Chapter 29

This opinion is narrated from Imam Malik (1), Sheikh al-Islam Ibn Taymiyyah, and those who agreed with them (2). The second opinion: The view of a group that does not consider those who insult the Companions (may Allah be pleased with them) to be disbelievers (kafir), but considers the perpetrator to have committed a major sin (3). Imam Ahmad (may Allah have mercy on him) abstained from declaring takfir (declaring someone a disbeliever) or calling for the killing of those who insult the Companions; however, there is no disagreement among the Ahl al-Sunnah wal-Jama'ah regarding the necessity of ta'zir (discretionary punishment) and discipline, short of killing (4). A Maliki judge once ruled for the execution of a Rafidi who publicly insulted Abu Bakr, Umar, and Uthman. Ibn Kathir narrated that on Monday, the 16th of Jumada al-Ula in the year 755 AH, a Rafidi man came to the Grand Mosque of Damascus, distanced himself from the worshippers, and cursed Abu Bakr, Umar, Uthman, Muawiyah, and Yazid, repeating this twice. The ruler ordered his imprisonment. Later, the Maliki judge had him brought and whipped, while he continued to shout insults. On Thursday, the 19th of Jumada al-Ula of that year, a judicial session was held attended by the four judges, and the Maliki deputy ruled for his execution. He was taken immediately, beheaded beneath the citadel, burned by the public, and they paraded his head while shouting: "This is the punishment for those who insult the Companions of the Messenger of Allah ﷺ" (5). From the above, it becomes clear that the disagreement between the Ahl al-Sunnah and the Twelver Shia Imami is a disagreement over fundamental issues that touch upon the core of Islam, such as their views regarding the Holy Quran and their rejection of authentic hadiths in Sahih al-Bukhari. ¶

And their reliance upon fabricated narrations attributed to Ali bin Abi Talib and his descendants; their belief in Imamate, infallibility (Ismah), and Raj'ah (the return); their extremism regarding some companions to the point of sanctification; and their hatred for others to the degree of describing them with kufr (disbelief) and applying labels to them that every person of sound intellect and straight understanding finds repulsive. After this wandering in the depths of misguidance and deviation, some Shia scholars come forward to propose the idea of 'rapprochement' (taqrib) between Ahl al-Sunnah and the Shia, as if the dispute between them were merely over a piece of land that could be resolved through division—notwithstanding that the conflict between the Shia and the Sunnis is a conflict between kufr and Islam. Reason and logic dictate that one of them is on the truth and the other is on falsehood. True reconciliation can only occur when the adherent of falsehood abandons it to accept the position of the adherent of truth. As for the adherent of truth abandoning some of the truth he possesses, while the adherent of falsehood abandons some of his falsehood, this leads only to misguidance for both sides. Ahl al-Sunnah cannot unite with the Shia unless the Shia abandon their belief in the distortion (omission and addition) of the Holy Quran, retreat from their extremism regarding the Imams, the doctrine of Ismah, and the claim of Raj'ah, cease cursing Abu Bakr, Umar, Uthman, and all the rest of the Companions, and renounce their policy of disavowal (bara'ah) against everyone who is not Shia from the time of the Prophet’s (ﷺ) death until Allah inherits the earth and all upon it. Furthermore, the general Shia must renounce their extremism regarding the Ahl al-Bayt, seeking aid (istighatha) from them, pinning their hopes on them instead of Allah, and venerating their graves and shrines more than the Sacred Mosque (Masjid al-Haram), the Prophet's Mosque, and Al-Aqsa Mosque. If the Shia do not cease this aggression against Islam, its creed, and its history, they will remain isolated and alienated with their principles that contradict the foundations of Islam, rejected by all Muslims and met with hostility by every Muslim who is jealous for his faith and loyal to Allah, His Messenger, and His Companions. Thus, the conflict of the Shia with Ahl al-Sunnah—who are the people of true Islam—either concerns a matter that necessitates the kufr of the opponent, in which case the Shia opponent is treated as a disbeliever regarding matters of allegiance and enmity, as will be clarified in the fourth chapter by the permission of Allah; or it concerns a matter that necessitates the fisq (sinfulness) and disobedience of the opponent, in which case they are treated accordingly. ¶

