Gotowe bibliografie tematyczne / Alawism

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  2. Rozprawy doktorskie
  3. Książki
  4. Części książek

Gotowa bibliografia na temat „Alawism”

Autor: Grafiati
Data publikacji: 25 sierpnia 2023

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Artykuły w czasopismach na temat "Alawism"

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ERDOĞAN, Aziz, N. Oya LEVENDOĞLU i Cenk GÜRAY. "Alevilik - Müzik İlişkisine Yönelik Fenomenolojik Bir Yaklaşım (Tunceli Örneği)". Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 96 (20.12.2020): 81–116. http://dx.doi.org/10.34189/hbv.96.004.

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AVŞAR, Zakir, Ayşe Elif EMRE KAYA i Songül OMUR. "Ansiklopedi ve Sözlüklerde Alevilik Kavramının Çerçevelenme Biçimleri". Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 96 (20.12.2020): 201–28. http://dx.doi.org/10.34189/hbv.96.009.

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GÜNGÖR, Özcan. "SOCIOLOGICAL MEANING OF BEING “JAAFARİ ON THE PATH” RELATIONSHIP BETWEEN ALAWISM AND JAAFARISM". Journal of Turkish Studies Volume 7 Issue 4-II, nr 7 (2012): 1939–59. http://dx.doi.org/10.7827/turkishstudies.3699.

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SOYLU BAĞÇECİ, Fulya, i Mine ŞENOL ATICI. "Alevilikte İnanç Temelli Müzik Düşüncesinden Kültürel Temsil Odaklı Müzik Algısına: Mersin Cemevi’nde Dönüşümün İzleri". Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 96 (20.12.2020): 365–84. http://dx.doi.org/10.34189/hbv.96.016.

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Muhammad, Wildan Imaduddin. "Dayah, Tarekat Alawiyah, dan Kontestasi Praktik Agama di Aceh". ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture 3, nr 2 (31.07.2022): 39–56. http://dx.doi.org/10.47776/islamnusantara.v3i2.412.

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Kaifiat Qulhu is a manuscript from Dayah Tanoh Abee, located in Seulimeum Aceh Besar, Aceh. The text explains the prayer wheel (wirid) of Q. 112 for self-salvation, parent-salvation and ancestors that referred to tariqa alawiya, especially to Abd Allah b. Alawi al-Haddad (1634-1720). This text was written by Muhammad Ali (d. 1969), eighth generation of Dayah Tanoh Abee, in 1328/1910. Kaifiat Qulhu, which illustrated the construction of religiousity in Tanoh Abee, outlines the character of diversity in Islamic practices and sufi order in Aceh that can be seen in two domains. Firstly, in how the text contains the critique of tahlil tradition to bless the death people that according to the text, it has no argument in hadith. Secondly, in evidence of transmission (ijazah) of tariqa alawiya beside Shattariya that was more popular in Aceh previously. This research finds that the manuscript is construct two things: first, dialectical discourse of tariqa in Aceh and second, the openness of Aceh’s Ulama to the differences.
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MOLLICA, Marcello. "The Twenty-Five Turkish Alawi From Tokat And The Creation Of The Alawite Bektash Italia in Lecco". Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 96 (20.12.2020): 145–62. http://dx.doi.org/10.34189/hbv.96.006.

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Talhamy, Yvette. "TheFatwas and the Nusayri/Alawis of Syria". Middle Eastern Studies 46, nr 2 (marzec 2010): 175–94. http://dx.doi.org/10.1080/00263200902940251.

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Berger, Lutz. "A History of the ‘Alawis: From Medieval Aleppo to the Turkish Republic, by Stefan Winter". Comparative Islamic Studies 11, nr 2 (18.09.2018): 235–36. http://dx.doi.org/10.1558/cis.36505.

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Amal, Muhammad Khusna, i Nawirah Ali Hajjaj. "Pernikahan Nasbiyah Sayyid dan Syarifah (Studi Living Hadits di Kampung Arab, Kademangan, Bondowoso)". Al-Manar: Jurnal Kajian Alquran dan Hadis 7, nr 1 (4.11.2021): 53–68. http://dx.doi.org/10.35719/amn.v7i1.5.

