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{{Short description|Neo-traditionalist Sufi religious movement}}
{{POV}}
{{For|the ancient region|Al-Habash}}
{{Politics of Lebanon}}
{{pp-protect|small=yes}}
'''Al-Ahbash''' is a religious sect and political party in ]; alternative names are: The Ahbash, Habashis, al Habashiyyin, and Jam'iyyat al- Mashari' al-Khayriyya al-Islamiyya (in English, Association of Islamic Charitable Projects - AICP).
{{Infobox political party
| name = Association of Islamic Charitable Projects
| native_name = {{lang|ar|جمعية المشاريع الخيرية الإسلامية}}<br />{{transl|ar|Jamʿīyah al-Mashārīʿ al-Khayrīyah al-ʾIslāmīyah}}
| logo = Association of Islamic Charitable Projects logo.png
| colorcode = {{party color|Al-Ahbash}}
| leader = Shaykh Hussam Qaraqira
| religion = ] ] (<small>], ], ]</small>)
| foundation = 1930s {{small|(as the Association of Islamic Charitable Projects)}}<br />1983 {{small|(as Al-Ahbash)}}
| ideology = <!--]<br />-->]<br />]<br />Anti-]
| national = ]
| headquarters = Various
| seats1_title = ]
| seats1 = {{Composition bar|2|128|{{party color|Al-Ahbash}}}}
| website = {{url|https://www.aicp.org/}} {{small|(English)}}<br />{{url|https://projectsassociation.org/}} {{small|(Arabic)}}
}}
'''Al-Ahbash''' ({{langx|ar|الأحباش|al-ʾAḥbāsh|the Ethiopians}}), also known as the '''Association of Islamic Charitable Projects''' ({{langx|ar|جمعية المشاريع الخيرية الإسلامية}}, {{transl|ar|Jamʿīyah al-Mashārīʿ al-Khayrīyah al-ʾIslāmīyah}}, '''AICP''')<ref name="Kabha">{{cite journal|last =Kabha|first=Mustafa|author2= Erlich, Haggai|s2cid=55520804|title=Al-Ahbash and Wahhabiyya: Interpretations of Islam|journal =International Journal of Middle East Studies|volume=38|issue=4|pages=519–538| publisher=Cambridge University Press|location=United States|year=2006|doi=10.1017/s0020743806412459|jstor=4129146 |issn = 0020-7438}}</ref> is a ] religious movement and, in Lebanon, political party, which was founded in the mid-1980s.<ref name=Seddon>{{cite book|last=Seddon|first=David|title=A political and economic dictionary of the Middle East|year=2004|publisher=Routledge|isbn=978-1857432121|edition=1st|page=22}}</ref> The group follow the teachings of Ethiopian scholar ].<ref name=Seddon /> Due to the group's origins and activity in ], the Ahbash have been described as the "activist expression of Lebanese Sufism."<ref name="SufiResponse">{{cite journal|last=Hamzeh|first =A. Nizar |author2=Dekmejian, R. Hrair|title=A Sufi Response to Political Islamism: Al-Ahbash of Lebanon|journal=International Journal of Middle East Studies|volume=28|pages =217–229|publisher =American University of Beirut|location =Beirut|year=1996|url =http://ddc.aub.edu.lb/projects/pspa/al-ahbash.html | doi = 10.1017/S0020743800063145|s2cid =154765577 |access-date=10 April 2009}}</ref>


The Ahbash have been noted for their ardent criticism of conservative strains of Islam, including the ] and ].<ref name="Maasho">{{cite news|last=Maasho|first=Aaron|title=Ethiopian Muslims protest government 'interference'|url=https://af.reuters.com/article/topNews/idAFJOE84A00W20120511|archive-url=https://web.archive.org/web/20120513231828/http://af.reuters.com/article/topNews/idAFJOE84A00W20120511|url-status=dead|archive-date=13 May 2012|newspaper=Reuters Africa|date=11 May 2012}}</ref><ref name="Kabha" /> The movement has been described by some scholars as incorporating elements of Shia and Sunni theology within a framework of Sufi spiritualism.<ref name="Gambill" /><ref name="Doctrines">{{Cite journal |last=Islam |first=Md. Thowhidul |title=The Religious Thoughts of Abdullah ibn Muhammad Al-Habashi Al-Harari and the Doctrines and Politics of Al-Ahbash: An Evaluation |journal=International Journal of Interreligious and Intercultural Studies |volume=4 |issue=2 |date=October 2021 |url=https://www.researchgate.net/publication/357366890_The_religious_thoughts_of_Abdullah_ibn_Muhammad_Al-Habashi_Al-Harari_and_the_doctrines_and_politics_of_Al-Ahbash_An_evaluation |access-date=13 December 2024}}</ref> It has also been described as one of the "most controversial Muslim associations" among modern Islamic groups.<ref name="SufiResponse"/> Within ], opponents of the Ahbash have frequently referred to the movement as unorthodox and deviant.<ref name="Maasho" /><ref name="Abbink">{{cite journal |last1=Abbink |first1=Jon |title=Religious freedom and the political order: the Ethiopian 'secular state' and the containment of Muslim identity politics |journal=Journal of Eastern African Studies |date=3 July 2014 |volume=8 |issue=3 |pages=346–365 |doi=10.1080/17531055.2014.917855 |s2cid=33389563 |url=https://www.tandfonline.com/doi/abs/10.1080/17531055.2014.917855 |issn=1753-1055|hdl=1887/27585 |hdl-access=free }}</ref>
It follows the teachings of Shaykh Abdallah ibn Muhammad ibn Yusuf al-Hirari al-Shibi al- Abdari, also known as al-Habashi ("the ]n" and cognate to '']''), an interpretation of ] combining elements of ] and ] theology with ]. It advocates ], and opposition to political activism and violence (its slogan is "the resounding voice of moderation"). It also promotes its beliefs internationally through a major ] presence and regional offices, notably in the ].


==History==
It is highly controversial within ] for its religious stance (anti-], and with Sufi and other beliefs seen as heretical) and its political alliances (pro-] and conciliatory toward the West).
]
]
The AICP was founded in the 1930s by Ahmad al-Ajuz<ref name=Rubin>{{cite book|last=Rubin|first=Barry|title=Guide to Islamist Movements|url=https://archive.org/details/guidetoislamistm02rubi|url-access=limited|year=2009|publisher=M.E. Sharpe|isbn=978-0765617477|page=}}</ref> and arrived in Lebanon in the 1950s, where "they blended ] and ] theology with ] spiritualism into a doctrinal ] that preached ] and ]."<ref name=Gambill>{{cite book|last=Gambill|first=Gary C.|title=Lebanon: Liberation, Conflict, and Crisi|year=2009|publisher=Palgrave Macmillan|isbn=978-0230605879|editor=Barry M. Rubin}}</ref> The AICP remained without a leader until the 1980s when ] became the nominal head of the organization<ref name=Rougier>{{cite book|last=Rougier|first=Bernard|title=Everyday jihad: the rise of militant Islam among Palestinians in Lebanon|year=2007|publisher=Harvard University Press|isbn=978-0674025295|page=|url-access=registration|url=https://archive.org/details/everydayjihadris00roug/page/113}}</ref> and was taken over by Al-Ahbash in 1983.<ref name ="SufiResponse"/>


