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Al-Ahbash (Arabic: الأحباش‎ al-Aḥbāš; literal meaning “the Ethiopians”), also known as the Society of Islamic Philanthropic Projects (Arabic: ‏جمعية المشاريع الخيرية الإسلام‎ Ǧamʿīya al-Mašārīʿ al-Ḫairīya al-Islām)^[1], is an Islamic sect from Lebanon. It follows the teachings of the Ethiopian-born Islamic law scholar Shaykh Abdallah ibn Muhammad ibn Yusuf al-Hirari al-Shibi al-Abdari, alias al-Habashi, who was the group's spiritual leader from 1983 until his death in 2008^[2]. It is also a political party that occasionally runs for elections. Al-Ahbash is seen very controversial among several Muslim and Lebanese groups because of both its religious and political positions such as its eclectic doctrinal roots or its pro-Syrian stance.

Under the name of the Association of Islamic Charitable Projects (AICP), the group has become a transnational movement with branches throughout the Western world, particularly in Lebanese expatriate communities in North America, Australia, Western Europe, and Ukraine^[3]. It is known for its intensive use of the internet^[4], publishes its own monthly, Manar al-Huda and possesses a radio station by the name of Nida' al-Ma'rifa^[5].

Origins

The Lebanese Society of Islamic Philanthropic Projects has been existing since the 1930s but only gained attention in 1983 when it was taken over by Shaykh Habashi's followers. Born in the early 20th century^[6] in al-Hirara in Ethiopia, Shaykh Habashi - then Mufti in the Oromo tribal region - was expelled by Emperor Haile Selassie from his homecountry in 1947 for political reasons. After study stays in Damascus and Jerusalem, he settled in Beirut in 1950 where he was licensed as a Shaykh by Al-Azhar University's branch in Lebanon^[7] and emerged as a public intellectual with his main message being that of Islamic-Christian co-existence^[8].

Al-Ahbash did not actively take part in the Lebanese Civil War but recruited many members from the ranks of Sunni militias. Its commitment to proselytization and social services made it rise to become one of Lebanon's most important Islamic movements by the end of the 1980s consisting of approximately 8,000 members, mainly from the middle classes^[9]. It has however somewhat declined in importance since then.

Ideology

Doctrinal Aspects

Shaykh Habashi's syncretic teachings draw upon a conflation of different branches of Islamic theology, and thereby elude unambiguous classification. In an adress to his followers, Shaykh Habashi stated that "[w]e are Ash'aris and Shafi'is. The Ash'ariyya is the basis of our belief, and the Shfi'iyya is our daily code."^[10] Although not explicitly stated, Sufism plays also an important role in al-Ahbash's doctrine as demonstrated by the practice of several Sufi traditions such as the pilgrimage to holy men's tombs (Ziyarat) and the support of three Sufi Tariqas.^[11] The contention that it is a primarily Sufi movement^[12], however, has been disputed^[13].

Mustafa Kabla and Haggai Erlich identify "moderation" as the key word in al-Ahbash's "necessary science of religion"^[14] and instance the group's twelve-goal platform whose second item calls for "[p]reaching moderation [...] and good behavior as ways of implementing religious principles, while combating extremism and zeal."^[15]. This position is also reflected in the groups's decided opposition to the Salafist movement and radical Islamist thinkers, namely Sayyid Qutb, Muhammed ibn 'Abd-al-Wahhab, and Ibn Taymiyyah.^[16] Al-Ahbash's rather progressive views on education, the role of women, and science contradict many of the above named writers' opinions. One further critical cleavage is al-Ahbash's strict rejection of any form of anthropomorphism of God which they accuse Wahhabism of^[17]. Consequently, Shaykh Habashi holds that "it does not befit God to speak like that, and his word is not a voice or letters"^[18] and that therefore, the Qu'ran contains the word of God but could be written only after "Gabriel listened to His word, understood it, and passed it on to the prophets and the angels"^[19] - a highly controversial point of view within Islam. The arguably most important split, however, is the question of the relation between religion, politics, and the state. Departing from most Islamic writings on this topic, al-Ahbash advocates a separation of religion and state and thereby rejects the idea of an Islamic state. Consequently, the group repeatedly emphasized the need for Muslim-Christian co-existence and tolerance towards other religious groups in Lebanon.^[20]

Yet, this tolerant stance in Al-Ahbash's public rhetoric is doubted by some Muslim groups, orthodox Sunni in particular. They accuse the group of an excessive use of Takfir - the act of declaring another Muslim an unbeliever - and thereby of the provocation of inner-islamic tensions. The most prominent critic of this form of "doctrinal exclusivism"^[21] is Fathi Yakan, leader of the Jihadist movement Al-Jamaa Islamiya. ^[22]

Political Positions

Al-Ahbash's doctrinal emphasis on interreligious co-existence entails several important political implications. By acknowledging the separation of religion, politics, and the state, it can be clearly demarcated from many other Islamic currents, namely Wahhabism and, more generally, political Islam. Consequently, its followers advocate secular Arabism rather than religious identity and conceive of Lebanon as a "fully legitimate, indeed an ideal, territorial nation-state"^[23] with peaceful Islamic-Christian co-existence being one of its constitutive characteristics.^[24] Because it sees Syria as the protector of an independent Lebanon, many critics of Al-Ahbash have brought accusations of collaboration with Syrian intelligence forces against the movement.^[25] After the end of the Syrian occupation in 2005, some even called for a treason trial^[26]. Moreover, al-Ahbash does not openly condemn the state of Israel - their sparse statements on the Arab-Israeli conflict disapprove of the use of force against Israel "unless it is necessary"^[27] and display a principal willingness to make peace with Lebanon's southern neighbor. This conciliatory stance made Al-Ahbash subject to accusations that it served Zionism.^[28]

Its moderate positions and propagation of openness towards Western education and technology attracts mainly urban middle class members and thereby makes Al-Ahbash a direct rival for many Islamist movements in the competition over followers. Many of its adherents are Sunni and intellectuals, professionals, or businessmen.^[29] When al-Ahbash ran for the 1992 Lebanese parliamentary elections, this constituency enabled its candidate, Adnan Trabulsi, to win a seat in a Beirut district that he lost in the subsequent 1996 elections though.^[30] This unprecedented step at the height of its power confirmed al-Ahbash's aspirations to be a political actor. Since then, however, no Habashi has been member of the Parliament.

Rivalry with other Groups

al-Ahbash has been subject to and participant in controversial debates on its religious and political positions occasionally leading to violent clashes with rival Muslim groups. It took part in the so-called "war of the mosques" in the early 1990s when the movement took over several places of worship throughout Lebanon and was accused of using violence and assassinations.^[31] Subsequently, the movement's followers campaigned for their president Nizar al-Halabi to become elected mufti of the Lebanese republic - a campaign that was brought to an abrupt end when al-Halabi was assassinated on August 31, 1995 by the Salafi-Jihadi organization Osbat al-Ansar. ^[32] The Salafi movement has been harshly criticized by al-Ahbash for its extremist stance while the struggle against al-Ahbash was a critical element in the Salafists' mobilization making them confirm their status as "defenders of the faith" against the perceived heresy by sects such as al-Ahbash.^[33] Al-Ahbash's pro-Syrian stance that made the group identified with the occupying forces played a pivotal role in the clashes with other groups, too. Accusations of being sponsored by the Syrian intelligence agency resurfaced after the assassination of Prime Minister Rafic Hariri in 2005 in which the group may have played a role^[34].

