This is an old revision of this page, as edited by 2001:56a:7230:b00:445b:84dc:d278:846d (talk) at 08:16, 5 July 2016 (Remove points that contain no proof, hearsay.). The present address (URL) is a permanent link to this revision, which may differ significantly from the current revision.
Revision as of 08:16, 5 July 2016 by 2001:56a:7230:b00:445b:84dc:d278:846d (talk) (Remove points that contain no proof, hearsay.)(diff) ← Previous revision | Latest revision (diff) | Newer revision → (diff) For the ancient region, see Al-Habash. Political party| Al-Ahbash | |
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| Leader | Hussam Qaraqira |
| Founded | 1983 Beirut, Lebanon |
| Headquarters | Various |
| Ideology | Religious pluralism Neo-Traditionalism Apolitical Anti-Salafi |
| Religion | Sunni Islam (Ash'ari, Sufi) |
| Website | |
| www.aicp.org | |
| Part of a series on Islam Sufism |
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| Ideas |
| Practices |
Sufi orders
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| List of sufis |
| Topics in Sufism |
 Islam portal |
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 blends 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. Al-Ahbash has mainly used takfir against Wahhabi and Salafi Claiming leaders. They base their teachings on interpretations recognized by prestigious schools such as Al-Azhar University in Egypt.
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.
External links
- Association of Islamic Charitable Projects official US site
- ^ 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/S0020743806384024. JSTOR 4129146.
- ^ Seddon, David (2004). A political and economic dictionary of the Middle East (1st ed.). Routledge. p. 22. ISBN 978-1857432121.
- ^ 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. Retrieved 10 April 2009.
- ^ Rubin, Barry (2009). Guide to Islamist Movements. M.E. Sharpe. p. 322. ISBN 978-0765617477.
- Gambill, Gary C. (2009). Barry M. Rubin (ed.). Lebanon: Liberation, Conflict, and Crisi. Palgrave Macmillan. ISBN 978-0230605879.
- ^ Rougier, Bernard (2007). Everyday jihad: the rise of militant Islam among Palestinians in Lebanon. Harvard University Press. p. 113. ISBN 978-0674025295.
- Sfei, Antoine; Olivier Roy (2008). The Columbia world dictionary of Islamism. Columbia University Press. p. 26. ISBN 978-0231146401.
- ^ Pierret, Thomas (2010). "Al-Ahbash". Basic Reference. 28. Scotland, UK: Edinburgh Academics: 217–229. doi:10.1017/S0020743800063145. Retrieved 27 April 2012.
- Raphaël Lefèvre (April 2014). "The Roots of Crisis in Northern Lebanon" (PDF). Carnegie Endowment for International Peace. p. 8. Retrieved 28 October 2014.
- ^ Dietrich Jung (18 September 2004). Jung, Dietrich (ed.). The Middle East and Palestine: Global Politics and Regional Conflict. Palgrave Macmillan. p. 156. ISBN 9781403982124.
- ^ Gary C. Gambill (December 2007). "Islamist Groups in Lebanon" (PDF). Middle East Review of International Affairs. 11 (4): 44. Retrieved 12 April 2015.
- Nicholas Blanford (25 August 2006). Killing Mr Lebanon: The Assassination of Rafik Hariri and Its Impact on the Middle East. I.B.Tauris. p. 177. ISBN 9780857714053.
- 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.
- Rubin, Barry M. (2008). Chronologies of Modern Terrorism. M.E. Sharpe. p. 265. ISBN 978-0765620477.
- Gary C. Gambill (December 2007). "Islamist Groups in Lebanon" (PDF). Middle East Review of International Affairs. 11 (4): 46. Retrieved 12 April 2015.
- ^ 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.
- 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.
- Manar al-Huda. Beirut, Lebanon: Association of Islamic Charitable Projects. 1992–93 .
{{cite journal}}: CS1 maint: untitled periodical (link) - 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.
- ^ al-Habashi, Shaykh 'Abdallah. Bughyat al-talib. Beirut, Lebanon: Association of Islamic Charitable Projects. p. 31.
- ^ al-Habashi, Shaykh 'Abdallah. "Shaykh Abdalla's lecture, 26 January 2003". Beirut, Lebanon: Association of Islamic Charitable Projects.
- Rubin, Barry (2009). Lebanon: Liberation, Conflict, and Crisis. Palgrave Macmillan. p. 139. ISBN 0230623069.
- Marshall, Paul; Shea, Nina (2011). Silenced: How Apostasy and Blasphemy Codes are Choking Freedom Worldwide. Oxford University Press, USA. p. 356. ISBN 0199812284.
- "A Sufi Response to Political Islamism" by R. Hrair Dekmejian & A. Nizar Hamzeh, p.225.
- Cited in Kabla and Erlich 2006: 531
- Mustafa Kabha; Haggai Erlich (November 2006). Al-Ahbash and Wahhabiyya: Interpretations of Islam (PDF). Cambridge University Press. p. 531. Retrieved 27 October 2014.
- Patrick Desplat; Terje Østebø (18 April 2013). Muslim Ethiopia: The Christian Legacy, Identity Politics, and Islamic Reformism. Palgrave Macmillan. p. 181. ISBN 9781137322098.
- Hamzeh and Demekjian 1996: 225; el Khazen 2003: 620, Table 2