Al-Ahbash was founded in the suburb of Bourj Abu Haidar, in West ], as a small ] and ] movement among the Sunni ].<ref name="SufiResponse"/> From there they spread throughout Lebanon to ], ] and ] in the ], where they founded educational and religious institutions.<ref name=Sfei>{{cite book|last=Sfei|first=Antoine|title=The Columbia world dictionary of Islamism|year=2008|publisher=Columbia University Press|isbn=978-0231146401|author2=Olivier Roy|page=|url=https://archive.org/details/columbiaworlddic0000unse/page/26}}</ref> Beginning in the 1990s, Ahbash propelled from a minority group to the largest Sunni religious organization in Lebanon, mainly due to ] government backing<ref name ="Ahbash">{{cite journal|last=Pierret|first=Thomas|title =Al-Ahbash|journal=Basic Reference|volume =28|pages=217–229|publisher=Edinburgh Academics|location=Scotland, UK|year=2010|url =https://edinburgh.academia.edu/ThomasPierret/Papers/316709/_al-A_bash_Ahbash_|doi = 10.1017/S0020743800063145|s2cid=154765577 |access-date=27 April 2012}}</ref>—having close links to ].<ref>{{cite web|author1=Raphaël Lefèvre|title=The Roots of Crisis in Northern Lebanon|url=http://carnegieendowment.org/files/crisis_northern_lebanon.pdf|publisher=Carnegie Endowment for International Peace|access-date=28 October 2014|page=8|date=April 2014}}</ref> The Syrians supported and promoted the Ahbash in order to limit the influence of ] and ] Sunni movements in Lebanon.<ref name=Jung>{{cite book|author1=Dietrich Jung|editor1-last=Jung|editor1-first=Dietrich|title=The Middle East and Palestine: Global Politics and Regional Conflict|url=https://archive.org/details/middleeastpalest00jung|url-access=limited|date=18 September 2004|publisher=Palgrave Macmillan|isbn=9781403982124|page=}}</ref><ref name=Gambill44>{{cite journal|author1=Gary C. Gambill|title=Islamist Groups in Lebanon|journal=Middle East Review of International Affairs|date=December 2007|volume=11|issue=4|page=44|url=http://www.rubincenter.org/meria/2007/12/Gambill.pdf|access-date=12 April 2015|archive-date=9 March 2016|archive-url=https://web.archive.org/web/20160309212919/http://www.rubincenter.org/meria/2007/12/Gambill.pdf|url-status=dead}}</ref><ref>{{cite book|author1=Nicholas Blanford|title=Killing Mr Lebanon: The Assassination of Rafik Hariri and Its Impact on the Middle East|date=25 August 2006|publisher=I.B.Tauris|isbn=9780857714053|page=177}}</ref> Their growth was also aided by the ] and control of many prominent ] in West Beirut in the early 1980s, despite the protests of Dar al-Fatwa (the official body for Lebanon's Sunni Muslims).<ref name=Jung/><ref name=Gambill44/> At the end of the 1990s there were close to 250,000 Ahbash members worldwide, according to a high-ranking Ahbash activist.<ref name="Kabha"/>
==Doctrines compared between mainstream sunni Muslims and Al-Ahbash==


Several public figures became Ahbash members when it emerged in ] beginning in 1991, such as rapper ] or Abd Samad Moussaoui.<ref name=SamirAmghar>{{cite book|last1=Amghar |last2=Boubekeur |last3=Emerson|first1=Samir |first2=Amel |first3=Emerson|title=European Islam: The Challenges for Society and Public Policy|year=2007|publisher=Centre for European Policy Studies|isbn=978-9290797104|url=https://books.google.com/books?id=INpc_hPdFBYC&q=french+rapper+ahbash&pg=PA29|page=29}}</ref>
{| 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
On 31 August 1995, members of a ] jihadi group called "]" killed the leader of Al-Ahbash, Sheikh ],<ref>] No 508, 8 September 1995, Publishers ], ]; G.H.Jansen pp.13-14</ref><ref name="SufiResponse"/><ref name=Rubin1>{{cite book|last=Rubin|first=Barry M.|title=Chronologies of Modern Terrorism|url=https://archive.org/details/chronologiesmode00rubi|url-access=limited|year=2008|publisher=M.E. Sharpe|isbn=978-0765620477|page=}}</ref> who was reportedly being groomed by the Syrians to become Lebanon's ].<ref name=Gambill44/> His murder led to a heavy-handed Syrian response—concluding with the ] of his ] in 1997.<ref>{{cite journal|author1=Gary C. Gambill|title=Islamist Groups in Lebanon|journal=Middle East Review of International Affairs|date=December 2007|volume=11|issue=4|page=46|url=http://www.rubincenter.org/meria/2007/12/Gambill.pdf|access-date=12 April 2015|archive-date=9 March 2016|archive-url=https://web.archive.org/web/20160309212919/http://www.rubincenter.org/meria/2007/12/Gambill.pdf|url-status=dead}}</ref>
|-

! Tawheed (Monotheism)
It has been compared to the Turkish ].<ref>{{cite web |last1=Mukerrem |first1=Miftah |title=Turkey and Ethiopia at Crossroads: Ahbashism and Gulenism |url=http://insamer.com/tr/turkey-and-ethiopia-at-crossroads-ahbashism-and-gulenism_383.html |website=Insamer |access-date=2018-07-04 |archive-url=https://web.archive.org/web/20180704093256/http://insamer.com/tr/turkey-and-ethiopia-at-crossroads-ahbashism-and-gulenism_383.html |archive-date=2018-07-04 |url-status=dead }}</ref>
| 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)”. – 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)” “And He is the Most High, the Most Great” “Glorify the Name of your Lord, the Most High” “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 . They fear their Lord above them, and they do what they are commanded” 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 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. 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. 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. 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).

|-
==Religious beliefs==
! The Attributes to Allah
{{Ash'arism}}
| 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.” 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. || 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. 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.
{{Sufism}}
|-
Al-Ahbash beliefs are an interpretation of ] combining elements of Sunni Shia Islam with Sufi spiritualism.<ref name ="SufiResponse" /> Al-Ahbash follows the ] of ] (jurisprudence) and its theological school is ], and the ] order is the source of their Sufi practices.<ref name="Ahbash"/> The group rejects ] figures such as ], ] and ]. It advocates ], and opposition to political activism; its slogan is "the resounding voice of moderation".<ref name="SufiResponse"/> It also promotes its beliefs internationally through a significant internet presence and regional offices, notably in the ].<ref name="Pierret">{{cite journal | last =Pierret | first =Thomas| title =Internet in a Sectarian Islamic Context | journal =ISIM Review|issue =Spring 2005|page =15 | publisher =International Institute for the Study of Islam in the Modern World | location =The Netherlands | year =2005 | url =https://openaccess.leidenuniv.nl/bitstream/handle/1887/16971/ISIM_15_Internet_in_a_Sectarian_Islamic_Context.pdf?sequence=1 | access-date =10 April 2009 }}</ref>
! Totality of the Quran

| “They want to change Allaah’s Words. Say: ‘You shall not follow us; thus Allaah has said beforehand.’” 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.” 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 || 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.
In Canada and the United States, al-Ahbash followers pray using a southeastern ],<ref name="The Philadelphia Inquirer"/> in contrast to most Muslims in the region, who face the northeast in their mosques.<ref name="The Philadelphia Inquirer">{{cite web | url=http://articles.philly.com/1994-05-25/news/25828053_1_islamic-scholars-muslims-in-north-america-islamic-charitable-projects | archive-url=https://web.archive.org/web/20151019104112/http://articles.philly.com/1994-05-25/news/25828053_1_islamic-scholars-muslims-in-north-america-islamic-charitable-projects | url-status=dead | archive-date=October 19, 2015 | title=Which Way Mecca? It's Relative The Issue Divides Muslims Here. Is It Southeast? Northeast? | publisher=May 25, 1994 | work=The Philadelphia Inquirer | date=May 25, 1994 | access-date=July 17, 2016 | author=Macklin, William R.}}</ref><ref name="Muslim Link">{{cite web | url=http://www.muslimlinkpaper.com/myjumla/community-news/2817-ethiopian-muslims-protest-indoctrination-by-government-sponsored-sect | title=Ethiopian Muslims Protest Indoctrination by Government Sponsored Sect | publisher=The Muslim Link | date=October 12, 2015 | access-date=July 17, 2016}}</ref><ref name="Evolution and Beliefs">{{cite web | url=https://archive.islamonline.net/?p=6655 | title=Al-Ahbash: Evolution and Beliefs | publisher=Islam Online | date=September 25, 2007 | access-date=July 17, 2016 | author=A Group of Islamic Researchers}}</ref>
|-