Al-Ahbash shows also decided opposition to Wahhabism that is rooted in doctrinal differences (see Al-Ahbash_#_Doctrinal Aspects. Shaykh Habashi issued several polemics against Ibn Tamiyya, the spiritual father of Wahhabism, and its actual founder, Abd al-Wahhab. In his 1994 book The Sublime Sayings in Exposing the Wrongs of Ibn Taymiyya, he attacked them on theological grounds, for example for their condemnation of Ziyarat, a pillar of Sufi Islam, or their doctrinal innovations that derive from the founding generations' teachings according to Shaykh Habashi. The Wahhab reponse was not long in coming: in 1995, an Australian leader of the Wahhabis, Abu Suhayb Abd al-Aziz al-Maliki, published a book entitled, The Sublime Sayings in Exposing the Wrongs of the Ahbash Group, that - besides the recurring theme of the separation of politics and religion - essentially accused al-Ahbash of cooperating with non-Muslims and igniting inner-Islamic conflict.^[35] Although the persisting conflict mainly remains a verbal clash, Kabha and Erlich hold that the "confrontation between the Ahbash and the Wahhabiyya is arguably harsher than the clash between the Muslims and non-Muslims"^[36].

Violent clashes with Hezbollah members have also been reported, although their reasons could not have been eventually clarified.^[37] ^[38]

External links

Homepage of the Association of Islamic Charitable Projects

Shaykh Abdullah's official site in English

Notes

^ Hamzeh and Dekmejian 1996: 219
^ "Founder of Sunni Habashi Group Dies". naharnet.com. 3 September 2008. Retrieved 3 December 2011.
^ Pierret 2011
^ Pierret 2005
^ Kabha and Erlich 2006: 523
^ Sources state either 1910 or 1920 as his year of birth, cf. Hamzeh and Dekmejian 1996: 219, Pierret 2011
^ Hamzeh and Dekmejian 1996: 219
^ Kabha and Erlich 2006: 523
^ Hamzeh 1997
^ cited in Kabla and Erlich 2006: 524
^ Hamzeh and Dekmejian 1996: 219-221; Kabla and Erlich 2006: 525
^ Hamzeh and Dekmejian 1996
^ Kabla and Erlich 2006: 525
^ Hamzeh and Dekmejian 1996: 223
^ Kabla and Erlich 2006: 525
^ Kabla and Erlich 2006: 524, 527-34; Hamzeh and Dekemjian 1996: 222f
^ Kabla and Erlich 2006: 530-34
^ cited in Kabla and Erlich 2006: 531
^ cited in Kabla and Erlich 2006: 531
^ Kabla and Erlich 2006: 523, 526, 534
^ Rougier 2007: 115
^ Rougier 2007: 125-127; Hamzeh and Demekjian 1996: 225
^ Kabha and Erlich 2006: 526
^ Hamzeh and Demekjian 1996: 224
^ Rougier 2007: 116
^ Kabha and Erlich 2006: 523
^ Hamzeh and Demekjian 1996: 224
^ Hamzeh and Demekjian 1996: 225
^ Hamzeh and Demekjian 1996: 224
^ Hamzeh and Demekjian 1996: 225; el Khazen 2003: 620, Table 2
^ Pierret 2011; Rougier 2007: 122
^ Rougier 2007: 119-127; Pierret 2011
^ Rougier 2007: 22
^ "High noon in Damascus. Syria's government is in the dock over the murder of Lebanon's Rafik Hariri". The Economist. 27 October 2005. Retrieved 5 December 2011.
^ Kabha and Erlich 2006: 527-34
^ Kabha and Erlich 2006: 535
^ "3 killed in clashes between Hizbullah, Ahbash elements". The Daily Star. 25 August 2010. Retrieved 5 December 2011.
^ "Deaths in Beirut shootout. Three people killed in "personal fight" between supporters of Shia Hezbollah and a Sunni group". Al-Jazeera. 24 August 2010. Retrieved 5 December 2011.

References

Hamzeh, A. Nizar (1997). "Islamism in Lebanon: A Guide to the Groups". The Middle East Quarterly 4 (3): 47-53.
Hamzeh, A. Nizar and R. Hrair Dekmejian (1996). "A Sufi Response to Political Islamism: Al-Ahbash of Lebanon". International Journal of Middle East Studies 28: 217–229.
Kabha, Mustafa and Haggai Erlich (2006). "Al-Ahbash and Wahhabiyya: Interpretations of Islam". International Journal of Middle East Studies 38: 519–538.
el Khazen, Farid (2003). "Political Parties in Postwar Lebanon: Parties in Search of Partisans". Middle East Journal 57 (4): 605-624.
Pierret, Thomas (2005). "Internet in a Sectarian Islamic Context". ISIM Review 15: 50.
Pierret, Thomas (2011). "al-Aḥbāsh". Encyclopaedia of Islam, Three, edited by Gudrun Krämer, Denis Matringe, John Nawas, and Everett Rowson. Leiden, Netherlands: Brill Online.
Rougier, Bernard (2007). "The Struggle Against Al-Ahbash". In: Everyday Jihad: The Rise of Militant Islam among Palestinians in Lebanon. Cambridge, Mass.: Harvard University Press: 113-140.

[1] Hamzeh and Dekmejian 1996: 219

[2] "Founder of Sunni Habashi Group Dies". naharnet.com. 3 September 2008. Retrieved 3 December 2011.

[3] Pierret 2011

[4] Pierret 2005

[5] Kabha and Erlich 2006: 523

[6] Sources state either 1910 or 1920 as his year of birth, cf. Hamzeh and Dekmejian 1996: 219, Pierret 2011

[7] Hamzeh and Dekmejian 1996: 219

[8] Kabha and Erlich 2006: 523

[9] Hamzeh 1997

[10] ted in Kabla and Erlich 2006: 524

[11] Hamzeh and Dekmejian 1996: 219-221; Kabla and Erlich 2006: 525

[12] Hamzeh and Dekmejian 1996

[13] Kabla and Erlich 2006: 525

[14] Hamzeh and Dekmejian 1996: 223

[15] Kabla and Erlich 2006: 525

[16] Kabla and Erlich 2006: 524, 527-34; Hamzeh and Dekemjian 1996: 222f

[17] Kabla and Erlich 2006: 530-34

[18] ted in Kabla and Erlich 2006: 531

[19] ted in Kabla and Erlich 2006: 531

[20] Kabla and Erlich 2006: 523, 526, 534

[21] Rougier 2007: 115

[22] Rougier 2007: 125-127; Hamzeh and Demekjian 1996: 225

[23] Kabha and Erlich 2006: 526

[24] Hamzeh and Demekjian 1996: 224

[25] Rougier 2007: 116

[26] Kabha and Erlich 2006: 523

[27] Hamzeh and Demekjian 1996: 224

[28] Hamzeh and Demekjian 1996: 225

[29] Hamzeh and Demekjian 1996: 224

[30] Hamzeh and Demekjian 1996: 225; el Khazen 2003: 620, Table 2

[31] Pierret 2011; Rougier 2007: 122

[32] Rougier 2007: 119-127; Pierret 2011

[33] Rougier 2007: 22

[34] "High noon in Damascus. Syria's government is in the dock over the murder of Lebanon's Rafik Hariri". The Economist. 27 October 2005. Retrieved 5 December 2011.

