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'''Al-Ahbash''' is a Sunni Islamic movement and non-political group initiated in Lebanon in the early 80s; 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). '''Al-Ahbash''' is a Sunni Islamic movement and non-political group initiated in Lebanon in the early 80s; 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).



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Al-Ahbash is a Sunni Islamic movement and non-political group initiated in Lebanon in the early 80s; 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).

The group follows the Sunni (Shafi`i) teachings through the guidance of Sheikh `Abdullah ibn Muhammad ibn Yusuf al-Harari al-Shaybi al-`Abdari, also known as al-Habashi ("the Ethiopian"). It follows Sunni theology with Sufism. It advocates co-existence with non-Muslims, and an opposition to political activism and violence (its slogan is "the resounding voice of moderation").

At its core the revivalist movement initiated by the Ethiopian (Habashi) Sheikh who migrated from Ethiopia (al-Habashah) to Damascus then Beirut, carries a traditional outlook and practice of Sunni Islam.

It is highly controversial within some extremists circles for its religious stance against Wahhabism, and its conciliatory and diplomatic position with governments (notably Syria and Western governments).

The movement's objectives carry a strong opposition to the politically oriented movements that it sees as heretics, such as the group named al-jama`a al-islamiyya, or the wahhabi movement or hizbut-tahrir, whose calls have been rendered extremist and non-Islamic through the Sheikh's interpretation and academic methodology.

Initially in the 80s, it was an older generation that supported the movement's path. This generation of people used their established contacts (some Syrian) which were heavily relied upon during the complex Lebanese civil war period for the protection of the association that housed the movement's spiritual guide (jam`iyat al-mashari` est. 1930).

In the current climate (post 9/11), we are witnessing the weakening of the 'older generation' effects on the general movement's path and especially its political path. A new generation of younger men in their 30s (some of whom are highly educated at western universities) are taking the lead at the movement. This generation professes a strong Islamic outlook enshrined in non-rebellious Sufi practices and a heavy emphasis on education and awareness as a contemporary alternative for regional stability.

The leadership of the movement by this new generation who has been personally raised by the spiritual guide himself (Sheikh Abdullah al-Habashi), is seen by some as a pure expression of the Sheikh's intent and a reforming period for the Levant.


Sheikh al-Harari (al-Habashi)


Sheikh al-Harari who is an orator of transmitted Prophetic traditions (Hadiths) has played a vital role in helping the Sunni community of Lebanon mold its Islamic Sunni identity post the Second World War in the Levant (East Mediterranean).

Although Sheikh al-Harari is a Shafi`i scholar, he promotes all four Sunni schools of thought in practice namely that of Imam Shafi`i, Imam Malik, Imam Ahmad and Imam abu-Hanifah. Theologically in matters of creed, the Sheikh promotes the Sunni schools of Imam al-Ash`ari and Imam al-Maturidi.

Al-Ahbash specialise in the dissemination of Islamic knowledge based on a traditional methodology of classical Muslim scholars.

They promote their teachings internationally through a major Web presence and regional offices, notably in the United States, Australia and Germany.

See also

References

A Sufi response to political islamism: Al-ahbash of Lebanon A. Nizar Hamzeh and R. Hrair Dekmejian, International Journal of Middle East Studies 28 (1996), 217-229.

External links