The Alawites Middle East History Essay Research Paper

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The Alawites
Religious beliefs remain as some of the most important cultural facets of society. People resort to their religions to solve various problems including identity, ethics, morality, and a basic understanding of how to live with other people. Even amidst such value, religion has recently been accused of marking the center of some of the chaos that combs the world in every strategic period. That casts doubt on the lawfulness or even ethics on communities that embed their behaviors and activities on religious beliefs. One of the most religious places in the world in the Middle East. That is a region that is predominantly inhabited by people who showcase their allegiance to the Islamic culture. In the Middle East, individuals, even visitors, are guided by the teachings and principles of the Islamic culture. The dominion of Islam in the region has effectively alienated the understanding that there are other multiple religious sects that bear significant presence in the Middle East and that have not been accorded the supremacy that Islam enjoys. One of such dominated religious sects is the Alawites. The Alawites constitute a religious sect whose primary place of residence in Syria. However, traces of Alawites can be found in Turkey and Lebanon. Bearing their emergence in the recent past, they can render people into questioning who they are, their origin, and why they mark a notable significance in a region that is culturally dominated by Islamic beliefs. This study explores the Alawites of Syria on the grounds of the value that the religion instills on the world, historical origins, the perceptions that they trigger, and the advent of political significance that they currently manifest. The study is vital in understanding the Value of religion in the Middle East and the impacts that it has on followers’ manifestation especially the interactions with neighbors and political significance.
History
The Alawites have a long history that changes depending on the perception by which the narration is captured. Muḥammad ibn Nuṣayr an-Namīrī (fl. 850) teachings mar the roots of Alawism. The sect may have originated as a contemporary prospect of Nusayr’s teachings as the 10th Shiite imam only superficially. Later on, Ḥusayn ibn Ḥamdān al-Khaṣībī (d. 957 or 968) would officiate the formation of the sect within the confines of the Hamdanid dynasty that ruled from 905-1004 (Goldsmith 71). At the demise of the Hamdanid dynasty, the Alawites found a resounding establishment in Aleppo. The fall of Shiite rule marked the onset of disintegration among the Alawite believers. Most such individuals would be subjected to persecution with the then-dominant religious sects including the Mamluks and later by the conquerors of the Ottoman Empire.
The Mutation of the Alawites has taken twists marking the significance that they hold in the cultural practices in the Middle East even currently. By the 11th century, the Alawites had grown to the extent that they trained their own theologians. They also established two Alawi centers with one located in Latakia, Syria and the other in Baghdad, Iraq. The escalation of the persecutions would lead to the destruction of the Baghdad center in 1258. In the course of the First World War, “the presence of the Alawites was felt in the world when they were subjected to fierce supremacy battles between Britain and France in the Ottoman Empire” (Goldsmith 18). The eventual division led to Palestine becoming a colony of Britain as Syria and Lebanon were assigned to the French. At the time of the separation, France had befallen a victim to Arab nationalism. The French, hence, feared a repeat of a similar fate, something that would disintegrate their authority in the Middle East. Their immediate strategy was to weaken the Arabs by causing divisions among the minority religious sects. The disintegrated minorities such as Druze and Alawites also feared continued persecution from the dominant Sunnis. Their disintegration as fueled by the French only weakened them further as they could no longer enjoy the unity in fighting against the majority sects. With the fear that they would lose their control in the Middle East, the French would grant the places dominated by minority religious groups their independence at the expense of the larger religious sects. The state of Latakia would be established in 1922 by the French and legal autonomy was granted to the Alawites in the same year. The French strategy succeeded as it culminated in most minority groups becoming disintegrated and independent while the focus was put on colonizing the majority groups. The changes also meant that the minority groups would be strengthened economically and politically as opposed to the majority groups. The divide and rule strategy accorded Alawites the presence that they required in the Middle East. In the present day, Alawites constitute about 17% of the Syrian population. Their dominance in the political scene has foreshadowed the religious persecution that they have faced for centuries.
