[3] Lies of the Habashis
Fouad Haddad
as-salamu `alaykum,
This is the second part of a 1994 article concerning the Habashis
which was forwarded to me. I am not responsible for the contents
of the article nor do I necessarily agree with the positions on
fiqh taken by its author.
Fouad Haddad
fha...@sunnah.org
---
16)
Abdullah AlHabashy said: "There is no zakat in wealth other than gold and
silver." (note 16)
The ruling of wearing the crucifix purely for fear:
AlHabashy has made an unprecedented ruling in this respect, in that he has
permitted those who visit the land of the rejecters of faith to wear a
crucifix if they fear transgression from the disbelievers. (note 18)
The license to wear the cross is effective simply at the first suspicion of
possible impending harm, and not when he is forced to wear it. Thus, he did
not distinguish between compulsion to wear it and the mere suspicion of
harm.
The Ahbash, Women and free mixing:
In an interview between the AlMajalla magazine and a number of Ahbash
leaders - namely Nazar AlHalaby, Khaled AlZo'aby, and Usama AlSayyed - they
were asked concerning their particular views towards womem, Their answer
was: "We consider the woman to be one of the limbs of society, and the time
has come for the woman to come out of her shell and face society on her
own, and that it is not up to man to always look after her interest."
We would like to know what this shell (that houses the woman) is? Is it the
Words of Allah: "And remain in your houses and do not wonder about as in
the days of the first ignorance.", or His words: "So if you ask anything of
them, ask it from behind a barrier." Or does he refer to the words of the
prophet (peace and blessings upon him): "The prayer of a woman in her home
is better than her prayer at the mosque."
Wearing of tight clothes by women:
The Ahbash have permitted the wearing of trousers by women even where these
contour to and hug her figure, and falsely attributed this to the Hanafi
school. One of them - Usama AlSayyed stated in their magazine 'Manar
AlHuda': "The wearing of tight trousers by women is discouraged by the
elder Abdullah AlHabashy, and some of Hanafis say that it is forbidden.
Their elder Nazar AlHalaby said in his speech to the Majall Magazine (issue
679): "We receive in our centres women who are not adherents. They say that
our daughters wear Jeans, and we see no shame in this as we have reconciled
fashion with covering the body." (note14)
An objective look at this ruling clearly shows that it is at odds with the
words of Allah the Exalted: "O prophet, tell your wives, your daughters and
the believing women to put on and extend their Jalbab..." (Ch 33:v 59)
In this verse Allah orders all believing women to lengthen their Jalbab,
the Jalbab is known for its length, loose fit, and thickness so that it
does not betray the shape and curvature of the body, and that it is not
transparent so that the covered parts can not be seen, and not short so as
not to reveal any part of the body or legs.
Prophet Mohammad (peace and blessings upon him) differed with the Ahbash,
in clarifying that there was nothing shameful or embarrassing about it,
saying: "He who drags behind his clothing in arrogance and pride, Allah
will not look towards him on the day of Judgement, Um Salama asked what
women should do?, He replied: they should leave an extra hand span. She
said that their feet would then be exposed, he then said that they should
leave an extra yard and not go beyond that." narrated by Tirmizy.
The wisdom in the women going out of the house with scents and perfumes.
AlHabashy said: "Know that a woman going out with perfume whilst decently
attired is discouraged for purity, but is not forbidden, but would be a sin
if the woman intends through this to entice men into disobedience. However,
if she goes out perfumed or conspicuously attired whilst covering what she
is required to cover of her body, without the indecent intention, then
there would be no blame in that except the blemish for purity, that is, she
is not disobeying." (note 16)
Their elder Nazar AlHalaby unashamedly declares this saying in the Muslimun
newspaper issue no. 407 of 1992: Yes our girls wear perfume and wear jeans
as we have combined body covering with fashion.".
We however, say:
Islam has permitted woman to leave her house to perform chores which no one
else can do for her. It has also permitted her to go out in search of
knowledge with her husbands permission, if she is unable to acquire this at
home. Perhaps her prayer at the mosque may be the best thing that she can
go out for, although her prayer at home is better than praying in the
mosque. Still prophet Mohammad (peace and blessings upon him) has forbidden
the women going to the mosque from wearing perfume saying: "If one of you
goes to the mosque she should not touch any perfume." He also said: "Any
woman who has taken a scent should not attend to the last prayer with us."