[35] Kabha and Erlich 2006: 527-34

[36] Kabha and Erlich 2006: 535

[37] "3 killed in clashes between Hizbullah, Ahbash elements". The Daily Star. 25 August 2010. Retrieved 5 December 2011.

[38] "Deaths in Beirut shootout. Three people killed in "personal fight" between supporters of Shia Hezbollah and a Sunni group". Al-Jazeera. 24 August 2010. Retrieved 5 December 2011.

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+'''Al-Ahbash''' ([[Arabic]]: الأحباش‎ al-Aḥbāš; literal meaning “the Ethiopians”), also known as '''the Society of Islamic Philanthropic Projects''' ([[Arabic]]: ‏جمعية المشاريع الخيرية الإسلام‎ Ǧamʿīya al-Mašārīʿ al-Ḫairīya al-Islām)<ref>Hamzeh and Dekmejian 1996: 219</ref>, is an Islamic sect from [[Lebanon]]. It follows the teachings of the Ethiopian-born [[Islamic jurisprudence|Islamic law]] scholar [[Abdullah al-Harari|Shaykh Abdallah ibn Muhammad ibn Yusuf al-Hirari al-Shibi al-Abdari]], alias al-Habashi, who was the group's spiritual leader from 1983 until his death in 2008<ref>{{cite news|title=Founder of Sunni Habashi Group Dies|url=http://old.naharnet.com/domino/tn/newsdesk.nsf/Lebanon/9C3A8DEA2878ED5FC22574B9002CA3E2?OpenDocument|accessdate=3 December 2011|newspaper=naharnet.com|date=3 September 2008}}</ref>. It is also a political party that occasionally runs for elections. Al-Ahbash is seen very controversial among several Muslim and Lebanese groups because of both its religious and political positions such as its eclectic doctrinal roots or its pro-Syrian stance.
-'''Al-Ahbash''', also known as '''The Abash''', '''Habashis''', '''Jam'iyyat al- Mashari' al-Khayriyya al-Islamiyya''' and "جمعية المشاريع الخيرية الإسلامية" is a religious sect and [[political party]] in [[Lebanon]]. The name of the party translates as the '''Association of Islamic Charitable Projects''' with the acronym AICP.
+Under the name of '''the Association of Islamic Charitable Projects (AICP)''', the group has become a transnational movement with branches throughout the Western world, particularly in Lebanese expatriate communities in North America, Australia, Western Europe, and Ukraine<ref>Pierret 2011</ref>. It is known for its intensive use of the internet<ref>Pierret 2005</ref>, publishes its own monthly, ''Manar al-Huda'' and possesses a radio station by the name of ''Nida' al-Ma'rifa''<ref>Kabha and Erlich 2006: 523</ref>.
-Al'Ahbash follows the teachings of [[Abdullah al-Harari]], an interpretation of [[Islam]] combining elements of [[Sunni Islam|Sunni]] and [[Shi'a Islam|Shi'a]] theology with [[Sufism]].<ref name ="SufiResponse">{{cite journal | last =Hamzeh | first =A. Nizar | coauthors =Dekmejian, R. Hrair | title =A Sufi Response to Political Islamism: Al-Ahbash of Lebanon | journal =International Journal of Middle East Studies  | volume =28 | issue = | pages =217–229 | publisher =American University of Beirut | location =Beirut, Lebanon | year =1996 | url =http://ddc.aub.edu.lb/projects/pspa/al-ahbash.html | doi = 10.1017/S0020743800063145| accessdate =2009-04-10}}</ref> It advocates Islamic [[Pluralism (political philosophy)|pluralism]] and opposition to political activism(its slogan is "the resounding voice of moderation").<ref name="SufiResponse"/> It also promotes its beliefs internationally through a major internet presence and regional offices, notably in the [[United States]].<ref name="Pierret">{{cite journal | last =Pierret | first =Thomas | coauthors = | title =Internet in a Sectarian Islamic Context | journal =ISIM Review | volume = | issue =Spring 2005 | page =15 | publisher =International Institute for the Study of Islam in the Modern World | location =The Netherlands | year =2005 | url =http://www.isim.nl/files/Review_15/Review_15-50.pdf | doi = | accessdate =2009-04-10 }}</ref>
+== Origins ==
-It is highly controversial within [[Islam]] for its anti-[[Salafi]] religious stance and with Sufi and other beliefs seen as heretical,<ref name="SufiResponse"/><ref name="Pierret"/> and its political alliances (pro-[[Syria]] and conciliatory toward the West).
+The Lebanese Society of Islamic Philanthropic Projects has been existing since the 1930s but only gained attention in 1983 when it was taken over by Shaykh Habashi's followers. Born in the early 20th century<ref>Sources state either 1910 or 1920 as his year of birth, cf. Hamzeh and Dekmejian 1996: 219, Pierret 2011</ref> in al-Hirara in Ethiopia, Shaykh Habashi - then [[Mufti]] in the Oromo tribal region - was expelled by [[Haile Selassie I|Emperor Haile Selassie]] from his homecountry in 1947 for political reasons. After study stays in Damascus and Jerusalem, he settled in Beirut in 1950 where he was licensed as a [[Sheikh|Shaykh]] by [[Al-Azhar University|Al-Azhar University's]] branch in Lebanon<ref>Hamzeh and Dekmejian 1996: 219</ref> and emerged as a public intellectual with his main message being that of Islamic-Christian co-existence<ref>Kabha and Erlich 2006: 523</ref>.
-== Doctrines compared between Al-Ahbash and to mainstream sunni Muslims <ref>[http://www.islam-qa.com/index.php?cs=prn&ln=eng&QR=8571&dgn=4&dgn=2 Jamaa’at al-Ahbaash (the Habashis)]</ref><ref>[http://www.bookfinder4u.com/detail/096428300X.html http://www.amazon.com/warning-refutation-heretical-Habashis-al-Ahbash/dp/096428300X Mainstream Muslims' Tawheed vs. Al-Ahbashs' Tawheed]</ref><ref>[http://islamicweb.com/beliefs/cults/habasi_history.htm Al-Ahbash: Their History and Their Beliefs]</ref><ref>[http://islamicweb.com/beliefs/cults/habashi_beliefe.htm The Habashies Weighted On The Scales of the Sharee'ah (Jurisprudence)]</ref><ref>[http://ddc.aub.edu.lb/projects/pspa/al-ahbash.html#notes-37 88; see also Shaykh 'Abdallah al-Habashi, Al-Kafil bi-'Ilm al-Din al-Daruri (The Guarantor of the Necessary Science of Faith)(Beirut: Burj Abi Haydar Mosque, 1984), 46] </ref><ref>[http://ddc.aub.edu.lb/projects/pspa/al-ahbash.html#notes-38 Habashi, Sarih al-Bayan, 90] </ref><ref>[http://ddc.aub.edu.lb/projects/pspa/al-ahbash.html#notes-39 111. Habashi does not give much importance to the Hanafi and Maliki Schools of Law]</ref><ref>[http://ddc.aub.edu.lb/projects/pspa/al-ahbash.html#notes-40 107; see also Manar al-Hudd, April-May 1993, 45]</ref><ref>[http://ddc.aub.edu.lb/projects/pspa/al-ahbash.html#notes-41 Habashi, Sarih al-Bayan, 86, 88, 105. These ahadith are: "For whosoever I am master, this Ali is his master; 0 God support whosoever isloyal to him and fight whosoever is fighting him," and "Hasan from me and Husayn from 'Ali."]</ref><ref>[http://ddc.aub.edu.lb/projects/pspa/al-ahbash.html#notes-42 Manar al-Hudd, November 1992, 32; ibid., April 1993, 37]</ref> ==
+Al-Ahbash did not actively take part in the [[Lebanese Civil War]] but recruited many members from the ranks of Sunni militias. Its commitment to proselytization and social services made it rise to become one of Lebanon's most important Islamic movements by the end of the 1980s consisting of approximately 8,000 members, mainly from the middle classes<ref>Hamzeh 1997</ref>. It has however somewhat declined in importance since then.
