The Alawite Muslims: Shia of Ahl al-Bayt
In the name of Allah, the Most Gracious, the Most Merciful
This is a message for the people, that they may be warned by it and that they may know that He is the One God, and that those of understanding may take heed.
(Surah Ibrahim, 14:52).
All praise is due to Allah, and all praise is His as it deserves. We seek His help and guidance, believe in Him, and rely on Him. May peace and blessings be upon Muhammad ibn Abdullah, the leader of the prophets and the seal of the messengers. And the best of salutations upon our masters, the guided Imams, those whom Allah has purified from all filth.
Afterwards,
The greatest cause of division among people is their ignorance of each other's true essence, their following of what their desires embellish for them, and their reliance on hearsay without scrutiny or verification. This ignorance that divides people has had its negative impact both in the past and in the present:
- In the past: It led people to throw accusations at each other during political disputes, with each group attributing to the other what it accused them of in both religion and worldly matters.
- In the present: The fanatical and malicious still circulate these past accusations as historical facts. They are propagated by the enemies of Arabs and Muslims, including Jews and others, to the point where they sever religious ties, if they haven't already.
Arabs and Muslims today, in their political struggles and present-day awakening, are called more than ever to scrutinise and reject these accusations. They are urged to embrace Islamic tolerance in their differences over secondary issues and to adopt what is in accordance with reason and religion, not what the ignorant and malicious fabricate or record.
The interests of the Arab and Muslim communities in these critical times require the wisdom and vigilance of the wise from each group, to avoid disparaging others for faults that may exist within their own community.
No society is free from foreign corruptions, which have made it a target for slander and prejudice. The best approach is to address and correct these issues rather than continue attacking the mistakes of others and condemning them.
Our Alawite Muslim community, in particular, has been targeted with the harshest forms of slander in the past. Yet, there are still those with sick hearts who dig into the past and repeat the lies concocted by the enemies of Islam and Arabism, with no religious restraint, no book to guide them, and no moral standards to hold them back.
We warn them — while the enemy is lurking, plotting against us — that nations are growing weary of slander and vilification. And Allah has promised the slanderers the harshest punishment: Indeed, those who love that immorality should be spread among those who believe will have a painful punishment in this world and the Hereafter. (Surah An-Nur, 24:19)
To those who persist in fabricating lies and slandering, we turn to the words of Allah: O you who have believed, do not be like those who harmed Moses, but Allah cleared him of what they said, and he was with Allah distinguished. (Surah Al-Ahzab, 33:69)
There is no better way to reform than to call to the path of Allah with wisdom and good counsel: Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way and He is most knowing of the rightly guided. (Surah An-Nur, 24:125)
And there is no better path for reconciliation than spreading the truth, reforming, and scrutinising so that the falsehoods of the fabricators and the excuses of the malicious are removed.
Based on these strong principles, and out of a commitment to Islamic brotherhood, and a keen desire to ensure the truth is not distorted by sickened hearts, our scholars have taken noble stances in situations fabricated by foreign entities to divide the children of one nation. We will here mention just a few of these noble actions, as a reminder and not for a comprehensive enumeration.
A -
At the beginning of the French occupation of Syria and the creation of the "Independent Alawite State," the foreign powers attempted a malicious plot, similar to what they did in North Africa with the famous Moroccan Dahir, attempting to separate the Berbers from the Arabs by ruling the Berbers according to their customs and traditions rather than Islamic law.
Similarly, they wanted the Alawite religious courts to have a separate legal system, distinct from Islamic law. However, our Alawite judges rejected this, firmly declaring that they are Muslims and their legal system is Islamic Ja’fari. The foreign powers retreated.
Our judges ruled on matters like marriage, divorce, and other personal matters according to our Ja’fari Islamic jurisprudence—no more, no less.
This thwarted the foreign plot, which sought to distance this region, and Alawite Muslims in particular, from the Arab and Islamic fold, thereby solidifying their control and achieving their objectives.
B -
In 1936, our scholars published a pamphlet with two main points:
- Every Alawite is a Muslim who recites and believes in the two shahadas and performs the five pillars of Islam.
