Druze
Al-Muwaḥḥidūn
موحدّون دروز

Druze star and Druze flag
Total population
≈800,000[1][2][3]–2,000,000[4]
Founder
Hamza ibn Ali ibn Ahmad[5]
Regions with significant populations
Syria	600,000[6][7]
Lebanon	250,000[8]
Israel and the Golan Heights	143,000[9]
Venezuela	60,000[10][11]
United States	50,000[12][11]
Canada	25,000[13]
Jordan	20,000[14]
Germany	10,000[15]
Australia	4,268[16]
Religions
Druzism
Scriptures
Epistles of Wisdom (Rasa'il al-hikma)
Languages
Levantine Arabic Hebrew (L2)[17][18]

The Druze (/ˈdruːz/ DROOZ;^[19] Arabic: دَرْزِيّ, darzī or دُرْزِيّ durzī, pl. دُرُوز, durūz), who call themselves al-Muwaḥḥidūn (lit. 'the monotheists' or 'the unitarians'),^[20] are an Arab and Arabic-speaking esoteric ethnoreligious group^{[21][22][23][24]} from West Asia who adhere to the Druze faith, an Abrahamic, monotheistic, syncretic, and ethnic religion whose main tenets assert the unity of God, reincarnation, and the eternity of the soul.^{[25][26][27][28]}

Most Druze religious practices are kept secret.^[29] The Druze do not permit outsiders to convert to their religion. Marriage outside the Druze faith is rare and strongly discouraged. The Druze maintain Arabic language and culture as integral parts of their identity, and Arabic is their primary language.^[30][31]

The Epistles of Wisdom is the foundational and central text of the Druze faith.^[32] The Druze faith originated in Isma'ilism (a branch of Shia Islam),^[33] and was influenced by Christianity,^[34][35] Gnosticism, Neoplatonism,^[34][35] Zoroastrianism,^[36][37] Gandharan Buddhism, Manichaeism^[38][39] Pythagoreanism,^[40][41] and other philosophies and beliefs, creating a distinct and secretive theology based on an esoteric interpretation of scripture, which emphasizes the role of the mind and truthfulness.^[20][41] Druze believe in theophany and reincarnation.^[42]

The Druze believe that at the end of the cycle of rebirth, which is achieved through successive reincarnations, the soul is united with the Cosmic Mind (al-ʻaql al-kullī).^[43]

The Druze have a special reverence for Shuaib, who they believe is the same person as the biblical Jethro.^[44] The Druze believe that Adam, Noah, Abraham, Moses, Jesus, Muhammad, and the Isma'ili Imam Muhammad ibn Isma'il were prophets.^[45] Druze tradition also honors and reveres Salman the Persian,^[46] al-Khidr (whom they identify as Elijah, reborn as John the Baptist and Saint George),^[47] Job, Luke the Evangelist, and others as "mentors" and "prophets".^[48]

Even though the faith originally developed out of Isma'ilism, the Druze are not Muslims.^[49][50] The Druze faith is one of the major religious groups in the Levant, with between 800,000 and a million adherents. They are found primarily in Lebanon, Syria, and Israel, with small communities in Jordan. They make up 5.5% of the population of Lebanon, 3% of Syria and 1.6% of Israel. The oldest and most densely-populated Druze communities exist in Mount Lebanon and in the south of Syria around Jabal al-Druze (literally the "Mountain of the Druze").^[51]

The Druze community played a critically important role in shaping the history of the Levant, where it continues to play a significant political role.^[52] As a religious minority in every country in which they are found, they have frequently experienced persecution by different Muslim regimes, including contemporary Islamic extremism.^[53][54][55]

Etymology

Part of a series on Druze
Beliefs Al-Muwahhidun-Ahl at-Tawhid Reincarnation Theophany Esotericism Divine Call Seven Druze pillars Taqiya Walayah
Important figures Shu'ayb Al-Hakim bi-Amr Allah Hamza ibn Ali Al-Darazi Baha al-Din al-Muqtana Al-Tanukhi
Texts Epistles of Wisdom (Rasa'il al-Hikma)
Holy places Mount Druze Shrine of Shu'ayb Khalwat
Holy days Eid al-Adha Ziyara
History Tanukh (Buhtur) dynasty Ma'n dynasty 1585 Ottoman expedition against the Druze Druze Power Struggle (1658–1667) Battle of Ain Dara 1838 Druze Revolt 1860 civil conflict in Mount Lebanon and Damascus Hauran Druze Rebellion Jabal Druze State Jaysh al-Muwahhidin Qalb Loze massacre
Druze communities Syrian Druze Lebanese Druze Israeli Druze Jordanian Druze
Related topics Persecution of Druze List of Druze Religious symbols Christianity and Druze
Religion portal
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The name Druze is derived from the name of Muhammad bin Ismail Nashtakin ad-Darazī (from Persian darzi, "seamster") who was an early preacher. Although the Druze consider ad-Darazī a heretic,^[56] the name has been used to identify them, possibly by their historical opponents as a way to attach their community with ad-Darazi's poor reputation.