-{| border="1" cellpadding="4" cellspacing="0" style="margin: 1em 1em 1em 0; border: 1px #aaa solid; border-collapse: collapse;"
-! Article of faith || Mainstream Islamic belief || Al-Ahbash belief
-|-
-! Tawheed (Monotheism)
-| The belief of the Muslims, as indicated by the verses of the Qur’aan, the ahaadeeth of the Prophet (SAW), sound human nature and clear common sense is that Allaah is above His creation, over His Throne, and nothing at all of His creatures’ affairs is hidden from Him. Allaah says (interpretation of the meaning): “and then He rose over (Istawaa) the Throne (really in a manner that suits His Majesty)”. [al-A’raaf 7:54] – this phrase appears seven times in the Qura’aan. And Allaah says (interpretation of the meaning): “To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds)” [Faatir 35:10] “And He is the Most High, the Most Great” [al-Baqarah 2:255] “Glorify the Name of your Lord, the Most High” [al-A’laa 87:1] “And to Allaah prostrate all that is in the heavens and all that is in the earth, of the moving (living) creatures and the angels, and they are not proud [i.e. they worship their Lord (Allaah) with humility]. They fear their Lord above them, and they do what they are commanded” [al-Nahl 16:49-50]  Ibn Taymiyah attacked Ibn e Arabi, the famous Sufi that claimed for the first time that Allah exists everywhere and he claimed that Allah and his creations are the same thing. That is clearly in contradiction to Quran and Sunnah and to the understanding of the Companions (Qur'an 67:16). Ibn Taymiyah declared him a Kafir (non-Muslim) because he attributed to Allah something that we were never told, and that is Kufr by the agreement of the Sunni Muslims [6] Muslims can never believe or claim Allah has created the universe and sent the Messengers to humans for no purpose or wisdom and never entertain such heretical believes and believe that whoever attributes any of Allah's actions to the Divine Wisdom is a mushrik.[8] Al Shafi or any sunni school never came up with the idea that - Is Allah able on him self or not?.Nor can they entertain such idea. || They deny that Allaah is above His creation.[5] Ibn e Arabi, the famous Sufi  claimed for the first time that Allah exists everywhere and he claimed that Allah and his creations are the same thing.Here ahbashi’s  follow ibn e Arabi. They claim that Allah has created the universe and sent the Messengers to humans for no purpose or wisdom. [7] Al-Habashi also came up with some strange things, he said Allah is has ability on most of things - look Izhar Al-Iqedah Al-Sunnyah P. 59 -. Also, he asked the people this question, Is Allah able on him self or not?. He is Jabri, he said Allah help the Kuffars on their Kufer, if Allah did not help them they will not be Kuffar (look Al-Nahj Al-Saleem P. 67).
-|-
-! The Attributes to Allah
-| Al-Shafi as all Ahlu-sunnah beliefs Allah's attributes as what Allah (S.W.T) mentions them in His book and in the Sunnah of His Messengers without any meaning's changing, exchanging, or misconstruction. This is the consensus of the Muslims, from the Sahaabah and Taabi’een to those who follow their path until the present day that it is obligatory to believe in what is stated in the texts about the Names and attributes of Allaah, without distorting the meanings, denying any of His attributes, discussing the hows and whys or likening any of Allaah’s attributes to human attributes. They (the Muslims) believe that there is none like unto Allaah and He is the All-Hearing, All-Seeing; they do not deny any of the attributes with which He has described himself. They do not change the words from their (right) places or belie or deny (or utter impious speech against) His Names or signs. They do not discuss the nature of His attributes, or liken His attributes to the attributes of His creation, because there is nothing that can be compared to Him, and He has no equal or rival. Imaam al-Shaafa'i (may Allaah have mercy on him) said: “I believe in Allaah and in what has come from Allaah as Allaah meant it. I believe in the Messenger of Allaah and in what has come from the Messenger of Allaah as the Messenger of Allaah meant it.” Imaam Ahmad (may Allaah have mercy on him) said: “We believe in it; we do not reject anything that the Messenger of Allaah (peace and blessings of Allaah be upon him) said, and we do not describe Allaah with more than He has described Himself.”[3] The meaning of Istawa every Muslim knows the meaning by the Fitrah, it means He (S.W.T) rose over, that set no more details such as how, because Allah (S.W.T) tells us in the Quran about his attributes something fit with human's mind, we believe them as is, according Imam Malik, when someone ask him about Al-Istiwa he - may Allah have mercy on him- Al-Istiwa's meaning is known, how is unknown, believe it is obligation, and to ask about is Bed'ah, then he asked this man to go because he is Mubtad'a. [4] || They think that it is obligatory to interpret the texts of the Qur’aan and Sunnah which speak of the attributes of Allaah, may He be glorified and exalted (i.e., to understand them differently from the apparent meaning.[1] They change the meaning of Allah's attributes based on the desire. Look what Al-Habashi and his followers said about ' Al-Istiwa' " Al-rahman ala al'arsh istawa" translation " The most Beneficent (Allah) Istawa (rose over) the mighty Throne (in a manner that suits His Majesty) -Taha verse 5- , what they - Ahbash- said about the meaning of this word 'Istawa' they said it means take possession of the Throne, that means there was a god before Allah , then Allah possessed the throne from that first god, which no Muslim will believe or accept that , Ta-a'la-Allah Oluwan Kabera[2].
-|-
-! Totality of the Quran
-|  “They want to change Allaah’s Words. Say: ‘You shall not follow us; thus Allaah has said beforehand.’” [al-Fath 48:15] this ayat clearly states that Quran is the word of Allah.  Any sunni school of thought never claimed that Quran is not the word of Allah but of Gabriel(Alih Asslam).  Imaam al-Shaafa'i (may Allaah have mercy on him) said: “I believe in Allaah and in what has come from Allaah as Allaah meant it. I believe in the Messenger of Allaah and in what has come from the Messenger of Allaah as the Messenger of Allaah meant it.” Imaam Ahmad (may Allaah have mercy on him) said: “We believe in it; we do not reject anything that the Messenger of Allaah (peace and blessings of Allaah be upon him) said, and we do not describe Allaah with more than He has described Himself.”[9] Imam Ahmad Bin Hanbal spent several years in the jails of Bani al-Abbas because of his stand against the deviant mutazillah when they claimed that the text of Quran was uttered by Gabriel not by Allah [10]   ||  Al-Habashi said that, The Quran's word was established by Gabriel (Alih Asslam), and Quran is not Allah's speech -look Izhar Al-Iqedah Al-Sunnyah P. 59-. Of course this idea is not new idea he came up with it, he just follows Al-Thalal's Imams. This idea is not something simple we can forget it. Just think about that, if we said Al-Quran is not Allah's speech that means it somebody's else speech, that means it could have some mistake. If we look at the history, where this idea come from, and why they came up with this idea, we will notice that, they want to reject the Quran, but they could not find any way to prove that, It is deficient or incomplete, then they came up with this idea. When the Muslims believe that, it is not Allah's speech then it could be incomplete or it is not perfect. Then we can change some of it while it is not perfect.