Beliefs
Beliefs mark the primary reason why Alawites are treated differently from the other Middle East religious sects. They are called Alawites because of their belief that the first imam was a man named Ali. Alawites have marked their uniqueness with a notable distinction from both the Shia and Sunni Muslims. Their theology marks a significant difference from the orthodox Muslims, something that has been defined in the confines of their continued persecution (Chera, Guo, and Lei 7). The prospects that differentiate are many and have often marked their image as an outlawed sect among the dominant Muslim believers. Principally, their beliefs are a combination of different religions. While they are predominantly governed by the principles of Islam, they celebrate some Christian holidays like Christmas. They also have an input of the Jewish cultures in their beliefs. Such inputs have compounded the view that Alawites are not true Muslims. The little differences in beliefs are believed to be markers of the continued persecution that they faced throughout their history.
Alawites also manifest a significant difference from the orthodox Muslims when it comes to their approaches to religion. Each religion has a doctrine and individual tenets that define the behaviors and outputs of their believers. In Islam, there are five pillars that guide religion and followers (Chera, Guo, and Lei 4). First among the pillars is shahada that implies a belief and a declaration of one’s submission in God and a belief in Muhammad. The second tenet is salat that emphasizes prayer. Muslims of the orthodox and mainstream paradigms are supposed to pray five times every day. The zakat is the third tenet that emphasizes generosity. That is, Muslims are taught to give those who are in need. The fourth tenet is sawm that guides believers to fast in the course of Ramadan and the last tenet is hajj that encourages people who are capable to initiate at least one pilgrimage to Mecca if an individual is capable. All the five tenets above are observed by followers of the orthodox Islam believers. However, the Alawites have two more tenets to crown their religion. First among the extra inclusions is jihad. In the modern world, jihad has attracted multiple debates among scholars and non-scholars. The basic definition of Jihad is to struggle. The Alawites believe in the struggle to restore peace to the world. While jihad is a basic concept in the mainstream Islamic teachings, it is not a pillar as elevated in the Alawite teachings. “The other inclusion of the Alawites in the pillars is taharah that implies purity of the mind” (Goldsmith 71). With the two extra inclusions, Alawites have been viewed as different from the other communities of Islam.
There are also multiple prospects of the belief that Alawites understand to be unique to them and not any other Islamic group. Superficially, the real beliefs of the Alawites are treated as secrets. In fact, only the elites within the religion understand those beliefs with the rest of the followers allowed only a grasp of the commonplace beliefs. One reason for the secrecy in the persecution that they have undergone. Alawites believe that exposing their beliefs to the rest of the world could fuel the indifference by which they have been treated for centuries. The other factions understand the basis of the secrecy as a component of the religion. That is, secrecy marks truthfulness to Islam. In modern times, theology and practices have anchored some of the notable beliefs among Alawites. “The Alawites accompany their emphasis on being the true believers by celebrating masses including the consecration of wine and bread” (Chera, Guo, and Lei 6). That is a belief facet that is linked majorly to the Christian teachings. It could be true that the Alawites are extremists who showcase allegiance to the Shia teachings with notable deviation from the Sunni teachings just so they can showcase their differences. Alawites teachings are also linked to Buddhism especially through the prospect of transmigration. In the Alawites' beliefs, individuals who respect the religion and are pure both in heart and soul will maintain their pure forms upon death. However, the wicked will be transformed into dogs and pigs upon their death. One last aspect of belief that marks the uniqueness of the Alawites is a place of worship. The religion encourages its believers to worship at home as opposed to the traditional Islamic ways of attending Mosques at specific days and times of prayers.
The Significance of Alawites
The Alawi religion is rooted in various aspects of religious roles in society. Like any other religious group, the Alawites identify themselves using their unique religion. Identity is something that each individual needs. People develop to understand themselves on the basis of who they are, what they believe in, and their purpose in the world (Tsurkov). To the Alawites, the identity is signified with the presentation as a minority group that barely should not have any significance in the community. Their identity is also marked with secrecy. Not many people understand the religion’s beliefs and that keeps them united and identifiable. In a nation that is dominated by the major Islamic religion, the strategies that the Alawites employ to stay relevant must be remarkable. Even amidst their small presence, the Alawites have found a way of developing collaborations, integrating with other smaller religious groups, and staying linked to the basis of their religious groups. The uniqueness of this religious sect has led to many of its followers believe that they are the true Muslims and are not willing to dissociate their allegiance. Evidently, identity still remains a vital component of religious groups and the Alawites lead the way.