The treatment of those who differ [in terms of] the people of immorality and disobedience regarding loyalty (muwalat) and enmity (mu'adat), the details of which have already been presented. And Allah is behind the intention, and He is the Guide to the straight path. ¶

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4 - Its ruling in Islam and according to Muslim scholars. 5 - The ruling on befriending and supporting them in Islam. ¶

A - The Origin of the Nusayri Sect: The roots of the Nusayri sect trace back to Maymun al-Qaddah al-Daysani, a Persian Jew with Shu'ubi tendencies aimed at dismantling Islam and restoring influence to the Persians. He worked as an ophthalmologist, and under this cover, he settled in the Levant to propagate the creed that later became known as the Ismaili school, from which the esoteric (Batini) sects branched out. After his death, he was succeeded by his son Abdullah, who resided in Salamiyah, a village in the Levant, followed by his son Ahmad, until the emergence of Ubayd Allah al-Mahdi, the founder of the Fatimid state. Some historians suggest that Ubayd Allah al-Mahdi was of the lineage of a Jew who worked as a blacksmith in Salamiyah; when his father died, his mother married a wealthy Alid, and when he came of age, he claimed an Alid lineage (1). The Nusayriyya are attributed to Abu Shu'ayb Muhammad ibn Nusayr al-Numayri, who lived in the third century AH (d. 270 AH). He was a contemporary of three Shia Twelver Imams: Ali al-Hadi (214-254 AH), al-Hasan al-Askari (230-260 AH), and Muhammad al-Mahdi (255 AH). Ibn Nusayr claimed to be the 'Bab' (Gate) to Imam al-Hasan and the 'Hujjah' (Proof) after him. A group of Shias followed him and were called the 'Nusayriyya'. However, Ibn Nusayr did not stop there; he claimed prophethood and messengership, and attributed divinity to the Imams (2). Nusayriyya is the religious and historical name of this sect. It has also been said that the Nusayriyya are named after Nusayr, the slave of Ali ibn Abi Talib (may Allah be pleased with him), and the proponents of this view have argued in refutation of... ¶

The first opinion suggests that the Nusayri sect was known before the third century AH, as the earliest of its authors to be identified is al-Mufaddal al-Ju'fi (d. 180 AH). Based on this, naming this sect is attributed to one of these two figures, though it is more likely that its fame is attributed to Muhammad ibn Nusayr al-Numayri for the following reasons: ¶

1. The sources that mention the attribution to 'Ibn Nusayr' do not refer to 'Nusayr' himself, otherwise it would have been Ibn Za'ida. 2. No mention of a slave of Ali ibn Abi Talib named 'Nusayr' can be found in biographical or historical books. 3. Books on ancient sects do not mention a group by the name of 'Nusayriyya,' which indicates that this sect is not of extreme antiquity. However, my inclination is that this sect existed before it became known as Nusayriyya, as it was formerly called 'Khattabiyya,' attributed to Abu al-Khattab al-Majusi, who was related to a Jewish kahin (soothsayer) in Basra around the year 143 AH. Later, it was called 'Numayriyya,' attributed to Muhammad ibn Nusayr al-Numayri. Ibn Tahir al-Baghdadi mentioned the Numayriyya sect alongside another sect, the Shari'iyya, in his book 'Al-Farq bayn al-Firaq.' Al-Shahrastani mentioned the Nusayriyya in his book 'Al-Milal wa al-Nihal' alongside another sect, the Ishaqiyya. What appears to me is that people began using both names simultaneously; some called it Numayriyya, attributed to al-Numayri, and others called it Nusayriyya, attributed to Ibn Nusayr. Both names referred to the same entity, and subsequently, it became widely known as Nusayriyya. ¶

