Doctrines |   | Druze beliefs deviate
markedly from those of mainstream Islam, consisting of an amalgamation of
Neo-Platonic, Isma'ili, and extreme Shi'ite beliefs. The movement derives
its name from an Isma'ili missionary, al-Darazi (d.1019/20), who
proclaimed the divinity of the sixth Fatimid caliph, Abu 'Ali al-Mansur
al-Hakim (985-1021). The principal figure, however, behind the formation
of the movement's beliefs was Hamzah ibn 'Ali (d. 1021) who not only
taught the divinity of al-Hakim but claimed that he himself was the cosmic
intellect.
The Druzes attach particular importance to speaking the truth among
themselves (although it is permissible to lie to outsiders and even to
pretend to accept the religious beliefs of the ruling majority). They
believe that Hakim and Hamzah will return to the world and establish a
just order ruled by Druzes. Some sects believe in reincarnation and the
temporary manifestation of God in human form. They assemble for worship
on Thursdays, rather than Fridays, and reject much of Islamic legal
practice.
The Druze scripture is the Rasa'il al-hikmah (Epistles of Wisdom), most
of which was composed by Hamzah's successor, Baha al-Din al-Muqtana.
|
History |   | Druze religion has its
origins in the second decade of the 11th century, when al-Darazi and
Hamzah ibn Ali declared the sixth Fatimid caliph to be the incarnation of
the godhead. Following the death of al-Hakim in 1021 the Druze sect in
Egypt was subjected to persecution and disappeared. The sect, however,
flourished in Syria where it had been established by Darazi's followers,
and reached as far as Iraq, Iran and India.
During the Ottoman period the Druze were allowed to govern
themselves. In the 17th and 18th centuries the sect was bitterly divided
between the Qaysis and Yamanis who engaged in a series of violent
conflicts with each other. Throughout the 19th century, until the end of
the first world war, the Druzes were almost continually in conflict with
Maronite Christians. The worst incident occurred in 1860 when the Druzes
burned 150 Christian villages, and killed some 11,000 people.
Following the end of the first world war and the collapse of the Ottoman empire the Druze, like other groups in the region, came under the jurisdiction of the European powers who took control of the Middle East. The Druzes constituted important min
ority groups in three of the countries that were set up in the region in the 1940s: Syria, Lebanon and Israel. The Druzes existed in Syria as a deprived minority denied political power and many educational opportunities. In 1966 fears of a possible Druz
e inspired coup led to the purging of Druze officers from the Syrian army and the persecution of the Druzes, causing many to flee to the Lebanon and Jordan. The capture of the Golan heights by Israel in 1973 led to the further depletion of the Druze popu
lation of Syria.
In Lebanon the history of the Druze has very much been tied up with
the unfortunate history of the country. During the first twenty-five
years of the country's history the various religious groups succeeded in
coexisting without conflict. However, the denial of effective political
power to Lebanon's Muslims by the Christian majority led to the outbreak
of civil war in 1958 and in 1975. One important consequence of the
post-1975 conflict for the Druzes of Lebanon was the establishment of
links between themselves and the Druzes of Syria and Israel as these two
countries became involved in Lebanon's civil war.
The Druzes of Israel have enjoyed the most stability and prosperity
of all the Middle Eastern Druze communities. Of all the non-Jewish
communities in Israel the Druzes have been the most loyal to the state.
The refusal of the Druzes to involve themselves in the Arab-Israeli
conflict and the loyalty of the majority of the Druzes to the state of
Israel has led them to be treated relatively favourably by the Israeli
authorities.
|
Symbols |   | The main symbol of the
Druzes is the five-pointed star. This can often be found outside Druze
shrines.
|
Adherents |   | It is difficult to say
with accuracy what the global population of the Druze community is. In
Syria the Druzes number about 260,000 (Makarem 1974, 3); in Jordan about
3,000 (ibid); in Israel 89,300 (Europa Publications Ltd. I 1996, 1679);
and in Lebanon 250,000 (Europa Publications Ltd., II 1996). Small Druze
communities also exist in the United States, Canada, Brazil, Mexico,
Argentina and Australia.
|
Headquarters/ Main Centre |   | There are numerous Druze centres in the Middle East. In Syria the Druze population is concentrated in the Jabal Al-Duruz region which borders Jordan and Israel. In Lebanon they are concentrated in the centre of the country to t he east of Beirut. In Israel they are concentrated in Galilee. |