‘Translated, abridged and certified 2016 ‘Declaration of an Identity Reform Preamble ‘Whereas we, the Alawites, are an integral part of the people of the Syrian Land, yet distinguished by our own character as a community, whereas, undeniably, the state of coexistence between the Alawites, and other communities had given Syria a particular conformation, whereas for us, the Alawites, nothing reaches closer to the very core of human existence than the community, ‘whereas only the Homeland can create an identity that supersedes the need for affiliation to a community identity, whereas we, the Alawites, remain allegiant to the great notions of peaceful coexistence in society, yet we are seriously concerned to see the values of national integration wither and Syria as one common heart beating in the chests of all Syrians evanescent, whereas we, the Alawites, are anguished to concede that, for many centuries, our brothers in land have regarded and defined us mainly by religious practices and beliefs, most notably our mysticism, whereas we, the Alawites, furthermore concede that we have been, for far too long, defined with the words of others rather than our own, whereas, this declaration was written and agreed upon by our houses, where, over many centuries, the true collective conscience of our community was formed, whereas this declaration does not constitute, under no circumstances, a religious reform of Alawism or the Alawite belief, we, the Alawites, by the latent authority of ourhouses and our ‘community in itself, in the name of our rights and in name of the rights of our brothers of Syrian Land, and in the name of safety and prosperity, and in the name of God, the Merciful and the ‘Compassionate, and in the name of the ultimate Truth, and in name of Life, hereby adopt this Declaration of an Identity Reform.‘Translated, abridged and certified 2016 ‘Declaration ofan Identity Reform 1. ANew Era of the Alawites 1: Alawism, orthe Alawite belief, represent a third model of and within Islam. We, the Alawites, form a separate confession, which is neither textual nor rational as in the models represented by our Sunni or Shiite brothers. The character of Alawism, henceforth, may be qualified as Islam's transcendent (or transcendental) form, 2: Honouring what unites us, but also taking into aecount the substantial differences between Shiism and Alawism, we hereby decline any fatwa that seeks to appropriate the Alawites and considers. Alawism an integral part of Shiism or a branch of the latter. 3: For the sake of peaceful and prosperous coexistence, we want to embrace a New Era of the Alawites. In a religiously diverse society such as Syria cur faith shall imbue our daily life with decency and ‘morality. We shall live informed by religious teaching and our understanding of the divine will. However, we shall not use our own beliefs to dictate the way of life of others. 4:In the past, we, the Alawites, abode to a sectarian character with, tenacity. This was by no means intrinsic to our religious identity but ‘an exogenous property, partly due to the struggle we endured in order to preserve our evolution. In this new era, we commit ourselves to the fight against sectarian strife and we hereby call for a charter of core principles and conduct against sectarianism, 5: In this new of era of the Alawites, we from now on repudiate to be labelled or defined as a minority in Syria, We divest ourselves from the minority status, with all the hardship but, in equal measure, with all the benefits and privileges that could be associated with this status. Morally, politically and culturally, one shall no longer use the term “minority” to cefine who the Alawites are and who they are not. TL. The Recognition of a Past Time 6: The notion of Time is an important aspect of Alawite cosmology. Indeed, the community of believers often suggest that our existence is _ ‘incommensureble in its beginning. Historically, the Alawites have." ‘emerged in the 10% century, originating in a part of a Sunni population that later turned to Shism and, eventually, became what today is known as Alawites.‘Translated, abridged and certified 2016 Teelaration ofan Identity Reform 7: It is not in Alawism to place ourselves above others, nor to claim to ‘bea “chosen people’. 8: The Alawites are not “Nusairi" or “Nusairiyin” as they are often ‘referred to in a depreciative fashion. We hereby redefine the status of, “Muhammad Ibn Nusair”, this ancestral figure of ours. But Ibn Nusair ‘stood on the shoulders of even greater and more learned progenitors. Hence, he could not be the founding father of the Alawites. 9: We acknowledge that, moreover, the term “Alawites” was a recent naming used to define our identity by others. We assumed it, though it was not a choice we had made, and this extends to the term “Nusairi", too. “Alawite”, however, is an appellation that acquired a customary value. 10: The history of Alawites as an identifiable community is rooted back in the time of Al-Hussein bin Hamdan Al-Khassibi -The first Alawite community, in our view, emerged after Al-Khassibi, a venerable religious scholar, and Saif Al-Dawla Al-Hamdani, the prosperous ruler of Aleppo, made their covenant. We shall therefore revise the respective appellation of our community and may use the glory of the Hamdanid period as a historical point of departure for our revision. Ill. Preservation 11: We, the Alawites, have our own understanding of Islam as a base of common law. Sincethe 7 century, Islamic law was built by religious doctrine and the State. Within this imperial and dogmatic system any irregularity, such as the appearance of a new Muslim community, could only be treated as a twofold revolt against authority. Persecution, or else, intolerance were an expectable result. ‘The case of our emergence, and our exile, is literally inscribed therein. 