Exposing the Ahbash

Exposing Abd Allah al-Harari
and his sect the Ahbash of Lebanon
(“Association of Islamic Charitable Projects”)

Markaz al-Nasr li Ahl al-Sunnah wal-Jamaah
Jakarta, Indonesia

CONTENTS

Harari’s disrespect of the Companions (Allah be well-pleased with
them)
Harari’s violation of the Sunni agreement on the obligation of
respecting all the Sahaba
What Imam Ahmad said the one who disparages a Companion deserves
What Ashʿaris and early Imams said of the obligation to love the
Companions
The Divine and Prophetic recommendations of the Companions as
guides
Al-Harari’s tampering of the Qur’an, Hadith and Consensus in his
disparagement of the Companions
Al-Harari’s tampering of the Tahawiyya and the Nasafiyya
Harari’s attacks on Khalid ibn al-Walid, Muʿawiya, ʿAmr ibn
al-ʿAs and ʿA’isha the Wife of the Prophet
Harari’s dishonesty in falsely claiming authorship and in
misquoting texts
How the Ahbash lie about the scholars and the Awliya’
Al-Harari’s deviancy regarding Prophets, upon them blessings and
peace
Al-Harari’s deviant fatwas
Al-Harari’s hatred of Muslims scholars
Fatwas of prominent scholars against al-Harari and the Ahbash
Fatwa of Shaykh Ibrahim al-Yaʿqubi against al-Harari
Fatwa of Shaykh Muhammad Abu al-Huda al-Yaʿqubi against al-Harari
Fatwa of Shaykh Muhammad Adib Kallas against al-Harari
Fatwa of Shaykh ʿAbd al-Hadi Kharsa against al-Ahbash
Fatwa of Shaykh Wahbat al-Zuhayli against al-Ahbash
Fatwa of Shaykh Muhammad Tawfiq al-Buti against al-Ahbash
Fatwa of Shaykh Muhammad Muʿtazz al-Subayni against al-Ahbash
Fatwa of Dr. Yusuf al-Qaradawi against al-Ahbash
Mufti of Egypt Dr. ʿAli Gomaa’s 1999 fatwa againt the Ahbash
Al-Azhar President Dr. Ahmad ʿUmar Hashim’s 2001 fatwa againt the
Ahbash
Fatwa of the Mufti of Saudi Arabia against al-Harari and the
Ahbash
Conclusion: Warn people against al-Harari and the Ahbash

بسم الله الرحمن الرحيم
In the Name of Allah All-Beneficent Most Merciful
Praise belongs to Allah. Blessings and peace on the Prophet
Muhammad, his Family, and his Companions. This is an exposure of
a man called ʿAbd Allah al-Harari (1910-2008) and of his sect the
Ahbash of Lebanon, also known as Habashis, also known as the
Association of Islamic Charitable Projects (AICP) who have tried
to spread their influence in the Muslim world. It is hoped that
this information will serve as a warning to Muslims everywhere to
beware of this sect who are posing as Sunnis but who have in
reality been working for half a century to divide the Ummah,
attack prominent scholars, and spread false beliefs while
pretending to teach correct beliefs. Success is from Allah.
Al-Harari was born in Harare, Ethiopia where he studied hadith
and followed the Qadiri path, then the Tijani, then the Qadiri
path again after he declared Tijanis to be unbelievers, then
finally the Rifaʿi path. He took part in a strife in which he
worked with the government of Haile Selassie against the Qur’anic
schools in Harare after which the scholars denounced him as an
agitator. He left Ethiopia in the Fifties to come to Damascus
where he acquired fame as a Sufi scholar of hadith writing
rebuttals of Nasir al-Albani and ostensibly defending the beliefs
of Ahl al-Sunnah wal-Jamaʿah. After he was expelled from Damascus
he moved to Lebanon where freedom then the confusion created by
the war allowed him to spread his fitnah unchecked. By the time
civil war broke out in 1975 he had gathered about 150 followers.
He took over a charity named “Association of Islamic Charitable
Projects” and used his unlimited funds to surpass even government
schools with his own influence. He was helped in this by local
followers such as Nizar Halabi, a man notorious for cursing
others and declaring them apostates; Husam Qaraqira their present
leader, who is nearly beardless and is closer to the uneducated;
parliament deputies Adnan Trabulsi and Taha Taji; and the the
foul-mouthed Usama al-Sayyid.
Harari’s disrespect of the Companions (Allah be well-pleased with
them)
ʿAbd Allah al-Harari authored many books in which he attributes
sinfulness and depravity to the Companions of the Prophet
Muhammad (upon him blessings and peace) who fought against ʿAli
ibn Abi Talib (Allah be well-pleased with him). Among those books
is one he entitled The Legal Evidence for Establishing the
Sinfulness of Those of the Companions or Successors ʿAli Fought
Against (al-Dalil al-Sharʿi ʿala Ithbat man Qaatalahum ʿAli min
Sahabi aw Tabiʿi) in which al-Harai openly attributes sinfulness,
rebellion, oppression and rebellion to the Mother of the
Believers ʿA’isha, Talha, and al-Zubayr. He takes the same stance
in his books Sarih al-Bayan, Izhar al-ʿAqida, al-Matalib
al-Wafiyya, al-Dalil al-Qawim, Bughyat al-Talib, and al-Maqalat
al-Sunniyya.