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In the Arab village of Bondowoso, precisely on the streets of HOS Cokroaminoto and KH. Asy'ari still maintains the custom of nasbiyah marriage. The focus of the research in this study is: what is the meaning of marriage according to the Alawite Arabs; why do 'alawiyyin Arabs in the past make a tradition of 'alawiyyin' Arab marriages; how the Alawite Arabs maintain the tradition of marriage between Alawite Arabs; and what are the views of the Alawite Arabs on the hadiths that prioritize their religious aspects. The results of this study are 1) Marriage is a physical and spiritual bond between a man and a woman to fulfill the purpose of married life as husband and wife by fulfilling the requirements and pillars that have been determined by Islamic law. 2) nasab is a descendant, so nasbiyah marriage is a marriage carried out by sayyid (Arabic man) and Syarifah (Arabic woman) to maintain the descendants that continue to the Prophet Muhammad. 3) it has become a tradition for Arabs to marry fellow Arabs as well, namely the Alawite group, besides that this tradition usually occurs because of the element of matchmaking by both parties, there is even a close family relationship between the bride and groom. 4) the view of the Arab Alawiyyin on the hadith prioritizes the religious aspect, if the lineage is good then the religion will be good too.
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Talhamy, Yvette. "Conscription among the Nusayris (‘Alawis) in the Nineteenth Century". British Journal of Middle Eastern Studies 38, nr 1 (kwiecień 2011): 23–40. http://dx.doi.org/10.1080/13530194.2011.559001.

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Rozprawy doktorskie na temat "Alawism"

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Abou, Saleh Hussein. "Iran in Syria and the making of a transnational Shiite space : shrines and alawism". Electronic Thesis or Diss., Paris, Institut d'études politiques, 2021. http://www.theses.fr/2021IEPP0052.

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Cette thèse de doctorat cherche à examiner comment les efforts conjoints des régimes iranien et syrien pour créer un espace religieux transnational chiite en Syrie à travers l'appropriation des sanctuaires sacrés chiites locaux ont consolidé leurs relations géostratégiques. En effet, la Syrie est devenue une plaque tournante pour la construction d'une identité transnationale chiite. Initialement, il cherche à élucider la dynamique religieuse historique entre les clercs alaouites et chiites. Je cherche à capturer les clercs chiites qui ont changé la perception des Alaouites à la suite de la révolution islamique et du début de l'ascendant politique des mouvements politiques chiites dans la région. En outre, il examinera comment la domination alaouite du pouvoir politique en Syrie et leur inclusion sociale dans la mémoire nationale syrienne collective ont produit une nouvelle tendance culturelle et religieuse parmi eux. Il est composé de ceux qui cherchent de plus en plus à s'identifier à certains symboles des mythes religieux de la communauté chiite, tout en suspendant des éléments de leur ethos alaouite. Ce changement d'éthique était motivé par une perception croissante de la nécessité d'un rapprochement doctrinal avec les chiites, car il ajoute une dimension religieuse aux relations géostratégiques entre le régime chiite iranien et le régime laïc Baas en Syrie. Cette catégorie contraste avec la catégorie dominante qui a conservé sa distance avec l'éthos chiite, et a cherché à mettre en valeur leurs symboles mytho-religieux alaouites
This PhD thesis seeks to examine how the joint efforts of the Iranian and Syrian regimes tocreate a Shiite transnational religious space in Syria through the appropriations of local Shiite sacredshrines has consolidated their geo-strategic relationships. In effect, Syria has become a hub for theconstruction of a Shiite transnational identity. Initially it seeks to elucidate the historical religiousdynamics between the Alawite and the Shiite Twelvers Imamates clerics. I seek to capture theShiites’ clerics changing perceptions of the Alawites following the Islamic revolution of Iran, and thebeginning of the political ascendancy of Shiites political movements in the region. Further, it willexamine how the Alawite domination of the political power in Syria, and their social inclusionwithin the Syrian collective national memory has produced a new cultural-religious trend amongthem. It is composed of those who seek to increasingly identify with certain religious-myth symbolsof the Shiite collectivity, while suspending elements of their Alawite ethos. This mutation in theirethos was driven by an increasing perception of the necessity of doctrinal rapprochement with theShiites as it adds a religious dimension to the geo-strategic relationships between the Shiites-basedIranian regime, and the secular Baath regime in Syria. This category runs in contrast to the dominantcategory that has preserved its distance from the Shiites ethos, and sought to stress their Alawitesmyth-religious symbols
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Khelifa, Salah. "Alawisme et madanisme : des origines immédiates aux années 50". Lyon 3, 1987. http://www.theses.fr/1987LYO31007.