(narrated by Muslim)
Ibn Daqiq Al'Eid said: " and in this is the impermissibility of perfume to
the woman who intends to go to the mosque, due to what it does in stirring
the lust of men." (note 19) Ibn Hajr AlHaytamy regards the going out of a
woman who is wearing perfume to be of the grave sins, saying in his book
'Alzawajer 'an Iftiraq AlKaba'er' as the grave sin no. 279: "the going out
of a woman with perfume and beautiful attire even if she has her husbands
permission." (note 20)
AlAhbash and judging with other than what Allah has ordained
The Ahbash have taken a fearful and dangerous stance in their adversarial
policy against the Muslim scholars who deal with Islamic politics. So they
went attacking the scholars without fear of Allah - the Exalted. So they
anathematised the Sheikhul Islam Ibn Taymiyyeh - may Allah bless him, and
they cast false accusations and aspersions against him, and attributed
words to him which he never spoke, and quoted references which have no
basis.
We repeat some of the words of their elder concerning some of the righteous
scholars:
Imam Zahaby: AlHabashy has said things concerning Imam Zahaby that would be
rejected as false by all Muslims: "If Zahaby is described as conniving,
then it is an accurate description." (note 21)
Then he complains concerning the Hafiz Ibn Hajr: "It is a wonder how the
Hafiz has accepted Zahaby to be a man of Justice and piety."
AlAlbany: AlHabashy does not believe that AlAlbany will die as a Muslim,
saying: "Him! if he dies a Muslim", because of a difference of opinion and
AlHabashy's inability to present a valid argument on the issue of Sunnah.
(note 22)
Sayed Sabeq: AlHabashy has also opposed Imam Sayed Sabeq the author of
Fiqhul Sunnah, describing him as "a Magian even if he claims to belong to
the Umma of Mohammad." (note 23)
He has also misquoted Sayed Sabiq in his book "Baghiyatul Taleb". (He wrote
a sort of parody to Fiqhul Sunnah)
Many other scholars have not been safe from his anathematising, just ponder
why the Jurisprudent Hasan Khaled asked the prime minister of Lebanon not
to permit Abdullah AlHabashy entry into Lebanon when he was in that
position.
AlAhbash and judging with other than what Allah has ordained
The Ahbash are not embarrassed with judging with other than what Allah has
ordained, and they do not see leaving this to other than the Qur'an as
rejection of faith or ignominy. Their representative Adnan Trabulsy clearly
stated in a speech in the state sportsground in Beirut: "Fundamentalist
does not describe the Arab leaders as rejecters of faith because they leave
the Qur'an to judge with something else, without believing that that law is
better than the Qur'an."
We wonder why a ruler would use a particular law when he believes that
another law is better, and more just??
What right does a Muslim have to judge by a man made law, and cast aside
the law of the Lord of mankind, who knows best the situation of mankind, as
he created them?
Allah has decreed the lack of faith of those who turn to other than the
book of God and the Sunnah: "No by your Lord they do not have faith until
they give you to judge concerning what happens amongst them, and then find
in your decision no doubt or hesitation, and accept it a good acceptance."