In all the above-mentioned books he also attributes these traits
to Khalid ibn al-Walid, ʿAmr ibn al-ʿAs, and Muʿawiya ibn Abi
Sufyan, except that he says that the first group repented while
the latter group, in his view, died the death of Jahiliyya. This
is shiʿism.
Harari’s violation of the Sunni agreement on the obligation of
respecting all the Sahaba
Al-Harari claims to follow al-Shafiʿi, al-Ashʿari, and al-Rifaʿi
but this is a smokescreen to camouflage his deviancy. In reality
he rejects them and the rest of the Imams of Ahl al-Sunnah
wal-Jamaʿah who explicitly said that whatever took place between
the Companions was the result of interpretation and ijtihad on
their part such as Abu al-Hasan al-Ashʿari, the Four Imams, and
all the Imams of al-Salaf and al-Khalaf particularly those of the
Shafiʿi and Ashʿari Schools such as al-Muhasibi, al-Khattabi, Ibn
Furak, Imam al-Haramayn, al-Amidi, al-Nawawi, al-Zarkashi, Ibn
Arslan, al-Laqani and others.
All of the above Imams said that it is obligatory to respect all
the Prophetic Companions and that anyone who disrespects any of
them in the least is a heretic or a hidden apostate (zindiq,
munafiq). Ahl al-Sunnah wal-Jamaʿah consider that Amir
al-Mu’minin ʿAli ibn Abi Talib (Allah ennoble his countenance)
was the rightful fourth caliph and after that they firmly refrain
from any disrespectful mention of the Companions. Imam al-Shafiʿi
said to al-Rabiʿ ibn Abi Sulayman: “Do not probe the Companions
of the Prophet because your prosecutor will be Allah Himself on
the Day of Resurrection.” Whenever ʿUmar ibn ʿAbd al-ʿAziz was
asked about the battles of Siffin and al-Jamal he would reply:
“Allah kept my hands away from those matters, therefore I will
not involve my tongue in them.” He would also say: “Allah kept me
absent from such blood; I will not attend it with my tongue.”
What Imam Ahmad said the one who disparages a Companion deserves
It is enough that when Imam Ahmad was asked “What do you say
about what took place between ʿAli and Muʿawiya?” he replied: “I
do not say except goodness: may Allah have mercy on all of them.”
And he also said in his statement of the doctrine of Ahl
al-Sunnah wal-Jamaʿah:
<<Among the clear, established, explicit, and well-known proofs
[of being a Muslim who follows the Prophetic Sunna] is to mention
the excellence of the Companions of the Messenger of Allah (upon
him blessings and peace), all of them without exception, and to
refrain from mentioning any disparaging trait of theirs and
whatever divergence took place between them; for whoever insults
the Companions of the Messenger of Allah (upon him blessings and
peace) or a single one of them, or disparages or criticizes them
or casts a veiled aspersion against them or attributes blames to
a single one of them, is a deviant and perfidious Rafidi
innovator. Allah will not accept any worship from him. Rather, to
love them is Sunna; to supplicate for them brings one near Allah;
to use them for guidance is a means to Him; and to follow their
footsteps is a high merit. And the best of the Ummah after the
Prophet (upon him blessings and peace) are Abu Bakr, ʿUmar after
Abu Bakr, ʿUthman after ʿUmar, and ʿAli after ʿUthman. Some
people stopped after mentioning ʿUthman. These are the
Rightly-Guided Caliphs. The Companions of the Messenger of Allah
(upon him blessings and peace) after these four are the best of
all people. It is impermissible for anyone to mention any bad
trait of theirs or to impute anything to any of them or disparage
them. Whoever does that, it is obligatory for the sultan to teach
him a lesson and punish him; he does not have the option to
forgive him but rather he has to punish him and summon him to
repent. If he repents it is accepted and if not he is punished
again and he is jailed indefinitely until he either dies or
recants.” This is narrated from several of the colleagues of Imam
Ahmad such as Musaddad ibn Musarhad, ʿAbdus ibn Malik,
al-Istakhri and others, all reporting from Imam Ahmad.
What Ashʿaris and early Imams said of the obligation to love the
Companions
Imam al-Harith al-Muhasibi said in Risalat al-Mustarshidin: “The
foundation of uprightness is in three things: following the Book,
following the Sunna, and sticking with the congregation
(jamaʿah).” Yet this deviant Harari has parted with the
congregation and has tossed the Book, the Sunnah, and the
Consensus behind his back. Al-Muhasibi said of the Companions as
mentioned by al-Qurtubi in his Tafsir:
<<We know that those folk were more knowledgeable than we are
about what they got involved in. We follow what they concurred
about and we leave alone what they differed in. We do not
innovate any personal opinion. We know that they performed
ijtihad and were seeking Allah Most High since they were
blameless in their religion. We ask Allah for success.>>
Imam al-Khattabi said something similar, as did Imam al-Tahawi
in his statement of doctrine, the ʿAqida Tahawiyya: “We love the
Companions of the Messenger of Allah (upon him blessings and
peace) and we do not go overboard in love of any of them nor do
we repudiate any of them. We hate whoever hates them or mentions
them wrongly. We never mention them except in a good way. To love
them is religion, faith, and excellence. To hate them is
unbelief, hypocrisy, and tyranny…. Whoever speaks only well of
the Companions of the Messenger of Allah (upon him blessings and
peace), his wives, and his descendants steers clear of
hypocrisy.”