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Par-dela cette these nous avons voulu demontrer l'existence du soufisme (mystique musulmane), realite niee, meconnue ou ignoree de presque tous les specialistes du maghreb contemporain. En guise d'introduction, nous avons esquisse les conditions objectives dans lesquelles avait evolue le soufisme alawi et madani : mostaganem, qsibat al-madyuni, les confreries religieuses maghrebines et le monde arabe dans la premiere moitie, du xxe siecle. Le corpus de la these s'articule autour de trois grands axes : d'abord l'historique des deux confreries (alawi et madanie) c'est-a-dire les biographies respectives des sayh al-alawi (18691934), al-madani (1888-1959) adda ibn tunis (1898-1952) et la crise interne qui a failli ebranler la confrerie alawie apres 1934. Le 2eme axe gravite autour de la conception des 2 confreries. Le sayh (maitre spirituel) etant le depositaire de l'heritage prophetique initiait les muridun (disciples) qui etaient non seulement des musulmans de naissance, mais aussi d'origine europeenne, quoi que peu nombreux. L'initiation avait lieu dans les zawiya-s disseminees au maghreb, au machreq, en europe, aux ameriques et en afrique. C'etait grace aux dons de certains adpetes et surtout au labeur des disciples eux memes que vivaient les fuqara (disciples) installes a demeure dans les zawiya-s. Le 3eme axe de notre these a trait a la methode et aux enseignements spirituels. La religion islamique etant fondee sur 3 pilliers (arkan) : l'islam, l'iman (foi), l'ihsan (la perfection de l'action), les sayh y initiaient leurs disciples et grace au dhikr (invocation, mention du nom de dieu) methodique, les aidaient a parcourir le chemin (maslak) spirituel et a parvenir a la realisation spirituelle
Our aim in this research is to demonstrate the existence of sufism (muslim mysticism), a fact denied, unknown or ignored by almost all the contemporary maghrebian specialists. As an introduction, we have outlined a sketch of the objective conditions whereby the alawi, madani sufism, mostaganem, qsibet al-madyuni, the maghrebian religious brotherhood and the arab world developed during the first half of the twentieth century. The research centers on three major parts : first, the historical record of both the alawi and madani brotherhoods ; that is, the respective biographies of the sayh al-alawi (1869-1934), al-madani (1888-1959), adda ibn tunis (1898-1952) and the internal crisis which was to disestablish the alawi brotherhood after 1934. The conception of the two brotherhoods constitutes the subject matter of the second part. Being the upholder of the prophetic heritage, the sayh (the spiritual master) used to teach the muridun (disciples), including those few who were not only native muslims but also originally europeans. The teaching took place in the zawiyas of a wide geographic distribution : in north africa, the near-east, europe, america, and africa. The fuqara (disciples) living in the zawiya-s owed their livelihood to the gifts of wealtheir disciples and, above all, to still other disciples who worked the land of the zawiyas. The third part of the research is concerned with spiritual method and preachings. Since the islamic religion is based on three tenents (arkan) : islam (submission), iman (faith), ihsan (the perfectdeed), the sayh used to teach these to their disciples. Through regular dhikr (invocation, repeating the name of god), the sayh guided the disciples along the spiritual way (maslek), thus helping them to reach spiritual fulfilment
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Khelifa, Salah. "Alawisme et madanisme des origines immédiates aux années 50 /". Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb37611017j.

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Capiferri, Irene <1988&gt. "Il dissenso alawita: voci di intellettuali contro Asad". Master's Degree Thesis, Università Ca' Foscari Venezia, 2015. http://hdl.handle.net/10579/7339.