In the present era, this name is in the final stages of erasure to be replaced by the new appellation (Alawis). The Nusayri sect is a small minority inhabiting the north and some parts of western Syria, representing only 8% of the country's population. The Nusayris have local names by which they are known in their regions, such as 'Takhtajiya' and 'Khattabun' in western Anatolia. It is possible that these are remnants of the Khattabiya; thus, the Khattabiya could be the origin of the Nusayri sect or a branch of it. There is a significant similarity between the fundamental beliefs of the Khattabiya and the Nusayris, and there remains a great affinity to this day between the Nusayris in the Levant and the 'Khattabun' or 'Hattabun' in Turkey. The Nusayris, as is their habit, change the names of their sect whenever one of their names becomes tainted by their crimes—crimes that history will never forget. They believe that by changing the name, they are drawing a veil over their dark past and presenting themselves to the people under a new name with a bright, beautiful history. The evidence for this is that after the French occupation of Syria, this sect joined hands with the colonizer. The French found in them the best of helpers, given the deep-seated hatred for Islam and Muslims harbored in the souls of this sect’s adherents. The French, in conspiracy with this sect, sought to change its name and label it 'Alawis' to exploit their elevation of Ali bin Abi Talib (may Allah be pleased with him). This was an exaggeration of malice by the French colonialists, who wanted to deceive the people of Syria into believing that there were Muslims who cooperated with them with sincerity and loyalty. Through this naming, the colonialists intended to mitigate and conceal the traces of this filthy sect and to absolve the Nusayri sect from the heinous condemnation and blatant disbelief that had historically become attached to its name. ¶

They labeled them 'Alawiyyin' so that this name would open new horizons for them with the enemies of Islam and the ignorant among the Muslims. They were satisfied with this name as it would open a broader scope for them to draw closer to the Shi'a and to receive support and endorsement from them (1). ¶

The Nusayriyya claim that they are Twelver Shi'a and that Ibn Nusayr was the 'Bab' (gate) to the eleventh Imam, the inheritor of his knowledge, and the reference (marja') for the Shi'a after him, and that the quality of reference and gate-keeping remained with him after the occultation of the twelfth Imam (2). ¶

However, a contemporary Shi'a author, Abd al-Husayn bin Mahdi al-Askari, declares them heretics (takfir) and disavows them (3). Likewise, the early Shi'a scholars disavowed them, as Sa'd bin Abd Allah al-Qummi (d. 301 AH) states in his book *al-Maqalat wal-Firaq*: ¶

'A sect from among those who believed in the Imamate of Ali bin Muhammad deviated during his lifetime, claiming the prophethood of a man called Muhammad bin Nusayr al-Numayri. He claimed that he was a prophet and a messenger sent by Ali bin Muhammad al-Askari. He believed in the transmigration of souls (tanasukh al-arwah), practiced extremism (ghuluww) regarding Abu al-Hasan, attributing divinity to him, advocated for the permissibility of incestuous marriage, and legalized marriage between men (4).' This ideology was condemned by all Shi'a scholars and historians. From this, it is evident that the claim of the Nusayriyya that they are Shi'a, or that they fall under the umbrella of Islamic sects, is invalid. Al-Ash'ari mentions in his book *Maqalat al-Islamiyyin* that the Nusayriyya are a clear example of a group that moved from... ¶

From paganism to the call of Tashayyu' (Shi'ism) devoid of knowledge and understanding, the Sunnis who reside in the vicinity of the Nusayris state that the Nusayris continue to practice certain Christian rituals, such as celebrating Christian festivals like Christmas and Easter, which they consider major holidays. Some of them even bear Christian names, such as Matthew, John, and Helena. In addition to the principles the Nusayris adopted from Christianity, the creed of the Nusayri sect retains a portion of secrets, much like the case among Christians. Just as Christians symbolize their faith with a triad (God, the Son, the Holy Spirit), the Nusayris likewise symbolize their faith with three letters: 'Ayn, Mim, and Sin, claiming that God incarnated into three persons: Ali, Muhammad, and Salman al-Farsi (1). ¶

Their connection to Majusism (Zoroastrianism) has not been severed; they celebrate Nowruz, which is a Persian festival observed at the beginning of spring. Some of them claim it is the day on which light was created, and it resembles the 'Lord's Supper' of the Christians. The Nusayris celebrate it as one of their sacred holidays, and their total festivals amount to ten throughout the single year (2). ¶

This malicious group has remained committed to its hatred and hostility toward Islam and the Muslims up to the present day. It is like a malignant disease that, when encountering resistance or antibiotics, retreats inside the body, only to surface when the opportunity arises. Among its later preachers was Salman bin Murshid bin Yunus: an Alawite self-proclaimed deity from the Nusayris, from the village of Juba Burghal (east of Latakia, Syria). He was titled 'The Lord'; his movement began in 1920 AD, he was imprisoned in 1923 AD, and subsequently exiled. ¶