Similarly Qadi ʿIyad said in al-Shifa: “Part of revering the
Prophet (upon him blessings and peace) and loving him is to
revere his Companions, loving them, knowing their high status,
following their guidance, mentioning them in praiseful terms, and
refraining from discussing what took place between them.”
Similarly al-Nawawi said in Sharh Sahih Muslim:
<<Insulting the Companions, Allah be well-pleased with them, is
categorically prohibited and among the most indecent of the
things that are prohibited, whether those of them that were
involved in the civil strife or others, because they were
practicing ijtihad in those wars and were following their own
respective interpretations, as we clarified in the begiining of
the Book of the Merits of the Companions…. As for Muʿawiya, Allah
be well-pleased with him, he is one of the highly meritorious
upright ones and one of the elite Companions, Allah be
well-pleased with him.>>
Similarly Ibn Kathir said in his abridgment of Ibn al-Salah’s
Muqaddima in the sciences of hadith: “As for what befell between
them after the time of the Prophet (upon him blessings and
peace), part of it is what took place unintentionally such as the
Battle of the Camel, and part of it is what took place out of
ijtihad such as the Battle of Siffin, and of course ijtihad may
be right or it may be incorrect, but whoever practices it is
excused even if he is incorrect, and what is more he is also
rewarded, while the one who is correct has two rewards. ʿAli and
those who were with him were nearer to right than Muʿawiya and
those who were with him, and may Allah be well-pleased with all
of them.”
The Divine and Prophetic recommendations of the Companions as
guides
Similarly Imam al-Haytami said in al-Sawaʿiq al-Muhriqa:
<<Know that the consensus of Ahl al-Sunnah wal-Jamaʿah is that it
is obligatory for everyone to commend all of the Companions by
affirming their uprightness and refraining from criticizing them,
and by praising them. For Allah Most High Himself praised them in
several verses of His Book, among them {You were the best
community ever brought out for mankind} (3:110). So Allah Most
High affirmed excellence for them over the rest of human
communities [also wasatiyya which means uprightness in the verse
{Thus We have appointed you a middle nation} (2:143)], and
nothing can match the Divine testimony for them concerning that,
since Allah Most High knows best about what His servants possess
of good traits and other than that. Indeed, no one knows that but
He. Therefore, when He bears witness concerning them that they
are the best of communities it is obligatory for each person to
believe with absolute conviction, or else such a person is
belying Allah in what He said, and there is no doubt that whoever
harbors doubt over the veracity of anything Allah or His Prophet
say is an unbeliever by consensus of the Muslims.>>
Al-Haytami in al-Zawajir included disparagement of the
Companions among the enormities (kaba’ir) as did Qadi ʿIyad and
al-Nawawi before him.
The Holy Prophet (upon him blessings and peace) said: “My
Companions are like the stars: any one of them you follow for
guidance, you will be guided right.” The hafiz Ibn Hajar
documented its narrative paths in the thirty-sixth gathering in
his book Muwafaqat al-Khubr al-Khabar, among them a chain of
transmission which the two hafiz al-Bayhaqi in al-Iʿtiqad and Ibn
ʿAbd al-barr in Jamiʿ Bayan Fadl al-ʿIlm considered strong.
Qawwam al-Sunnah al-Asbahani said in his book al-Hujja fi Bayan
al-Mahajja wa-Sharh ʿAqidat Ahl al-Sunna:
<<Ahl al-Sunnah said: to refrain from mentioning any bad trait of
the Companions of Muhammad (upon him blessings and peace) is the
way of the Prophet (upon him blessings and peace). For such bad
traits were not bad traits in reality since the Companions, Allah
be well-pleased with them, were the best of people and they are
imams for whoever comes after them. If something appears to be
good for an imam and he does it, such a thing must not be called
a bad deed, since bad deeds are what is done deliberately in the
pursuit of truth without imam. How then can their acts be deemed
bad when Allah ordered us to follow them? May Allah purify our
hearts from finding fault with them and may He cause us to join
up with them!>>
One of the Ashʿari imams of Ahl al-Hadith, the hafiz Shihab
al-Din Abu al-ʿAbbas Ahmad ibn Muhammad ibn Ahmad al-Maqqari
al-Maliki said in his doctrinal poem Ida’at al-Dujunnah fi
Iʿtiqad Ahl al-Sunnah:
<<And the Companions are all upright and elect
So whoever wants the direction of guidance sees it in them
For the One Who encompasses every hidden thing
With His knowledge has chosen for them the Suhba of the Prophet
So they are stars for night travel and whoever consults them
For direction [in religion] is guided to all the signs of truth
Therefore let us not probe whatever took place among them
And beware of deviation when you do probe!