Before becoming public, the movement was secretive and held closed meetings in what was known as Sessions of Wisdom. During this stage a dispute occurred between ad-Darazi and Hamza bin Ali mainly concerning ad-Darazi's ghuluww ("exaggeration"), which refers to the belief that God was incarnated in human beings to ad-Darazi naming himself "The Sword of the Faith", which led Hamza to write an epistle refuting the need for the sword to spread the faith and several epistles refuting the beliefs of the ghulat.

In 1016 ad-Darazi and his followers openly proclaimed their beliefs and called people to join them, causing riots in Cairo against the Unitarian movement including Hamza bin Ali and his followers. This led to the suspension of the movement for one year and the expulsion of ad-Darazi and his supporters.^[57]

Although the Druze religious books describe ad-Darazi as the "insolent one" and as the "calf" who is narrow-minded and hasty, the name "Druze" is still used for identification and for historical reasons. In 1018, ad-Darazi was assassinated for his teachings; some sources claim that he was executed by Al-Hakim bi-Amr Allah.^[56][58]

Some authorities see in the name "Druze" a descriptive epithet, derived from Arabic dārisah ("she who studies").^[59] Others have speculated that the word comes from the Persian word Darazo (درز "bliss") or from Shaykh Hussayn ad-Darazī, who was one of the early converts to the faith.^[60] In the early stages of the movement, the word "Druze" is rarely mentioned by historians, and in Druze religious texts only the word Muwaḥḥidūn ("Unitarian") appears. The only early Arab historian who mentions the Druze is the eleventh century Christian scholar Yahya of Antioch, who clearly refers to the heretical group created by ad-Darazī, rather than the followers of Hamza ibn 'Alī.^[60] As for Western sources, Benjamin of Tudela, the Jewish traveler who passed through Lebanon in or around 1165, was one of the first European writers to refer to the Druze by name. The word Dogziyin ("Druzes") occurs in an early Hebrew edition of his travels, but it is clear that this is a scribal error. Be that as it may, he described the Druze as "mountain dwellers, monotheists, who believe in 'soul eternity' and reincarnation".^[61] He also stated that "they loved the Jews".^[62]

Location

The number of Druze people worldwide is between 800,000 and one million, with the vast majority residing in the Levant.^[63] Druze people reside primarily in Syria, Lebanon, Israel and Jordan.^[64][65]

The Institute of Druze Studies estimates that in 1998 40–50% of Druze live in Syria, 30–40% in Lebanon, 6–7% in Israel, and 1–2% in Jordan.^[64] About 2% of the Druze population are also scattered within other countries in the Middle East, and according to The Institute of Druze Studies there were approximately 20,000 Druzes in the United States in 1998.^[64][66] According to scholar Colbert C. Held of University of Nebraska, Lincoln the number of Druze people worldwide is around one million, with about 45% to 50% live in Syria, 35% to 40% live in Lebanon, and less than 10% live in Israel, with recently there has been a growing Druze diaspora.^[67]

Large communities of Druze also live outside the Middle East, in Australia, Canada, Europe, Latin America (mainly Venezuela,^[10] Colombia and Brazil^{[dubious – discuss]}), the United States, and West Africa. They are Arabs who speak Levantine Arabic and follow a social pattern very similar to those of the other peoples of the Levant (eastern Mediterranean).^[68] In 2021 the largest Druze communities outside the Middle East are in Venezuela (60,000) and in the United States (50,000).^[69] According to the Los Angeles Times in 2017 "there are about 30,000 in the United States, with the largest concentration in Southern California".^[70]

History

Early history

Druzism
The Shrine of Shu'ayb near Hittin in the Galilee, Israel
Type	Ethnic religion; Esoteric religion
Classification	Abrahamic
Scripture	Epistles of Wisdom
Theology	Monotheistic
Region	Syria, Lebanon, Israel, Jordan, and disapora
Language	Classical Arabic
Headquarters	Khalwat al-Bayada
Territory	Jabal al-Druze, Wadi al-Taym
Founder	Hamza ibn Ali[71]
Origin	Between 1017 and 1018 CE Cairo, Fatimid Caliphate[72]
Separated from	Islam (Isma'ilism)[73]
Number of followers	c. 800,000 – 2,000,0000[74] (referred to as al-Muwaḥḥidūn al-Druze)

The story of the creation of the Druze faith in the days between 1017 and 1018 is dominated by three men and their struggle for influence.

