(Zaman Al Wasl)- He is known by the common people as al-Sheikh Yapraq without this name having to do with anything related to the truth of the shrine’s owner, his position and mission which raise him to the position of the real founder of al-Nusairiyah sect and who placed its rules being its missionary in Syria, Lebanon, Jordan and Palestine.
As soon as the regime fully captured Aleppo, Colonel Suhail al-Hasan went to Hussein Bin Hamdan al-Khusaibi’s shrine to do his duty visit, the visit of the follower of the sect.
The Alawite officer called al-Nimir performs his religious duties like others to Abu Abdullah al-Khusaibi whose shrine is located in the heart of Aleppo far away from the sect’s main strongholds. It is hidden within a military barrack called Hananou Barrack.
-Two halves-
Aleppians know Abu Abdullah al-Khusaibi as al-Sheikh Yapraq without knowing that this man (D. 1080) had an influential role in founding and forming the sect which was to destroy and kill Syria through Hafez and Bashar later on and which will give Aleppo the lion’s share of destruction and killing.
Al-Khusaibi was born in the mid third century Hijri living for around 100 years.
Al-Zarkli in his al-Alaam encyclopedia confirms that al-Khusaibi is not Iraqi, but originally Egyptian. He travelled to Janbalaa in Iraq and from there to Aleppo where he settled for 43 years until he died there. He was buried in a shrine that has been known later has al-Sheikh Yapraq either because of lack of knowledge about his identity or to divert people from knowing the real identity of al-Khusaibi.
Al-Khusaibi was contemporary to governor of Aleppo Saif al-Dawlah back then. It is said that al-Khusaibi offered a gift of one of his most important work called “al-Hidaya al-Kubra in the history of prophet and Imams and their miracles” to Said al-Dawlah.
Whereas al-Khusaibi is dignified by his followers to an extreme, some historians and editors see that he was only corrupted man in his doctirne. This was not only the criticism of the former historians, but also contemporary ones and some of them are very knowledgeable about the 12 Imami Shiites who are supposed to be closest to Alawites.
Yaser al-Habib was asked about Alawites and he answered, “they are divided into two halves. The first shares with the 12 Imamis their beliefs and they are Shiites. Another half is called Alawites but they are not Alawites but Nusayris followers of Mohamed bin Nusair who brought false dogmas. Alawites are our brothers but Nusairis are not.”
-Ali, Mohamed and Suleyman-
On the other hand, Abdulhalim al-Ghazi, a Shiite who read sects very thoroughly, says that al-Khusaibi is the actual founder of Nusairya. He adds, “before al-Janblani, teacher of Khusaibi, al-Nusairya used to follow 12 Imams sect and they would take what they like from the sect. Mohamed al-Nusairi was a Shiite at first but he diverted and was cursed by the unerring.”
Al-Ghazi sees that al-Khusaibi collected Hadith and theorized the doctrine of Nusairya. Also, al-Khusaibi was the missionary of Nusairya in al-Sham, Iraq and Iran.
Al-Ghazi infers the corruption and divergence of al-Nusairyeen doctrine as he calls them by returning to their books including al-Risala al-Rastbashiya and it is the quran doctrine of al-Nusairya according to al-Ghazi.
Al-Risala mentions in page 17 that Ali, prophet Mohamed’s cousin is the one who sent prophet Mohammed.
Al-Ghazi known for his deep commitment to Shi’ism says that al-Nusairya is based on Ali who is their god, and Mohamed (peace be upon him) and Suleyman whom they call sometimes Salsal or Salsabil.
Al-Ghazi confirms that al-Nusairya regard drinking al-cohol as permissible although they deny it. Al-cohol has a very high place for them and call it Abdul Nur.
Al-Ghazi indicates that al-Nusairya fights some books which reveal part of whole of their truth including “al-Bakura al-Suleymaniye” composed by a man who was in the sect and later departed it. The book reveals the secrets and divergence of the sect in addition to the book, “The History of Alawites” composed by an Alawite called Mohamed Ameen Ghalib al-Taweel. The book was printed in 1924.
Although the lineage of al-Taweel goes back as he said himself to the prominent Nusairi personality Makzun al-Sinjari, al-Nusairya rejected the book and the author even that one of their most prominent Sheikhs, Abdulrahman al-Khaiyr criticized the book.
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