-|-
-! Seeking help from the Dead
-| Quran regarding worshipping graves, dead people  and any thing besides Allah explicitly says “And they worship besides Allaah things that harm them not, nor profit them, and they say: 'These are our intercessors with Allaah'" [Yoonus 10:18] “Verily, We have sent down the Book to you (O Muhammad) in truth. So worship Allaah (Alone) by doing religious deeds sincerely for Allaah’s sake only. Surely, the religion (i.e. the worship and the obedience) is for Allaah only. And those who take Auliyaa’ (protectors, helpers, lords, gods) besides Him (say): ‘We worship them only that they may bring us near to Allaah.’ Verily, Allaah will judge between them concerning that wherein they differ. Truly, Allaah guides not him who is a liar, and a disbeliever” [al-Zumar 39:2-3] “And fight them until there is no more Fitnah (disbelief and polytheism, i.e. worshipping others besides Allaah), and the religion (worship) will all be for Allaah Alone” [al-Anfaal 8:39]. Al-Shafi or even any Sunni school of thought does not claim or believe in the things which are explicitly against Quran.  ||  He, Al-Habashi, encourage people to go to the graves and appeal for aid from dead, also he allows to seek the protection from other than Allah (look Al-Daleel Al-Qaweem P.173, Bwghyat Al-Talib P.8, Sareeh Al-Bayan P.57-62). Also, he said Al-Awleya come from their graves to do people's needs, then they go back to their graves ! (look Khalid Kanan's tape b70). Also, he ask people to have Tabaruk by stone (look Sareh Al-Byan P. 58, Ithhar Al-Aqedah Al-Sunnyah P.244).
-|-
-! Iman / Deen (Practicing one's Faith with Intentions, Deeds and Actions)
-| Quran itself is very explicit on this matter. So all Sunni schools and even Shia believe in that iman is not only saying but believing and practicing in true Spirit of Quran and sunnah. Otherwise a person cant be true momin. In the words of Imaam al-Shaafa'i (may Allaah have mercy on him): “Among the consensus of the Sahaabah and the Taabi’een and those who came after them, and those whom we have met, is that they say: faith is words, actions and intentions; one of these three will not be complete without the others.” Thus iman is not only saying but believing n practicing in true Spirit of Quran and sunnah. Otherwise a person cant be true momin.  It is known that the belief of the Muslims, which was that followed by the Sahaabah, the Taabi’een and those who follow their path until the present day, is that faith (eemaan) is the matter of words spoken by the tongue, beliefs held in the heart and actions done by the body. Belief must be accompanied by submission to the laws of Islam, otherwise that so-called faith is not valid.[12] || He is Murje, Concerning creed, they follow the condemned school of Irja'.[11] He said Iman is saying only without deeds, i.e. , Iman is belief only , when you believe it is enough for you to enter Al-Jannah you do have to do any practice, he make Abu Baker and Abu Jahel is same, because both believe Allah. Anyone believe Allah is Mu'min either he pray or not, he does Islam's Pillars or not. (look Al-Daleel Al-Qaweem P.7, Beghyat Al-Taleb P.51).
-|-
-! Superiority of Divine Law over Man-made Law
-| No Sunni school of thought can ever claim that human law is equal to or superior to laws laid by Quran and Sunnah. || He does not care about the Judgment by Islam or other which is against Islam, and he describe the people who judge by human's law (against Islam) and do not like to judge by Islam, he describe them as Muslim and Mu'min, also he allows helping them (look tape No. 318/1 side A). Also, he said any one who said at least one time in his life La Elah Ela Allah (No God but Allah) he is Muslim and Mu'min even if he does not judge the Allah's Share'ah in his life, does not do any of Allah's commands, and does not leave Allah's prohibited. (look Al-Daleel Al-Qaweem P.9-10, Beghyat Al-Taleb P. 51). He- Al-Habashi- said that Syed Qutub is Kafer, because he prohibit Judges to judge between people using the human's law (against Islam).
-|-
-! Respecting the Prophet's Companions
-| “And those who came after them say: Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.” [al-Hashr 59:10] This is the sound belief concerning the Companions of the Prophet (peace and blessings of Allaah be upon him). This is the belief of Ahl al-Sunnah wa’l-Jamaa’ah throughout the centuries. Imaam Abu Ja’faar al-Tahhaawi (may Allaah have mercy on him) said, explaining the beliefs of Ahl al-Sunnah wa’l-Jamaa’ah: “We love the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), but we do not go to extremes in our love for any of them, and we do not disown any of them. We hate those who hate them, and we do not say anything but good about them (the companions). Love for them is true religion, faith and goodness; hatred for them is kufr, hypocrisy and transgression.”[14] It is confirmed that Prophet Muhammad (peace and blessings be upon him) said: "Do not abuse my Companions for if any one of you spent gold equal to Mountain Uhud (in Allah's Cause) it would not be equal to a mudd or even a half mudd spent by one of them."? Allah Almighty says: “And those who came (into the faith) after them say: Our Lord Forgive us and our brethren who were before us in the faith, and place not in our hearts any rancor toward those who believe. Our Lord! Thou art Full of Pity, Mercifl.” (Al-Hashr: 10) [15] || Although claiming to be the follower of al shafi school of thought he tries to get Shi'ah's agree by talking a lot about the fightings(Fitans) which happened between companions, and he insult Mua'wyah (R.A.A) a lot and he - Al-Habashi - made him -Mua'wyah - of Fire's people, also he mention a lot of Shia'h's stories about Mua'wyah (R.A.A). They abuse the Prophet’s Companions (may Allah be pleased with them all) particularly Mu`awiyah, `A'ishah, Khalid ibn al-Walid. They declared that Mu`awayh (may Allah be pleased with him) was not a true believer. In such case, they are similar to the Rafidah who also insult the Prophet’s Companions. [Muslims must abstain from discussing the relationship between the Prophet’s Companions and their disagreements. They must also recognize their role in promoting Islam and their being privileged with the Companionship of Prophet Muhammad (peace and blessings be upon him).[13]
-|-
-! Takfeer (Excommunication of the Followers of Islam)