(1) See: Maqalat al-Islamiyyin by al-Ash'ari, Vol. 1, pp. 102, 105; and see: Tarikh al-Islam al-Siyasi by Dr. Hassan Ibrahim, Vol. 4, pp. 265-267. (2) See: Subh al-A'sha, Vol. 2, p. 409; and see: Majmu' al-A'yad wa al-Dalalat fi al-Akhbar al-Mubhirat by Maymun bin al-Qasim al-Tabarani (known as Abu Sa'id), narrated in Tripoli in the year 398 AH. ¶

He remained in exile in Raqqa until 1925, and upon his return, he led the Nusayri sect, which advocates the divinity of Ali ibn Abi Talib and believes in incarnation (hulul). During the time of his return, a revolt against the French was underway, which ended with the formation of a national government that possessed a degree of internal autonomy. The French conspired with him and used him as a first-class agent, establishing a special status for the Nusayri regions, which strengthened his position and that of his followers. He adopted the title 'President of the Alawite, Haidari, Ghassani People.' In 1938, he appointed judges and fedayeen (militants) and imposed taxes on the cities and villages under his control. He issued a decree stating: 'In view of the transgressions by the national government and the Sunni people, I have formed an army to protect the Alawite people.' He provided those he called fedayeen with special military uniforms. He used to visit Damascus as a representative for the Alawites in the Syrian Parliament. When Syria became nominally independent and the French withdrew, the colonial power left its weapons and strength in the hands of this treacherous agent, which tempted him to commit sedition and rebellion. Consequently, the Syrian government at the time, through the efforts of the late Adil al-Azma, dispatched a large force that crushed this self-proclaimed deity and some of his followers, arresting him along with other soldiers. He was subsequently executed by hanging in Damascus in 1366 AH (1946 AD). ¶

Amin Haddad wrote a book on his biography titled '(The Claimant of Divinity in the Twentieth Century).' Since 1949, specifically since the coup of Husni al-Za'im—which was orchestrated by American intelligence—the Nusayri threat has been growing and intensifying, hiding behind masks. The Nusayri 'Zaki al-Arsuzi' and the Christian Crusader Greek 'Michel Aflaq'—both of whom were among the fiercest enemies of Islam—transformed the Ba'ath Party into a breeding ground for gathering members of non-Muslim minorities who harbor hatred against Islam and Muslims, such as the Nusayris, Christians, Druze, and Ismailis. ¶

Very few, weak, and misguided individuals from the Ahl al-Sunnah joined this party, such as Amin al-Hafez and Salah al-Bitar, from whom the Nusayris later disassociated themselves. ¶

B - The Creed of the Nusayri Sect: The extremists and elites of the Nusayri sect believe that Ali is God; hence, they were given the name 'Alawites' since the time of the French Mandate(1). They claim that God incarnated into Ali and that Ali existed before the creation of the heavens and the earth. Ibn Nusayr asserted the divinity of Abu al-Hasan al-Askari and claimed for himself the status of a prophet and messenger sent by Abu al-Hasan; his followers later believed that God had similarly incarnated into him(2). ¶

The Nusayriyya are among the most extreme of all extremist sects in their esoteric (batini) interpretations. Ibn Nusayr advocated for the permissibility of forbidden acts, declaring marriage between men as lawful, claiming it to be a form of humility and submission—both for the active and passive parties—and asserting that God did not forbid any of these acts(3). For this reason, the Twelver Shia agree with the Ahl al-Sunnah in not considering the Nusayriyya an Islamic sect. They view them as outside the fold of Islam, describing them as heretics (zandaqa) and disbelievers (kufr), as their creed and beliefs testify to this. Therefore, even if the Nusayriyya attribute themselves to Islamic sects, they are not considered Muslims, and they are not treated as such(4). ¶

(1) See: Maqalat al-Islamiyyin by al-Ash'ari, Vol. 1, pp. 102, 105. Also: Tarikh al-Islam al-Siyasi by Dr. Hassan Ibrahim, Vol. 4, pp. 265-267. (2) See: Al-Fasl fi al-Milal wa al-Ahwa' wa al-Nihal (Hashiyat al-Shahrastani), Vol. 2, p. 24. Also: Tarikh al-Islam al-Siyasi by Dr. Hassan Ibrahim, Vol. 4, pp. 265-267. Also: Maqalat al-Islamiyyin by al-Ash'ari, Vol. 1, p. 82. Also: I'tiqadat Firaq al-Muslimin wa al-Mushrikin by Fakhr al-Din al-Razi, p. 82. (3) See: Al-Maqalat wa al-Firaq by Sa'd ibn Abd Allah al-Qummi, p. 100. (4) See: Al-Alawiyyin aw al-Nusayriyya by Abd al-Husayn Mahdi al-Askari, pp. 7-9. Also: Al-Fatawa by Ibn Taymiyyah, Vol. 35, pp. 161-162. ¶

