CIF INTERNATIONAL ASSOCIATION

العقيدة الإسلامية الصحيحة

 

 

 

عبد الله الهرري الحبشي

ABDULLAH AL HARARI AL HABASHI

 

 

 

 

 

INTRODUCTION

 

Almost all information in this article has been taken from official AICP websites; www.shaykhabdullah.com, AICP official FB page,  Amman Message official website, Wikipedia and information available about Shaikh al-Harari on public domain.  We have provided references all through the article and have refrained from giving our personal opinions.

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The article has been written with good intention to guide people to the straight  path of Islam. 

Let us reiterate that we have nothing against the person of Shaikh Abdullah Al-Harari.  Also, we do not have any issues with AICP.  It is our strong conviction that everyone has a right to choose faith of his choice.  We have no dispute with this right.  Also we do not hate anyone on the basis of his/her faith.  Our focus is Sahih Iman and we explain facts to people in the light of Quran and Ahadith.  If they accept it, it is fine with us.  If they reject it, it is also fine with us.    

 

 

 

 BRIEF BIOGRAPHY

 

Shaikh Abdullah Ibn Muhammad Ibn Yusuf al-Harari (1920–2008) was born in al-Hirara, near Somalia, in 1920.  His website does not provide information about his early education, except that he studied under local teachers.  Later, he visited Ethiopia where he studied Shafi'i jurisprudence and became a mufti in the Oromo tribal region. Details of his teachers are available on his official website. Read more... 

It is reported that Abdullah Al-harari first followed Qadiri Silsila, then Tijani order, then Qadiri Silsila again, then finally Rifaʿi  Silsila.  Some unconfirmed Salafi reports suggest that Abdullah Al-Harari  was expelled from Ethiopia in 1947 by Haile Salassie.   However, these reports are denied by his followers.  After leaving Ethiopia, he traveled to Makka, Saudi Arabia. In 1948, he journeyed to Jerusalem and then to Damascus.  In 1950 he moved to Beirut.  In Beirut, he consolidated his following among local people and by early eighties, he took over the Association of Islamic Charitable Projects in Lebanon. Read more...

 

 

 

 THE ASSOCIATION OF ISLAMIC CHARITABLE PROJECTS

 

The Association of Islamic Charitable Projects was founded in the 1930s by Ahmad al-Ajuz. According to Gary C. Gambill, political analyst specialized in Syria-Lebanon politics, the AICP arrived in Lebanon in the 1950s, where "they blended Sunni and Shia theology into a doctrinal eclecticism that preached non-violence and political quietism".

The AICP remained without a formal leader until 1980s when Shaikh al-Harari became its head.  The AICP was fully taken over by Ahbash in 1983.  Ahbash was founded in Beirut;  from where they spread within and outside Lebanon and established educational and religious institutions.  Around 90's Ahbash propelled from a minority group to a large movement in Lebanon mainly due to Syrian backing.   It is reported that at the end of the 90's there were close to 250,000 Ahbash members worldwide.  Several public figures like Kery James (Abd Samad Moussaui) became Ahbash members, when it emerged in France in 1991.  

Ahbash refrained from involvement in inter-sectarian violence in Lebanon.  They were committed to moderation and political passivity. However, in 1990s, they entered politics and took part in 1992 parliamentary elections  in which their candidate Dr. Adnan Trabulisi was elected to the Lebanese parliament.  However, Dr. Trabulisi lost his seat in the subsequent 1996 General elections.   In 1995,  members of "Osbat al-Ansar" a Salafi Terrorist group in Lebanon, killed the leader of Ahbash, Sheikh Nizar Halabi.  Read more... 

 

 

 

SHAIKH AL-HARARI'S BELIEFS

 

(1) In an address to his followers, Shaikh al-Harari is reported to have  stated as follows: "We are Ash'aris and Shafi'is. The Ash'ariyya is the basis of our belief, and the Shafi'iyya is our daily code". It is however observed that the structure of Shaikh al-Harari's beliefs blends elements of Sunni and Zaidi Shia theology. 

One of the most revealing aspects of his belief is his acceptance of the Shia Zaidi doctrine of legitimacy.  Shaikh al-Harari believed everyone who fought  against Hadhrat Ali (رضئ اللہ تعالی عنہ) was a transgressor (باغى). ('As-Sirat al-Mustaqim'; and 'Al-Kafil bi-'Ilm al-Din al-Daruri', published in Beirut). 

 

(2) Shaikh al-Harari did not give importance to Hanafi and Maliki schools of thought in regard to the respect of Sahabah.  Equally significant is his rejection of the use of Ijtihad by Ahle Sunnah Jurists in regard to Mu'awiya (رضئ اللہ تعالی عنہ)He declared that "the faction of transgressors (الفرقة الباغيــة)" was that of Mu'awiya (رضئ اللہ تعالی عنہ) and those who fought against Hadhrat Ali (رضئ اللہ تعالی عنہ). (Sarih al-Bayaan).