And seek the best interpretation
For them, for ijtihad has different levels.>>
Al-Harari’s tampering of the Qur’an, Hadith and Consensus in his
disparagement of the Companions
Al-Harari in his book Izhar al-ʿAqidat al-Sunniyya refrains from
attributing uprightness (ʿadala) to all of the Companions without
exception, although al-Qurtubi states in his Tafsir: “ALL of the
Companions are upright and chosen friends of Allah, His elite in
His creation after His Messengers and His Prophets. That is the
madhhab of Ahl al-Sunnah, and what the Jamaʿah of the Imams of
this Ummah follows.” Similarly Ibn ʿAbd al-Barr said: “The
Companions are ALL upright and held in high esteem by unanimous
agreement of the specialists of hadith.”
In contradiction to the above, al-Harari dismisses the Prophetic
warnings against insulting the Companions such as the hadith in
Muslim, “Do not insult any of my Companions” (la tasubbu ahadan
min ashabi) which Ibn Hibban in his Sahih included in a chapter
entitled “Mention of the report that indicates that the
Companions of the Messenger of Allah (upon him blessings and
peace) are ALL trustworthy and upright,” the hadith “Allah!
Allah! Fear Him regarding my Companions” (Ahmad, al-Tirmidhi, and
others), and the hadith “Whoever insults my Companions, may Allah
curse him!” (al-Bazzar, al-Tabarani, Ibn Abi ʿAsim and others;
sahih).
Al-Harari interprets away these hadiths as supposedly meaning
only the First and Foremost of the Muhajirun and Ansar, not all
of the Companions. This is a claim based on idle lust (hawa)
since not only it is unsubstantiated but, more importantly, Allah
Most High states {And the first to lead the way, of the Muhajirin
and the Ansar, and those who followed them in goodness, Allah is
well-pleased with them and they are well-pleased with Him and He
has made ready for them Gardens underneath which rivers flow,
wherein they will abide for ever. That is the supreme triumph}
(9:100). Moreover, contrary to their claims, these hadiths apply
in the universal sense and not in the restricted sense of the
specific circumstance when they were first spoken.
Al-Harari’s tampering of the Tahawiyya and the Nasafiyya
Al-Harari manipulates the statement of al-Tahawi “We love the
Companions of the Messenger of Allah (upon him blessings and
peace)… We never mention them except in a good way” and
reinterprets it with these comments in his so-called Izhar
al-ʿAqidat al-Sunniyyah: “Its meaning is that on the whole we
never mention them except in a good way, but whoever is
authentically charged with something, he is critiqued for it (man
thabata ʿalayhi shay’ yuntaqad ʿalayh)”. He reiterates this
tampering in his book al-Matalib al-Wafiyyah fi Sharh al-ʿAqidat
al-Nasafiyyah when commenting on Imam al-Nasafi’s statement: “One
must refrain from mentioning the Companions except in good
terms.” Al-Harari comments: “It does not mean that it is
forbidden to mention individuals among the Companions other than
in good terms.”
In the edition of the ʿAqida of Imam Ahmad al-Rifaʿi which
al-Harari’s followers published under the title Ijabat al-Daʿi
ila Bayan Iʿtiqad al-Rifaʿi the main text states: “One must
firmly believe in the high merit of the Companions and their
order of sequence, and the fact that the best of people after the
Messenger of Allah (upon him blessings and peace) is Abu Bakr,
then ʿUmar, then ʿUthman, then ʿAli, Allah be well-pleased with
all of them. One must keep the best opinion of all of the
Companions and praise them just as Allah Most High and His
Messenger praised them.” But the Habashi commentators state in
the footnote to this passage: “It does not mean that they are all
God-fearing and righteous” (laysa muraduhu annahum kulluhum
atqiya’ salihun). Then the comment goes on to adduce as proof for
its vile claim the hadith of the Pond (which the Rafidis always
quote) and the hadith “Whoever leaves obedience and parts with
the congregation then dies has died the death of Jahiliyya” then
they say openly: “And this applies to Muʿawiya and those who were
with him.”
Harari’s attacks on Khalid ibn al-Walid, Muʿawiya, ʿAmr ibn
al-ʿAs and ʿA’isha the Wife of the Prophet
We already mentioned al-Harari’s insulting stance toward ʿA’isha
the Mother of the Believers above. In his book Sarih al-Bayan
again he pinpoints Khalid ibn al-Walid, Muʿawiya ibn Abi Sufyan,
and ʿAmr ibn al-ʿAs (Allah be well-pleased with them) as lying
outside the Prophetic prohibition against insulting the
Companions. In other words, al-Harari considers it permissible to
insult those great Companions. When scholars and common Muslims
took him to task for that deviancy he and his followers would say
“the Companions are not infallible” or they would say that ʿAli
himself disparaged Muʿawiya, so why can’t we? Hence you can see
this Harari say in his book al-Durr al-Mufid that “Muʿawiya was
self-centered” (Muʿawiya kana ananiyyan) and in his book
al-Maqalat al-Sunniyya he states that “the goal of Muʿawiya and
of all those that were present with him at Siffin was dunya,
because his ambition was to be king and he loved leadership with
a passion.”