! Seeking help from the Dead
== Doctrinal aspects ==
| 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'" “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” “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-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).

|-
===Syncreticism===
! Iman / Deen (Practicing one's Faith with Intentions, Deeds and Actions)
Shaykh Habashi's syncretic teachings draw upon ], and thereby elude unambiguous classification. In an address to his followers, Habashi stated, "e are Ash'aris and Shafi'is. The Ash'ariyya is the basis of our belief, and the Shfi'iyya is our daily code."<ref name="Kabha"/> According to Thomas Pierret, Ahbash's ideology "can be termed 'neo-traditionalist', in that it aims to preserve the Islamic heritage of the ],<ref name="Ahbash" /> which they consider themselves to be the inheritors."<ref name="Pierret"/>
| 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. || He is Murje, Concerning creed, they follow the condemned school of Irja'. 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).

|-
Shaykh Habashi in his books and lectures blends<ref name="Sarih al-Bayan">{{cite book|last=al-Habashi|first=Shaykh 'Abdallah|title=Sarih al-Bayan (Explicit Declaration)|year=1990|publisher=Jam'iyyat al-Mashari'|location=Beirut, Lebanon|pages=86, 88, 90, 105 ('These ahadith are: "For whosoever I am master, this Ali is his master; O God support whosoever is"'), 111 ('Habashi does not give much importance to the Hanafi and Maliki Schools of Law'), 107, 195}}</ref><ref name ="Manar al-Huda">{{cite journal |title=none| journal =Manar Al-Huda | publisher = Association of Islamic Charitable Projects | location =Beirut, Lebanon |date=1992{{ndash}}93|orig-year =November 1992, 32; April 1993, 37; April–May 1993, 45}}</ref><ref name="Al-Kafil">{{cite book|last=al-Habashi|first=Shaykh 'Abdallah|title= Al-Kafil bi-'Ilm al-Din al-Daruri (The Guarantor of the Necessary Science of Faith) |year=1994|publisher= Burj Abi Haydar Mosque |location=Beirut, Lebanon|pages=46}}</ref><ref name="Bughyat al-talib">{{cite book|last=al-Habashi|first=Shaykh 'Abdallah|title= Bughyat al-talib | publisher= Association of Islamic Charitable Projects |location=Beirut, Lebanon|page=31}}</ref><ref name="Shaykh Abdalla's lecture">{{cite news|last=al-Habashi|first=Shaykh 'Abdallah|title= Shaykh Abdalla's lecture, 26 January 2003 |publisher= Association of Islamic Charitable Projects |location=Beirut, Lebanon}}</ref> elements of Sunni and Shi'i theological doctrines with Sufi spiritualism by supporting the legitimacy of ] and his descendants while condemning ], the caliph and governor of Damascus, and his son Yazid, as "seditious" thus adopting the Shi'a tradition.<ref name ="SufiResponse"/><ref name=Rubin/><ref name=Rougier/><ref name=MRubin>{{cite book|last=Rubin|first=Barry|title=Lebanon: Liberation, Conflict, and Crisis|url=https://archive.org/details/lebanonliberatio00rubi|url-access=limited|year=2009|publisher=Palgrave Macmillan|isbn=978-0230623064|page=}}</ref><ref name=MarshallShea>{{cite book|last=Marshall|first=Paul|author2=Shea, Nina|title=Silenced: How Apostasy and Blasphemy Codes are Choking Freedom Worldwide|year=2011|publisher=Oxford University Press, USA|isbn=978-0199812288|page=356}}</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), mystical dancing sessions, use of musical bands in religious ceremonies,<ref>"A Sufi Response to Political Islamism" by R. Hrair Dekmejian & A. Nizar Hamzeh, p.225.</ref> and the support of three ]s.<ref name ="SufiResponse"/> The contention that it is a primarily Sufi movement,<ref name ="SufiResponse"/> however, has been disputed.<ref name="Kabha"/>
! 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).
===Moderation===
|-
Mustafa Kabla and Haggai Erlich identify "moderation" ('']'') as the key word in al-Ahbash's "necessary science of religion"<ref name ="SufiResponse"/> and instance the group's twelve-goal platform whose second item calls for "reaching moderation and good behavior as ways of implementing religious principles, while combating extremism and zeal."<ref name="Kabha"/> This position is also reflected in the groups's decided opposition to the ] and Islamist thinkers, namely ], ], and ].<ref name="Kabha"/><ref name ="SufiResponse"/>
! 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.” 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.” 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) || 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.
===Rejection of anthropomorphism===
|-
One further critical cleavage is al-Ahbash's strict rejection of any form of ] of God of which they accuse ]s.<ref name="Kabha"/> 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 ] contains the word of God but could be written only after "] listened to His word, understood it, and passed it on to the prophets and the angels."<ref name="Kabha"/><ref name="Bughyat al-talib"/><ref name="Shaykh Abdalla's lecture" /> This is a highly controversial point of view within ] which is not fully compatible with the consensus of Sunnis, and Wahhabis accuse Ahbash of doubt regarding the origin of the Qur'an.<ref name="Kabha"/> Another famous example regards the interpretations of the Qur'anic sentence describing God seated on his throne after creating the world. According to Wahhabi texts, this means that he literally sat on his throne; however, according to Shaykh Habashi, copying the ] school of thought, it meant that he took control of the world.<ref>{{cite book|author1=Mustafa Kabha|author2=Haggai Erlich|title=Al-Ahbash and Wahhabiyya: Interpretations of Islam|date=November 2006|publisher=Cambridge University Press|page=531|url=http://aigaforum.com/documents/Al-Ahbash-whaibyya.pdf|access-date=27 October 2014}}</ref><ref>{{cite book|author1=Patrick Desplat|author2=Terje Østebø|title=Muslim Ethiopia: The Christian Legacy, Identity Politics, and Islamic Reformism|date=18 April 2013|publisher=Palgrave Macmillan|isbn=9781137322098|page=181}}</ref>
! 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. "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. || 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. 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!.
===Separation of religion and state===
|-
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. Al-Fakhani, an AICP representative said "Most of our states are Islamic and Muslims wish the presence of an Islamic state, but the regional and international conditions do not allow it."<ref>{{cite news|title=Al-Ahbash: Their Ideology and Evolution|url=http://the-levant.com/ahbash-ideology-evolution/|access-date=12 July 2017|agency=The Levant News|date=18 December 2015}}</ref> Consequently, the group repeatedly emphasized the need for Muslim-Christian co-existence and tolerance towards other religious groups in Lebanon.<ref name="Kabha"/>
! 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!” || 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
===Takfir===
|-
The 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 ] – the act of declaring another Muslim an unbeliever – and thereby of the provocation of inner-Islamic tensions.<ref name="Pierret"/><ref name="Ahbashism">{{cite web | url=http://www.ethiomedia.com/2012_report/ahbashism_campaign.pdf | title="Ahbashism", Government and Ethiopian Muslim Protests | publisher=Ethiomedia | date=May 12, 2012 | access-date=July 17, 2016 | author=Mul’ataa, Yuunus Hajji | archive-url=https://web.archive.org/web/20161004185447/http://www.ethiomedia.com/2012_report/ahbashism_campaign.pdf | archive-date=October 4, 2016 | url-status=dead | df=mdy-all }}</ref><ref name="Takfir"/><ref name="Doctrines" /><ref name="Zoltan Pall">{{cite book | url=https://books.google.com/books?id=T-t3RAysVJkC | title=Lebanese Salafis Between the Gulf and Europe: Development, Fractionalization and Transnational Networks of Salafism in Lebanon | publisher=Amsterdam University Press | author=Pall, Zoltan | year=2013 | pages=44–47 | isbn=978-9089644510}}</ref> Al-Ahbash has mainly used takfir against ] and ] leaders.<ref name="Takfir">{{cite book|last1=Rougier|first1=Bernard|title=The Sunni Tragedy in the Middle East: Northern Lebanon from al-Qaeda to ISIS|publisher=Princeton University Press|page=88|url=https://books.google.com/books?id=2blKCAAAQBAJ|access-date=17 July 2016|isbn=9781400873579|date=2015-10-13}}</ref><ref name="Beirut Review">{{cite journal | url=https://books.google.com/books?id=nP66AAAAIAAJ | title=The Beirut Review: A Journal on Lebanon and the Middle East | author= | journal=The Beirut Review: A Journal on Lebanon and the Middle East | year=1994 | issue=7 | pages=124}}</ref> According to ], Al-Ahbash "adherents carry on a permanent double discourse: to Western questioners, they claim to support the emancipation of women and laicism to oppose the "fundamentalists" (all the issues they know are sensitive and useful for getting them recognized). However, within Muslim communities, they carry on an extremely intransigent and closed discourse, usually treating most of the principal Muslim ulama as kuffar by which they mean "unbeliever,' "impious people"). They base their teachings on interpretations recognized as deviant by all other schools of thought and all other scholars of note (for example, their singular understanding of the meaning of the name of God, or their assertion that the Qur'anic Text was interpreted by the angel Gabriel, or the practice of praying to the dead). Their approach on very specific points of doctrine (such as those we have referred to) is hostile and usually violent."<ref name=TariqRamadan>{{cite book|last=Ramadan|first=Tariq|title=Western Muslims and the Future of Islam|url=https://books.google.com/books?id=2DIL9h8WBJcC&pg=PT55|year=2004|publisher=]|isbn=978-0-19-517111-2|page=55}}</ref>
! 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. ()
== Political positions ==
|-
As a political party, when al-Ahbash ran for the ], this constituency enabled its candidate, Adnan Trabulsi, to win a seat in a Beirut district after the Ahbash and Hezbollah concluded an undeclared alliance in Beirut that assured the election of their respective candidates.<ref name="SufiResponse"/> However, Trabulsi lost in the subsequent 1996 elections.<ref>Hamzeh and Demekjian 1996: 225; el Khazen 2003: 620, Table 2</ref> In 2018, Trabulsi was again elected to serve on the Lebanese Parliament.
! 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).
The Ahbash are also allied to the ], a Shia party,<ref name="SufiResponse"/> and ].<ref>{{cite web|url=https://www.files.ethz.ch/isn/157969/CMEC_6_abdellatif_lebanon_final.pdf|title=Lebanon’s Sunni Islamists—A Growing Force|website=Carnegie Middle East Center|author=Omayma Abdel-Latif|date=January 2008|issue=6}}</ref>
|-

