The Basics of Alawite Creed
The Basics of Alawite Creed
By Dr. Ahmed Adeeb Ahmed
- The Guardianship:
One of the foundations of the Alawite Nusayrite Khasibite approach is that the guardianship of the Imams and knowledge of them is a condition in accepting deeds. This is an axiom issue and a necessity of sacred law.
The news in this field are numerous, it was reported that Imam Muhammed Al-Baqir (AS) said: “If a man prays all nights, fasts all days, gives away all his money (Zakat) and pilgrimages all his life, without knowing the standing (status) of Guardian and believing in him, and working sincerely to carry out his commandments, he will not gain the reward of God, and he will not be of believers”.
Guardianship is a condition in the forgiveness of sins and transgressions of the evil deeds as stated in the sayings of Imam Jafar Al-Sadiq (AS): “This rebellious disobedient nation after abandoning the Imam appointed by their prophet to them (imam Ali), God will not accept their deeds and will not reward them, until they come to him and present loyalty to the Imam appointed by God and enter in through the door opened to them by God and his Messenger”.
- The Infallibility:
Absolute infallibility in the Alawite Nusayrite Khasibite creed is linked to the real teachings of Imams, Prophets, and Messengers (peace be upon them), the evidence is in (18:110) in the words of the Prophet Muhammed (PBUH): “Say thou: I am but a one (mortal) like you: It is revealed to me by Inspiration”. The saying: “I am but a one (mortal)” is a reference to similarity to the images with humans (Refers to a similar image as humans), that is why he said “like you” and did not say “among you”. While the saying: “It is revealed to me by Inspiration” is a reference to his difference from humanity, to negate the divinity from himself, not as spoilers alleged that: “Prophets and Imams are humans, but they are special”.
Opponents to this divine law thought that the infallible Prophets and imams are human beings and they are exposed to what all humans are exposed to. From their alleged words: “The Prophet was a human like the rest of humanity, suffers and feels pain like other human beings!!”, “The prophets have the same physical characteristics as humans, but they are different morality and spirituality!”, and “The Imams, Prophets, and Messengers were living the same human weakness points!”.
The question posed by our Master Al-Khasibi (AS) to his opponents: How had you combine between the humanity of the imams, prophets, Messengers and their infallibility?
The person, who finds himself fair, finds that our law deserves to be followed because it approves the correct evidence. The concept of infallibility, according to us, is different from the concept of infallibility, according to our opponents, because they make it imperfect infallibility, while in our thought, for example, Jesus is exalted above murder and crucifixion, and this matter applies to all Imams, Prophets, and Messengers (peace be upon them).
- The Interpretation of the Quran:
There are obvious and philosophical meaning of the Quran. Alawites Believe in both of them according to the sayings of Imam Jafar Al-Sadiq (AS): “Quran on four faces: the phrase, the reference, the subtleties and the facts. The phrase is for the commoners, the reference is for the special people, the subtleties are for the custodians and the facts are for the Prophets“.
Explanation of terms used:
- Creed: a system of a religious belief; a faith.
- Guardianship: Responsibilities of the guardian who is a defender, protector, or keeper.
- Infallibility: The quality of being infallible; the inability to be wrong.
- Revelations: The divine or supernatural disclosure to humans of something relating to human existence or the world.
- Obvious: Easily perceived or understood; clear, self-evident, or apparent.
- Mortal: (of a living human being, often in contrast to a divine being) Subject to death.
- Function: An activity, or purpose natural to, or intended for a person; deeds.
- Exalted: 1-Of a person or their rank or status) placed at a high or powerful level; held in high regard. 2- Hold (someone or something) in very high regard; think or speak very highly of.
The Alawite religious scholar Dr. Ahmed Adeeb Ahmed
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