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L’obiettivo della mia ricerca vuole essere indagare la dimensione del dissenso e dell’attivismo siriano dal punto di vista in particolare dell’intellettuale, a partire dalla Primavera di Damasco e nei suoi sviluppi recenti, attraverso l’analisi di opinioni (scritti, romanzi, interviste) di intellettuali, scrittori e giornalisti contemporanei. Il focus della tesi sarà sull’analisi del dissenso all’interno della comunità alawita, poiché alla luce della non trascurabile e problematica dimensione confessionale all’interno della società siriana, ritengo importante e decisivo il contributo di voci appartenenti a differenti comunità, in particolare le minoranze più numerose alawita e cristiana, da sempre associate al sostegno o alla tolleranza nei confronti del regime. Il parere e il contributo alla rivoluzione di alcune personalità appartenenti appunto a tali comunità, è fondamentale a mio parere per sostenere l’idea di una possibile futura società siriana in cui convivano le diverse componenti religiose, etniche, tribali che da sempre l’hanno caratterizzata, ed evitare quindi il rischio di cadere in un conflitto confessionale senza fine. Insieme alle figure degli attivisti del movimento non violento e della società civile, queste voci faranno la differenza nel momento in cui si definiranno le sorti dello stato siriano e della sua società.
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Alawieh, Hussein [Verfasser]. "Zur experimentellen Bestimmung der Schwindverformungen von Zementstein / Hussein Alawieh". Aachen : Shaker, 2007. http://d-nb.info/1170528031/34.

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Raggi, Carola <1992&gt. "Al-ʿAdl wa al-Iḥsān: un'alternativa alla monarchia alawita". Master's Degree Thesis, Università Ca' Foscari Venezia, 2017. http://hdl.handle.net/10579/11699.

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Questo elaborato tratta di ʿAbd as-Salām Yāsīn e la sua Jamāʿat al-ʿAdl wa al-Iḥsān, ovvero comunità della giustizia e della spiritualità, la quale sopravvive da più di trent’anni all’interno della società marocchina in uno stato di tolleranza ma illegalità dovuto alla non riconoscenza da parte del fondatore e dei suoi seguaci del ruolo del monarca del Marocco in quanto Amīr al-Muʾminīn (principe dei credenti). Questa comunità nasce grazie alle idee di Yāsīn che da insegnante di scuola pubblica passa a guida spirituale. Dopo un certo periodo passato all’interno di una comunità sufi marocchina, decide di abbandonarla per fondare una comunità propria ponendosi alla guida di essa e pubblicando diversi libri e manuali su come cambiare la società odierna migliorandola in modo da instaurare uno stato islamico che si basi esclusivamente sull’applicazione della šarīʿa. I tre baluardi principali che sono ribaditi dai portavoce e dai membri della Jamāʿa sono: il rifiuto della violenza, della clandestinità e degli aiuti esteri. Il primo punto consente ad essa di essere tollerata dalla monarchia nonostante i rapporti altalenanti tra il monarca e la guida spirituale dovuti all’invio da parte di quest’ultimo di lettere e messaggi di critica nei confronti del re e del suo status di comandante dei credenti. A seguito della morte di Yāsīn, la leadership della comunità ha adottato un basso profilo, emergendo durante manifestazioni per i diritti dell’uomo e in quelle contro le interferenze straniere in Marocco. Inoltre, sono state apportate alcune riforme interne alla struttura della comunità in vista di un futuro cambiamento e di una collaborazione con altre forze politiche per contrastare il regime attuale, definito da essi dispotico e corrotto.
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Khangui, Mohamed Moncef. "Le soufisme à travers les poèmes du Cheikh Al Alawi". Bordeaux 3, 2005. https://extranet.u-bordeaux-montaigne.fr/memoires/diffusion.php?nnt=2005BOR30042.

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La thèse se présente comme suit :L'introduction puis au chapitre I, présentation générale de la ville de Mostaganem, ville natale du Cheikh Al °Alawi dans son contexte géo-historique et socioculturel. Au chapitre II :la biographie du Cheih al-°Alawi :son instruction, son rôle religieux et politique, guide et chef spirituel. Au chapitre III : l'aspect des œuvres de Cheikh al-°Alawi. Diversifiée, c'est une œuvre polyvalente, elle représente à la fois des capacités intellectuelles profondes et un savoir incomparable. La deuxième partie avec ses trois chapitres met l'accent essentiellement sur la présentation du soufisme en tant que dimension spirituelle, les états spirituels, et l'inspiration soufie de la tariqa al-°Alawiyya. La troisième partie, Ce sont les poèmes du Cheikh Al°Alawi, écrits en Arabe et traduits en Français, au chapitre suivant l'analyse et commentaire de quelques poèmes qui caractérisent l'aspect soufi dans ses multiples dimensions. La conclusion définit le travail effectué, la biographie de certains soufis et mystiques, des savants réputés et quelques compagnons du Prophète Mohamed, La bibliographie et l'index des noms propres clôturent la thèse.
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Chorfa, Amina. "La lutte contre l’oubli dans la littérature syrienne de résistance : étude des romans Ṭiflat al-samāʾ, Ṣalṣāl et Lahā marāyā de Samar Yazbek (Perspective sociocritique)". Thesis, Université de Lorraine, 2020. http://docnum.univ-lorraine.fr/ulprive/DDOC_T_2020_0016_CHORFA.pdf.

