The sudden death of 12 Druze children from a Hezbollah rocket attack On July 27, on a football field in the Israeli-occupied Golan Heights, it became clear once again how old and complicated the composition of the Middle East is.
Who are the Druze?
The Druze are a small, distinct religious and Arab ethnic group that originated in Lebanon in the 11th century and subsequently became a major force in the region. Although an offshoot of Islam, they follow a unique, secretive belief system that combines elements of that religion with Gnosticism And Neoplatonism among other philosophies. Religious texts are accessible only to an initiated minority. The Druze do not proselytize or accept converts, believing their faith to be hereditary and not something that can be adopted.
The religion was founded by a group of followers of the sixth Fatimid caliph in Egypt, al-Hakim bi-Amr Allah. Al-Hakim was later deified by the Druze as a central figure in their belief system. The movement began with the teachings of the foremost Druze missionary, Hamza ibn Ali ibn Ahmad. Druze are a monotheistic belief system that differed significantly from Shia Islam. The early Druze were persecuted as a result of their deviation from Islamic beliefs, leading to the isolation of their community and the eventual cessation of missionary activities in the face of violent opposition.
The Druze established strongholds in the mountainous regions of the region, including Lebanon and Syria, where they continued to practice their faith in relative isolation for generations.
What are the basic beliefs of the Druze?
The Druze religion is characterized by strict monotheism and a belief in the transmigration of souls—which holds that human souls are reincarnated in successive bodies. Central to their beliefs is the concept of al-Tawhid—the oneness of God—and the belief that al-Hakim is an incarnation of the divine. The Druze believe in the cyclical nature of existence and the ultimate return of al-Hakim, who will establish universal justice.
Druze do not practice the Five Pillars of Islam, nor do they observe many of the traditional Islamic rituals. Instead, their religious practices are largely secret and reserved for the initiated, known as the oeqqal (“the wise”). The majority of the community, the so-called juhhal (“the ignorant”), are unaware of the deeper teachings of the faith. The Druze eschew formal religious ceremonies and elaborate houses of worship, instead meeting in simple buildings known as khalwas for communal worship and study.
What does Druze culture look like?
The Druze population is estimated at over 1 million people worldwide today. The majority live in Syria, Lebanon, and Israel, where they are recognized as a distinct religious minority. Smaller communities can also be found in Jordan and the United States. The Druze often play an important role in the political and military spheres of the countries in which they live, balancing their unique identity with national integration.
Yet they emphasize Druze unity and self-preservation in a historically unstable region, often living in tight-knit and isolated communities. The Druze are known for their distinctive dress, particularly among the religious men, who wear white turbans, and the women, who often cover their hair with white veils.
Culturally, the Druze maintain a strong sense of tradition, with a focus on family loyalty, honor, and social cohesion. The Druze have a deep respect for education and knowledge, with many pursuing higher education and professional careers. They observe few religious holidays, with the main Eid al-Adhawhich they observe in silence and in a different manner than their Muslim neighbors.
How do the Druze live in the modern Middle East?
In terms of their political relations, the Druze have historically successfully navigated the byzantine dynamics of the Middle Eastern region where they live. In Lebanon, the Druze have played a major role in the country’s political landscape, often aligning themselves with various factions and wielding considerable influence in the Progressive Social Party and were an instrumental faction in the Lebanese Civil Warand remain a significant political force through their representation in parliament and other government bodies. The Druze in the Golan Heights area of Israel, which borders Syria, are in a state of suspension. They have been under Israeli control since 1967 and were controversially annexed by Israel in 1981. Their loyalties have evolved and divided over the years, and their future status is uncertain. But they would be on the front lines of any war between Israel and Hezbollah.
In Syria, the Druze have historically been have aligned themselves with the Arab Socialist Baath Party and have largely supported the Assad regime during the country’s brutal civil war. This has given them a degree of protection and autonomy, particularly in the restive southern region of Jabal al-Druze, where they form the majority.
In Israel, the Druze community is also unique in that many serve in the Israeli armed forcesa distinction from some other Arab communities. They have a complex relationship there, balancing their loyalty to Israel with their Arab identity. For example, after recently exchanging open letters of disagreement over the Gaza conflict with a fellow Druze leader in Lebanon, the spiritual leader of the Druze in Israel, Sheikh Moafaq Tarif, simply put“We are Israelis, and we are proud.”
Political pragmatism has allowed them to survive as a distinct community, despite their relatively small numbers and the region’s turbulent history. However, ongoing conflicts in Syria and Lebanon have tested these relationships, forcing the Druze to continually navigate a complex web of alliances and hostilities.
A war between Israel and Hezbollah in Lebanon could plunge the entire region into conflict, further complicating the delicate balance of the Druze people. The 12 dead Druze children on a soccer field are a tragic example of how the Druze have been caught in the middle of conflict throughout their history, and will almost certainly continue to be so.