- Any Alawite who does not acknowledge his Islam—by denying that the Qur’an is his book and that Muhammad (PBUH) is his prophet—is not considered an Alawite in the eyes of Islamic law and cannot claim to be part of the Alawite Muslim community.
They added an additional note affirming their Arab identity and faith, which read: “The Alawites are Muslim Shia, and throughout their history, they have refused any ideology that would alter their beliefs.”
It also said: “The Alawites are supporters of Imam Ali, who was the cousin, son-in-law, and successor of the Prophet Muhammad (PBUH), and the first to embrace Islam. His place in the Islamic struggle, jurisprudence, and religion is undeniable. The Qur’an is the book of the Alawites.”
And it added: “The Alawites are the descendants of the Arab tribes who supported Imam Ali at the banks of the Euphrates.”
C -
In another incident raised by foreign powers in 1938, our scholars signed a response on the 9th of Jumada al-Akhira, 1357 AH, to a question posed to them. We will quote only part of their response, as follows: Indeed, the religion in the sight of Allah is Islam. (Surah Al-Imran, 3:19)
And whoever desires a religion other than Islam, it will never be accepted from him, and he, in the Hereafter, will be among the losers. (Surah Al-Imran, 3:85)
Our school of thought in Islam is the school of Imam Ja’far al-Sadiq and the pure Imams (PBUH), following what the Seal of the Prophets, our master Muhammad (PBUH), brought, as he said:
‘Indeed, I am leaving among you two precious things; if you hold fast to both, you will never go astray after me: the Book of Allah, which is a rope extended from the heavens to the earth, and my Ahl al-Bayt, and they will never separate until they meet me at the Fountain.’”
This is our belief as Alawites, and this is enough for those who understand.
This response was signed by the following respected scholars:
- Sheikh Yusuf al-Ghazal, Mufti of Haffa District
- Sheikh Ali Hamdan, Religious Judge of Tartus
- Sheikh Kamel Saleh Dib
- Sheikh Eid Dib al-Khair
- Sheikh Saleh Nasser al-Hakim
- Sheikh Younis Hamdan
- Sheikh Hassan Haidar, Religious Judge of Latakia
- Sheikh Ali Abdul Hamid, Mufti of Jableh District
- Sheikh Mohammad Hamid, Religious Judge of Masyaf
D -
On the same occasion, the prominent scholar of the people, Sheikh Sulayman Ahmad, issued the following fatwa, signed by the two scholars: Sheikh Saleh Nasser al-Hakim and Sheikh Eid Dib al-Khair:
Say, ‘We have believed in Allah.’ (Surah Al-Baqarah, 2:136) – "We have believed in Allah."
"I am content with Allah as my Lord, with Islam as my religion, with Muhammad bin Abdullah as my Messenger and Prophet, and with Amir al-Mu’minin Ali as my Imam. I disavow every religion that contradicts the religion of Islam. I bear witness that there is no god but Allah, and that Muhammad is the Messenger of Allah."
This is what every Alawite says, both in words and belief, whether by imitation or personal reasoning.
Most of what was written on this occasion was compiled in a pamphlet titled “Under the Banner of There is No God but Allah, Muhammad is the Messenger of Allah,” published by the respected and honorable scholar, Alim Abdul Allah Al-Fadl, may Allah honor him. It was printed in the Irshad Press in Latakia in 1351 AH.
E -
Finally, we record the following fatwa issued by the scholar Sheikh Sulayman Ahmad more than fifty years ago, in response to a disagreement among his fellow scholars regarding the permissibility of marrying both a daughter and her aunt or maternal aunt (khala). This fatwa is specific to Alawites and does not permit concealment (taqiya) among them. It leaves no room for doubt about their adherence to the Ja’fari school of thought. The fatwa is as follows:
"The Alawites do not have an independent school of thought for worship and legal rulings concerning matters such as what is lawful and unlawful, nor for issues like inheritance. They rely on the Imam Ja'afari school, which is their root, and they are a branch of it. Their return to it in matters of jurisprudence, both in its principles and details, is a necessary and correct obligation, which cannot be avoided, for it covers everything and leaves nothing unaddressed.