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L’engagement littéraire et la création romanesque résonnent comme la ligne de conduite idéologique des romans de Samar Yazbek. Au travers d’un corpus composé de trois romans de l’autrice : Ṭiflat al-samāʾ (La fille du ciel, 2002), Ṣalṣāl (Argile, 2005) et Lahā marāyā (Dans ses miroirs, 2010), il appert que l’une des problématiques essentielles de Samar Yazbek concerne la question des conséquences des traditions culturelles, religieuses et socio-politiques sur la société et les individus. Ses œuvres posent la question de savoir dans quelle mesure la volonté de conserver les traditions ou de se libérer de toutes les règles peut compromettre le système social et, au-delà, celle de savoir si toute libération implique nécessairement une rupture culturelle et religieuse. C’est la raison pour laquelle, dans notre thèse, nous interrogerons le corpus afin de déterminer la position yazbékienne sur le processus d’émancipation sociale et politique des Syriens ainsi que leur perception de la notion d’héritage culturel, religieux et politique. Pour ce faire, nous abordons l’œuvre yazbékienne à travers une perspective sociocritique - revisitée à travers la pensée complexe d’Edgar Morin - soutenue et renforcée par la transtextualité, la narratologie et la sémiotique de la littérature. Notre objectif sera de faire la lumière sur les processus de perpétuation ou de rupture de la tradition chez les Syriens de l’extrême-contemporain, en articulant notre double interrogation autour des notions de liberté, de modernité, de lutte politique et de résistance à l’oppression sociale
The literary commitment resonates as the ideological guideline in Samar Yazbek’s novel. It appears through the study of her three novels: Ṭiflat al-samāʾ (Girl of heaven, 2002), Ṣalṣāl (Clay, 2005) and Lahā marāyā (In her mirrors, 2010), that one of the author’s essential issue deals with the question of the consequences of cultural, religious and socio-political traditions on society and individuals. Her work raises the question: what extent the will to preserve traditions or free from all the rules can compromise the social system and, beyond that, whether any liberation necessarily imply a cultural and religious breaking? This is why, in our thesis, we will examine this corpus to determine the Yazbekian position on the process of social and political emancipation of Syrians as well as their perception of the notion of cultural, religious and political heritage. In order to do this, we will study Samar Yazbek’s novels through a sociocritical perspective - revisited throughout the complex thought of Edgar Morin - supported by the transtextuality, the narratology and the semiotic method. Thus, our goal will be to shed light on the processes of perpetuation or rupture of tradition among the Syrians of the “contemporary extreme”, articulating our double interrogation around the notions of freedom, modernity, political struggle and resistance to social oppression
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Alawi, Seyed Arash [Verfasser]. "Optische Kohärenztomografie zur präoperativen Evaluation bei nicht melanozytären Hauttumoren / Seyed Arash Alawi". Berlin : Medizinische Fakultät Charité - Universitätsmedizin Berlin, 2014. http://d-nb.info/1061023648/34.

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Lütz, Alawi [Verfasser]. "Validierung von Messinstrumenten zur Delirdetektion bei kritisch kranken und postoperativen Patienten / Alawi Lütz". Berlin : Medizinische Fakultät Charité - Universitätsmedizin Berlin, 2012. http://d-nb.info/1027306748/34.

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Książki na temat "Alawism"

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Narawāla, Prabhajīta. Alawidā. Chandigarh: Lokgeet Parkashan, 2007.

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Alawidā. Ammritasara: Gurū Nānaka Dewa Yūnīwarasiṭī, 2004.