! Gambling
==Controversy==
| 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) 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.
The group are seen as being controversial within ] for its anti-] religious stance and also, as their Sufi and other beliefs are seen as heretical.<ref name="SufiResponse"/><ref name="Pierret"/><ref name=Grayling>{{cite book|last=Grayling|first=A. C.|title=Ideas That Matter: The Concepts That Shape the 21st Century|year=2010|publisher=Basic Books|isbn=978-0230623064|page=139}}</ref> As a result, they are commonly described by Wahhabis as combining "Sufi polytheism, shirk, with Shi'i covert anti-Sunna tactics".<ref name="ManarAlHudaQuote">{{cite book|author1=Mustafa Kabha|author2=Haggai Erlich|title=Al-Ahbash and Wahhabiyya: Interpretations of Islam|date=November 2006|publisher=Cambridge University Press|page=529|url=http://aigaforum.com/documents/Al-Ahbash-whaibyya.pdf|access-date=27 October 2014}} (Refers to Al-Ahbash's own monthly magazine, Manar Al-Huda 93 (December 2000): 36-42 and their other sources and web-sites.)</ref> According to Samuel Bar in ''Warrant for Terror: The Fatwas of Radical Islam and the Duty to Jihad'', the Wahhabis have described the Ahbash as being outside of Ahl al-Sunnah and have argued that their fatwas should not be considered.<ref name="Bar">{{Cite book |last=Bar |first=Shmuel |url=https://www.google.com.pk/books/edition/Warrant_for_Terror/SiwB5fxXfhwC?hl=en&gbpv=1&dq=al-ahbash+uthaymeen&pg=PA105&printsec=frontcover |title=Warrant for Terror: The Fatwas of Radical Islam and the Duty to Jihad |date=2008-06-13 |publisher=Rowman & Littlefield Publishers |isbn=978-1-4616-4685-3 |language=en}}</ref> Some of these fatwas have drawn significant controversy, including rulings that permit transactions involving interest with non-Muslims, the permissibility of intermingling between genders, and allowing prayer in a state of impurity under certain circumstances. Critics argue that such rulings deviate from the consensus of Ahl al-Sunnah wal-Jama'ah.<ref name="Doctrines" />
|-

! Intermingling of Men and Women
They are also viewed by other Muslims groups as being favoured by the governments of the United States, Europe, Ethiopia, and Australia, who "do indeed welcome the Ahbash activities among their Muslim citizens."<ref>{{cite book|author1=Mustafa Kabha|author2=Haggai Erlich|title=Al-Ahbash and Wahhabiyya: Interpretations of Islam|date=November 2006|publisher=Cambridge University Press|pages=527–8|url=http://aigaforum.com/documents/Al-Ahbash-whaibyya.pdf|access-date=27 October 2014}}</ref> They have been described as a ] by various commentators,<ref name="TariqRamadan" /><ref name="Grayling" /><ref name="economist">{{cite news|title=Syria and the Hariri assassination|url=http://www.economist.com/printedition/displaystory.cfm?story_id=E1_VDJDJNN|newspaper=The Economist (print edition)|date=27 October 2005 }}</ref><ref name="OliverRoy">{{cite book|last=Roy|first=Oliver|title=Globalized Islam: The Search for a New Ummah|year=2006|publisher=Columbia University Press|isbn=0231134991|page=227}}</ref> while others see them as a valid religious movement.<ref name="Rubin" /><ref name="Rougier" /> The AICP runs a network of Islamic schools in affiliation with ] according to Kabha and Erlich<ref name="ManarAlHudaQuote" /> although a range of scholars from the latter institution, including previous ] and ], the former Grand Mufti of Egypt, have described the Al-Ahbash movement as deviant and unorthodox in their edicts or ''Fatwas'' (an official statement or order from an Islamic religious leader),<ref name="AhmedElTayebRectorAlAzhar">{{cite web | url=http://www.rferl.org/a/caucasus-report-grozny-fatwa-controversy/27987472.html | title=Analysis: Grozny Fatwa On 'True Believers' Triggers Major Controversy| publisher=Radio Free Europe/Radio Liberty/RFE/RL, Inc. | date=September 14, 2016 | access-date=March 27, 2017 | author=Liz Fuller}} (Excerpt: "Conference participants, who included ], rector of Cairo's ] Islamic University, adopted a fatwa stipulating that the sole true adherents of traditional Islam are those who abide by Kalam scholastic theology, belong to one of the four madhhabs (legal schools)......It identifies the Salafi strain of Sunni Islam professed in Saudi Arabia as a "dangerous and erroneous contemporary sect," along with the extremist group Islamic State, Hizb ut-Tahrir, and the ].")</ref><ref name="UCLondon">{{Cite book |last=Yawar |first=Athar Ahmed |url=https://books.google.com/books?id=2ALwzQEACAAJ |title=From Madness to Eternity: Psychiatry and Sufi Healing in the Postmodern World |publisher=UCL (University College London) |year=2020 |location=London, United Kingdom |pages=166 |language=en | access-date=March 2, 2021}} (Refers to the fatwās against the Ahbash from a range of scholars, including ], the Mufti of Egypt (fatwā dated 1999), and Ahmad Umar Hashim, the president of ] University (2001).)</ref><ref name="ReutersAArabiya" /> and members of the movement were arrested "attempting to spread their beliefs on the campuses of ] University" under the Egyptian penal code.<ref name="ReutersAArabiya" />
| 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)