12: In this constitution of our new identity, we acknowledge that our isolation had become an instrument to self-protection. We turned inwards and enclosed ourselves, resorting to myth and overstatement. ‘The widespread narrative that, over centuries, Alawites were solely persecuted and discriminated against by those around us represents sucha — myth. “ try 19: This declaration relinquishes the definition of Alawites asa J persecuted and oppressed group. Alawites are henceforth defined'as a people which had bea inspired by their faith and by their commuinit‘Translated, abridged and certified 2016 Declaration ofan Identity Reform to resist a dual religious and political power waged against them during a specific historical period of time. 14; We acknowledge that the collective conscience of Alawites, from generation to generation, became perniciously confused, between the external rejection of their religious identity and the enslavement suffered from feudal masters within their own community. The victimisation of the Alawites originates in a confusion of internal oppression and external discrimination. In the context of reconciliation with our own past, we shall remember that even the Ottoman Empire, regarded by many as an oppressor to minorities, had allowed for the Alawites to administrate themselves three times. 15; The spirit of exaggeration in Alawite narratives about a miserable past shall be overcome, so shall the practice of reverting to half-truths and implicit messages about a group of people united with and around their values and engaged in an existential struggle. 16; We declare, with all the serenity of our collective conscience, that we shall not fear the wrath embodied in the late 13 century fatwa of bn Taimiya, based on the Fatwa of Abu Hamid Al-Ghazali, against the Alawites. This fatwa is no longer of concern to us and shall not weigh on our shoulders. It has fallen into desuetude. We condemn Ibn ‘Taymiya's fatwa, not in the name of Alawism but in the name of humanity. We know that, with very limited exceptions, the Sunnis of Syria abstained from implementing or becoming executors of this fatwa, ‘The Alawites no longer consider it. Moreover, they no longer find shelter therein, 17: Hereby we, the Alawites declare that neither the myths nor the jurisprudences of persecution or else discrimination, both internally and externally, shall define our identity. For us, it has rather become an element of our memory that strengthens even more our rejection to any form of oppression, IV. The Alawites and Syria 18: The constitution of the new Alawite identity marks the <7 convergence of two processes towards a radiant and victoripus faiture,. Aig” Indeed, we testify that, while many of the Syrian people are driven an uprising, an initiative of noble anger, we, the Alawites, are driven by an identity reform, this initlative of a serene collective conscience.“Translate, abridged and certified 2016. Declaration of an Identity Referm 19: We, the Alawites, see that Syrian communitarianism, particularly ‘the religious confessionalism, had for centuries been used as a system ‘of prejudice and attribution. We hereby declare that we renounce this, system for good. 20: We demand, by this document, a general and formal revision of ‘the history of the Syrian State's creation. ‘V. In search of National Integration 21: Through our identity reform, we proceed to refine our notion of the National Integration. Itis for us the catalyst for a united, vigorous ané diverse Syria, Syria's unity is therefore the political, social and even geographical embodiment of a true national integration. This integration does not only consist of values of solidarity, loyalty and fraternity but itis also a whole system in which the said values can operate in spite of unpredictable conditions. 22: The vicissitudes of the Syrian land tender proof that no true national integration has materialised yet. A national integration was forged before the era of the modern State through the coercion of imperial rule. Later, it became no more than an illusion exhibited by totalitarian regimes. For centuries, Syrian integration was based alone on a shared heritage with cultural traditions and moral notions as major references. Within this accumulative process, religion, in particular Islam, occupied a pre-eminent role. Islam, mainly textual, had to naturally cortribute conceptualising political life and served as a source of organizational principles. This explains in our views that Islam has so far been implicitly the official religion of the State, and it irradiates on the constitutional regimes of Syria since its establishment. Inéeed, this rule is evident in two persistent norms: One is that Islam is the principal source of positive law, and the second, that Islam is, required to be the religion of the head of this State, the President. Bur Islam, in its intrinsic diversity, cannot be a condition to reunite in name of the State those who in the name of their religion are divided today. Therefore, we demand, in full awareness, the definitive abolition of this rule. ae. 23: We as Alawites adhere to the values of equality, liberty and citizenship. We believe that these are actual principles to organise and‘Translated, bridged and certified 2016 Declaration of an Identity Reform ‘maintain social unity. Therefore, we call for the application of secularism, since secularism, like democracy, is the adequate ‘mechanism to implement these values. We demand the application of secularism as a functional non-absolute separation between State and religion. ‘We request a system where religion is a source of cultural and virtuous