NUSAYRIS

Nusayrism is a syncretistic religion with a close affinity to Shi‘ism. Most of its adherents live in Syria and the southeastern regions of present Turkey. In Syria, the Nusayris constitute more than one million (about twelve percent of the population). They live chiefly in the mountainous areas of Latakia, known as Jabal al-‘Alawiyyin, on the country’s northwest coast, where they represent close to two-thirds of the populace.

The original name of the sect is Nusayriyya, after Muhammad ibn Nusayr, a disciple of the Imams ‘Ali al-Hadi (d. 868 CE) and al-Hasan al-‘Askari (d. 873-4), the tenth and eleventh imams of Twelver Shi‘ism. The modern name of the sect is ‘Alawis; this name was adopted at the beginning of the twentieth century to underscore the sect’s links with ‘Ali ibn Abi

Talib, the common ancestor of all of the Shi‘i factions.

Despite the important role played by Ibn Nusayr during the formative phase of Nusayrism, the real founder and promulgator of the Nusayri faith seems to have been al-Husayn ibn Hamdan al-Khasibi (d. ca. 957).

During the early years of the twelfth century, the Crusaders conquered part of the mountainous region of Latakia. During the Mamluk period, unsuccessful attempts were made to convert the Nusayris to Sunni Islam.

For most of the Ottoman period, the Nusayris were recognized as a distinctive group with the right to maintain an autonomous judicial apparatus. Modern Western interest in the Nusayri religion began during the mid-nineteenth century. A pioneering monograph about the Nusayris, Histoire et Religion des Nosairis, was published by the noted French scholar Rene Dussaud in Paris in 1900. An important source for the study of Nusayrism in modern times is al-Bakura al-Sulaymaniyya fi Kashf Asrar al-Diyana al-Nusayriyya, a description and refutation of the Nusayri religion that was written by Sulayman al-Adhani, a Nusayri convert to Christianity from the town of Adhana in southern Turkey.

The Nusayris again came to the fore during the period of the French mandate over Syria and Lebanon (from 1920). France promoted their integration into the ranks of the French army and even granted them autonomy in the Jabal al-‘Alawiyyin region. Their presence in the French army prepared the ground for their later inclusion in the army of an independent Syria. The Nusayris are the only minority to have succeeded in assuming power in their own country.

Like the rival Druze religion, Nusayrism is shrouded in mystery, its secrets being the exclusive prerogative of the initiated (khassa), whereas the uninitiated (‘amma) are kept strictly separate. In essence, Nusayrism is an antinomian religion, and the religious obligations are limited to moral prescriptions.

The Nusayris believe that the deity manifested itself in history in the form of a trinity. This trinitarian revelation is believed to be a theophany that has recurred in seven eras (called akwar, adwar, or qubab) throughout the course of history. According to the Nusayri trinitarian doctrine, two entities or persons (aqanim) emanated from the supreme aspect of the deity. This supreme aspect, called ma‘na (meaning, essence), is sometimes identified with God Himself. The second is the ism (Name) or hijab (Veil). The third entity is the bab (Gate), which is the gate through which the believer may contemplate the mystery of divinity. This trinity has been incarnated in historical or mythical persons. During the seventh and last cycle, the “Muhammadan cycle’’ that opens the Muslim era, the trinity was incarnated in three central figures of early Islam: ‘Ali as the ma‘na, Muhammad as the ism, and Salman the Persian as the bab, from whence comes the acrostic sirr ‘A[yn] M[im] S[in] (i. e., the mystery of ‘Ali, Muhammad, and Salman).

The syncretistic nature of the Nusayri religion is also evident in its calendar, which is replete with festivals from diverse origins: Christian, Persian, and Muslim (both Sunni and Shi‘i). However, being regarded by the Muslim world as heretics has not prevented the Nusayris from seeing themselves as monotheists (muwahhida or muwahhidun).

Among the Nusayris in Syria, there are currently two distinct trends. The more conservative members of the community, living mainly in the Jabal al-‘Alawiyyin region, adhere steadfastly to the traditional creeds and rituals of the sect. Alternatively, others are becoming assimilated into Twelver Shi‘ism and in fact identify themselves as Shi‘is. This is taking place mainly in cities, where these individuals have come under the influence of Shi‘i communities.

Meir M. Bar-Asher