This is how that man spoke of Muʿawiya, Allah be well-pleased
with him and make him pleased, the Companion of the Messenger of
Allah (upon him blessings and peace), the scribe of his
revelation, the maternal uncle of the Believers for whom the
Prophet supplicated in the sound hadith: “O Allah, make him a
guide who is well-guided and guide others with him!” (Ahmad,
al-Tirmidhi and others), for whose army he promised Paradise by
saying: “The first army of my Community to raid by sea have made
it incumbent” (al-Bukhari), whom ʿUmar al-Faruq appointed as
governor of the countries of Shaam and whom ʿUthman Dhul-Nurayn
confirmed (Allah be well-pleased with them), after which he
undertook jihad, secured the borders, overcame the enemies of
Islam, and ruled people with a Divinely-appointed polity.
Harari’s dishonesty in falsely claiming authorship and in
misquoting texts
Al-Harari is known for his untrustworthiness in citing texts and
he also claims authorship of texts which are not his. He stole
credit for a text authored by al-Habib ʿAbd Allah ibn Husayn ibn
Tahir Ba ʿAlawi (1778-1855) which he republished under the title
Bughyat al-Talib li-Maʿrifat al-ʿIlm al-Dini al-Wajib in 1407H
with the statement “Authored by ʿAbd Allah al-Harari” on the
cover, then again in 1411H, but after he was exposed he admitted
in the third edition in 1416H that the book was actually authored
by Ibn Tahir.
He also tampers texts according to his whim, as he did in his
book al-Kaafil bi-ʿIlm al-Din al-Daruri which is in reality taken
from Ibn Tahir’s Sullam al-Tawfiq. Al-Harari simply suppressed
whatever contradicts his positions, such as Ibn Tahir’s
discussion of the prohibition of disparaging the scholars and of
women leaving their homes perfumed and beautified. In his own
commentary on al-Kaafil entitled Hall Alfaz al-Kafil he asserts
that women can leave the house perfumed and beautified as long as
they do not intend to display themselves to men. In that book he
also states: “Those people that were with Muʿawiya, there was not
a single wali among them. As for those that came out to al-Basra
and fought ʿAli, among those people were two major ones of the
elite of the Companions. Despite this we say that these two
sinned, they fell into sin.” This is what he said, and Allah
knows best whether he means Talha and al-Zubayr by “these two;”
as for ʿA’isha the Mother of the Believers it appears he does not
consider her among the Awliya’ or among the major ones of the
elite of the Companions!
Anyone who wishes to ascertain the untrustworthiness of
al-Harari’s manner of citing texts can compare his excerpts of
al-Ashʿari’s words quoted from Ibn Furak’s famous book Maqalat
al-Ashʿari in al-Harari’s so-called Izhar al-ʿAqidat al-Sunniyya
and Sarih al-Bayan with the original text of Ibn Furak which
states verbatim that the reason the Sahaba differed was ijtihad.
Al-Harari likewise suppresses the words of the great Ashʿari
imams to that effect such as Imam al-Haramayn and those we have
already mentioned.
How the Ahbash lie about the scholars and the Awliya’
A notable example of their tampering is Ibn Arslan al-Ramli’s
thousand-line poem Alfiyyat Safwat al-Zubad fil-Fiqh al-Shafiʿi
which the Ahbash brought out in Beirut in 1988 then 1991 then
1994, all three editions suppressing this line:
Whatever took place between the Companions we keep quiet about
it
And we assert and affirm that the reward of ijtihad was
obtained.
(wa-ma jara bayna al-sahabi naskutu ʿanhu wa-ajra al-ijtihadi
nuthbitu)
After their tampering was revealed they put back the verse in
the fourth edition (2001) but they added a long footnote in which
they object “The truth is…” and in which they inject their
poisonous beliefs.
Another instance in which their lying was exposed was the
fabrication of a pseudo-fatwa by the Mufti of Daghistan against
Shaykh ʿAbd Allah Fa’iz al-Daghistani the teacher of Shaykh Nazim
al-Qubrusi in which the Mufti of Daghistan supposedly declares
Shaykh ʿAbd Allah a heretic. In reality Shaykh ʿAbd Allah left
Daghistan in his childhood and was raised in Turkey where he
lived all his life until he emigrated to Damascus, so he was
completely unknown in Daghistan. This fatwa was declared a
fabrication by an ex-Habashi, the historian of Damascus Shaykh
Muhammad Muʿtazz al-Subayni.
Another falsehood of ʿAbd Allah al-Harari is his invention of a
person he called “Muhammad Zahid al-Naqshbandi” whom he claimed
had said of Shaykh ʿAbd Allah al-Daghistani “he is neither a
Sunni nor a Naqshbandi, and he is not connected but
disconnected.” The Ahbash disseminated these words in their
literature and on their websites, and how much they love to
slander others’ religion and lineages! In reality this Muhammad
Zahid does not exist, and to “narrate” from him is from the
craftiness of perjurers, liars and forgers.