|-
===Australia===
! Un-Islamic Religious Decrees (Fatwas)
In 2011, the ] accused the Muslim Community Radio Incorporated as being associated with Al-Ahbash, which they described as a fringe cult organisation and violent, and made public announcement for government officials not to renew its broadcasting license.<ref name="O'Brien">{{cite news|last=O'Brien|first=Natalie|title=Muslims call for 'radical' radio station to be closed|url=http://www.smh.com.au/nsw/muslims-call-for-radical-radio-station-to-be-closed-20110108-19j9r.html|newspaper=Sydney Morning Herald|date=9 January 2011}}</ref> However, the ] granted a 5-year license in 2011, which drew criticism from Islamic groups.<ref name=Norrie>{{cite news|last=Norrie|first=Justin|title=Muslim radio stays on airwaves|url=http://www.smh.com.au/entertainment/tv-and-radio/muslim-radio-stays-on-airwaves-20110521-1exo6.html|newspaper=Sydney Morning Herald|date=22 May 2011}}</ref> In 2006, the Imam of ] in ], ], threatened to back out of the ]'s, ] because of the inclusion of Dr. Mustapha Kara-Ali, who was affiliated with Al-Ahbash.<ref>{{cite news |title=Divided, angry Muslim advisory body meets |url=http://www.abc.net.au/news/2006-02-27/divided-angry-muslim-advisory-body-meets/806764 |agency=Australian Broadcasting Corporation |date=26 February 2006}}</ref><ref>{{cite web |last1=Kerbaj |first1=Richard |title=Howard's Muslim advisory team split |url=https://wwrn.org/articles/20466/ |website=WWRN |publisher=The Australian}}</ref>
| 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. 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. 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. 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. 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. 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 Now they are finally studying the possiblity of a fatwa to allow mut'ah to take place. 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. 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. Al-Habashi pretends that, he has the prophet's finger ring, and he shows it to the people, and they jump to kiss it. They -Ahbash- sing and dance in their parties with such undress women, in spite of that, they said Allah gives them Karamat 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. 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. 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.

|}
===Egypt===
In 2003, ], the former Grand Mufti of Egypt, issued a fatwa describing the Ahbash as "deviant" that sought to "corrupt the Muslim creed and incite sedition amongst the Muslim Ummah. Moreover, they are paid agents to the enemies of Islam." In 2007, Egypt also arrested 22 men for seeking to spread the Ahbash faith in the country.<ref name="ReutersAArabiya">, 13 December 2007. ("The source said they belong to the al-Ahbash sect – which has a significant following in Lebanon and strong historical ties to Syria – and which is considered unorthodox by many Islamic clerics including the ones at ].")</ref>

===Ethiopia===
In 2012, Muslim protesters in ] accused the ] government of ] of promoting Al-Ahbash among the Muslim population of the country.<ref name="Maasho"/>

===Jordan===
During the 1990s fighting broke out between the ] and Al-Ahbash in what became known as the "war of the mosques". The fighting was started due to the brotherhood believing that Jordan's Ministry of Religious Endowments were giving precedence to Al-Ahbash members being allowed to teach in mosques from which they themselves were banned.<ref name=Tal>{{cite book|last=Tal|first=Nahman|title=Radical Islam in Egypt and Jordan|year=2005|publisher=Sussex Academic Press|isbn=978-1845190989|page=215}}</ref>

===Lebanon===
Due to its strong historical links with the Syrian government of the ], the Ahbash have often been in conflict with the Lebanese supporters of the anti-Syrian ] and in 2005 at least two of its members were initially implicated—jailed and later released—in the ].<ref>{{cite news|author1=Elise Knutsen|title=STL defense strategy takes shape in Sabaa questioning|url=http://www.dailystar.com.lb/News/Lebanon-News/2015/Mar-20/291501-stl-defense-strategy-takes-shape-in-sabaa-questioning.ashx|access-date=13 April 2015|work=The Daily Star (Lebanon)|date=20 March 2015}}</ref> The Ahbash also strongly opposed and demonstrated against the ] that was triggered by Hariri's assassination.<ref>Barry Rubin, ''Guide to Islamist Movements'', pp.322-323.</ref><ref>David Gardner, I.B. Tauris, ''Last chance: the Middle East in the balance'', 15 June 2009, the University of Michigan, pp. 135, 140.</ref> Ahbash reportedly remains neutral in the ], despite pressure from both sides.<ref name="Al-Akhbar">{{cite web | url=http://english.al-akhbar.com/node/14719 | title=Lebanon: Al-Ahbash Retreat from Politics | publisher=Al-Akhbar | date=January 29, 2013 | access-date=July 17, 2016 | author=Choufi, Firas | archive-url=https://web.archive.org/web/20160304112215/http://english.al-akhbar.com/node/14719 | archive-date=March 4, 2016 | url-status=dead }}</ref>

In 2010, Ahbash and ] members were involved in a street battle which was perceived to be over parking issues. Both groups later met to form a joint compensation fund for the victims of the conflict.<ref name="Yalib">{{cite news|title= Hezbollah, Al Ahbash chiefs meet over Borj Abi Haidar incident|url=http://www.yalibnan.com/2010/08/30/hezbollah-al-ahbash-chiefs-meet-over-borj-abi-haidar-incident/|work=Yalibnan|date=30 August 2010}}</ref> However, despite this instance of violence, the Ahbash have "normal" and "friendly" relations with Hezbollah. The Ahbash have also engaged in bloody clashes in Sidon and Tripoli, in the 1990s, against the rival Sunni ].<ref name="SufiResponse"/>

===Saudi Arabia===
Former grand mufti of Saudi Arabia ] declared Ahbash a ''"deviant faction"''.<ref>{{cite book|last1=Rougier|first1=Bernard|title=Everyday Jihad|publisher=Harvard University Press|page=|url=https://archive.org/details/everydayjihadris00roug|url-access=registration|quote=bin baz ahbash.|access-date=11 April 2016|isbn=9780674025295|year=2007}}</ref>

===Ukraine===
] states that the mufti of ], Ahmad Tamim, a Lebanese citizen, has been accused of belonging to the ''"sinister sect"'' of Ahbash by his opponents, however, his opponents find it difficult to define the heresy of Ahbash. Ahmad Tamim's opponent mufti ] allegedly has links to groups affiliated with the Muslim Brotherhood.<ref>{{cite news|last1=Silantiev|first1=Roman|title=Nationwide Ambitions|url=http://www.ng.ru/facts/2014-09-17/6_muftiat.html|access-date=12 February 2017|agency=Nezavisimaya Gazeta|date=17 September 2014}}</ref>


==See also== ==See also==
{{Portal|Islam}}
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==References== ==References==
{{Reflist|33em}}
* A. Nizar Hamzeh and R. Hrair Dekmejian, International Journal of Middle East Studies 28 (1996), 217-229.
*
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==External links== ==External links==
* Official US site * official US site

* Islamicweb.com
{{Sufi}}
{{Ash'ari}}


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{{lebanon-stub}}
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Latest revision as of 18:31, 13 January 2025

Neo-traditionalist Sufi religious movement For the ancient region, see Al-Habash.