-| Al-Shafi and other founders of the rest of three sunni schools never insulted each other. They respected the difference of opinion among themselves. The Prophet (s) said "whoever calls a Muslim a kaafir, he is a kaafir." This is borne out in the following three hadiths. The Prophet (s) said, as narrated in Bukhari and Muslim by Ibn Mas'ud, "to curse a Muslim is corruption and to fight him is apostasy." He said in another hadith related by Abdullah ibn 'Umar in Tabarani, that the Prophet (s) said, "leave alone the people who say there is no deity except Allah, don't call them unbelievers if they did something that in your eyes is a sin, for whoever says that they are unbelievers, he is the one nearer to unbelief." Anas ibn Malik related from the Prophet (s) "the origin of faith is threefold: to leave alone those who say there is no deity but God alone, not to call him an unbeliever because of a sin, and not to bring him out of Islam. [Abu Dawud.] "The Prophet (s) said, "you must follow the majority of Muslims." The majority of Muslims are following these three hadiths and avoid accusing anyone of kufr and unbelief, except "Abdullah Habashi" and his followers who proved with their believes that they are non muslims. [17] || He not only insult the scholars beginning with the companions, especially Mua'wyah (R.A.A)( look Ethhar Al-Aqeedah AlSunnyah P. 182). look to some of his tape like (tape No. 13/A/94) to see what he said about Shihk Al-Islam Ibn Taymiyah(follower of hanbal school of thought,), also, look at (Al-Magalat Al-Sunnyah P. 15, 24, 26, 57, 62, 75). Look what he said about Imam Al-Thahabi, he said he is wicked, Imam Muhammad bin AbdulWahhab (follower of hanbal school of thought,)murder and Kafer (look at their Manar Al-Huda Magazine Issue 3 P.34). Shikh Syed Sabiq is Majosi Kafir (tape No. 1/A/181). Syed Qutub is one of Al-Khawarij's heads, he is Kafir, and he is journal's communist (look Al-Nahj Al-Sawi fi Al-Rad ala Syed Qutub Wa Tabi'eh Fiysal Muwlawi P. 3) in this way they wanted to turn people away from the scholars who have deep knowledge, and put people off from reading their books or referring to the reports transmitted from them, include: slandering them, belittling them and undermining them, and even denouncing them as kaafirs.[16] Anyone is considered an unbeliever unless they take initiation with their shaykh. Everyone else is considered kaafir. Al-Habashi divides the Islamic resources to facts, Share'ah, inner (Baten), outer (thaher), he pretends that, he gets the knowledge from Allah by some kind of knowledge its name (Al-Elm Al-Ladoni), also, he pretends that, he meets Al-Khuder and some other Shykhs in their graves, and he talks the promise from them!. Also, he believes that, they (the people who usually meets them) have ability and control on the universe according to their levels, some of them hold the earth, others knows the unseen!. [22]
-|-
-! Presumptious Superiority of Al-Ahbash' Religious Decress over Quran and Sunnah
-| Imam Shafi never claim that his Fatwas are above Quran and Sunnah. Instead all Sunni imams including Al Shafi claimed that their Fatwas should be considered null and void if they contradicts Quran and Sunnah. “And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!” [al-Nisaa’ 4:115] || He -Al-Habashi calls for the revival of the approaches of the advocates of the science of Kalam (theology), Sufis, and the Batiniyyah (hidden religion). The Batiniyyah (Ismaili shites)believe that Quranic texts have a hidden mending, and that there is a knowledge of the unseen, that only the Ismaili scholars can know about. That is known as Batiniyah[18]
-|-
-! Interest
-| According to Quran, Interest is not allowed in any condition. || One of the most flagrant violations of this sect is their issuing of wrong fatwas that contradict the Qur'an and the Sunnah. For instance, He, Al-Habashi, allows Al-Riba (the interest) and they consider it permissible to deal in Riba (interest) with non-Muslims, and to join lottery games. ([http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503544180 Al-Ahbash: Evolution and Beliefs])
-|-
-! Uncleanness
-| According to Quran, Salat or prayer is not allowed in the state of uncleanness. || He allows to pray with dirty - Najasah - (look Beghyat Al-Taleb P. 99-100).
-|-
-! Gambling
-| According to Quran, gambling is not allowed in any condition. || He allows playing gambling with Kuffar, and allows stealing your neighbors if they are non Muslim. (look Sareeh Al-Bayan P. 133) [18] Al-Habashi considers gambling with non-believers permissible in order to take away their money as long as this does not lead to sedition. They consider robbing the harvest and the cattle of non-believers and permissible. [20]
-|-
-! Intermingling of Men and Women
-| According to Quran, intermigling of men and women is not allowed. || One of their most obvious violations to the principles of Islam is their declaration that it is permissible to look lustfully at women, on television or elsewhere, and also that intermingling between men and women without any restrictions is permissible.  He said the first sighting on the foreign woman is allowed even if it takes too long time (look Beghyat Al-Taleb P.224, 287)[21]
-|-
-! Un-Islamic Religious Decrees (Fatwas)
-| According to mainstream Sunni scholars, Al-Ahbash continue to follow unislamic Fatwas. || FOR EXAMPLE: They marry only within their group. They trade, buying and selling only among themselves.[23] They gave a fatwa that a man can sleep with any woman that is not a member of their group, because she will be considered jaariya, as they consider themselves at war with those who do not follow them. They are even permitted to use force for this purpose, thereby condoning rape. [24] They destroyed families by demanding that wives leave husbands and husbands leave wives, based on their claim that if one spouse took initiation with the so-called "Habashi," he or she must leave the other, unless the other spouse also take initiation. By this means, they have broken up thousands of families, in Lebanon, Europe, in America where they have some small groups. [25] They have given a fatwa to the effect that wives forcibly separated from their husbands, remarry, though they are still considered married by sharia; moreover they force them to remarry one of the members of their group.[26] They gave a fatwa that as long as the woman is covering her head, she can go swimming in a one-piece bathing suit or bikini, even in front of strange men. Their special beaches are infamous in Lebanon[27]. They say that women can go in front of any man wearing all types of cosmetics, fragrances, eyelashes, rouge and makeup, and wearing tight trousers and alluring clothes, as long as she is covering her head. they say that for a man to look at any part of a woman who is not permissible for him is not haraam[28] Now they are finally studying the possiblity of a fatwa to allow mut'ah to take place.[29] They have big maestro group (music group) such as James Last, they singing and dancing with women, and they use it to pray to Allah! because this is  ISLAMIC MUSIC. [30] They permitted mufakhadha, which means a man may sleep and commit any sexual act with other than his wife, as long as no penetration occurs.