Dr. Munir Musa Mashabik—a communist from the Christians of the Levant—mentioned in his academic thesis that the Nusayris were originally Christians, and they entered Islam in name only, not in reality. Some researchers have confirmed this, and this view is strengthened by the fact that the Nusayris still retain some Christian traditions, rituals, and beliefs. ¶

Hamza ibn Ali (d. 422 AH), one of the most famous Imams of the Druze, mentions the following in a treatise he titled (Al-Damigha fi al-Radd 'ala al-Fasiq al-Nusayri): 'I received a book authored by one of the polytheist and disbelieving Nusayris... which he titled (Al-Haqa'iq wa Kashf al-Mahjub). Whoever accepts his book worships Iblis (Satan), believes in metempsychosis (reincarnation), permits illicit sexual relations, and legitimizes lying and slander. Therefore, I wrote this treatise in refutation of what this corrupt Nusayri authored, who claims that all that has been forbidden regarding murder, theft, lying, slander, adultery, and sodomy is permitted (absolute) for the 'arif (the enlightened ones). Among the things he said in his book is that a believing woman must not deny her private parts to her brother, but must offer them to him as permissible whenever he wishes, and that public sexual intercourse increases one's faith, and that religion is not complete without this. Among the things he said is that the polytheists are the 'Nawasib' (those who hold enmity towards the Ahl al-Bayt) who equate Abu Bakr, Umar, Uthman, and Ali. Hamza ibn Ali then reports from this Nusayri that he counted Iblis, Haman, and Satan as being Abu Bakr al-Taymi, Umar al-Adawi, and Uthman al-Umawi. This clearly illustrates to us the belief of the Nusayris regarding the Companions of the Messenger of Allah. ¶

Christian missionary organizations exerted strenuous efforts to uncover the secrets of the Nusayri creed and understand its teachings. An American orientalist succeeded in persuading the son of a shaykh from the Nusayri sect, named Sulayman al-Atnah-wi (1), to reveal the secrets of the Nusayri religion. He authored a book titled 'Al-Bakura al-Sulaymaniyya'. The Americans printed it in Beirut in 1863 AD. The most important points mentioned in the book regarding their beliefs are as follows (2): 1. That the Nusayris are Alawites who believe in the divinity of Imam Ali ibn Abi Talib (may Allah be pleased with him), and they are divided into two groups: The 'Shamaliyya' (Northern) who say that he resides in the moon; they inhabit the coast in the district of Latakia. And the 'Kalaziyya' who inhabit the mountains and believe that he resides in the sun. For this reason, the Nusayris generally venerate the sun, the moon, and other stars. A distinguishing mark between the Shamaliyya and the Kalaziyya is that the Shamaliyya keep their beards, whereas the Kalaziyya shave them. 2. The Nusayris believe in the transmigration of souls (reincarnation); they believe that righteous souls reside in the stars, which is why they call Ali 'Amir al-Nahl', meaning the Commander of the Stars. (Footnotes): (1) This is Sulayman al-Atnah-wi, though some sources refer to him as 'Sulayman al-Adna' al-Antaki. He was one of the Nusayri scholars, born in Antioch in 1250 AH (1834 AD). He authored 'Al-Bakura al-Sulaymaniyya'. He was residing in southern Turkey when some of his relatives in Syria sent him letters of solicitation to visit them. When he yielded to them and visited, they burned him alive as punishment for revealing their secrets and exposing their treachery. (See: Mu'jam al-Mu'allifin, Omar Rida Kahhala, Vol. 4, p. 256; Mu'jam al-Matbu'at, Sarkis, p. 1041). (2) See: Da'irat Ma'arif al-Qarn al-'Ishrin, Vol. 10, pp. 249-250; Al-'Aqida wa al-Shari'a, pp. 220-223, authored by Ignaz Goldziher; Tarikh Suriya wa Lubnan wa Filastin, Dr. Philip Hitti, Vol. 2, pp. 220-221, translated by Dr. Kamal al-Yaziji. ¶