Although this connection has been severed—due to political reasons—over hundreds of years and was only revived in our time, there are still issues passed down from previous generations, either by imitation or earlier reasoning. I have encountered some of the distinguished scholars of our time who have accepted the marriage between a daughter and her aunt or maternal aunt.
As for those who deny this, they have no original basis to refer to except the rulings imposed by taqiya, as they accepted inheritance and the etiquettes of Islamic law from the Sunni perspective, according to the time, circumstances, and the allowances given to them by their Imams as permitted by interpretation.
Since we believe that our Imams are our guides and leaders, and they never separate from the Book of Allah, we must adhere to their guidance and leave the sayings of those who oppose them, regardless of who they may be. This is what I believe, say, and hold to.
Peace be upon those who know the truth and its people, and whose words and actions align with Allah. May Allah bless our master Muhammad and his family and grant them peace."
F -
In 1952, our scholars issued Legislative Decree No. 3 on 15/6/1952 and a decision from the Grand Mufti of the Syrian Republic (No. 8) on 27/9/1952, after long discussions and debates with His Eminence the Grand Mufti. These consultations lasted for twenty days in Damascus. Under this decree, a committee of distinguished scholars was formed to review the credentials of Ja’fari clerics in Syria, granting some of them the right to wear the religious garments stipulated in Legislative Decree No. 33.
Today,
In our ongoing efforts to strengthen our connections with our brothers in faith and homeland, and to protect them from being deceived by what the enemies of Arabism and Islam propagate, and the rumors that the malicious and spiteful spread, which divide and destroy, and which awaken fitnah (discord), the one who stirs fitnah is known, and his share is with Allah and His Messenger.
In fulfillment of what the spirit of the Islamic religion demands of us, which is the duty of clear communication (بلاغ مبين).
And in adherence to the way of our pure Imams, who were zealous in spreading the message of the Arab Prophet Muhammad (peace be upon him and his family), and the scholars who follow in the footsteps of the infallible Imams, sharing in their zeal for the religion of Islam and the unity of the word of their followers...
In action with these divine and humanitarian objectives...
And in harmony with the noble actions of our righteous predecessors, who took purposeful stands to unify the word by declaring the truth and removing all ambiguity and deception...
And in response to the recommendation of our respected scholars during their historic gathering on 24/8/1392 AH, to follow the path of our prominent and trusted scholars...
And based on their desire to extend their wide sea of knowledge, whose water is drawn from it:
"Like the sea, watered by the clouds, and it has no preference over it, for it is of its own water."
And as a sign of the dawn of certainty, obliterating with its light the veils of falsehood, and in order to manifest the truth and reality seeking the pleasure of Allah, and to strengthen ourselves, and to elevate the word of monotheism and the unity of the word, drawing closer to Him the Exalted, and benefiting the believers from His creation, we have undertaken to follow the footsteps of our righteous predecessors, and to echo what their voices raised, renewing what their pens recorded, summarized in what we believe in before Allah, both in private and public.
In this endeavor, we do not add anything new to our religion and belief, but rather it is a renewal of the establishment of the proof, clarification of the path, and confirmation of what we were and what we continue to uphold, just as we reaffirm daily in our prayers the renewal of the covenant with Allah and His Messenger, testifying repeatedly (at least nine times) that there is no god but Allah, and that Muhammad is the Messenger of Allah (peace be upon him and his family). And Allah's wisdom is evident in obligating the believers to renew their covenant with Him every day multiple times.
And we ask Allah alone that this work of ours be a beacon that sheds light on every ignorant soul, and a guidance that reassures the heart of every skeptic.
Our Belief
- Religion: We believe that religion is what Allah, the Almighty, has legislated for His servants through the words of His Messengers. The last and most complete of the divine religions is Islam: Indeed, the religion in the sight of Allah is Islam. [Aali ‘Imran: 19]
And whoever desires other than Islam as a religion – never will it be accepted from him, and he, in the Hereafter, will be among the losers. [Aali ‘Imran: 85]
- Islam: It is the declaration of the two testimonies of faith: "I bear witness that there is no god but Allah, and I bear witness that Muhammad is the Messenger of Allah," and the commitment to everything brought by the Prophet (peace be upon him and his family) from Allah.