[31] Al-Habashi pretends that, he has the prophet's finger ring, and he shows it to the people, and they jump to kiss it. [32] They -Ahbash- sing and dance in their parties with such undress women, in spite of that, they said Allah gives them Karamat [33] They enforce Masajids` Imam in Lebanon to let them -Ahbash- to give lessons in the Masjid (look Shira magazine issue No. 574 Fighting on Masajids in Lebanon). Al-Habashi made a Fitnah in US and Canada and Japan by ordering his follower to change their Qiblah (the direction of prayer), then they changed their Qiblah against all Muslims in US and Canada by 90 degree. Also, in Lebanon, they have different Qiblah from other Muslims there, they changed it to the North. And they did not pray with Muslims in Muslims' Masajids. [34] He and his followers use magic (Al-Sher), and they used to give their followers to let them follow them without any objection, they use some tablets for that purpose they called it promise's tablets (Huboob Al-Ahb). Also, they have some magic paper they used for magic purpose.[35] These are some examples of their weird fatwas that clearly contradict Shari`ah and consider all grave sins as permissible practices and they have permitted their followers to do which is contrary to Islam.
-|}
-==See also==
+== Ideology ==
-*[[Politics of Lebanon]]
+=== Doctrinal Aspects ===
-==References==
-<references/>
+Shaykh Habashi's syncretic teachings draw upon a conflation of [[Islamic schools and branches|different branches of Islamic theology]], and thereby elude unambiguous classification. In an adress to his followers, Shaykh Habashi stated that "[w]e are [[Ash'ari|Ash'aris]] and [[Shafi'i|Shafi'is]]. The Ash'ariyya is the basis of our belief, and the Shfi'iyya is our daily code."<ref>cited in Kabla and Erlich 2006: 524</ref> Although not explicitly stated, Sufism plays also an important role in al-Ahbash's doctrine as demonstrated by the practice of several Sufi traditions such as the pilgrimage to holy men's tombs ([[Ziyarat]]) and the support of three Sufi [[Tariqa|Tariqas]].<ref>Hamzeh and Dekmejian 1996: 219-221; Kabla and Erlich 2006: 525</ref> The contention that it is a primarily Sufi movement<ref>Hamzeh and Dekmejian 1996</ref>, however, has been disputed<ref>Kabla and Erlich 2006: 525</ref>.
-==Bibliography==
-*''"Western Muslims and the future of Islam"'', Author: Tariq Ramadan, Publisher: Oxford University Press US, 2004, ISBN: 019517111X, 9780195171112
-*''"A warning and refutation of the heretical group known as the Habashis [al-Ahbash]: Translated excerpts from Abdullah Muhammad al-Shami's [al-Radd ala Abd ... al-Habashi" : Islamic theological studies'', Author: Abd Allah Muhammad Shami, Publisher: AlgebraTan Pub (1994), ISBN-10: 096428300X, ISBN-13: 978-0964283008 [http://www.amazon.com/warning-refutation-heretical-Habashis-al-Ahbash/dp/096428300X][http://www.bookfinder4u.com/detail/096428300X.html]
-*''"The Quran and the secular mind: a philosophy of Islam"'', Author: Shabbir Akhtar, Publisher: Routledge, 2007, ISBN: 0415437830, 9780415437837
-*''"Once Were Radicals: My Years as a Teenage Islamo-Fascist"'', Author: Irfan Yusuf, Publisher: Allen & Unwin, 2009, ISBN: 1741758262, 9781741758269
-*''"Globalized Islam: The Search for a New Ummah"'', Author: Olivier Roy, Publisher: Columbia University Press, 2006, ISBN: 0231134991, 9780231134996
-*''"Unmasking terror: a global review of terrorist activities"'', Volume 3, Author: Jonathan D. Hutzley, Publisher: Original from the University of Michigan, Digitized Jul 28, 2009, ISBN: 0967500966, 9780967500966
-*''"Everyday jihad: the rise of militant Islam among Palestinians in Lebanon"'', Authors: Bernard Rougier, Pascale Ghazaleh, Translated: by Pascale Ghazaleh, Publisher: Harvard University Press, 2007, ISBN: 0674025296, 9780674025295
-*[http://www.economist.com/printedition/displaystory.cfm?story_id=E1_VDJDJNN "Syria and the Hariri assassination" by The Economist print edition, Date of Publication: Oct 27th 2005 | BEIRUT]
+Mustafa Kabla and Haggai Erlich identify "moderation" as the key word in al-Ahbash's "necessary science of religion"<ref>Hamzeh and Dekmejian 1996: 223</ref> and instance the group's twelve-goal platform whose second item calls for "[p]reaching moderation [...] and good behavior as ways of implementing religious principles, while combating extremism and zeal."<ref>Kabla and Erlich 2006: 525</ref>. This position is also reflected in the groups's decided opposition to the [[Salafist|Salafist movement]] and radical Islamist thinkers, namely [[Sayyid Qutb]], [[Abd-al-Wahhab|Muhammed ibn 'Abd-al-Wahhab]], and [[Ibn Taymiyyah]].<ref>Kabla and Erlich 2006: 524, 527-34; Hamzeh and Dekemjian 1996: 222f</ref> Al-Ahbash's rather progressive views on education, the role of women, and science contradict many of the above named writers' opinions. One further critical cleavage is al-Ahbash's strict rejection of any form of anthropomorphism of God which they accuse Wahhabism of<ref>Kabla and Erlich 2006: 530-34</ref>. Consequently, Shaykh Habashi holds that "it does not befit God to speak like that, and his word is not a voice or letters"<ref>cited in Kabla and Erlich 2006: 531</ref> and that therefore, the [[Qu'ran]] contains the word of God but could be written only after "[[Archangel Gabriel|Gabriel]] listened to His word, understood it, and passed it on to the prophets and the angels"<ref>cited in Kabla and Erlich 2006: 531</ref> - a highly controversial point of view within Islam. The arguably most important split, however, is the question of the relation between religion, politics, and the state. Departing from most Islamic writings on this topic, al-Ahbash advocates a separation of religion and state and thereby rejects the idea of an Islamic state. Consequently, the group repeatedly emphasized the need for Muslim-Christian co-existence and tolerance towards other religious groups in Lebanon.<ref>Kabla and Erlich 2006: 523, 526, 534</ref>
-==External links==
-* [http://www.aicp.org/ Association of Islamic Charitable Projects] Official US site
+Yet, this tolerant stance in Al-Ahbash's public rhetoric is doubted by some Muslim groups, orthodox Sunni in particular. They accuse the group of an excessive use of [[Takfir]] - the act of declaring another Muslim an unbeliever - and thereby of the provocation of inner-islamic tensions. The most prominent critic of this form of "doctrinal exclusivism"<ref>Rougier 2007: 115</ref> is [[Fathi Yakan]], leader of the Jihadist movement [[Al-Jamaa Islamiya]]. <ref>Rougier 2007: 125-127; Hamzeh and Demekjian 1996: 225</ref>
-[[Category:Islam in Lebanon]]
-[[Category:Islamic sects]]
-[[Category:Political parties in Lebanon]]
+=== Political Positions ===