Association of Islamic Charitable Projects جمعية المشاريع الخيرية الإسلامية
Jamʿīyah al-Mashārīʿ al-Khayrīyah al-ʾIslāmīyah
LeaderShaykh Hussam Qaraqira
Founded1930s (as the Association of Islamic Charitable Projects)
1983 (as Al-Ahbash)
HeadquartersVarious
IdeologyPragmatism
Religious pluralism
Anti-Salafi
ReligionSunni Islam (Ash'ari, Rifaʽi, Sufi)
National affiliationMarch 8 Alliance
Parliament of Lebanon2 / 128
Website
www.aicp.org (English)
projectsassociation.org (Arabic)

Al-Ahbash (Arabic: الأحباش, romanized: al-ʾAḥbāsh, lit. 'the Ethiopians'), also known as the Association of Islamic Charitable Projects (Arabic: جمعية المشاريع الخيرية الإسلامية, Jamʿīyah al-Mashārīʿ al-Khayrīyah al-ʾIslāmīyah, AICP) is a Sufi religious movement and, in Lebanon, political party, which was founded in the mid-1980s. The group follow the teachings of Ethiopian scholar Abdullah al-Harari. Due to the group's origins and activity in Lebanon, the Ahbash have been described as the "activist expression of Lebanese Sufism."

The Ahbash have been noted for their ardent criticism of conservative strains of Islam, including the Salafi movement and Wahhabism. The movement has been described by some scholars as incorporating elements of Shia and Sunni theology within a framework of Sufi spiritualism. It has also been described as one of the "most controversial Muslim associations" among modern Islamic groups. Within Sunni Islam, opponents of the Ahbash have frequently referred to the movement as unorthodox and deviant.

History

Calligraphic logo of al-Ahbash
Emblem used by the North American branch

The AICP was founded in the 1930s by Ahmad al-Ajuz and arrived in Lebanon in the 1950s, where "they blended Sunni and Shia theology with Sufi spiritualism into a doctrinal eclecticism that preached nonviolence and political quietism." The AICP remained without a leader until the 1980s when Abdullah al-Harari became the nominal head of the organization and was taken over by Al-Ahbash in 1983.

Al-Ahbash was founded in the suburb of Bourj Abu Haidar, in West Beirut, as a small philanthropic and spiritualist movement among the Sunni lower classes. From there they spread throughout Lebanon to Tripoli, Akkar and Iqlim al-Kharrub in the Chouf, where they founded educational and religious institutions. Beginning in the 1990s, Ahbash propelled from a minority group to the largest Sunni religious organization in Lebanon, mainly due to Syrian government backing—having close links to Syrian intelligence. The Syrians supported and promoted the Ahbash in order to limit the influence of radical and fundamentalist Sunni movements in Lebanon. Their growth was also aided by the forcible seizure and control of many prominent mosques in West Beirut in the early 1980s, despite the protests of Dar al-Fatwa (the official body for Lebanon's Sunni Muslims). At the end of the 1990s there were close to 250,000 Ahbash members worldwide, according to a high-ranking Ahbash activist.

Several public figures became Ahbash members when it emerged in France beginning in 1991, such as rapper Kery James or Abd Samad Moussaoui.

On 31 August 1995, members of a Salafi jihadi group called "Osbat al-Ansar" killed the leader of Al-Ahbash, Sheikh Nizar Halabi, who was reportedly being groomed by the Syrians to become Lebanon's Grand Mufti. His murder led to a heavy-handed Syrian response—concluding with the public execution of his assassins in 1997.

It has been compared to the Turkish Gülen movement.

Religious beliefs

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Al-Ahbash beliefs are an interpretation of Islam combining elements of Sunni Shia Islam with Sufi spiritualism. Al-Ahbash follows the Shafi'i school of fiqh (jurisprudence) and its theological school is Ash'arism, and the Rifaʽi order is the source of their Sufi practices. The group rejects Salafi figures such as ibn Taymiyya, Muhammad ibn Abd al-Wahhab and Sayyid Qutb. It advocates pluralism, and opposition to political activism; its slogan is "the resounding voice of moderation". It also promotes its beliefs internationally through a significant internet presence and regional offices, notably in the United States.

In Canada and the United States, al-Ahbash followers pray using a southeastern qibla, in contrast to most Muslims in the region, who face the northeast in their mosques.

Doctrinal aspects

Syncreticism

Shaykh Habashi's syncretic teachings draw upon different branches of Islamic theology, and thereby elude unambiguous classification. In an address to his followers, Habashi stated, "e are Ash'aris and Shafi'is. The Ash'ariyya is the basis of our belief, and the Shfi'iyya is our daily code." According to Thomas Pierret, Ahbash's ideology "can be termed 'neo-traditionalist', in that it aims to preserve the Islamic heritage of the Ottoman era, which they consider themselves to be the inheritors."

Shaykh Habashi in his books and lectures blends elements of Sunni and Shi'i theological doctrines with Sufi spiritualism by supporting the legitimacy of Ali and his descendants while condemning Mu'awiyya, the caliph and governor of Damascus, and his son Yazid, as "seditious" thus adopting the Shi'a tradition. 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 ziyarat (pilgrimage), mystical dancing sessions, use of musical bands in religious ceremonies, and the support of three tariqas. The contention that it is a primarily Sufi movement, however, has been disputed.

Moderation

Mustafa Kabla and Haggai Erlich identify "moderation" (wasatiyyah) as the key word in al-Ahbash's "necessary science of religion" and instance the group's twelve-goal platform whose second item calls for "reaching moderation and good behavior as ways of implementing religious principles, while combating extremism and zeal." This position is also reflected in the groups's decided opposition to the Salafist movement and Islamist thinkers, namely Sayyid Qutb, Muhammed ibn 'Abd-al-Wahhab, and Ibn Taymiyyah.

Rejection of anthropomorphism

One further critical cleavage is al-Ahbash's strict rejection of any form of anthropomorphism of God of which they accuse Wahhabis. Consequently, Shaykh Habashi holds that "it does not befit God to speak like that, and his word is not a voice or letters" and that therefore, the Qur'an 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." This is a highly controversial point of view within Islam which is not fully compatible with the consensus of Sunnis, and Wahhabis accuse Ahbash of doubt regarding the origin of the Qur'an. Another famous example regards the interpretations of the Qur'anic sentence describing God seated on his throne after creating the world. According to Wahhabi texts, this means that he literally sat on his throne; however, according to Shaykh Habashi, copying the Mu'tazila school of thought, it meant that he took control of the world.

Separation of religion and state

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. Al-Fakhani, an AICP representative said "Most of our states are Islamic and Muslims wish the presence of an Islamic state, but the regional and international conditions do not allow it." Consequently, the group repeatedly emphasized the need for Muslim-Christian co-existence and tolerance towards other religious groups in Lebanon.