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Fārig̲h̲a, Gulawanta. Alawida toṃ bāada. Dillī: Wailawisha Pabalisharaza, 1999.

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Mari, Shadi Abduh. Alawiyu Jabal Muhsin fi Lubnan, 1900-1980 M. Bayrut: Dar al-Mahajjah al-Bayda lil-Tibaah wa-al-Nashr wa-al-Tawzi, 2022.

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Shaykh, Zaynab. Nahj al-balaghah mirat al-kamal al-Alawi. Bayrut: Dar al-Mahajjah al-Bayda lil-Tibaah wa-al-Nashr wa-al-Tawzi, 2021.

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The cowherd of Alawi: Gentle lessons from Buddha. Mumbai: Amar Chitra Katha, ACK Media, 2009.

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A Sufi Saint of the twentieth century: Shaikh Ahmad al-'Alawi : his spiritual heritage & legacy. Wyd. 3. Cambridge: Islamic Texts Society, 1993.

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Fatima, Yashrutiyya, i Cadavid Leslie, red. Two who attained: Twentieth-century Muslim saints, Sayyida Fatima al-Yashrutiyya and Shaykh Ahmad al-Alawi. Louisville, Ky: Fons Vitae, 2005.

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Ayyashi, Abu Salim. Ta'rif wa al-ijaz bi-ba'd ma tad'u al-darurah ilayhi fi tariq al-Hijaz; tahqiq Hasan hafiz 'Alawi. al-Rabāṭ: Dār Abī Raqrāq, 2021.

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Nassar, Musa Radi. al-Marqad al-Alawi al-Muqaddas fi al-Najaf al-Ashraf: Tarikh wa-ahdath wa-waqai fi mukhtalaf al-asur. Bayrut: al-Arif lil-Matbuat, 2022.

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Części książek na temat "Alawism"

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Türk, Hüseyin. "ALAWISM AND CONCEALMENT: THE UNCLEHOOD TRADITION IN THE NUSAYRIYE". W Alevis and Alevism, redaktor Hege Irene Markussen, 45–64. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225728-005.

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Goldsmith, Leon. "SYRIA’S ALAWIS". W The Syrian Uprising, 141–58. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2018. | Series: Routledge/St. Andrews Syrian studies series: Routledge, 2018. http://dx.doi.org/10.4324/9781315143798-10.

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Üngör, Uğur Ümit. "Alawite warrior-sheikhs". W The Routledge Handbook of Religion, Mass Atrocity, and Genocide, 56–66. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429317026-8.

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Russo, Annunziata. "Insegnamenti ermetici e dottrine 'alawite". W Hermetism from Late Antiquity to Humanism, 355–67. Turnhout: Brepols Publishers, 2004. http://dx.doi.org/10.1484/m.ipm-eb.4.00104.

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Al-Khayer, Talip. "Alawite Opposition and the Rise of ISIS". W Actors and Dynamics in the Syrian Conflict's Middle Phase, 203–13. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003254904-13.

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Rifai, Ola. "Sunni/Alawi identity clashes during the Syrian Uprising". W The Syrian Uprising, 242–59. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2018. | Series: Routledge/St. Andrews Syrian studies series: Routledge, 2018. http://dx.doi.org/10.4324/9781315143798-16.

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Jacob, Wilson Chacko. "Conversion Trouble: The Alawis of Hadhramawt, Empire, Gender and the Problem of Sovereignty in Nineteenth-Century South India". W Sex, Gender and the Sacred, 285–303. Chichester, UK: John Wiley & Sons, Ltd, 2014. http://dx.doi.org/10.1002/9781118833926.ch16.

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"2. Beyond the Mountain Refuge ‘Alawism and the sunni state (thirteenth– fifteenth Centuries)". W A History of the 'Alawis, 43–73. Philadelphia: University of Pennsylvania Press, 2016. http://dx.doi.org/10.9783/9781400883028-005.

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Kramer, Martin. "Syria's Alawis and Shi'ism". W Shi'ism, Resistance, and Revolution, 237–54. Routledge, 2019. http://dx.doi.org/10.4324/9780429305993-14.

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Larkin, Craig, i Olivia Midha. "The Alawis of Tripoli". W The Alawis of Syria, 181–204. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780190458119.003.0009.

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