Evil (souls) dwell in the bodies of animals that they consider impure, such as pigs, monkeys, and jackals. ¶

3. Their secret password consists of three letters: ‘A, M, S, which stands for Ali, Muhammad, and Salman. ¶

4. The Nusayriyah have a sacred book that they rely upon and refer to, which is not the Holy Qur'an, and the Qur'an holds only a secondary place for them. ¶

5. It is clear from that book that the Nusayri creed is heterogeneous; it is a mix of ancient paganism, remnants of Christian teachings, and views wrapped in the teachings and doctrines of the extremist Shia (Ghulat) and their false beliefs. ¶

Among their authoritative books is 'Kitab Ta'lim al-Diyanah al-Nusayriyyah' (The Book of Teaching the Nusayri Religion). A manuscript of this book is held in the National Library in Paris under number (6182). It was analyzed in German by Reverend Dr. Wolf from Rottweil, Germany, in an article in (ZDMG), Vol. 3, year (1849), pp. 302–309. It follows a question-and-answer format and consists of 101 questions and answers. We provide samples of these questions and answers so that it may be clear to everyone that these people are disbelievers and have departed from Islam. ¶

Q1: Who created us? A: Ali ibn Abi Talib, the Commander of the Faithful. ¶

Q3: Who invited us to know our Lord? A: Muhammad, as he stated in his sermon which he concluded by saying: 'He—meaning Ali—is my Lord and your Lord.' ¶

Q76: What is the 'Quddas' (Mass/Sacramental rite)? A: The sanctification of wine, which is drunk for the well-being of the Nuqaba (leaders) or the Nujaba (nobles). ¶

Question 79: What is the Greatest Secret of God? Answer: It is the secret of the body and the blood, which Jesus spoke of: 'This is my body and this is my blood, so consume of both that you may attain eternal life.' ¶

Question 100: What are the names of the persons of prayer and their obligatory times? Answer: The first time for the obligatory prayer is Dhuhr, and the Dhuhr prayer consists of (8) rak'ahs. The second time is Asr, and it consists of four rak'ahs. The third time is the Maghrib prayer, and it consists of five rak'ahs. The fourth is the Isha prayer, and it consists of four rak'ahs, and the fifth is the Fajr prayer, and it consists of two rak'ahs. Look at how they have altered the number of rak'ahs in the Dhuhr and Maghrib prayers; they increased Dhuhr from four to eight rak'ahs and Maghrib from three to five. An addition to the religion is like a reduction from it, and these are examples of the disbelief of these people and their alteration of the rituals of Islam (1). ¶

The Nusayriyyah did not refrain from saying: 'Esoteric knowledge (ilm al-batin) is exclusive to the Alawites, and Islamic rulings were not apparent as some think' (2). ¶

The Nusayriyyah have an oath that they take to conceal their religion and their sheikhs, and that none of them shall advise a Muslim or anyone else unless they are of their own sect. In their view, a Nusayri does not become a believing Nusayri—with whom they sit, drink wine, share their secrets, and marry their women—until he takes this oath: 'I swear by the right of Ali the Most High, and what I believe in the Most Radiant Manifestation, and by the right of the Light and what originated from it, and the clouds...' ¶

(1) See 'Madahib al-Islamiyyin' by al-Ash'ari, Vol. 2, pp. 474-487, Dr. Abd al-Rahman Badawi, and see: 'Al-Alawiyyun aw al-Nusayriyyah', pp. 82-96, authored by Abd al-Hussein Mahdi al-Askari. (2) See 'Tarikh al-Alawiyyin', authored by Muhammad Amin Ghalib al-Tawil (a modern Alawite Nusayri), pp. 196-199, and see p. 481. ¶

and its inhabitants, otherwise I am dissociated from my Mawla (Ali) the All-High, the All-Magnificent, and from my allegiance (wilayah) to him, and from the manifestations of Truth; and I have unveiled the veil of Salman without his permission, and I am dissociated from the call of the Hujja (Ibn Nusayr), and I have plunged with those who plunge into cursing Ibn Muljam, and I have disbelieved in the Khitab—(meaning the religion and the call)—and I have disclosed the protected secret and denied the claim of the People of Truth; otherwise, I shall uproot the trunk of the grapevine from the earth with my own hands until I eradicate its roots and block its path; and I would be with Cain and Abel, and with Nimrod against Abraham, and likewise with every Pharaoh who rose against his opponent, until I meet the All-High, the All-Magnificent, while he is angry with me; and I dissociate myself from the statement of Qanbar, and I say that he was purified (1). ¶