- Faith (Iman): It is the sincere belief in the existence of Allah, His angels, His books, and His messengers, with the acknowledgment of the two testimonies of faith.
The Roots of Religion
We believe that the roots of religion are five:
- Tawhid (Monotheism),
- Adl (Justice),
- Nubuwwah (Prophethood),
- Imamah (Leadership),
- and Ma'ad (The Afterlife).
Tawhid (Monotheism):
We believe in the necessity of the existence of one God, without a partner. He is unlike anything, and nothing is like Him. He is the Creator of all beings, both in their entirety and in their details: There is nothing like unto Him, and He is the All-Hearing, the All-Seeing. [Ash-Shura: 11]
As He has described Himself in the Qur'an: Say: He is Allah, [Who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent. [Surah Al-Ikhlas]
Adl (Justice):
We believe that Allah, the Exalted, is just and free from any form of injustice: And your Lord does not do injustice to anyone. [Al-Kahf: 49]
He does not love the wrongdoers, and indeed, to affirm His justice: Allah does not burden a soul beyond that it can bear. [Al-Baqarah: 286]
He only commands people to do what is in their best interest, and He forbids them from what causes corruption: Whoever does a good deed, it is for himself; and whoever does evil, it is against it. And your Lord is not ever unjust to the servants. [Fussilat: 46]
Prophethood:
We believe that Allah, out of His mercy towards His servants, selected from among them messengers, endowed them with miraculous signs, and distinguished them with noble character. He sent them to people: So that there would be no excuse for the people against Allah after the messengers. [Al-An'am: 48]
Their purpose was to convey His message, guide people to what is good for them, and warn them against what would corrupt them in this world and the Hereafter: And We did not send the messengers except as bringers of good tidings and warners. [Al-An'am: 48]
The prophets are many, and the Qur'an mentions twenty-five of them by name. The first of them is our father Adam, and the last is our master Muhammad ibn Abdullah – peace be upon him and his family. He is both a prophet and a messenger sent by Allah to all of humanity as a bearer of glad tidings and a warner. His merciful Sharia is the final and most complete of divine laws, suitable for all times and places.
We believe that Allah protected the prophets from forgetfulness, error, and willful sin, both before and after their prophethood. He made them the best of their generations, perfect in noble qualities.
Imamate:
We believe that the imamate is a divine position necessitated by Allah's wisdom for the benefit of people, to assist the prophets in spreading the message and to preserve the implementation of their laws after them, safeguarding them from alteration, distortion, and misinterpretation.
We believe that Allah’s divine grace necessitated that the appointment of the imam be through an explicit and clear text: And your Lord creates what He wills and chooses; never was it for them to choose. [Al-Qasas: 68]
The imam must be infallible, like the prophet, in avoiding forgetfulness, sin, and error, so that the believers can be assured of following him in all his sayings and actions. Our belief is that there are twelve imams, explicitly designated by the Prophet, and each of them affirmed the designation of the next imam.
We believe that the imam, whom Allah designated and whom His trusted messenger conveyed in successive, well-established traditions, is:
The Commander of the Faithful, Ali ibn Abi Talib (peace be upon him), the servant of Allah, the brother of His Messenger, and the master of creation after him.
The designation continued for his two sons, the masters of the youth of Paradise: Hasan and Husayn (peace be upon them). After them, the imamate continued through the nine descendants of Husayn:
- Imam Zayn al-Abidin Ali ibn Husayn
- Imam al-Baqir Muhammad ibn Ali
- Imam al-Sadiq Ja'far ibn Muhammad
- Imam al-Kadhim Musa ibn Ja'far
- Imam al-Ridha Ali ibn Musa
- Imam al-Jawad Muhammad ibn Ali
- Imam al-Hadi Ali ibn Muhammad
- Imam al-Hasan Ali, known as al-Askari
- Imam al-Mahdi, the twelfth Imam, the Awaited Savior (may Allah hasten his reappearance).
He will appear at the end of time to fill the earth with justice and fairness, just as it has been filled with oppression and injustice.
