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Al-Ahbash
Emblem
LeaderHussam Qaraqira
Founded1983
Beirut, Lebanon
HeadquartersVarious
IdeologyReligious pluralism
Traditionalism
Apolitical
ReligionSunni Islam (Sufi)
Website
www.aicp.org
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Al-Ahbash (Template:Lang-ar / al-aḥbash / Template:Lang-en), also known as the Association of Islamic Charitable Projects (Template:Lang-ar / jam'iyyat al-mashari' al-khayriyya al-Islamiyya) is a Sufi religious movement which was founded in the mid-1980s. The group follow the teachings of Ethiopian scholar Abdullah al-Harari. The organization runs Islamic schools affiliated with Cairo's Al-Azhar University.

Due to the group’s origins and activity in Lebanon, the Ahbash have been described as the “activist expression of Lebanese Sufism.”

History

The Association of Islamic Charitable Projects was founded in the 1930s by Ahmad al-Ajuz, According to Gary Gambill the AICP arrived in Lebanon in the 1950s, where he says "they blended Sunni and Shi'a 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. There 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.

In 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 gruesome public execution of his assassins in 1997.

Religious beliefs

Al-Ahbash beliefs are an interpretation of Islam combining elements of Sunni Islam and Sufism. Their religious ideology is very much in line with the traditional Sunni doctrines, although the groups sometimes unrestrained use of takfir has brought them under discension by the wider Islamic community. Al-Ahbash follows the Shafi school and Ash'ari theology, their Sufi aspect is derived from the Rifa'i brotherhood. The group rejects Islamist figures such as Ibn Taymiyyah, Muhammad ibn Abd al-Wahhab and Sayyid Qutb. It advocates Islamic pluralism, and opposition to political activism (its slogan is "the resounding voice of moderation"). It also promotes its beliefs internationally through a major internet presence and regional offices, notably in the United States.

Doctrinal Aspects

Syncreticism

Shaykh Habashi's syncretic teachings draw upon a conflation of different branches of Islamic theology, and thereby elude unambiguous classification. In an address to his followers, Shaykh Habashi stated that "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-tradionalist", 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 blend elements of Sunni and Shi'a theological doctrines with Sufi spiritualism by supporting the legitimacy of Imam Ali and his descendents while condemning Mu'awiyya, the caliph and governor of Damascus, and his son Yazid as "seditious" thus adopting Shi'ite tradition whereas setting apart from all other Sunni jurists. 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), mystical dancing sessions, use of musical bands in religious ceremonies and the support of three Sufi Tariqas. The contention that it is a primarily Sufi movement, however, has been disputed.

Moderation

Mustafa Kabla and Haggai Erlich identify "moderation" 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 radical 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 which they accuse Wahhabis of. 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 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." 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, following 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. 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. 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.

The Ahbash are also allied to the other major Shia party, the Amal Movement.

Controversy

The group are seen as being controversial within Islam for its anti-Salafi religious stance, 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". They are also viewed by other Muslims groups as being favoured by the governments of the United States, Europe, 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.

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.

Egypt

Al-AZHAR OF EGYPT AND THE AICP (Association of Islamic Charitable Projects) OF LEBANON THE KINSHIP OF THE NEW MILLENNIUM.

A grand and distinguished development was the focus of attention in the city of Beirut on the 9th of Sha^ban coinciding with the 17th of November 1999. On that day a historic agreement was signed between the Academy of Islamic knowledge-Al-azhar of Egypt and the Institute of Islamic teachings of the Association of Islamic Charitable ProjectsBeirut Lebanon. This remarkable agreement outlined a collaborative exchange in Islamic knowledge, culture and the Sciences, between the two highly acclaimed sources of Islamic references.

Dr. Ahmad ^Omar Hashem, Head Master of Al-Azhar arrived at Beirut accompanied by Dr. Mohammad Saleh, Dean of the Faculty of Cultural Sstudies and Modern Sciences, in response to an invitation received from the Association of Islamic Charitable ProjectsBeirut Lebanon.

The ceremony which signified the mutual agreement of support was held at the Commodore Hotel in Beirut. Official attendants included Sheikh Hussam Qaraqira International AICP President. Dr. ^Adnan Taraboulsi AICP Vice President, AICP executive members, Honorary Sheikhs, Head Masters, educators, and trainers of the AICP education Colleges and Training Centres.

The ceremony was initiated by a glorious recitation from the honorable Qur’an. Sheikh Ussama Al-Sayed, Head of the AICP Biqa^ branch delivered the first word in which he welcomed the honorary guests and commended the achievements and progress of Al-Azhar and the crucial impact the agreement in focus will have on the Islamic nation. Afterwards Dr. Hashem and Sheikh Hussam Qaraqirah proceeded with signing the symbolic agreement; the product of negotiations outlining a collaboration of Islamic Cultural Knowledge and the Sciences to be exchanged between Al-Azhar and the AICP. A clear understanding of shared interests and goals was established. This lead to the conclusion, the AICP would be consulted with, to help coordinate the academic curriculum taught at Al-Azhar, making shared responsibility inevitable.