If we analyze this oath, we find the following:- 1. Ali ibn Abi Talib (may Allah be pleased with him) is given the title 'Al-Ali Al-Azim' (The All-High, The All-Magnificent), both of which are names of Allah Almighty. 2. Salman al-Farsi is the 'Sahib al-Hijab' (Owner of the Veil), meaning the gate that leads to knowledge, wisdom, esoteric secrets, and the secrets of the secrets. ¶

C - The Collaboration of the Nusayris with the Enemies of Islam: Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says: (The Nusayris were always with the enemies of Islam against the Muslims. They were with the Christians against the Muslims, as they helped the Crusaders against the Muslims, and they were with the Tatars against the Muslims. Indeed, Ibn al-Alqami was the vizier to the Tatar Hulagu Khan, and Nasir al-Din al-Tusi was also among his close associates, and he was one of the extremist Rafida who supported the Nusayriyya (2).) ¶

Shaykh Muhammad Abu Zahra says: (The Nusayriyya are among the sects that...) (1) Al-Alawiyyun aw al-Nusayriyya / authored by Abd al-Husayn Mahdi al-Askari, p. 3. (2) See: Al-Fatawa by Ibn Taymiyyah, Vol. 35, p. 152, and see: Al-Bidayah wa al-Nihayah by Ibn Kathir, Vol. 13, p. 201. ¶

They departed from Islam, and during the Crusader onslaught on the Islamic world, they were the best helpers of the Crusaders against the Muslims. When the Crusaders occupied some Islamic lands, they brought them close, gave them proximity, and granted them a prestigious status. They were also allies of the Tatars against the Muslims during the Tatar invasion of the Levant (al-Sham). (1) ¶

In the year 717 AH, the Nusayri sect rebelled against the obedience of the Muslim rulers under the leadership of a man from among them whom they named Muhammad ibn al-Hasan al-Mahdi (al-Qa'im bi-Amr Allah). Sometimes they would refer to him as 'Ali ibn Abi Talib' and claim that he was the Creator of the heavens and the earth—Exalted is Allah far above what the oppressors say—and at other times he was claimed to be Muhammad ibn Abdullah, the master of the land. He emerged, declared the Muslims apostates, and deemed their blood and wealth permissible. He and his gang launched a fierce attack on the city of (Hablah), entered it, killed its inhabitants, and looted whatever was in it. They departed from it saying: 'There is no god but Ali, there is no veil but Muhammad, and there is no gate but Salman,' and they reviled the two Sheikhs (Abu Bakr and Umar). He ordered his companions to demolish mosques and turn them into taverns. They would say to any Muslim they captured: 'Say there is no god but Ali, and prostrate to your god, the Mahdi, who gives life and causes death, so that your blood may be spared and written safe for you.' They committed countless crimes. Al-Mustakfi billah ordered war against them and prepared armies and a great multitude to meet them. The Muslims defeated them, killed a great number of them, and killed their leader who claimed divinity and led them to misguidance. (2) Those who came after them followed the path of their misguided predecessors. We have pointed out that during the period of the French occupation, a Nusayri appeared who claimed divinity, named (Salman al-Murshid), and he collaborated with the French to the furthest extent. (3) He was killed after the nominal liberation of Syria from the French. ¶

D - "The Ruling on the Nusayri Sect in Islam and Among Muslims": ¶

The ruling on the Nusayri sect in Islam is that it is a disbelieving sect that has exited the fold of the Islamic religion. This is evident from their creed regarding the deification of Ali ibn Abi Talib (may Allah be pleased with him), their permitting of prohibited acts, their belief in the transmigration of souls (reincarnation), and their reviling and declaring the Companions of the Messenger of Allah (peace be upon him) as disbelievers, among other things mentioned previously regarding their creed, which contradicts Islam in its entirety and in detail. ¶