The Resurrection (Ma'ad):
We believe that Allah, the Blessed and Exalted, will resurrect people after death for reckoning: And the Hour will come, there is no doubt about it, and Allah will resurrect those who are in the graves. [Al-Hajj: 7]
On that day, He will reward the good for their good deeds and the evil for their wrongdoings: That He may reward those who do evil with what they have done and reward those who do good with the best reward. [An-Najm: 31]
On that Day, people will depart in separate groups to be shown their deeds. So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it. [Az-Zalzalah: 6-8]
As we believe in the resurrection, we also believe in everything that has been conveyed in the Qur'an and authentic Hadith regarding the events of resurrection, the gathering, Paradise and Hell, punishment and reward, the Bridge (Sirat), the Scale (Mizan), and other related matters: Our Lord, we have believed in what You have revealed and followed the Messenger, so register us among the witnesses. [Aal Imran: 53]
Sources of Legislation in Our Belief:
-
The Qur'an:
We believe that the Qur'an, the sacred book in circulation among Muslims, is the Word of Allah, free from any distortion or alteration: Indeed, it is a noble Qur'an. Falsehood cannot approach it from before it or from behind it; it is a revelation from a Wise, Praiseworthy One. [Fussilat: 41-42] -
The Prophetic Sunnah:
For us, the Sunnah refers to the established sayings, actions, and approvals of the Prophet (PBUH). It is the second source of legislation. We believe that anyone who denies a ruling from the established Sunnah is considered a disbeliever, just as one who denies a ruling from the Qur'an is considered a disbeliever. This is because the Prophetic Sunnah never contradicts the Qur'an. In addition to the Prophetic Sunnah, what is firmly established from the pure Imams, in terms of sayings, actions, and approvals, is also a valid source of legislation. -
Consensus (Ijma'):
We believe that what the Muslims, including the infallible Imam, have agreed upon regarding religious rulings is a decisive proof, even if the specific textual evidence from the Qur'an and Sunnah is not clear to us. This type of consensus does not contradict the texts of the Qur'an and Sunnah. -
Reason (‘Aql):
Reason serves as evidence if it falls within the chain of causes or if it involves independent rational principles. We limit the use of rational evidence in jurisprudence (fiqh) to qualified jurists (mujtahids), who possess the expertise to derive specific rulings from detailed evidence. The reference for ordinary followers (muqallid) is: "One who is among the jurists, protecting themselves, preserving their religion, opposing their desires, and obedient to the command of their Lord, can be followed by the common people." This is as narrated from Imam al-‘Askari (AS) in Al-Wasa'il, Vol. 18, p. 94, Hadith 20.
Branches of the Religion
We believe that the branches of the religion are numerous, and we prefer to mention only a few for the sake of brevity, referring those who wish to know more to the writings of our scholars found in libraries, as they provide a detailed explanation of our beliefs clearly. However, in line with the approach we have outlined in this statement, we have decided to briefly address some of them, particularly focusing on acts of worship:
Prayer (Salah):
We believe that prayer is "prescribed for the believers at fixed times" (An-Nisa, 4:103). It is the pillar of the religion and one of the most important acts of worship that Allah has obligated upon His servants, and it is the most beloved of deeds to Him (if accepted, it will accept all other deeds, and if rejected, all other deeds will be rejected). (Al-Mustadrak al-Wasa'il, Volume 3, page 52, Hadith 2925).
We believe that the obligatory prayers are five: Dhuhr, Asr, Maghrib, Isha, and Fajr. The total number of units for these prayers is seventeen, with the four-unit prayers shortened to two units during travel or fear.
We also believe that among the obligatory prayers are: the Friday prayer, the two Eid prayers, along with their conditions, the obligatory Tawaf prayer, and the prayer for the deceased, etc.
We also believe that among the recommended prayers are the Nafils (voluntary prayers) or Sunnah prayers, with a total of thirty-four units spread over the five prayer times. These are known to us as the daily Rawatib prayers, and one may choose to perform some of them or omit them entirely.
We believe that performing recommended prayers brings reward, and there is no punishment for neglecting them.
Adhan and Iqama:
We believe that it is recommended to perform the Adhan (call to prayer) before entering the prayer. The sections of the Adhan, according to our practice, consist of eighteen parts, while the sections of the Iqama are seventeen.