• Hamza ibn Ali ibn Ahmad was an Ismaili mystic and scholar from Khorasan, who arrived in Fatimid Egypt in 1014 or 1016^[75] and began to preach a Muwaḥḥidūn ("Unitarian") doctrine.
• al-Hakim bi-Amr Allah, the sixth Fātimid caliph, became a central figure in the faith being preached by Hamza ibn Ali ibn Ahmad.
• Muhammad bin Ismail Nashtakin ad-Darazi arrived in Cairo in 1015 or 1017, possibly from Bukhara, joined the movement and became an important preacher.

Hamza ibn Ali ibn Ahmad arrives in Cairo

Hamza ibn Ali ibn Ahmad, an Ismaili mystic and scholar from Zozan, Khorasan, in the Samanid Empire.^[75] arrived in Fatimid Egypt in 1014 or 1016.^[75] He assembled a group of scholars that met regularly in the Raydan Mosque, near the Al-Hakim Mosque.^[76] In 1017, Hamza began to preach a Muwaḥḥidūn (Unitarian) doctrine.

Hamza gained the support of the Fātimid caliph al-Hakim bi-Amr Allah, who issued a decree promoting religious freedom^[77][78] and eventually became a central figure in the Druze faith.^{[79][80][81][page needed]}

al-Darazi arrives in Cairo

Little is known about the early life of al-Darazi. According to most sources, he was born in Bukhara. He is believed to have been of Persian origins and his title al-Darazi is Persian in origin, meaning "the tailor".^[82] He arrived in Cairo in 1015, or 1017, after which he joined the newly emerged Druze movement.^[83]

Al-Darazi was converted early to the Unitarian faith and became one of its early preachers. At that time, the movement enlisted a large number of adherents.^[84] As the number of his followers grew, he became obsessed with his leadership and gave himself the title "The Sword of the Faith". Al-Darazi argued that he should be the leader of the daʻwah rather than Hamza ibn Ali and gave himself the title "Lord of the Guides" because Caliph al-Hakim referred to Hamza as "Guide of the Consented". It is said that al-Darazi allowed wine, forbidden marriages and taught metempsychosis^[85] although this may be exaggeration by contemporary and later historians and polemicists.

This attitude led to disputes between Ad-Darazi and Hamza ibn Ali, who disliked his behavior and his arrogance. In the Epistles of Wisdom, Hamza ibn Ali ibn Ahmad warns al-Darazi, saying, "Faith does not need a sword to aid it", but al-Darazi ignored Hamza's warnings and continued to challenge the Imam.

al-Darazi issues the unitarian call

The divine call or unitarian call is the Druze period of time that was opened at sunset on Thursday, 30 May 1017 by Ad-Darazi. The call summoned people to a true unitarian belief that removed all attributes (wise, just, outside, inside, etc.) from God.^[86] It promoted absolute monotheism and the concepts of supporting your fellow man, true speech and pursuit of oneness with God. These concepts superseded all ritual, law and dogma and requirements for pilgrimage, fasting, holy days, prayer, charity, devotion, creed and particular worship of any prophet or person was downplayed. Sharia was opposed and Druze traditions started during the call continue today, such as meeting for reading, prayer and social gathering on a Thursday instead of a Friday at Khalwats instead of mosques. Such gatherings and traditions were not compulsory and people were encouraged to pursue a state of compliance with the real law of nature governing the universe.^[87] Epistle thirteen of the Epistles of Wisdom called it "A spiritual doctrine without any ritualistic imposition".^{[citation needed]}

The time of the call was seen as a revolution of truth, with missionaries preaching its message all around the Middle East. These messengers were sent out with the Druze epistles and took written vows from believers, whose souls are thought to still exist in the Druze of today. The souls of those who took the vows during the call are believed to be continuously reincarnating in successive generations of Druze until the return of al-Hakim to proclaim a second Divine call and establish a Golden Age of justice and peace for all.^[88]

al-Darazi is executed

By 1018, al-Darazi had gathered around him partisans – "Darazites" – who believed that universal reason became incarnated in Adam at the beginning of the world, was then passed to the prophets, then into Ali, and then into his descendants, the Fatimid Caliphs.^[85] Al-Darazi wrote a book laying out this doctrine, but when he read from his book in the principal mosque in Cairo, it caused riots and protests against his claims and many of his followers were killed.