This was followed by a word by Dr. Ahmad Hashem reaffirming the purpose of the agreement. “It signifies the shared interest and concern towards preserving the Islamic Legacy of Al-Azhar bound by the Islamic knowledge, culture and ethics”. Dr. Ahmad Hashem recogized the befitting aims of the AICP and said, “ in recognizing the authenticity and principles of moderation adopted by the AICP, potential students will be sent to the AICP to acquire essential fundamental and supplementary Islamic knowledge. This will empower such students to become moderate Islamic activists working within the boundaries of moderation exercised by the AICP”. He added “ we welcome students from around the world aspiring to acquire Islamic knowledge from Al-Azhar”. Dr. Ahmad commented on the presnt situation of the Muslim nation and the effect of knowledge for empowerment. He said, “It is well known that the present Islamic nation faces enormous challenges that we as Muslims must confront with knowledge and intellect in order to defeat the infectious propagation against Islam”. He added “we need to readapt to the authentic Islamic heritage. For the achievement of this goal we welcome the contribution and support of the Scholars and Sheikhs of the AICP. I have observed the AICP to be the fortress of knowledge and the shield of sound intellect necessary to our nation. The nation of Islam, presently totaling a fifth of today’s global population, needs to reunite and to congregate like we gather here today. We must adhere to the orders of Allah and diffuse the factors of friction and division. Prophet Muhammad warned us against becoming disunited and disrupted. We as a nation possess the secret power of this nation—we possess the Holly Qur’an, which embeds the principles of victory and success”. To clarify this fact and point to the impressions held by non Muslims towards the Quran, Dr. Hashem darw on a statement made by a non Muslim. He said, “this true fact is evidently recognized even by the enemies of Islam. Reportedly, one such enemy who was present in a formal session once said ‘we have no hope of achieving resolution as long as the Qur’an remains the possession and constitution of Muslims’”.


Dr. Hashem then declared, “we are in need of Islamic Institutions and Colleges active in spreading the Qur’anic teachings,the authentic Islamic culture, the sound intellect and exceptional conduct such as that inherent in the practice of the AICP. That which is free from exaggerations and extremism”. Dr. Hashem concluded his compelling speech by expressing his great joy in signing this agreement with the AICP. He forecast this to be the beginning of a relationship committed to mutual interest and cooperation. He supplicated that the AICP continue flourishing in the realms of progress and achievement.


Sheikh Hussam Quaraqira delivered the climax of the evening in an equally compelling speech in his rank as the International President of the AICP. After welcoming Dr. Ahmad Hashem, Dr. Mohammad Saleh and guests, Sheikh Hussam gave recognition to the vital role played by Al-Azhar up until its present day. He ascertained Al-Azhar is a prominent source of Islamic reference relied upon even beyond its national borders. The Honorable Sheikh Hussam added, “Al-Azahr remains immune from the spread of misinformation produced by the many imposter associations that have emerged to inject a disease into the pure teachings of Islam. The Azhar reamins diligent in preserving authentic Islamic scripts and the teachings of acclaimed Muslim scholars and their consensus”.


Dr. Ahmad Hashem took the stage once again to present two wall plaques to AICP officials representing the gratitude and high regard Al-Azhar holds for the AICP. Dr. Ahmad Hashem presented the first plaque to Sheikh Hussam Qararqira and the second to Dr. ^Adnan Taraboulsi. The ceremony was sealed by the alluring voices of the chanting group.


During their visit to Beirut, Dr. Ahmad Hashem and Dr. Mohammad Salah paid a special visit to the Honorable Shiekh ^Abdullah Al-Harrariy at his home. They were accompanied by the Honourable Shiekh Hussam Qaraqira, Dr. ^Adnan Taraboulsi and a number of Sheikh’s and other executive administrative members of the AICP.


The visit was aromatized with a discussion about general Islamic matters and the current situation of the Islamic mission and its missionaries. The topics of emphasis were the importance of the spread of the Islamic knowledge and its culture and heritage as well as to teach the methodology of prophet Muhammad in order to remain on the true path of success. Dr. Hashem then underlined the discussion insisting that the Academy of Al-Azhar will continue to bind relations with scholarly Awliya’ who have committed their lives to serve the nation of Islam such as the Honorable Shiekh ^Adullah Al-Harrariy whom Dr. Hashem recognized as being “a symbol of knowledge and piety”.


Dr. Hashem and Dr. Salah rounded off their visit to Beirut with tours around the schools and other educational institutions of the AICP and visits to Presidential and Parliamentary Government officials. In addition Dr. Hashem was the honorary official to launch the opening of the Mosque of Al-Houda in Bshamoun Beirut at the opening ceremony.

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.

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.

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.

See also

References

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