As for the testimony of Ali (peace be upon him) in the Adhan and Iqama, we believe it is recommended to mention it after the testimony of Muhammad (peace be upon him) as the Messenger of Allah. However, we also believe that omitting this mention does not affect the validity of the Adhan and Iqama.
Fasting (Sawm):
We believe that fasting is one of the pillars of the Islamic faith and is obligatory for every able and accountable individual, in compliance with Allah’s saying: "O you who have believed, decreed upon you is fasting..." (Al-Baqarah, 2:183). It is defined in Islamic law as abstaining from things that break the fast, from the time of the true dawn until sunset, with the intention of drawing closer to Allah. Fasting is obligatory in the month of Ramadan and in other specified situations mentioned in the books of jurisprudence.
Zakat (Almsgiving):
We believe that Zakat is one of the foundational pillars upon which Islam is built, with several conditions mentioned in the books of Islamic jurisprudence. It is obligatory on two types of wealth: gold and silver (the two forms of currency), and on the three types of livestock: camels, cattle, and sheep. It is also obligatory on four types of agricultural produce: wheat, barley, dates, and raisins. Zakat is due in other circumstances as well, as detailed in the jurisprudence books.
Khums:
We believe that Khums is an obligatory right that Allah has mandated, as He says: "And know that anything you obtain of war booty – then indeed, for Allah is one fifth of it..." (Al-Anfal, 8:41).
Hajj (Pilgrimage):
We believe that Hajj is obligatory, as stated in Allah's words: "And due to Allah, the pilgrimage to the House is a duty upon people who are able to undertake it." (Aali Imran, 3:97). It is obligatory upon every Muslim, male or female, who is of age, sane, and has the physical and financial ability to perform it, and this obligation is required only once in a lifetime, provided they are secure in terms of safety (including protection of life, wealth, and honor).
Jihad (Struggle):
We believe that Jihad is one of the pillars of our religion. It is obligatory in the cause of calling others to Islam, and is considered a communal obligation (kifā'ī). It is also obligatory for the defense of Islam, the lands of the Muslims, and the protection of life, honor, and wealth. It is an individual obligation (ʿaynī) for anyone who is capable of providing benefit.
Enjoining Good and Forbidding Evil:
We believe that these are fundamental branches of our religion. Allah has commanded all that is good and has named it maʿrūf (known good), whether as an obligation or as a recommended act, and He has forbidden all that is bad and has named it munkar (evil), whether as a prohibition or as disliked behavior. As Allah says: "Let there arise from you a nation inviting to all that is good, enjoining what is right, and forbidding what is wrong." (Aali Imran, 3:104).
Loyalty and Disavowal (Walayah and Bara'ah):
It refers to loving Allah, His prophets, and the infallible Imams, and disavowing the enemies of Allah.
Other Branches of the Faith:
This includes issues related to marriage, divorce, khulʿ (divorce initiated by the wife), zihar (a form of divorce), and oaths (i'lā). It also includes rules on matters like blood money (diya), retaliation (qisās), and atonements (kafārāt). Additionally, there are transactional matters such as buying, selling, guarantees, farming contracts (muzāraʿah), and sharecropping (musāqah), among others.
We adhere to these matters in accordance with the texts of our Jaʿfarī school of thought, with no difference, relying on the numerous references we have, the most important of which are the works of our esteemed scholars: the Four Major Books: Al-Kāfī by Al-Kulaynī, Tahdhīb and Al-Istibsār by Al-Ṭūsī, Man Lā Yaḥḍuruhu Al-Faqīh by Al-Ṣadūq, as well as the scientific legal treatises, which include the fatwas of the leading jurists.
Conclusion:
These are our beliefs as Muslims (Alawites), and our school of thought is the Ja'fari school, which is the school of those known as the Alawites and the Shi'a together. The terms (Shi'a and Alawite) refer to one and the same group, the Ja'fari Imamiyyah Twelver sect.
We ask Allah that in our statement, there are enough truths to dispel the fog from the eyes of the ignorant and the malicious, and that both those near and far, the impartial and the prejudiced, may find in it a sweet spring and a convincing reference.