Hamza ibn Ali rejected al-Darazi's ideology, calling him "the insolent one and Satan".^[85] The controversy led Caliph al-Hakim to suspend the Druze daʻwah in 1018.^[89]

In an attempt to gain the support of al-Hakim, al-Darazi started preaching that al-Hakim and his ancestors were the incarnation of God.^[84] An inherently modest man, al-Hakim did not believe that he was God, and felt al-Darazi was trying to depict himself as a new prophet.^[84] In 1018 Al-Hakim had al-Darazi executed, leaving Hamza the sole leader of the new faith and al-Darazi considered to be a renegade.^[84][89][85]

Disappearance of Al-Hakim

Al-Hakim disappeared one night while on his evening ride – presumably assassinated, perhaps at the behest of his formidable elder sister Sitt al-Mulk. The Druze believe he went into Occultation with Hamza ibn Ali and three other prominent preachers, leaving the care of the "Unitarian missionary movement" to a new leader, al-Muqtana Baha'uddin.^{[citation needed]}

The call was suspended briefly between 19 May 1018 and 9 May 1019 during the apostasy of al-Darazi and again between 1021 and 1026 during a period of persecution by the Fatimid caliph al-Zahir li-I'zaz Din Allah for those who had sworn the oath to accept the call.^{[citation needed]}

Persecutions started forty days after the disappearance into Occultation of al-Hakim, who was thought to have been converting people to the Unitarian faith for over twenty years prior.^{[citation needed]} Al-Hakim convinced some heretical followers such as al-Darazi of his soteriological divinity and officially declared the Divine call after issuing a decree promoting religious freedom.^{[citation needed]}

Al-Hakim was replaced by his underage son, al-Zahir li-I'zaz Din Allah. The Unitarian/Druze movement acknowledged al-Zahir as the caliph but continued to regard Hamzah as its Imam.^[58] The young caliph's regent, Sitt al-Mulk, ordered the army to destroy the movement in 1021.^[56] At the same time, Bahāʼ al-Dīn was assigned the leadership of the Unitarians by Hamza.^[58]

For the next seven years, the Druze faced extreme persecution by al-Zahir li-I'zaz Din Allah, who wanted to eradicate the faith.^[90] This was the result of a power struggle inside of the Fatimid Calphate, in which the Druze were viewed with suspicion because they refused to recognize the new caliph as their Imam.

Many spies, mainly the followers of al-Darazi, joined the Unitarian movement to infiltrate the Druze community. The spies set about agitating trouble and soiling the reputation of the Druze. This resulted in friction with the new caliph who clashed militarily with the Druze community. The clashes ranged from Antioch to Alexandria, where tens of thousands of Druze were slaughtered by the Fatimid army,^[56] "this mass persecution known by the Druze as the period of the mihna".^[91] The largest massacre was at Antioch, where 5000 prominent Druze were killed, followed by that of Aleppo.^[56] As a result, the faith went underground, in hope of survival, as those captured were either forced to renounce their faith or be killed. Druze survivors "were found principally in southern Lebanon and Syria".

In 1038, two years after the death of al-Zahir li-I'zaz Din Allah, the Druze movement was able to resume because the new leadership that replaced him had friendly political ties with at least one prominent Druze leader.^[90]

Closing of the unitarian call

In 1043, Baha al-Din al-Muqtana declared that the sect would no longer accept new pledges, and since that time proselytism has been prohibited awaiting al-Hakim's return at the Last Judgment to usher in a new Golden Age.^[92][90]

Some Druze and non-Druze scholars like Samy Swayd and Sami Makarem state that this confusion is due to confusion about the role of the early preacher al-Darazi, whose teachings the Druze rejected as heretical.^[93] These sources assert that al-Hakim rejected al-Darazi's claims of divinity,^{[58][94][95][page needed]} and ordered the elimination of his movement while supporting that of Hamza ibn Ali.^[96]

During the Crusades

Wadi al-Taym, in Lebanon, was one of the two most important centers of Druze missionary activity in the 11th century^[97] and was the first area where the Druze appeared in the historical record under the name "Druze".^[98] It is generally considered the birthplace of the Druze faith.^[99]

It was during the period of Crusader rule in Levant (1099–1291) that the Druze first emerged into the full light of history in the Gharb region of the Chouf. As powerful warriors serving the leaders in Damascus against the Crusades, the Druze were given the task of keeping watch over the Crusaders in the seaport of Beirut, to prevent them from making any encroachments inland. Subsequently, the Druze chiefs of the Gharb placed their considerable military experience at the disposal of the Mamluk sultans in Egypt (1250–1516); first, to assist them in putting an end to what remained of Crusader rule in the coastal Levant, and later to help them safeguard the Lebanese coast against Crusader retaliation by sea.^[100] Zdroj:https://en.wikipedia.org?pojem=Judaism_and_Druze
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