 

(3) Shaikh al-Harari explicitly disagreed with most contemporary Sunni Ulema and attributed sinfulness and moral corruption with a number of Sahabah. In his book "Al-dalil al-Shar'i ala ithbat man qaatalahum Ali min Sahabi  aw Tabi'e"  ( The Legal evidence for establishing the Sinfulness of those companions or successors of companions who fought against Ali - رضئ اللہ تعالی عنہ), he openly attributes sinfulness, oppression and rebellion to Ummul Momineen Aisha, Talha and Zubair and others (رضئ اللھ تعالی عنہم اجمعین).   He takes the same stance in other books like Izhar al-Aqida; al-Matalib al-Wafiyya; ad-Dalil al-Qawim; al-Maqalat al-Sunniya, etc.  

The above beliefs indicate that Shaikh al-Harari's association with Tijani order/Tijani scholars  left a deep influence in his Islamic beliefs.  

(4) Shaikh Al-Harari misinterpreted the statement of Imam al-Tahawi : “We love the Companions of the Apostle of Allah (صلى الله عليه و آله وسلم), and we never mention them except in a good way". 

In his book Izhar al-ʿAqidat al-Sunniyyah he claimed that “The meaning of the above statement is that, as a whole, we do not mention them except in a good way, but whoever is authentically charged ( with wrongful deeds), he is criticized for it (man thabata ʿalayhi shay’ yuntaqad ʿalayh)”.

(5) While commenting on Imam al-Nasafi's statement “One must refrain from mentioning the Companions except in good terms.” Shaikh al-Harari wrote in his book "al-Matalib al-Wafiyyah fi Sharh al-ʿAqidat al-Nasafiyyah" - "It does not mean that it is forbidden to mention individuals among the Companions other than in good terms." 

The meaning of the above statement of Shaikh al-Harari is that  it is allowed to criticize and condemn Sahabah selectively. 

 

(6)  In his book 'Sarih al-Bayan',  Shaikh al-Harari  pinpoints  Khalid Ibn al-Walid (رضئ اللہ تعالی عنہ), along with some other Sahabah as outside the Prophetic prohibition against insulting the Companions. Meaning, Khalid Ibn Al-Walid (رضئ اللہ تعالی عنہ) and some others can be insulted.

 

(7) Shaikh al-Harari pinpoints Talha (رضئ اللہ تعالی عنہ) and Zubair (رضئ اللہ تعالی عنہ) as sinners (Astaghfirullah). 

In his book ' Hall Alfaz al-Kafil' he states: “Those who came out to Basra and fought Hadhrat Ali (رضئ اللہ تعالی عنہ) (in the battle of Camel), among those people were two major ones of the elite of the Companions (Talha and Zubair). Despite this we say that these two sinned, they fell into sin." (Astaghfirullah). 

 

(8) Shaikh al-Harari's belief about Quran is also highly controversial. He claimed that Quran contains the word of God but could be written only after "Gabriel (علیھ السلا م) listened, understood and passed it on to the Prophets and the Angels" (Izhar Al-Iqedah Al-Sunnyah P. 59).

Shaikh al-Harari is claiming that the Quran is actually Jibreel's (علیھ السلا م) word (speech) as per his (Jibreel's - علیھ السلا م) understanding of the word of God.  This is highly controversial point of view within Islam; not compatible with the consensus of Ahle Sunnah wal Jama'a.  We pray Allah (سبحانہ و تعا لی) save us from such misconceptions, Ameen.

 

(9) Shaikh Al-Harari claimed authorship of a text which was originally authored by al-Habib Abd Allah Ibn Husain Ibn Tahir Ba'Alawi (1778-1855).  He republished the text under the title "Bughyat al-Talib li-Maʿrifat al-ʿIlm al-Dini al-Wajib" in 1407 H with the statement “Authored by Abd Allah al-Harari” on the cover. The book was published again with his name in 1411 H.  This time it was exposed that the book actually belonged Ibn Taher.  Shaikh al-Harari published the book  third time in 1416 and admitted that it was actually authored by Ibn Taher.

 

(10) Shaikh al-Harari considered Sufi orders like Qadiriyya, Rifa'iyya and Naqshbandiyya  as  Turuq Ahl Allah.  (Manar al-Huda, Nov 1992).  However, not all Sufi orders are acceptable to the Ahbash. Some Sufi orders that have considerable following in Lebanon are outside the category of Shaikh al-Harari's Turuq Ahl Allah. You can read more about it in Ahbash literature.     