In 2004 one of the Ahbash by the name of Samir al-Qadi
(arraigned in a US court for a felony in 1997) published a book
he named Kashf Dalalat Nazim al-Qubrusi which he crammed with
lies against Shaykh Nazim al-Qubrusi. After this the director of
Awqaf in Dubai at that time Shaykh ʿIsa al-Himyari visited
al-Harari in his den in Beirut and advised him to repent and
desist from attacking Shaykh Nazim. Al-Himyari later recounted
how strangely and inappropriately they acted toward him to the
point that when he exited their building he said of them: it
appears they practice witchraft!
Al-Harari’s deviancy regarding Prophets, upon them blessings and
peace
In his book al-Taʿawun ʿala al-Nahy ʿala al-Munkar ʿAbd Allah
al-Harari promotes the position that whoever says that some
Prophets were not tasked to convey a Divine message is ignorant,
but this is agreed upon among Ahl al-Sunnah wal-Jamaʿah as stated
by Imam al-Razi and al-Qurtubi in their Tafsirs, al-Suyuti in the
Jalalayn, al-Sanusi in al-Haqa’iq and others.
Al-Harari’s innovation that it is obligatory to deem Muʿtazilis
unbelievers
Al-Harari has long held the innovative position that it is
obligatory to declare Muʿtazilis unbelievers and he announced his
intention to write about it while living in Syria, at which point
Shaykh Adib Kallas rebutted him by saying the Sunni scholars had
never held such a position. Al-Harari ignored him and went on to
promote this view in his books Sarih al-Bayan, al-Matalib
al-Wafiyya, al-Sirat al-Mustaqim, al-Dalil al-Qawim, and Izhar
al-ʿAqidat al-Sunniyya.
He did this due to his failing to differentiate between the
Muʿtazila and the early Qadariyya. Only the latter claimed that
Allah Most High does not know the acts of human beings until they
perform them, whereas the Muʿtazila did not hold such a position.
Hence the imams of Ahl al-Sunnah do not consider the Muʿtazila
unbelievers and this is clear from the statements of Ibn Daqiq
al-ʿId in his book Ihkam al-Ahkam, al-Qarafi in al-Dhakhira,
al-Dawwani in Sharh al-ʿAqa’id al-ʿAdudiyya, al-Haytami in
al-Iʿlam bi-Qawatiʿ al-Islam, and others. In addition they
strongly warned against making takfir of Muslims, as stated by
Hujjat al-Islam al-Ghazali in al-Iqtisad fil-Iʿtiqad, Ibn
al-Subki in the beginning of Tabaqat al-Shafiʿiyya al-Kubra, and
al-Haytami in the ninth volume of Tuhfat al-Muhtaj fi Sharh
al-Minhaj, book of ridda, beginning with the words: “Second
warning: The mufti must be precautious in takfir…”
Al-Harari’s deviant fatwas
The bizarre fatwas of al-Harari and his Ahbash are notorious
among the scholars of the Arab world—not only his declaring other
Muslims to be unbelievers and charging them with shirk and
idolatry, but also his claim that paper currency is free of riba
no matter what and that there is no zakat due on it because he
says zakat is owed only on gold and silver. Thus he permits the
consumption of riba and he denies zakat, the third Pillar of
Islam, as Dr. Wahbat al-Zuhayli and others said of al-Harari and
his sect: “They make the halal haram and the haram halal.”
Furthermore they permit the viewing of lewd pictures and claim
the Law permits the viewing of women through a mirror or their
reflections in water, thus they are permitted for films or
pictures because they are also reflections. They also said that
one can avoid Jumuʿa prayer by eating onion or garlic. They said
that any unlawful intercourse is not fornication but a minor sin
as long as there is no penetration. This became notorious as
their “fatwa of rubbing thighs” (mufakhadha). Al-Harari also
declared it licit for men to wear very short swimsuits
(“Speedo”).
Al-Harari’s hatred of Muslims scholars
Unbridled envy has pushed al-Harari to treat the most prominent
Sunni Muslim scholars as fair game for his attacks and that is
what he taught his followers to do after him. It is on record
that he and they have levelled accusations of unbelief (kufr)
and/or misguidance (dalal) against the following among others:
– Shaykh Mutawalli al-Shaʿrawi (1911-1998) one of the foremost
scholars of tafsir in our time.
– Dr. Muhammad Saʿid al-Buti against whom al-Harari said in
al-Taʿawun ʿala al-Nahy ʿan al-Munkar: “He disseminates
misguidance” and against whom one of the Ahbash authored a thick
volume entitled al-Radd al-ʿIlmi ʿala al-Buti, which consists
exclusively of distortions, exaggerations, misinterpretations,
and outright lies.
– Dr. Wahbat al-Zuhayli of Syria, one of the most prominent
contemporary Sunni scholars and author of three commentaries on
the Qur’an whom they accuse of apostasy and hypocrisy among other
mendacious charges, and at whom they throw the vilest nicknames.
– Shaykh Rajab Dib al-Naqshbandi of Damascus who travelled to
Beirut and asked them to stop attacking him. This noble shaykh
has authored a commentary on Qur’an of more than thirty volumes
which is not yet published.
– Shaykh Nazim al-Qubrusi against whom one of their liars
authored a book which we mentioned.