As for what the Muslim scholars have said about them, it is as follows:- ¶

1 - Sheikh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says: These people known as the Nusayris, and all other varieties of the Qarmatian Batiniyyah, are more disbelieving than the Jews and Christians, and indeed even more disbelieving than many polytheists. Their harm to the Ummah of Muhammad (peace be upon him) is greater than the harm of the warring disbelievers, such as the Tatar disbelievers, the Franks, and others. For these people pretend before ignorant Muslims to be Shi'a and to have loyalty to the Ahl al-Bayt, while in reality, they do not believe in Allah, nor His Messenger, nor His Book, nor in any command or prohibition, nor reward or punishment, nor Paradise or Hell, nor in any of the messengers before Muhammad (peace be upon him). They do not adhere to any religion, save for the worship of pleasures and the indulgence in desires (1). End quote. And Imam al-Ghazali (2) said about them: ¶

Indeed, the Nusayris are apostates regarding blood, property, marriage, and slaughtered meat, and it is obligatory to fight them until they either accept Islam or perish.(1) In short, they are neither Muslims, nor Jews, nor Christians. Therefore, a Muslim who passes by them should not eat from what they have slaughtered, as they hold the status of idolaters.(2) ¶

This view and this ruling regarding this sect is not unique to the Ahl al-Sunnah wal-Jama'ah; rather, other groups such as the Shia Imamiyyah, the Druze, and the Christians have also declared this sect to be disbelievers, as evidenced in their own books: ¶

1. Abd al-Husayn al-Askari states that the Nusayris, even if they attribute themselves to the Muslims, are not considered Muslims, nor are they to be treated as Muslims.(3) ¶

2. Hamza ibn Ali, the most famous of the Druze Imams, states that the Nusayris—represented by their author, al-Nusayri—are disbelievers and polytheists, having no purpose other than spreading corruption in the religion.(4) ¶

3. Dr. Munir Musa Mashabik, a Christian communist, states that the Nusayris entered Islam in name only, not in reality.(5) ¶

Because there is no limit to their atheism/heresy (ilhad), they even interpret the pillars of Islam with esoteric (batini) interpretations. They claim that the five prayers refer to knowing the names of their five Imams: Ali, Hasan, Husayn, Muhsin, and Fatimah; that fasting means concealing their secrets; and that Hajj is visiting their sheikhs, among other fabrications and delusions(6) for which Allah has revealed no authority. How then could anyone believe that this group and its followers fall under the name of Islam? ¶

E - The Ruling on Allying with the Nusayri Sect in Islam: It has been established beyond any doubt that the Nusayri sect is a disbelieving (kafir) sect. Anyone who affiliates with them or supports them, whether outwardly or inwardly, falls under the same ruling, because assisting the disbeliever and supporting them in a war against Islam and the Muslims is an act of kufr. Allah Almighty says: 'And whoever among you takes them as allies, then indeed he is one of them' (1). This sect, as is well known in its history, often wears many masks; sometimes calling themselves Alawites, and other times Nusayris, but changing names does not change the reality of the named. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says: 'The scholars of Islam have agreed that it is not permissible to marry them or eat the meat of their slaughtered animals, because they are most similar in state to the idolaters. The funeral prayer is not to be performed over those who die among them, and it is not permissible to employ them in the affairs of Muslims, for they are among those most deceptive to the Muslims.' He then says: 'There is no doubt that jihad against them and establishing the prescribed punishments (hudud) upon them is among the greatest of acts of obedience and the most important of obligations. It is superior to the jihad against those among the polytheists and People of the Book who do not fight the Muslims, because the jihad against them is of the same category as the jihad against the apostates (murtadeen). As-Siddiq (may Allah be pleased with him) and all the Companions began with the jihad against the apostates before the jihad against the disbelievers from the People of the Book, as the jihad against them serves to preserve the lands of the Muslims that they seek to make apostate from Islam. Every Muslim is obligated to carry this out according to their ability' (2). Thus, they are more severe against the Muslims than the Jews and the Christians, as is the case in our present time; in fact, they provide the greatest services to the Jews and Christians in shedding the blood of the Muslims. (1) Surah Al-Ma'idah, Verse 51. (2) See: Al-Fatawa by Ibn Taymiyyah, Vol. 35, pp. 155-161. Also see: Mukhtasar al-Fatawa al-Misriyyah by Ibn Taymiyyah, Majma' Muhammad bin Ali al-Hanbali, pp. 476-478. ¶