The Nusayri-'Alawis: An Introduction to the Religion, History and Identity of the Leading Minority in Syria

In this famous work, Yaron Friedman discusses the early history, theology, and identity of Alawites/Nusayris. The book is, in my personal opinion, the best work on pre-ottoman Alawites. It was published in 2009 as a continuum to the writer's previous research.

In chapter one, Friedman chronologically narrates the biographies of the sect's main figures like Ibn Nusayr, al-Khasibi, al-Tabarani, al-Sinjari, and others. In the light of these biographies, he presents coherent arguments on sensitive and under-researched topics; like Ibn Nusayr's excommuncation, al-Khasibi's imprisonment, and al-Nashabi's (Riddad) debates.

In chapter two, the author presents his consclusions on the Nusayri theology. Largely based on a certain "Silsilat al-turath al-Alawi", a series of books printed in Lebanon, Friedman faces the challenge of not being able to access "authentic" Nusayri literature (being an Israeli citizen). Still, as an initiated Alawi, I would say that Friedman got some points right, and others not much so. This is my opinion, take it or leave it.

In the third and final chapter, an identity analysis is provided on the Nusayri position within the wider Ghulat phenomenon. Also, Friedman elaborates on the Shia and Sunni views on Nusayri communities and beliefs.

Worth Researching

In this section, I put forward some of the lesser known moments that deserve further investigation.

Page 12: "The link between the Banū Numayr and the Ḥamdānid Banū Taghlib could explain the later migration of the sect to Aleppo in the time of al-Khasị̄bī".

The migration of Nusayri secret cells and believers from Iraq to Aleppo is still ambiguous in some of its aspects, this claim suggests a possible sub-explanation.

Page 28: "it can be concluded that al-Khasị̄bī succeeded in constructing a new image for himself in Baghdad, the image of a learned Imāmī Twelver Shīʿī. However, we should not jump to the conclusion that al-Khasị̄bī abandoned his secret activity".

Did al-Khasibi practise a form of "double taqiyya" to conceal his true beliefs by posing as an Imami scholar?

Page 56: "According to the Munāzạra, al-Nashshābī’s disciple heard that the “people of the Jabal” deviated from the right path of the founders of the sect (Ibn Nusạyr, al-Khasị̄bī, Banū Shuʿba and their three followers) and adopted heretical doctrines."

What of the nature of dispute between al-Nashabi and al-Hatimiyya, allegedly led by Sheikh Hatim al-Tawbani? Why were the "people of the Jabal (mountain)" criticised?