+Al-Ahbash's doctrinal emphasis on interreligious co-existence entails several important political implications. By acknowledging the separation of religion, politics, and the state, it can be clearly demarcated from many other Islamic currents, namely [[Wahhabism]] and, more generally, [[political Islam]]. Consequently, its followers advocate secular Arabism rather than religious identity and conceive of Lebanon as a "fully legitimate, indeed an ideal, territorial nation-state"<ref>Kabha and Erlich 2006: 526</ref> with peaceful Islamic-Christian co-existence being one of its constitutive characteristics.<ref>Hamzeh and Demekjian 1996: 224</ref> Because it sees Syria as the protector of an independent Lebanon, many critics of Al-Ahbash have brought accusations of collaboration with Syrian intelligence forces against the movement.<ref>Rougier 2007: 116</ref> After the end of the Syrian occupation in 2005, some even called for a treason trial<ref>Kabha and Erlich 2006: 523</ref>. Moreover, al-Ahbash does not openly condemn the state of Israel - their sparse statements on the Arab-Israeli conflict disapprove of the use of force against Israel "unless it is necessary"<ref>Hamzeh and Demekjian 1996: 224</ref> and display a principal willingness to make peace with Lebanon's southern neighbor. This conciliatory stance made Al-Ahbash subject to accusations that it served Zionism.<ref>Hamzeh and Demekjian 1996: 225</ref>
-{{Islam-org-stub}}
-{{Lebanon-party-stub}}
+Its moderate positions and propagation of openness towards Western education and technology attracts mainly urban middle class members and thereby makes Al-Ahbash a direct rival for many Islamist movements in the competition over followers. Many of its adherents are Sunni and intellectuals, professionals, or businessmen.<ref>Hamzeh and Demekjian 1996: 224</ref> When al-Ahbash ran for the [[Lebanese general election, 1992|1992 Lebanese parliamentary elections]], this constituency enabled its candidate, Adnan Trabulsi, to win a seat in a Beirut district that he lost in the subsequent 1996 elections though.<ref>Hamzeh and Demekjian 1996: 225; el Khazen 2003: 620, Table 2</ref> This unprecedented step at the height of its power confirmed al-Ahbash's aspirations to be a political actor. Since then, however, no Habashi has been member of the Parliament.
-[[ar:الأحباش (طائفة)]]
-[[de:Al-Habasch]]
+== Rivalry with other Groups ==
-[[fr:Ahbach]]
+al-Ahbash has been subject to and participant in controversial debates on its religious and political positions occasionally leading to violent clashes with rival Muslim groups. It took part in the so-called "war of the mosques" in the early 1990s when the movement took over several places of worship throughout Lebanon and was accused of using violence and assassinations.<ref>Pierret 2011; Rougier 2007: 122</ref> Subsequently, the movement's followers campaigned for their president [[Nizar al-Halabi]] to become [[Hassan_Khaled#Duties_of_the_Grand_Mufti_in_Lebanon|elected mufti of the Lebanese republic]] - a campaign that was brought to an abrupt end when al-Halabi was assassinated on August 31, 1995 by the Salafi-Jihadi organization [[Osbat al-Ansar]]. <ref>Rougier 2007: 119-127; Pierret 2011</ref> The Salafi movement has been harshly criticized by al-Ahbash for its extremist stance while the struggle against al-Ahbash was a critical element in the Salafists' mobilization making them confirm their status as "defenders of the faith" against the perceived heresy by sects such as al-Ahbash.<ref>Rougier 2007: 22</ref> Al-Ahbash's pro-Syrian stance that made the group identified with the occupying forces played a pivotal role in the clashes with other groups, too. Accusations of being sponsored by the Syrian intelligence agency resurfaced after the assassination of Prime Minister [[Rafic Hariri]] in 2005 in which the group may have played a role<ref>{{cite news|title=High noon in Damascus. Syria's government is in the dock over the murder of Lebanon's Rafik Hariri.|url=http://www.economist.com/node/5090922?story_id=E1_VDJDJNN|accessdate=5 December 2011|newspaper=The Economist|date=27 October 2005}}</ref>.
+Al-Ahbash shows also decided opposition to Wahhabism that is rooted in doctrinal differences (see [[Al-Ahbash_#_Doctrinal Aspects]]. Shaykh Habashi issued several polemics against Ibn Tamiyya, the spiritual father of Wahhabism, and its actual founder, Abd al-Wahhab. In his 1994 book ''The Sublime Sayings in Exposing the Wrongs of Ibn Taymiyya'', he attacked them on theological grounds, for example for their condemnation of Ziyarat, a pillar of Sufi Islam, or their doctrinal innovations that derive from the founding generations' teachings according to Shaykh Habashi. The Wahhab reponse was not long in coming: in 1995, an Australian leader of the Wahhabis, Abu Suhayb Abd al-Aziz al-Maliki, published a book entitled, ''The Sublime Sayings in Exposing the Wrongs of the Ahbash Group'', that - besides the recurring theme of the separation of politics and religion - essentially accused al-Ahbash of cooperating with non-Muslims and igniting inner-Islamic conflict.<ref>Kabha and Erlich 2006: 527-34</ref> Although the persisting conflict mainly remains a verbal clash, Kabha and Erlich hold that the "confrontation between the Ahbash and the Wahhabiyya is arguably harsher than the clash between the Muslims and non-Muslims"<ref>Kabha and Erlich 2006: 535</ref>.
+Violent clashes with Hezbollah members have also been reported, although their reasons could not have been eventually clarified.<ref>{{cite news|title=3 killed in clashes between Hizbullah, Ahbash elements|url=http://www.dailystar.com.lb/News/Politics/Aug/25/3-killed-in-clashes-between--Hizbullah-Ahbash-elements.ashx#axzz1ffxg3eO9|accessdate=5 December 2011|newspaper=The Daily Star|date=25 August 2010}}</ref> <ref>{{cite news|title=Deaths in Beirut shootout. Three people killed in "personal fight" between supporters of Shia Hezbollah and a Sunni group.|url=http://www.aljazeera.com/news/middleeast/2010/08/2010824181740529220.html|accessdate=5 December 2011|newspaper=Al-Jazeera|date=24 August 2010}}</ref>
+== See also ==
+[[Religion in Lebanon]]
+[[Politics of Lebanon]]
+== External links ==
+[http://www.aicp.org/ Homepage of the Association of Islamic Charitable Projects]
+[http://www.shaykhabdullah.com/ Shaykh Abdullah's official site in English]
+== Notes ==
+{{Reflist}}
+== References ==
+* Hamzeh, A. Nizar (1997). [http://www.meforum.org/362/islamism-in-lebanon-a-guide-to-the-groups "Islamism in Lebanon: A Guide to the Groups"]. ''The Middle East Quarterly'' '''4''' (3): 47-53.
+*
+* Hamzeh, A. Nizar and R. Hrair Dekmejian (1996). [http://almashriq.hiof.no/ddc/projects/pspa/al-ahbash.html "A Sufi Response to Political Islamism: Al-Ahbash of Lebanon"]. ''International Journal of Middle East Studies'' '''28''': 217–229.
+*
+* Kabha, Mustafa and Haggai Erlich (2006). "Al-Ahbash and Wahhabiyya: Interpretations of Islam". ''International Journal of Middle East Studies'' '''38''': 519–538.
+*
+* el Khazen, Farid (2003). "Political Parties in Postwar Lebanon: Parties in Search of Partisans". ''Middle East Journal'' '''57''' (4): 605-624.
+*
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