Takfir

The 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. Al-Ahbash has mainly used takfir against Wahhabi and Salafi leaders. According to Tariq Ramadan, Al-Ahbash "adherents carry on a permanent double discourse: to Western questioners, they claim to support the emancipation of women and laicism to oppose the "fundamentalists" (all the issues they know are sensitive and useful for getting them recognized). However, within Muslim communities, they carry on an extremely intransigent and closed discourse, usually treating most of the principal Muslim ulama as kuffar by which they mean "unbeliever,' "impious people"). They base their teachings on interpretations recognized as deviant by all other schools of thought and all other scholars of note (for example, their singular understanding of the meaning of the name of God, or their assertion that the Qur'anic Text was interpreted by the angel Gabriel, or the practice of praying to the dead). Their approach on very specific points of doctrine (such as those we have referred to) is hostile and usually violent."

Political positions

As a political party, 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 after the Ahbash and Hezbollah concluded an undeclared alliance in Beirut that assured the election of their respective candidates. However, Trabulsi lost in the subsequent 1996 elections. In 2018, Trabulsi was again elected to serve on the Lebanese Parliament.

The Ahbash are also allied to the Amal Movement, a Shia party, and Mustaqbal.

Controversy

The group are seen as being controversial within Islam for its anti-Salafi religious stance and also, as their Sufi and other beliefs are seen as heretical. As a result, they are commonly described by Wahhabis as combining "Sufi polytheism, shirk, with Shi'i covert anti-Sunna tactics". According to Samuel Bar in Warrant for Terror: The Fatwas of Radical Islam and the Duty to Jihad, the Wahhabis have described the Ahbash as being outside of Ahl al-Sunnah and have argued that their fatwas should not be considered. Some of these fatwas have drawn significant controversy, including rulings that permit transactions involving interest with non-Muslims, the permissibility of intermingling between genders, and allowing prayer in a state of impurity under certain circumstances. Critics argue that such rulings deviate from the consensus of Ahl al-Sunnah wal-Jama'ah.

They are also viewed by other Muslims groups as being favoured by the governments of the United States, Europe, Ethiopia, and Australia, who "do indeed welcome the Ahbash activities among their Muslim citizens." They have been described as a sect by various commentators, while others see them as a valid religious movement. The AICP runs a network of Islamic schools in affiliation with Al-Azhar according to Kabha and Erlich although a range of scholars from the latter institution, including previous Presidents and Ali Gomaa, the former Grand Mufti of Egypt, have described the Al-Ahbash movement as deviant and unorthodox in their edicts or Fatwas (an official statement or order from an Islamic religious leader), and members of the movement were arrested "attempting to spread their beliefs on the campuses of Al-Azhar University" under the Egyptian penal code.

Australia

In 2011, the Australian National Imams Council accused the Muslim Community Radio Incorporated as being associated with Al-Ahbash, which they described as a fringe cult organisation and violent, and made public announcement for government officials not to renew its broadcasting license. However, the Australian Communications and Media Authority granted a 5-year license in 2011, which drew criticism from Islamic groups. In 2006, the Imam of Lakemba Mosque in Sydney, Taj El-Din Hilaly, threatened to back out of the Howard government's, Muslim Community Reference Group because of the inclusion of Dr. Mustapha Kara-Ali, who was affiliated with Al-Ahbash.

Egypt

In 2003, Ali Gomaa, the former Grand Mufti of Egypt, issued a fatwa describing the Ahbash as "deviant" that sought to "corrupt the Muslim creed and incite sedition amongst the Muslim Ummah. Moreover, they are paid agents to the enemies of Islam." In 2007, Egypt also arrested 22 men for seeking to spread the Ahbash faith in the country.

Ethiopia

In 2012, Muslim protesters in Addis Ababa accused the Ethiopian government of Meles Zenawi of promoting Al-Ahbash among the Muslim population of the country.

Jordan

During the 1990s fighting broke out between the Muslim Brotherhood and Al-Ahbash in what became known as the "war of the mosques". The fighting was started due to the brotherhood believing that Jordan's Ministry of Religious Endowments were giving precedence to Al-Ahbash members being allowed to teach in mosques from which they themselves were banned.

Lebanon

Due to its strong historical links with the Syrian government of the al-Assad family, the Ahbash have often been in conflict with the Lebanese supporters of the anti-Syrian Hariri family and in 2005 at least two of its members were initially implicated—jailed and later released—in the Assassination of Rafic Hariri. The Ahbash also strongly opposed and demonstrated against the Cedar Revolution that was triggered by Hariri's assassination. Ahbash reportedly remains neutral in the Syrian Civil War, despite pressure from both sides.

In 2010, Ahbash and Hezbollah members were involved in a street battle which was perceived to be over parking issues. Both groups later met to form a joint compensation fund for the victims of the conflict. However, despite this instance of violence, the Ahbash have "normal" and "friendly" relations with Hezbollah. The Ahbash have also engaged in bloody clashes in Sidon and Tripoli, in the 1990s, against the rival Sunni Al-Jama'ah Al-Islamiyah.

Saudi Arabia

Former grand mufti of Saudi Arabia Ibn Baz declared Ahbash a "deviant faction".

Ukraine

Roman Silantiev states that the mufti of Ukraine, Ahmad Tamim, a Lebanese citizen, has been accused of belonging to the "sinister sect" of Ahbash by his opponents, however, his opponents find it difficult to define the heresy of Ahbash. Ahmad Tamim's opponent mufti Said Ismaigilov allegedly has links to groups affiliated with the Muslim Brotherhood.