Sanctioning for the Principles of Morality
Believers in Alawites' teachings understand morality as a principal aspect of purity. Various religious beliefs are the custodians of ethics and morality in society. Such groups define the tenets of behaviors that people must manifest to succeed both in the present life and the afterlife. It is agreeable that the religious teachings of morality grounds believers into harmony and coexistence with other people. In the Alawite doctrine, morality and ethics are embedded in the pillar of purity and generosity (Chera, Guo, and Lei 7). The believers are encouraged to stay clean and manifest the characteristics of tolerance, virtuousness, equality, brotherhood, righteousness, honesty, and justice. Those are the virtues without which, the society could be doomed to fail. In the confines of Alawite teachings, it is upon the believers to spread the message of morality and peace among the non-believers. That is because the society is rendered into eternal chaos and is typically doomed without inputs of moral teachings.
The emphasis on morality among Alawites attracted debates about whether communities could not be structured differently to mark their moral standings. On a natural basis, Alawite teachings assert that it is obvious that one could learn moral behaviors from the multiple prospects that surround activities in society. Questions remain on the standardization of such moral teachings. With the absence of religious grounds, moral standards sound like unbinding behaviors that each individual could develop by themselves. Allowing people to ground their moral principles on individualistic interactions mirrors seeking advice from a friend in which case an individual has the choice to accept or reject the choices. “Among the taharah believers, purity is ordained internally” (Chera, Guo, and Lei 7). People are guided by their internal characteristics and the strong bondages appear from shared beliefs. It is the sharing of such principles that create a harmonized society and not the belief that each individual could develop their own moral standards and sway the community into believing it. Taharah also guides on the eternal being who knows man equally from within and outside. The eternal being has a superior understanding of man and could control or strengthen the beliefs (Tsurkov). Continued interaction with the eternal being should help in cultivating the moral virtues thereby leading to an even more sane community. In the confines of taharah moral teachings, societies would be at peace if only they engaged the eternal being to mark their actions and behaviors. While the current political challenges in Syria could cast doubts about the Alawite emphasis on morality and ethics, they are a guided sect and people motivated not to fuel ills in communities.
Power to Endure Adversities
Individuals are faced with consistent adversities in their lives. Challenges emanate naturally or through man-made activities. In all such challenges, people are encouraged to resort to their religions and seek God. One of the religions that have undergone multiple adversities in the world is the Alawites. It is a religious sect whose beliefs have been thwarted by the major religious groups. Being a minority religious group, the Alawites have been forced to hibernate their beliefs (Tsurkov). The deification of Ali in the 9th century came with multiple repercussions to the believers. One significant challenge was the persecutions from the Sunnis. There would be changes with the advent of supporting political dynasties such as Hamdanid (Goldsmith 71). However, upon the collapse of the dynasties, Alawi believers were fast rendered into endless encounters with adversities. The first center built in Baghdad was destroyed immediately after the dynasty collapsed. More centers would be destroyed in the ensuing centuries in Lebanon, Syria, Iraq, and Turkey. To combat the early stages of adversities, the religious leaders of Alawi believers revitalized the religion to practice taqiyya. Taqiyya is a traditional Islamic practice that allows individuals to perform in secrecy. To modern-day, elements of taqiyya can be seen in Syria’s governance paradigms especially through mukhabarat that denotes ubiquitous intelligence and secrecy. Hence, following the hardships that they have faced since their formation, the Alawites' inclination towards teaching endurance during adversities does not come as a surprise.
The Alawi teachings on adversities extended into specific elements on how believers managed their challenges. The Alawites have rooted their beliefs in the words of the Holy Quran that emphasize how "surely those who are close to Allah, have no fear nor shall they grieve" (Surah Younus, 10:62). With that religious input, such individuals engrave their understanding that no matter how challenging a situation can grow, people cannot lose hope because their guidance is under the control of a supreme being. Having faith in the prospect that each problem has a solution keeps Alawi believers encouraged to endure the adversities (Tsurkov). That defines the reason why such individuals, even at a disadvantageous position of being the minority group, have endured the turbulence of persecutions and exclusion from the mainstream Islamic teachings. True Alawites have an embedded belief that those who trust...