inside Ethiopia to organise a rebellion, advocating for Harar to join Somalia. When Selassie caught wind of this, he deployed thousands of soldiers into Harar. Mass arrests followed, leading to dozens of Hararis being imprisoned for years without charge or trial. Selassie’s forces confiscated the properties and belongings – including cherished manuscripts – of residents believed to be rebellion supporters. An estimated 10,000 Hararis fled to other Ethiopian cities or Somalia and Middle Eastern countries.

While Sherif says he grew up knowing he was Harari, he did not know what that meant outside of being Muslim and speaking the Harari language. Fearing state repression, Harari families were forced to hide their histories from their children. But as a teenager, Sherif could no longer suppress his curiosity about his identity.

In high school, he remembers asking his teacher if the city ever had Muslim leaders.

“The teacher responded that we had no leaders outside the Ethiopian Christian ones. After this, the other [Christian] students began teasing me about not having a history,” he recounts.

“I was taught that Haile Selassie was our king, and there was one country, one history, one language, and one culture,” he continues.

“Our community was too afraid of the state to challenge this or to teach us about our real history. They feared we would become angry over it and fight against the state.”

In 1974, when Sherif was in his 20s, the Derg, a Marxist-Leninist military group, overthrew Selassie.

The group brutally suppressed any opposition. Half a million Ethiopians were killed and thousands were crippled as a result of torture.

When the 1977-1978 Ogaden War broke out, with Somalia attempting to annex Ethiopia’s Ogaden region that is inhabited by ethnic Somalis, the Derg accused Hararis of collaborating and carried out massacres of civilians in Harari neighbourhoods of Addis Ababa.

In their region, Hararis were still the land-owning class, and many were completely dispossessed of their livelihoods as the Derg sought to eradicate private land ownership. Harari youth – like young men from all communities – were forcibly conscripted into the army. When an anti-Derg resistance movement emerged in Harar, the repression increased, while more Hararis moved abroad to escape it.

Today, Hararis are a minority in their region, with more living abroad than in Harari.

‘Missing pieces of myself’

Like many Harari families, when Sherif graduated from high school, his parents began educating him on who he really was.

He was bewildered to discover that what he’d been taught in school was a lie. “My whole life, I have suffered from a severe identity crisis,” says Sherif, sighing loudly and tossing a leafless khat stalk to the side. “I have always felt like there were pieces of myself that were missing – and I couldn’t feel peace until I found them.”

After high school, Sherif began a science degree in Addis Ababa, but dropped out within a year when he found out the woman he loved, who was his then-girlfriend, was being forced by her family to marry another man in Harar. “There was nothing in my life more important to me than her,” he says, with a wide, bashful smile. He returned home to marry this woman, Saeda Towfiqe – today his most enthusiastic supporter – and began working in the family business.

It wasn’t until 1991, when the Ethiopian People’s Revolutionary Democratic Front (EPRDF), led by the Tigray People’s Liberation Front (TPLF), overthrew the Derg and implemented a system of ethnic federalism designed to promote minority ethnic and religious rights, that Hararis, along with various other groups, suddenly found themselves with the freedom to develop and express their cultures and histories.

“I became mad to understand my history,” explains Sherif, the tone of his speech rising sharply as he smacks his head. “I really became mad.”

Taking advantage of this opening, Sherif began collecting hundreds of old cassettes of traditional Harari music. But he quickly realised that the history he sought existed in the old manuscripts still owned by many families in Harar. Through these religious and legal manuscripts, Sherif was able to glimpse the rich intellectual life of his ancestors.

“Each manuscript I found added a missing piece to a puzzle,” he explains.​​

Over centuries, families had developed a practice of conserving and transmitting manuscripts to the next generation, Aman explains.

Manuscripts were inherited or given at significant life events, such as weddings, the birth of a child, or during religious ceremonies. Scholars and religious leaders also gave them to students as a token of appreciation, “thereby fostering an environment of knowledge sharing and manuscript mobility”, says Aman.

People kept the manuscripts wrapped in cloth and would only uncover them on special occasions.

At first, Sherif, who was 40 when he began his project, purchased the manuscripts. “Eventually, when the community saw the importance of what I was doing for our heritage, they started donating manuscripts and other artefacts to me.”

But Sherif found that the covers and bindings of many manuscripts he acquired were in disarray.

The last bookbinder in Harar was Kabir Ali Sheikh, a local Quran teacher who learned the craft from elders and kept the tradition alive until his death in 1993. The ancient art of Harari bookbinding died with him. But Sherif was able to learn the traditional process from a few of Ali’s former students. He also went to train in Addis Ababa and Morocco.

“If you don’t bind the books, then you will lose them,” Sherif says. “Collecting manuscripts is useless if you do not also work on their restoration and preservation. If you lose just one page, you can lose the whole book. Beautiful things need to be protected and covered.”

It took Sherif two years of practice to perfect the art. He is now considered one of the best bookbinders in Africa, Zekaria says.

Sherif has strictly adhered to the traditional Harari way of bookbinding by using old ornamental stamps retrieved from around Harar – which are also displayed at his museum – to block-press motifs onto the front and back of covers, in the same way his ancestors did.

Ensuring a history stays alive

In 1998, Sherif opened his private museum in his house. But, in 2007, a year after Harar’s old town with its unique architecture was listed as a UNESCO World Heritage Site, the regional government provided Sherif with the double-storey former residence of Ras Makonnen Wolde Mikael, the father of Selassie who served as governor of Harar under Menelik II, to use for his museum. The museum reopened to the public in 2011.

Sherif’s museum now houses the world’s largest collection of Islamic manuscripts from Harar, numbering about 1,400. Almost half are Qurans, one of which is more than 1,000 years old. There are also more than 600 old music recordings, tools, swords, coins, and items of jewellery, basketry, and weaponry.

Over time, Sherif’s museum has transformed from a space showcasing Harar’s cultural heritage to one actively revitalising it. In a side room of the museum is a manuscript conservation room with locally assembled tools and equipment for restoring manuscripts, with a particular focus on bookbinding.

Scholars are still tracking down various manuscripts from Harar that are scattered around the world, Zekaria says. Most of them left with European travellers, especially in the 19th century, when colonialists were expanding into the Horn of Africa. Many of these manuscripts are preserved in Italy, France, Germany, and the United Kingdom. In the US, the Catholic University of America in Washington, DC alone has 215 manuscripts from Harar.

In the meantime, Sherif continues to look after the manuscripts he acquires.

“When I first get a manuscript, I carefully clean it,” he explains. He removes dust and dirt, adds new pages to damaged manuscripts, and fills in the missing text. He covers the paper in transparent paper and has bound and digitised almost all the books.

“Each new piece of information I get about my history, it opens up a new world for me and I realise how far we still have to go to preserve our culture,” Sherif says.

About a decade ago, Sherif began training dozens of youths around Harar in bookbinding and has also led training in neighbouring Somaliland.

One of his students was Elias Bule, a soft-spoken 31-year-old, who was first hired as a security guard at Sherif’s museum. After a few months, “Sherif asked me if I wanted to learn the Indigenous way of bookbinding,” explains Bule, as he sorts through scattered pages of an old manuscript in the museum’s conservation workshop. “Of course, I accepted immediately.”

Bule is now employed full-time at the museum, supporting Sherif’s various endeavours and giving tours to visitors.