See also

References

  1. ^ Kabha, Mustafa; Erlich, Haggai (2006). "Al-Ahbash and Wahhabiyya: Interpretations of Islam". International Journal of Middle East Studies. 38 (4). United States: Cambridge University Press: 519–538. doi:10.1017/s0020743806412459. ISSN 0020-7438. JSTOR 4129146. S2CID 55520804.
  2. ^ Seddon, David (2004). A political and economic dictionary of the Middle East (1st ed.). Routledge. p. 22. ISBN 978-1857432121.
  3. ^ Hamzeh, A. Nizar; Dekmejian, R. Hrair (1996). "A Sufi Response to Political Islamism: Al-Ahbash of Lebanon". International Journal of Middle East Studies. 28. Beirut: American University of Beirut: 217–229. doi:10.1017/S0020743800063145. S2CID 154765577. Retrieved 10 April 2009.
  4. ^ Maasho, Aaron (11 May 2012). "Ethiopian Muslims protest government 'interference'". Reuters Africa. Archived from the original on 13 May 2012.
  5. ^ Gambill, Gary C. (2009). Barry M. Rubin (ed.). Lebanon: Liberation, Conflict, and Crisi. Palgrave Macmillan. ISBN 978-0230605879.
  6. ^ Islam, Md. Thowhidul (October 2021). "The Religious Thoughts of Abdullah ibn Muhammad Al-Habashi Al-Harari and the Doctrines and Politics of Al-Ahbash: An Evaluation". International Journal of Interreligious and Intercultural Studies. 4 (2). Retrieved 13 December 2024.
  7. Abbink, Jon (3 July 2014). "Religious freedom and the political order: the Ethiopian 'secular state' and the containment of Muslim identity politics". Journal of Eastern African Studies. 8 (3): 346–365. doi:10.1080/17531055.2014.917855. hdl:1887/27585. ISSN 1753-1055. S2CID 33389563.
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  9. ^ Rougier, Bernard (2007). Everyday jihad: the rise of militant Islam among Palestinians in Lebanon. Harvard University Press. p. 113. ISBN 978-0674025295.
  10. Sfei, Antoine; Olivier Roy (2008). The Columbia world dictionary of Islamism. Columbia University Press. p. 26. ISBN 978-0231146401.
  11. ^ Pierret, Thomas (2010). "Al-Ahbash". Basic Reference. 28. Scotland, UK: Edinburgh Academics: 217–229. doi:10.1017/S0020743800063145. S2CID 154765577. Retrieved 27 April 2012.
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  16. Amghar, Samir; Boubekeur, Amel; Emerson, Emerson (2007). European Islam: The Challenges for Society and Public Policy. Centre for European Policy Studies. p. 29. ISBN 978-9290797104.
  17. Middle East International No 508, 8 September 1995, Publishers Lord Mayhew, Dennis Walters MP; G.H.Jansen pp.13-14
  18. Rubin, Barry M. (2008). Chronologies of Modern Terrorism. M.E. Sharpe. p. 265. ISBN 978-0765620477.
  19. Gary C. Gambill (December 2007). "Islamist Groups in Lebanon" (PDF). Middle East Review of International Affairs. 11 (4): 46. Archived from the original (PDF) on 9 March 2016. Retrieved 12 April 2015.
  20. Mukerrem, Miftah. "Turkey and Ethiopia at Crossroads: Ahbashism and Gulenism". Insamer. Archived from the original on 2018-07-04. Retrieved 2018-07-04.
  21. ^ Pierret, Thomas (2005). "Internet in a Sectarian Islamic Context" (PDF). ISIM Review (Spring 2005). The Netherlands: International Institute for the Study of Islam in the Modern World: 15. Retrieved 10 April 2009.
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  23. "Ethiopian Muslims Protest Indoctrination by Government Sponsored Sect". The Muslim Link. October 12, 2015. Retrieved July 17, 2016.
  24. A Group of Islamic Researchers (September 25, 2007). "Al-Ahbash: Evolution and Beliefs". Islam Online. Retrieved July 17, 2016.
  25. al-Habashi, Shaykh 'Abdallah (1990). Sarih al-Bayan (Explicit Declaration). Beirut, Lebanon: Jam'iyyat al-Mashari'. pp. 86, 88, 90, 105 ('These ahadith are: "For whosoever I am master, this Ali is his master, O God support whosoever is"'), 111 ('Habashi does not give much importance to the Hanafi and Maliki Schools of Law'), 107, 195.
  26. Manar Al-Huda. Beirut, Lebanon: Association of Islamic Charitable Projects. 1992–93 .{{cite journal}}: CS1 maint: untitled periodical (link)
  27. al-Habashi, Shaykh 'Abdallah (1994). Al-Kafil bi-'Ilm al-Din al-Daruri (The Guarantor of the Necessary Science of Faith). Beirut, Lebanon: Burj Abi Haydar Mosque. p. 46.
  28. ^ al-Habashi, Shaykh 'Abdallah. Bughyat al-talib. Beirut, Lebanon: Association of Islamic Charitable Projects. p. 31.
  29. ^ al-Habashi, Shaykh 'Abdallah. "Shaykh Abdalla's lecture, 26 January 2003". Beirut, Lebanon: Association of Islamic Charitable Projects.
  30. Rubin, Barry (2009). Lebanon: Liberation, Conflict, and Crisis. Palgrave Macmillan. p. 139. ISBN 978-0230623064.
  31. Marshall, Paul; Shea, Nina (2011). Silenced: How Apostasy and Blasphemy Codes are Choking Freedom Worldwide. Oxford University Press, USA. p. 356. ISBN 978-0199812288.
  32. "A Sufi Response to Political Islamism" by R. Hrair Dekmejian & A. Nizar Hamzeh, p.225.
  33. Cited in Kabla and Erlich 2006: 531
  34. Mustafa Kabha; Haggai Erlich (November 2006). Al-Ahbash and Wahhabiyya: Interpretations of Islam (PDF). Cambridge University Press. p. 531. Retrieved 27 October 2014.
  35. Patrick Desplat; Terje Østebø (18 April 2013). Muslim Ethiopia: The Christian Legacy, Identity Politics, and Islamic Reformism. Palgrave Macmillan. p. 181. ISBN 9781137322098.
  36. "Al-Ahbash: Their Ideology and Evolution". The Levant News. 18 December 2015. Retrieved 12 July 2017.
  37. Mul’ataa, Yuunus Hajji (May 12, 2012). ""Ahbashism", Government and Ethiopian Muslim Protests" (PDF). Ethiomedia. Archived from the original (PDF) on October 4, 2016. Retrieved July 17, 2016.
  38. ^ Rougier, Bernard (2015-10-13). The Sunni Tragedy in the Middle East: Northern Lebanon from al-Qaeda to ISIS. Princeton University Press. p. 88. ISBN 9781400873579. Retrieved 17 July 2016.
  39. Pall, Zoltan (2013). Lebanese Salafis Between the Gulf and Europe: Development, Fractionalization and Transnational Networks of Salafism in Lebanon. Amsterdam University Press. pp. 44–47. ISBN 978-9089644510.
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  41. ^ Ramadan, Tariq (2004). Western Muslims and the Future of Islam. Oxford University Press. p. 55. ISBN 978-0-19-517111-2.
  42. Hamzeh and Demekjian 1996: 225; el Khazen 2003: 620, Table 2
  43. Omayma Abdel-Latif (January 2008). "Lebanon's Sunni Islamists—A Growing Force" (PDF). Carnegie Middle East Center.
  44. ^ Grayling, A. C. (2010). Ideas That Matter: The Concepts That Shape the 21st Century. Basic Books. p. 139. ISBN 978-0230623064.
  45. ^ Mustafa Kabha; Haggai Erlich (November 2006). Al-Ahbash and Wahhabiyya: Interpretations of Islam (PDF). Cambridge University Press. p. 529. Retrieved 27 October 2014. (Refers to Al-Ahbash's own monthly magazine, Manar Al-Huda 93 (December 2000): 36-42 and their other sources and web-sites.)
  46. Bar, Shmuel (2008-06-13). Warrant for Terror: The Fatwas of Radical Islam and the Duty to Jihad. Rowman & Littlefield Publishers. ISBN 978-1-4616-4685-3.
  47. Mustafa Kabha; Haggai Erlich (November 2006). Al-Ahbash and Wahhabiyya: Interpretations of Islam (PDF). Cambridge University Press. pp. 527–8. Retrieved 27 October 2014.
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  50. Liz Fuller (September 14, 2016). "Analysis: Grozny Fatwa On 'True Believers' Triggers Major Controversy". Radio Free Europe/Radio Liberty/RFE/RL, Inc. Retrieved March 27, 2017. (Excerpt: "Conference participants, who included Ahmed El-Tayeb, rector of Cairo's Al-Azhar Islamic University, adopted a fatwa stipulating that the sole true adherents of traditional Islam are those who abide by Kalam scholastic theology, belong to one of the four madhhabs (legal schools)......It identifies the Salafi strain of Sunni Islam professed in Saudi Arabia as a "dangerous and erroneous contemporary sect," along with the extremist group Islamic State, Hizb ut-Tahrir, and the Habashis.")
  51. Yawar, Athar Ahmed (2020). From Madness to Eternity: Psychiatry and Sufi Healing in the Postmodern World. London, United Kingdom: UCL (University College London). p. 166. Retrieved March 2, 2021. (Refers to the fatwās against the Ahbash from a range of scholars, including Ali Gomaa, the Mufti of Egypt (fatwā dated 1999), and Ahmad Umar Hashim, the president of Al-Azhar University (2001).)
  52. ^ "Egypt arrests 22 men for corrupting Islam"- Reuters, 13 December 2007. ("The source said they belong to the al-Ahbash sect – which has a significant following in Lebanon and strong historical ties to Syria – and which is considered unorthodox by many Islamic clerics including the ones at Al-Azhar.")
  53. O'Brien, Natalie (9 January 2011). "Muslims call for 'radical' radio station to be closed". Sydney Morning Herald.
  54. Norrie, Justin (22 May 2011). "Muslim radio stays on airwaves". Sydney Morning Herald.
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  56. Kerbaj, Richard. "Howard's Muslim advisory team split". WWRN. The Australian.
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