 

(11) Ahbash reject the idea of Islamic State anywhere in the world. They advocate 'separation of religion and State'. They emphasize the need for Muslim-Christian co-existence and tolerance towards other religious groups. They propagate Islamic pluralism and opposition to political activism in the name of Islam.  Their slogan is "The resounding voice of moderation". They promote these ideas internationally through a major internet presence and regional offices, notably in Europe, United States and Australia. Read more...

 

(12) Ahbash scholars have done a commendable job in refuting blasphemous beliefs of Wahhabis, Ikhwanul Muslimeen and their like minded groups. Shaikh al-Harari has  successfully refuted Salafi scholars like Ibn Taymiyyah, Ibn Abd al Wahhab, Syed Qutub and others. He has rejected any form of anthropomorphism practiced by Salafis, Ikhwan and their like minded groups.

Shaikh al-Harari called for preaching moderation and good behavior as ways of implementing religious principles and combating extremism propagated by Salafis all over the world. Particularly, Ahbash's progressive views on education, role of women, and science are praise worthy.    

 

 

SHAIKH AL-HARARI SIGNED AMMAN MESSAGE

 

The biggest conspiracy against Islam is the Amman Message initiated in 2005 by King Abdullah II of Jordan. And one of the most disturbing things from Ahle Sunnah point of view is the Fatwa issued by Shaikh al-Harari in support of Amman Message. 

 

The picture shows the Fatwa issued by Shaikh al-Harari attesting Amman Message. The fatwa is displayed on official Amman Message Website on this link. The Website has also mentioned that Shaikh al-Harari is one of the signatories to Amman Message. They listed this information at # 267 under Lebanon signatories  Read more.

 

 

Ammanism is a Universal Religion; the new version of Deen-e-Elahi which was introduced by Emperor Akbar in India in 1582.

The people who support Amman Message are known as Ammanis. They claim that all 73 sects and their hundreds of sub groups are true Muslims. They also claim that Christians and Jews are "believers" just like Muslims.  

The Ammani claim of all sects, including Salafis, Ikhwan, Shias, Ibadi Kharijis and their thousands of sub Groups, as Muslims,  is against the commandments of Quran and Sunnah.  Also, Ammanis' declaration of Christians and Jews as "Believers" is Kufr. We have discussed these issues in detail in the following articles.  It is important that every Muslim in the world reads this information to know facts in the light of Quran and Ahadith. 

 

 

There are three distinct deviant Major Groups among Muslims.  (1) Salafis and like minded, (2) Shias and like minded, and (3) Ammanis and like minded.  These three major groups form 72 deviant sects and hundreds of their sub groups.  We have explained the seriousness of deviancy of these groups in the light of Quran and Ahadith in the following articles.  Until these Groups come back to Sahih Iman, there is no hope that they will be able to save themselves from the eternal Hellfire.

 

The moment someone attests in writing the validity of Amman Message; meaning signs Amman Message,  he becomes an Ammani for all practical purposes.  If someone believes in Ammanism theory, promotes this theory among Muslims, does not sign the Amman Message and claims that he is Ahle Sunnah; then he comes under the ambit of Munafeqeen.

 

Ammanism is a Universal religion promoted by Zionists to pave the way for their Global rule. The Ammani Imam, King Abdullah II of Jordan, who initiated Amman Message, has hatched this conspiracy to become Khalifa of Islam. As a matter of fact, Nazim al-Haqqani has already declared him as Khalifa-e-Islam. 

 

THE CURRENT SYRIAN CONFLICT seems to be directly related to this conspiracy. Zionists and Salafists are hand in glove to overthrow present Syrian regime with help of Nato.  They are using hired Salafi terrorists to overthrow the regime.  Once they occupy Syria, it is very likely that they will declare King Abdullah II of Jordon as Khalifah and all Muslim countries will be forced by Nato to bow down in front of a Zionists nominated Khalifa-e-Islam.  The Zionists already rule the Christian world in Europe and Americas.  They will rule the Muslim world as well,  with the help of a proxy Khalifa-e-Islam.  This way, most of the Globe will come under Zionists direct rule. 

Watch following videos how Zionists New World Order is behind the crises  Syria. 

 

 

 

 

Islamic Scholars and their followers should be watchful not to become prey to Zionists' designs.  They should not sell  Islam and Muslims  in the hands of Zionists by signing Amman Message.  They should protect their Iman and work to protect Islam and Muslims in the world.  They should know that their lives in this world are limited and they will be answerable in front of Allah (سبحانہ و تعا لی) after their death. 

Sahih Iman is an essential requirement for our salvation. We hope sanity will prevail and our Scholars and their followers will realize what is good and what is bad for them in this world and in Hereafter.

 

 WAMA ALAINA ILLAL BALAGH

 

 Further Reading

The Conspiracy of Islamic Caliphate

Ammani Groups in the world

The Dawn of Islamic Khilafah

 

 

 

 

 
  

السلام عليكم و رحمة الله و بركاته

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