As I said the Ethiopia weren't not drinking cafe as the Ethiopia church saw it sinful, Caffe was being consumed in zeila 15s
The Habash were anti-everything the Muslims did. They, for example, looked down on trade and rejected merchant business vibrancy because, to the Habash, commercial cosmopolitanism was a trait of Muslims. It is one of the reasons economically, we faired far better. Localized rural settlements could not perform towards scalable heights as well as the complex structured networks of the Muslims.
Many local markets were to be found all over the country, for petty trade. This ability to transform any space into a local market is particularly visible in Alvares’s description of the royal camp. Wherever it settled, a market immediately appeared, gathering people from all over the region: Christians sold consumption goods, while Muslims had a bigger market place where they traded imported and manufactured goods.
The virtual monopoly enjoyed by Muslim maritime traders on the Red Sea would be well demonstrated by the history of this term in the different languages employed all over the Red Sea. Indeed, while Christian, Muslim and local-religious political powers all sought to take advantage of long-distance trade, the men who were leading the business were mostly Muslims.
But whatever the influence of Christian merchants on long-distance trade in Ethiopia, the attempt by King Lǝbnä Dǝngǝl (1509–1540) to charter his own ships and negotiate directly with Yemen was a failure.93 Even earlier, Lǝbnä Dǝngǝl had tried to convince the Portuguese to establish trading posts in Massawa and, if successful, also in Zaylaʿ. Even a king could not sidestep the entrenched networks that controlled this trade. - Samantha Kelly
, "A Companion to Medieval Ethiopia and Eritrea" (2020): 413, 416-17.
Here is another source underlining the truth of coffee and even khat that also mentions the Christian highlanders did not consume it before the 19th century:
The hate for us fuelled their identity for centuries - they used it for demarcation - contrasted, anti-whatever-Muslims-do:
According to a man named Abdallah al-Zayla'i (high possibility of being Somali) information, relayed to al-Umari, an official of the Egyptian Mamluk Sultan al-Nasir Muhammad's court, commentary was made regarding how the Ethiopian Christians did not eat chicken back then:
Contrasting today, where chicken is an important source of food consumption, for example, doro wat is a chicken-based dish.
Interestingly, the Christians did not always used to eat fish too. Here, Zara Yaqoub, a Christian king in 15th-century claims that fish was not prohibited anywhere for them, so there was no reason to reject eating it:
This, of course, was a pre-Christian dietary practice influenced by the Cushitic attitude toward fish, generally (not absolutely, since we have fish-eating exceptions revealed through the archeological record in Djibouti and the Somali coast in the earliest times). What is revealed through this evidence is that even Christians up to the 15th century did not eat fish or poultry.
Documented in early modern ages, it was noted Somalis did not eat poultry. Southern Ethiopian ethnic groups had an aversion to it, considering it taboo, but then later attributed it to Christian characteristics, as the latter changed their perspective on the bird. Now, intriguingly, the chicken is viewed extremely special animal by the southern Omotics, Damo, and the related peoples.
Non-Habash Christians came to the region informing them that there were no dietary restrictions that they should eat pig, and whatever else, moreover, not have any ritual slaughtering methods (practically removing the Mosaic food-restricted justifications superimposed on non-Christian dietary tendencies):
Here you can see through this text by some Muslims, that camel was seen as a Muslim diet based on a text long after this so-called monologue was captured by a 15-16th-century sultan:
This written chronicle with this fake observer was clearly merely stating the typical historical fabrications to reinforce the Habash historical presence of a revisionist characterization. Nevertheless, one can pick out the stereotypes of diets that the writer with his personification of Sabr ad-Din, the sultan of Ifat, through nonsensical medieval propaganda. The "chronicler" comically projects an antagonistic cartoonish caricature of the Muslim leader where the camel is viewed as an emblematic Muslim dietary meat source - camel-herding as well. It strengthens the claims that the quintessential Islamic ambiance was amongst the agro-pastoral-traders such as Somalis.
Source:
https://www.persee.fr/doc/ethio_0066-2127_2014_num_29_1_1558