We consider anyone who attributes to us or fabricates about us anything that contradicts what is stated in this declaration to be slanderous or driven by unseen forces aiming to divide the Muslim community and weaken its strength, or ignorant and unjust to themselves and the truth. The words of such people hold no value in the eyes of the wise and the God-fearing. This is our statement, it speaks the truth about us, and anyone who comes across it is free to judge as they see fit, but they are accountable before Allah, religion, and the nation. From Allah alone we seek help and ask Him for guidance to what will lead to the unity of the Ummah of our Prophet Muhammad (PBUH), its righteousness in religion and worldly matters, through mutual recognition, affection, tolerance, and cooperation in righteousness and piety, and in the struggle against the enemies who are lying in wait for us (the evil of all of us without exception).
Praise be to Allah, both at the beginning and at the end, and there is no power nor strength except with Allah, the Almighty.
This statement was issued by the Alawite scholars in Latakia in 1972, and was signed by over eighty Alawite judges and scholars from Lebanon and Syria. They are:
- Mr. Ibrahim Jamal: Latakia
- Mr. Ibrahim Saud: Halabko, Jableh
- Mr. Ibrahim Saleh Ma'arouf: Homs
- Mr. Ibrahim Harfoush: Maqramda, Baniyas, residing in Latakia
- Sheikh Ibrahim Hassan Najjar: Shabtaliya, residing in Latakia
- Sheikh Ibrahim Al-Kamil: Imam at the Imam Ali Mosque – Tripoli – Lebanon
- Sheikh Ahmed Ali Heloum: Shabtaliya, Religious teacher in the Latakia area
- Sheikh Ahmed Muhammad Ramadan: Imam at Karam Ghizel Mosque, Safita
- Mr. Hajj Ahmed Eid Al-Khair: Qardaha, residing in Latakia
- Sheikh Ismail Shhoud: Latakia
- Sheikh Hussein Saud: Halabko, Jableh
- Sheikh Hassan Abbas Al-Abbas Baysin: Al-Musharifa, Masyaf
- Sheikh Habib Saleh Ma'arouf: Homs
- Hajj Sheikh Hamed Amoudi Al-Tarabalsi: Homs
- Mr. Sheikh Hamdan Al-Khair: Imam at a mosque in Qardaha
- Sheikh Hassan Mohammad Ali: Al-Dalla, Jableh
- Sheikh Haidar Mohammad Haidar: Imam at Al-Hisnan Mosque
- Sheikh Suleiman Khalil Al-Waqif: Imam at Drekish Mosque
- Sheikh Rajab Said Khalil: Latakia, Mufti of Baniyas Area
- Sheikh Suleiman Ahmed Suleiman: Hammin, Safita
- Sheikh Suleiman Al-Hassan: Latakia
- Sheikh Suleiman Al-Ahmed Khidr: Jableh
- Sheikh Suleiman Al-Issa Al-Mustafa: Imam at Imam Al-Sadiq Mosque – Harsoon
- Mr. Saleh Ali Saleh: Ain Al-Tina, Haffa, residing in Damascus
- Hajj Sheikh Abdul-Rahman Al-Khair: Qardaha, Religious teacher, residing in Damascus
- Sheikh Abdul-Latif Ibrahim Marhaj: Dabadaba, Safita
- Sheikh Abdul-Kareem Ali Hassan: Hammin, Imam at Imam Ali Mosque – Tartous
- Hajj Sheikh Abdul-Latif Al-Khair: Imam at a mosque in Qardaha
- Sheikh Abdul-Kareem Al-Khatib
- Sheikh Abbas Miehoub Harfoush: Maqramda, Baniyas
- Sheikh Abdul-Latif Shaaban Kafrfo: Safita
- Sheikh Abdul-Allah Abideen: Mufti of Haffa area
- Sheikh Abdul-Hadi Haidar: Abu Qabis, Masyaf
