Alawite Creeds

Refuting the Dogma of Worship the Body of Imam Ali

Refuting the Dogma of Worship the Body of Imam Ali

By Dr. Ahmed Adeeb Ahmed

These accusations started from the articles of Saad al-Qami al-sh’ari through Al-Kashi, Al-Hali, al-Tusi and others, followed by Ibn Taymiyyah and Muhammad ibn Abd al-Wahhab and their followers.

They echoed these accusations, like parrots, until the Shiite clerics emerged today to speak in the same stupid and dumb way, such as Muhammad Hussein Fadlallah, Kamal Al-Haidari and others, whose inflammatory rhetoric against us is similar to those as Al-Qaradawi, Arifi and others like them.

This confirms the secession of the Sunni and Shia clerics from reality, and their non-recognition of others, and submission for their unbridled desires for takfir (excommunication) and igniting strife. 

But the question arises:

What is the difference between who makes our master Christ (p) from the type of the Father, and that they have the same attribute and essence, and between the creeds of the Sunnis and the Shiites, in which their old masters believe?

The idea of manifestation rejected by Sunnis and Shiites is mentioned in the Qur’anic text: “When Moses came to the place appointed by Us, and his Lord addressed him, He said: “O my Lord! Show (Thyself) to me, that I may look upon thee. Allah said: By no means canst thou see me (direct); But look upon the mount; if it abides in its place, then shalt thou see Me. When his Lord manifested His glory on the mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses, he said: “Glory be to Thee! To Thee I turn in repentance, and I am the first to believe” (143:7).

The problem of the Christians clerics is that they invited [people] to worship the divine attributes, so they likened the Father to the Son, they made the essence of the Son is the essence of the Father.

Sunni clerics have invited [people] to worship none so they fell into gainsay. Whereas, the problem of the Shiite clerics is that they are oscillating between analogy and gainsay.

So, they all did not rise to the Alawites monotheism, exalted above the limits of analogy and gainsay.

The Christians clerics claimed that the Father has a divine form, that makes him has a type, and claimed that the son owns this same form, i.e. they made them equal.

As for those who claim that the Son has a human form, represented by the crucifixion, they repudiate his Infallibility and majesty.

How can the Son be of a human nature, while he was found from a mother without a father!! And he is the one who says: “And now, O Father, glorify me together with yourself, with the glory which I had with you before the world was”.

The Sunni clerics claimed that God has a hand, a leg, a face, and sits on the chair, and has a length of tens of arms-length, as reported in the sayings of Abu Hurayrah and Ibn Taymiyyah and the rest of the Sunni books (books of hadith).

They attributed to God a type, and they were like the gainsayers Jews in their original beliefs, and those are the ones Ali Al-Reda (AS) intended in his words: “Whoever likens God to creation is a polytheist, and whoever describes him as a delusion is a disbeliever, and whoever attributes to God what he forbade is a liar”. Then he (AS) read this verse: “It is those who do not believe in God’s revelations who fabricate falsehood. These are the liars” (16:105).

Shiite clerics have claimed that imams (PBUT) have two natures: the first is a nature of light before the creation, and the second is a nature of people (Human nature) after the creation!!

They analogy and do not know what they say, because sometimes they raise Imam Al-Hussein (AS) to the degree of the God, and sometimes make the Imam subject to the weak human nature, which means that he could be subject to slaughter, just as Christians believed that our Master Christ (AS) could be subject to crucifixion. These beliefs repudiate the Infallibility of imams and Prophets (PBUT). About those people the Messenger of God said: “Whoever likens God to creation does not know Him, and whoever attributes the sins of the worshipers to Him, he does not Unificate him”.

They did not understand the sayings of our master Hisham Ibn Al-Hakam (p): “The Almighty God is an eternal light existence; His knowledge is necessary; God gives it to whoever wants”, so they thought it was an Incarnation of the divine essence, while he was speaking about the proof of the divine presence according to the ability of the worshipers when God Almighty manifests to them, according to  Almighty says: “When he saw a fire and said to his family “Stay here; indeed I have perceived a fire; perhaps I can bring you a torch or find at the fire some tutorship” (20:10), this manifestation is referred to in the saying of the Messenger of Allah (PBUH): “When I was ascended into the empyrean, Gabriel took me to a place where he never raised to, it was revealed to me and God Almighty showed me what I love from the light of His greatness”. This confirms that the Ascension of the Prophet (PBUH) to heaven was not physical, because he did not see God, but saw, as much he deserves from the light of his greatness.

In order not to misunderstand the words of our master Hisham bin Al-Hakam (p) as the analogy, that the Shiites believe in, and which is clearly expressed in the sayings of Al-Saduq (Muhammad Ibn Ali al-Qummi): “God is distinguished from others, in essence, which all of its attributes are divine essence”, the answer of Imam Al-Sadiq (AS) came to exalting the essence of God above the analogy and the Incarnation: “Praise be to Him Who No one knows who he is, only he, there is nothing whatever like unto Him, and He is the One that hears and sees (all things), God is not limited, cannot be touched, No senses can grasp Him, He is Not Restricted by anything, no body, no symbol, no limits”.

This is the creed on which our Nusayerite Khusaybite Alawites approach is based away from the Christian’ analogy and the Sunni gainsay and the Shiite mixing of analogy and gainsay.

Explanation of terms used:

  • Creed: a system of a religious belief; a faith.
  • Excommunication: As one Muslim declaring another Muslim as a non-believer
  • Manifestation: An event, action, or object that clearly shows or embodies something, especially a theory or an abstract idea. the action or fact of showing something.
  • Delusion: An idiosyncratic belief or impression that is firmly maintained despite being contradicted by what is generally accepted as reality or rational argument, typically a symptom of mental disorder.
  • Denial: The action of declaring something to be untrue.
  • Negation: The contradiction or denial of something.
  • Gainsay: Deny or contradict (a fact or statement).
  • Analogy: A comparison between two things, typically on the basis of their structure and for the purpose of explanation or clarification.
  • Theophany: A visible manifestation to humankind of God or a god.
  • Infallible: The quality of being infallible; the inability to be wrong.
  • Polytheism: The belief in or worship of more than one god.
  • Infallibility: The quality of being infallible; the inability to be wrong.
  • Form: The visible shape or configuration of something.
  • Type: 1-a category of people or things having common characteristics. 2-a person or thing symbolizing or exemplifying the ideal or defining characteristics of something.
  • Incarnation: A person who embodies in the flesh a deity, spirit, or abstract quality.

The Alawite religious scholar Dr. Ahmed Adeeb Ahmed

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