norms, moreover, a system where Islam, Christianity and other religions are equal. Any such claim would be void ifit did not present a prior conceptualisation of what secularism truly means. For us, this, common standard must be readable and perspicuous. VI. Reason and Truth ‘24; The Alawites purged their collective memory from real and mythic stories of persecution. We declare that, in the name of truth, Syrian ‘Sunnis shall be acquitted and shall not be held collectively, accountable for the acts of discrimination that some of their fellow Sunni believers have committed against Alawites in the past. In our reading of history, most acts of moral or material discrimination against Alewites were committed by powers of the Sunni Muslim denomination who had occupied Syrian land during certain historical periods and did who did not represent the Sunnis of Syria, 25: We have always considered the history of the Alawite State in the coastal region during the times of the French Mandate and as part of Federal Syria between 1920, 1930 and 1936 as an element of our identity. However, we see the glory of that period in the particular experience of a state that had all the aspects of democracy and man, rights. Yet, we are proud that we dismantled it once our Syrian patriotic unity was threatened. We dismiss that the patriotic reputation of the Alawites could be challenged or mistrusted on account of this particular historical event. 26: The ruling political power, whoever embodies it, does not represent us nor does it shape our identity or preserves our safety and reputation. Nor do we, the Alawites, substantiate it or generate its, power. The legitimacy of a regime can only be considered according to the criteria of democracy and fundamental rights. Political command shall not, and under no circumstances, exert" oppression out of fear of loosing power or legitimacy. As for an ‘opposition, it may resort to means other than arms, violence and repression,‘Translated, abridged and certified 2016 Declaration ofan identity Reform 27: For the sake of Syria, we assure that this Identity Reform Declaration shall provide answers to the many ignored questions of, the Alawite conscience. But this declaration shall, in equal measure, answer the questions of other Syrians. These answers may reassure those who aspire to engage in a true national integration. These same answers may also respond to those who strive for separation. VII. God, the Alawites, and Esoterism 28: We do not speak, in this Declaration, as religious preachers but as. people inspired by religious thought. Doctrinal Islam, Sunni or Shia, in our view, originated in a quest to understand God’s message, the religious. It focuses on what comes from God. In contrast, Alawism can be regarded as a quest to understand what God truly is. In Doctrinal Islam, God is behind everything, In Alawism, everything is hidden behind God. Our differentiation of Alawism from Shiism is nota shift from the latter, nor an evolutionary act. It is @ reverence to the primary and original truth. : The fact that Alawism and Shiism share some formal religious sources does not make Alawism a branch of Shiism. Since Shiism until today allows for the constructive interpretation of religious texts (Al-Ijtihad) it was merely an obligatory passage for all those who wanted to restore or even revolutionise Muslim thought. ‘30: Our esoterism is not to be defended but to be vindicated: Alawites do not follow a secret faith. It is solely based on the idea of worshipping God. Esoterism is with us and within us. We believe that God, as an absolute beginning, preceded all his revelations to mankind, ‘We believe that the believers have to find the right path of or in Islam, yet, we do not believe that this path is predefined. We believe that any message addressed to an infinite audience with multiple individual qualities can only be coded. The case of the Holy Scripts is even more evident to us. The Quran, the holy book of Isl . is for us a supreme and coded book and it reflects the wow incommensurability of God in his message descended upon. Mad. ~ NVA 31: As such, esoterism is not only a method of worship but also a faith‘Translated, abridged and certified 2016 ‘Declaration of an Identity Reform and a doctrine. Arising from a secret, it acquires a secret character itself. 32: Alawism, not the Alawites as a community, shall be associated with esoterism. The aura of mystery surrounding our method of, ‘worship is not part of our community life. The community itself is neither secret nor mysterious. 33: The Quran alone is our holy book and a clear reference to our ‘Muslim quality. 34: Alawite mysticism and esoterism have never had and will never have an application outside of the religious sphere. It can neither produce nor spur plans to lead the Alawite community in any area of ‘social or political life. Alawism is not an organisation of believers but one path towards God. 35: Alawism incorporates elements of other monotheist religions, ‘most notably Judaism and Christianity. These elements enrich Alawism and shall not be seen as marks of deviation from Islam but as elements that bear witness to our riches and universality. Post Scriptum ‘This Declaration of an Identity Reform is, in short, the work of a The voice of our conscience calls to regenerate the Alawites, f for us, to become a catalyst of a new Syria, peaceful and pro:gated! § Geta! GO5-0 eMo| Lids Ore} & Anette willl ge degame SOaealall” ee Lagu iM dal gos Asal) Le Lag ge Wyss! ane Laee - bie Guill - 48g oe Butally Abad! o] Ayah) ISBT Go Es gm As, eLasdl oF Uzes Ogle! god 5 dams gil Id goiedl J) doi La gS Ga yplia Gone 8] Agwll of Gases LS asst, LEM! geted! polis § GUEY! 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