- Sheikh Ali Abdul-Allah, Imam at Al-Safsafa Mosque: Safita
- Hajj Sheikh Ali Abdul-Rahman Kankaro: Jableh, Mufti and Religious teacher in Safita
- Sheikh Ali Ahmed Muhammad Kotoub: Drekish
- Sheikh Ali Al-Hassan Ali: Barmana Al-Mashayikh, Tartous
- Sheikh Ali Mahmoud Mansour: Tripoli, Lebanon
- Sheikh Ali Ma'arouf Ibrahim: Rastan, Latakia
- Sheikh Ali Issa Al-Hassan: Jableh
- Sheikh Ali Aziz Ibrahim: Tripoli, Lebanon, graduated from the College of Fiqh in Najaf
- Sheikh Ali Ibrahim Al-Hassan
- Dr. Ali Suleiman Al-Ahmed: Latakia
- Sheikh Ghanem Yaseen: Latakia
- Sheikh Fadl Fadheh: Baksah, Latakia
- Sheikh Fadl Ghazal: Talla, Haffa, graduated from the College of Fiqh in Najaf
- Sheikh Kamal Hatem: Imam at Imam Zayn Al-Abidin Mosque – Mshatiqta, Latakia
- Sheikh Kamal Al-Khatib: Imam at a mosque in Jibol – Jableh
- Sheikh Kamal Saleh Ma'arouf: Beit Sheikh Dib, Safita
- Hajj Sheikh Mahmoud Saleh Omran: Al-Tali'a, Safita, Imam at Imam Al-Sadiq Mosque – Homs
- Sheikh Muhammad Hamed, Retired Sharia Judge: residing in Tartous
- Sheikh Muhammad Saleh Youssef, Religious teacher and Imam at Imam Al-Hussein Mosque – Baniyas
- Sheikh Muhammad Hamdan Al-Khair: Qardaha
- Sheikh Mahmoud Suleiman Al-Khatib: Jibol, Jableh, residing in Latakia
- Mr. Muhammad Ali Ahmed: Qardaha, Imam at Imam Al-Ridha Mosque – Jableh
- Sheikh Muhammad Mahrez: Shabtaliya, Latakia, Retired Sharia Judge
- Sheikh Muhammad Youssef Omran: Dhahr Bashir, Safita, residing in Homs
- Hajj Sheikh Mahmoud Marhaj: Bahnin, Tartous, Religious teacher in Drekish, graduated from Najaf and Damascus Sharia
- College
- Sheikh Muhammad Ali Ramadan
- Sheikh Mahmoud Ahmad Omran: Dhahr Bashir, Safita, residing in Tartous
- Sheikh Mahmoud Muhammad Suleiman: Al-Jubailiya, Jableh
- Sheikh Mahmoud Ali Sharif: Bishra'il, Safita, residing in Tripoli, Lebanon
- Sheikh Mahmoud Said: Latakia
- Sheikh Mahmoud Ali Salmi: Tripoli, Lebanon
- Mr. Muhammad Badr: Al-Shamiya, Latakia
- Sheikh Masoud Saleh Heloum: Rastan, Latakia
- Mr. Mustafa Al-Sayyed: Ba'mra, Safita, Religious teacher in Simmat Qibla, Jableh, and graduated from Al-Azhar University
- Sheikh Ma'la Muhammad Abdul-Rahman
- Sheikh Mansour Saleh Omran: Imam at Imam Al-Sadiq Mosque – Al-Tali'a, Safita
- Sheikh Ma'arouf Badr: Al-Shamiya, Latakia
- Hajj Sheikh Nasruddin Zayfeh: Alexandretta District, residing in Damascus
- Sheikh Yaseen Muhammad Al-Younes: Beit Sheikh Younes, Safita, Retired Sharia Judge, residing in Tartous
- Sheikh Yaseen Abdul-Kareem Muhammad: Al-Mustaba, Safita
- Sheikh Youssef Hassan Youssef: Tripoli, Lebanon
- Sheikh Youssef Heloum: Shabtaliya, graduated from Damascus Sharia College
- Sheikh Youssef Sarim: Religious teacher in Dreyous and Imam at Imam Al-Sadiq Mosque in Latakia
- Sheikh Youssef Ibrahim Al-Younes: Beit Sheikh Younes, Safita, Retired Sharia Judge
- Sheikh Younes Hussein Khaddam
- Sheikh Younes Muhammad: Beit Nafila, Drekish
- Sheikh Youssef Ghanem Al-Khatib: Tripoli, Lebanon
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