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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). 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).
According to an independent study done at the American University of Beirut , the founder of Al-Ahbash ideological discourse goes back to the pious ancestors (al-salaf) and the writings of Shafi'i, Ash'ari, and Maturidi..


==See also== ==See also==

Revision as of 18:29, 27 September 2008

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Al-Ahbash is a religious sect and political party in Lebanon; 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).

It follows the teachings of Shaykh Abdullah Al-Harari (Abdullah ibn Muhammad ibn Yusuf al-Harari al-Shibi al-Abdari), also known as al-Habashiyy ("the Ethiopian" and cognate to Habesha), an interpretation of Islam combining elements of Sunni and Shi'a theology with Sufism. It advocates pluralism, and opposition to political activism and violence (its slogan is "the resounding voice of moderation"). It also promotes its beliefs internationally through a major Web presence and regional offices, notably in the United States.

It is highly controversial within Islam for its religious stance (anti-Salafi, and with Sufi and other beliefs seen as heretical ) and its political alliances (pro-Syria and conciliatory toward the West). According to an independent study done at the American University of Beirut , the founder of Al-Ahbash ideological discourse goes back to the pious ancestors (al-salaf) and the writings of Shafi'i, Ash'ari, and Maturidi..

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.

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