(Ch6 ;v 65 )
The Exalted also said: "those who do not judge with what Allah has sent
down, they are the rejecters of faith." (Ch 5 ;v 44 )
Shareh Al'Aqida AlTahawiye said: "From here there is an issue that we must
take heed of, and it is, judging with other than what Allah has sent down
is rejection of faith which would spread amongst the people, and that would
depend on the situation with the ruler, if he believed that judging with
what Allah has sent down is not necessary, and that he has a choice in the
matter, or he was negligent concerning it despite his faith that it is the
law of Allah, then it is great apostasy." (note 24)
The Hafiz Ibn Katheer says in his commentary to the words of the Exalted
at: "Do they intend to have the law of the days of Ignorance? And who is
better with judging other than Allah for a people who believe." (Ch Maida;
v50)
"The Exalted rejects for people to leave behind his wise and just law which
is a mercy and blessing for mankind while it forbids and safeguards them
from all that is evil, and rises above opinions, whims, and laws which have
been placed by men without any support from the law of Allah. This is what
people in the days of ignorance did, with misguided laws and ignorance
which they invented according to their whims and fancies. As did the
Tartars judge with what was taken from their king Ghenghis Khan, who placed
AlYaseq for them, which is a book he composed from laws he learnt from
various faiths such as Judaism, Christianity, Islam, and others, and many
other laws he placed based on his whims and fancies. This book became a law
to be followed which they prefer to the book of Allah and the Sunnah of the
messenger (peace and blessings upon him), whoever of them does this is a
rejecter of faith, and must be fought until he returns to the law of Allah
and His messenger, and agrees not judge with anything else in little or
large matters." (Note 25)
The political danger of Ahbash
The Ahbash continue to struggle with all their efforts to reach the
position of jurisprudence in Lebanon, this is their dream today, we have a
right to question who will benefit from the murder of the chief
jurisprudent in Lebanon, Imam Hasan Khaled, then the removal of the
Jurisprudent for North Lebanon Imam Taha AlSabounjy?
Sa'duddin Khaled the Son of the Jurisprudent Hasan Khaled said: "The ground
was laid easy for the like of these, and these events are not far removed
from the Zionist plans, nor is it far removed from the conditions of war
..." He adds: "In this I have some doubt as to the origin of their
allegiance, how else can they spread with such speed and force??
Rebutting this the Ahbash talking to the Majalla magazine issue no 679 say:
"Our women have donated to us 28 Kilograms of gold ...".
We say that 28 kg of gold are valued at $280,000 if we say that each gram
is worth $10.00, does this $280,000 suffice to build three schools for
education, and a club for training to fight, and various centres in many
parts of the world, where they welcome women who wear makeup and do not
observe the Islamic code of dress. The welcome these women in the name of
organised mixing, taking for excuse not to buy decent body covering or work
in segregated areas, the oppressive inflation which is taking over Lebanon.
Not to mention their role in publications and their distribution, their
magazine Manaar "AlHuda", and their radio station Nida` "AlEiman", and
their "religious" musical group which is composed of hundreds of singers
and instrument players..
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References:
Please note that the following references are quoted in the Arabic
transliteration.
Note 1: "Izharool Aquidatisunniyah", first edition, p9, Abdullah AlHabashy.
s Note2: "Al Habashi Shoothoothooho wa Akhtaooho, p7. s Note 3: "An Nahar"
newspaper, Wed 9, December, 1992 page2. s Note 4: Magazine : "AlMajala",
issue no. 679. s Note 5: Narrated in Sahih Muslim. s Note 6: "AnNahjool
Salim", p 26. s Note 7: "Assunnah", Imam Abdullah Bin Ahmad Bin Hanbal,
p29. s Note 8: "Saydul Khatir" p181, Imam AlJawzi. s Note 9: AlGhounyah li
Talibi Al Haq, p59. s Note 10: Nathand Fawa'id, pp11-13. s Note 11: Quoted
from tape recorded from the Habashi, tape no. 3. s Note 12: "Nusburayah" -
Azzaylaih, Vol4, p44. s Note 13: "Al Umm" Imam Shafii, Vol8, pp358-359. s
Note 14: "Al Awsat" Tabarani Hasan (good Hadith). s Note 15: Tape3, (109)
side B. s Note 16: Boghyat Attalib, Alhabashi, p68, pp207-209 s Note 17:
Tape of Khalid Kena'n, 424, side A. s Note 18: "AlNahgul Kawiim" p155, Al
Habashi. s Note 19: "Ihkam AlAhkam Bi Hashiat AlSan'any", vol2, pg179. s
Note 20: Azzawajiroo An Iktirafi Al Kaba'ir", vol7, pg 71. s Note 21: Tape
no 149, side A, voice of AlHabashi. s Note 22: "Atta'aqob Al Hatheeth' p89.
s Note 23: Tape no 1, side A. s Note 24: "Sharhol Aquidatih Attahawiya",
pp663-664. s Note 25: Tafsir Al-Qur'an Al Atheem", Ibn Kathir, Vol2, p77.
End of the 1994 article from Nida' al-Islam.
La hawla wa la quwwata illa billah al-`ali al-`azim.
Fouad Haddad
fha...@sunnah.org
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