– The shaheed and late Mufti of the Republic of Lebanon Shaykh
Hasan Khalid (1921-1989) whom they called a kafir on street
placards in Lebanon as they tried to promote the Habashi Nizar
Halabi (1952-1995) to replace him. After Shaykh Hasan Khalid
moved to block al-Harari’s residency in Lebanon he was killed in
a car explosion. Six years later Halabi himself was killed.
– Shaykh Muhammad ibn Alawi al-Maliki (1948-2004) the late hadith
scholar of Mecca and Sufi educator. He announced in 1999 that
al-Harari had brazenly declared him to be an apostate only
because al-Maliki refused to declare Ibn Taymiyya an apostate in
his books. Anyone who does not declare Ibn Taymiyya to be an
unbeliever is himself an unbeliever according to the Ahbash which
is pure extremism.
– Dr. Yusuf al-Qaradawi against whom the Habashi Usama Sayyid
wrote a book he entiled al-Qaradawi fil-ʿAra’ (Qaradawi Laid
Bare) and of which he accused him of everything short of killing
Habeel.
– Al-Harari declared Nasir al-Albani to be an unbeliever in his
1959 book Nusrat al-Taʿaqqub al-Hathith only because the latter
differed with him over the issue of prayer-beads.
Fatwas of prominent scholars against al-Harari and the Ahbash
Many prominent scholars openly denounced al-Harari and his sect.
Among them:
Fatwa of Shaykh Ibrahim al-Yaʿqubi against al-Harari
The great Syrian scholar Shaykh Ibrahim al-Yaʿqubi (1924-1985)
Mufti of Malikis then Hanafis in the Umawi Mosque in Damascus
mentioned in his unpublished record (kunasha) that ʿAbd Allah
al-Harari read to him a book during his stay in Damascus, which
makes al-Harari one of the students of Sayyid Ibrahim. The latter
was at the forefront of the scholars who expelled al-Harari from
Syria in the Sixties and declared him “misguided and misguiding
others” (dall mudill).
Fatwa of Shaykh Muhammad Abu al-Huda al-Yaʿqubi against al-Harari
Shaykh Ibrahim’s son the erudite hadith scholar and daʿiya Shaykh
Muhammad Abu al-Huda al-Yaʿqubi said that the scholars of
Damascus were unaware of al-Harari’s deviancy because he claimed
to teach hadith and tasawwuf and he appeared to refute Nasir
al-Albani (although the latter was stronger than him in hadith).
But when they realized that al-Harari was a heretical innovator
they repudiated him.
Fatwa of Shaykh Muhammad Adib Kallas against al-Harari
Shaykh Muhammad Adib Kallas (1921-2009) one of the great Hanafi
authorities in Damascus considered al-Harari a misguided
innovator after he heard him say it is obligatory to make takfir
of Muʿtazilis, breaching the agreement of Ahl al-Sunnah
wal-Jamaʿah that they are innovators, not apostates.
Fatwa of Shaykh ʿAbd al-Hadi Kharsa against al-Ahbash
One of Shaykh Adib Kallas’s foremost students the erudite Hanafi
Shaykh ʿAbd al-Hadi Kharsa al-Azhari declared Habashis to be
“deviant, leading others astray, and former Sunnis now lying
outside of Ahl al-Sunnah wal-Jamaʿah”
http://abdalhadialkharsa.com/index.php?act=viewOps&id=271.
Fatwa of Shaykh Wahbat al-Zuhayli against al-Ahbash
Dr. Muhammad Wahbat al-Zuhayli of Damascus a specialist of Law,
legal principles, and Qur’an commentary strongly warned against
al-Harari’s group the Ahbash and declared them to be an alien
group that has infiltrated the Ummah to misguide Muslims and
spread fitna with support from a non-Muslim country. It is on
record that their representative in Italy, a certain Massimo
Abdul Hadi Palazzi, calls himself “a Zionist who loves Israel and
Israelis.”
Fatwa of Shaykh Muhammad Tawfiq al-Buti against al-Ahbash
After they declared the major scholar of Damascus Dr. Muhammad
Saʿid al-Buti to be an unbeliever, he replied on his website:
“They have declared Shaykh Mutawalli Shaʿrawi to be an
unbeliever, Dr. Yusuf al-Qaradawi to be an unbeliever, and myself
to be an unbeliever. It appears that group thinks that they are
the only ones whom Allah loves.” His son Dr. Muhammad Tawfiq
al-Buti declared them deviant in his khutbas in the 1990s and
2000s.
Fatwa of Shaykh Muhammad Muʿtazz al-Subayni against al-Ahbash
The historian and hadith scholar of Damascus Shaykh Muhammad
Muʿtazz al-Subayni was a follower of al-Harari but left him and
declared his group to be fitna-mongers.
Fatwa of Dr. Yusuf al-Qaradawi against al-Ahbash
Dr. Yusuf al-Qaradawi declared about the Ahbash on his website:
“These Ahbash are a sect that rebelled against the consensus of
the Ummah and declared the scholars of the Muslims to be
unbelievers. This sect has legal opinions that are abysmally
misguided. They have declared as unbelievers Ibn Taymiyya, Ibn
al-Qayyim, al-Dhahabi, Ibn Baz, Ibn ʿAbd al-Wahhab, Sayyid Qutb,
al-Ghazali, and they have spared no-one. Moreover they are
ignorant, and they are ignorant of their own ignorance, which is
called compound ignorance (jahl murakkab). It is as Allah said:
{And when it is said unto them: Believe as the people believe,
they say: “Shall we believe as the foolish believe?” Are not they
themselves the foolish? But they know not} (2:13).”
Mufti of Egypt Dr. ʿAli Gomaa’s 1999 fatwa againt the Ahbash
In 1999 Shaykh ʿAli Gomaa, who later became the mufti of the Arab
Republic of Egypt, published the following fatwa which was
disseminated on the internet:
<<This sect is affiliated with a person called ʿAbd Allah
al-Harari al-Habashi. It is a sect that has an outward side and
an inward side. Its outward side is conformity with what is
ostensibly the madhhab of al-Shafiʿi in fiqh and the madhhab of
al-Ashʿari in ʿaqida. Its inward side is the declaration of
Muslims to be unbelievers (takfir al-muslimin), the declaration
of believers to be depraved sinners (tafsiq al-mu’minin), the
propagation of fitnah—division and strife in the Ummah, and
acting as paid agents for the enemies of Islam and Muslims…. We
have seen them stir up the issue of the direction of qiblah in
America in opposition to the findings of modern science and in
denial of palpable reality claiming that it was an innovation. At
the same time they stirred up the same trouble in Japan. They
stirred up the false problem of whether they can pray behind
other than one of them, food issues, the issue of marriage with
Christians and Jews, and others of the issues over which there
are long-standing differences of opinion among the great
mujtahids and the major imams of the Law. They have declared that
intermixing between men and women was licit and that the
political leaders of Muslims were unbelievers but that it was
licit to co-operate with polytheists, all in a confused jumble
that was never said by any madhhab or group of the Muslims before
them. They spread the news of the death of their leader then they
spread the news that he was still alive. No one knows exactly
what kind of collective psychosis those people suffer from, which
constantly pushes them to rave and crave notoriety in such a
bizarre manner. This has made all Muslims disgusted with their
behavior as Habashis are always associated with confusion
(fitnah) and division (furqah). Many respectable Islamic
institutions have issued warnings against them already; among
those, the Council for Islamic Research in al-Azhar (Majmaʿ
al-Buhuth al-Islamiyya fil-Azhar), the General Assembly of
Scholarly Research, Fatwa, Daʿwah and Education in Saudi Arabia,
and the Fiqh Council of North America.>>
Al-Azhar President Dr. Ahmad ʿUmar Hashim’s 2001 fatwa againt the
Ahbash
In August 2001 the president of the University of al-Azhar in
Egypt, Dr. Ahmad ʿUmar Hashim, issued a statement in which he
announced that al-Azhar had nothing to do with the Ahbash of
Lebanon and he stated that the position of al-Azhar was that
“that group [the Ahbash] is unwholesome, untrustworthy, and
unislamic in its thinking.”
Fatwa of the Mufti of Saudi Arabia against al-Harari and the
Ahbash
In conformity with all of the above even the mufti of Saudi
Arabia in 1985 issued a fatwa in which he said: “That group is
deviant and their leader, a person named ʿAbd Allah al-Habashi,
is known for his heresy and misguidance. Therefore it is
obligatory to have no relations with them and to reject and
condemn their false beliefs and to warn people against them and
against listening to them or accepting anything they say.”
Conclusion: Warn people against al-Harari and the Ahbash
It is clear to anyone that al-Harari and his sect disrespect the
Companions of the Prophet (upon him blessings and peace) and
attack the scholars with false accusations of kufr. He and his
Ahbash-AICP sect are Kharijites who practice takfirism on the one
hand, and they are Shiʿis who calumniate the Companions on the
other. They practice taqiyya or dissimulation by outwardly
claiming to be something which inwardly they are not, as Dr. Ali
Gomaa warned concerning them. What shows their mindless audacity
in nifaq against the Ummah is that on their webpage they claim to
“counter any form of extremism that allows the killing of
innocents, and it is clear of any connections to any form of
deviations or extremism” whereas in reality this is exactly what
they are—deviant extremists. In fact, as Dr. Gomaa, Dr. Wahbat
Zuhayli, and others have warned, they are an infiltrated current
in the Ummah trying to divide and undermine the unity of Ahl
al-Sunnah wal-Jamaʿah on a permanent basis.
It is enough that after Hudhayfa (Allah be well-pleased with
him) asked, “Is there any evil after that goodness?” the Prophet
Muhammad (upon him blessings and peace) replied: “Yes, callers
standing at the gates of hellfire! Whoever responds to them and
comes to those gates, they throw him into it.” Hudhayfa said:
“Messenger of Allah, describe them for us.” He said: “They have
the same complexion as we do and they speak our language.” It is
agreed upon by al-Bukhari and Muslim. Therefore beware of
al-Harari and of his sect the Ahbash and the Association of
Islamic Charitable Projects (AICP). Our only duty is to warn, and
Allah is our help. May Allah send blessings and peace on our
master Muhammad, his Family, and his Companions, and praise
belongs to Allah the Lord of the worlds.

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