The Druze form an essential part of the Arab nation. Their sect originated from Islam during the reign of the sixth Fatimid Caliph, Imam Al-Hakim bi-Amr Allah. The Druze have an Arab orientation and nationalism. They were exposed to only a small mix of the ethnic element that affected Arabs in the first wave of migration after the spread of Islam to neighboring countries. Over the past thousand years, they have lived an isolated communal life as Druze and strictly prohibited any further intermingling of blood. They preserved their lineage without dilution or contamination. They are ethnically purer than other Arabs, and in this respect, they make a creed out of their origins and loyalty.
The Druze believe in reincarnation and that the true punishment for sin can be found in the sinner's descent into a lower grade of spiritual value, in an inadequate life, in a general loss in their physical and spiritual state, and finally in the sequence of transitions at death and birth to less desirable states of well-being.
“The human body is metaphorically called by the followers of Tawhid a garment, or more accurately, the garment that the soul wears at birth. When the body dies, the soul immediately separates to head toward a new dwelling in a newborn human infant. This change is not restricted by any consideration of race or place. This sequence of death and rebirth continues endlessly. The soul or noble spirit unites with the physical soul in a trinity of mind, soul, and living body to form the human person. Souls neither increase nor decrease in number. This is the basis of the doctrine of reincarnation. This doctrine makes the final human account before the Creator of man just, logical, and fair. There is a sufficient period of grace that is not found in the theory of a single human life as a basis for God's judgment. For the understanding of a single life is clearly insufficient; humans do not have equal opportunities in one life to grow, think, and perform. In a long chain of successive lives, with balanced barriers in warnings, rewards, punishments, and achievements, each soul is given a full opportunity to bear responsibility for its destiny. A single life with its obvious constraints in time and wealth does not offer a suitable standard for judgment and appraisal. How can children and youth in their incomplete years be judged without a sufficient degree of virtues, conduct, or knowledge and understanding?
Humans live on this planet, generation after generation without interruption. Each person walks their own path, performs their own role, and leaves their own record. Divine providence has made this worldly existence a laboratory for man and his soul to unite with the mind and determine his destiny for good or evil according to his free will and choice.
The path of the soul in its human form is not easy, nor is it supposed to be; it is a serious challenge. The soul is equipped with sufficient tools to win in this struggle if it so desires. The struggle is for broader knowledge and the higher spiritual treasure that gradually transfers it upward through its repeated rounds of existence until it reaches the limits of the Imamate in its purity. The culmination of this long and successful spiritual struggle raises the soul to the upper world of glory and radiance, triumph and satisfaction, where it joins the community of believers faithful to God – a permanent display of triumph, indescribable bliss, and inseparable joy.” (4)
In the nineteenth century, some Druze from Lebanon and Syria began settling in the Americas, Australia, and West Africa. About forty thousand Druze now live in Latin America, especially in Venezuela, Brazil, Argentina, and Mexico, with smaller groups in Chile and Colombia. There are also some Druze in the West Indies and the Philippines. Thousands of others live in the United States of America and Canada. In the United States, Canada, Brazil, Mexico, Argentina, and Australia, the Druze have organized associations that work to promote ties between the Druze and other people of Arab origin living in these countries. Many Druze have reached important positions in the political, social, economic, and family sectors of the countries where they have settled.
In the Middle East, the Druze, despite being a minority, have played an important and sometimes leading role in the political and social life of the region and its economic and cultural affairs.
During the second half of the sixteenth century and the first half of the seventeenth century, the Druze Emir of the Ma'n dynasty, Fakhr al-Din II, was the first to establish in Lebanon a state that was practically independent from the rule of the Ottoman Empire. He can be considered the founder of modern Lebanon. At one time, this state extended almost to Antalya in the north; in the east, it included Palmyra, and in the south, it reached the Sinai Peninsula. In this state, Druze, Sunnis, Shiites, Christians, and Jews lived in relative harmony with one another. Mount Lebanon was known during that period as the Mountain of the Druze. Before the Druze Ma'n dynasty, a large part of Lebanon also lived in social and spiritual peace under the rule of the Druze emirs of the Tanukh family. The Tanukh were famous for their repeated victories in the face of the Crusaders and then the Mongols.
The Druze have long been known for their resistance to foreign rule. This, along with their status as a minority, was a reason for their participation in many wars against Turkish colonialism and later French colonialism. These wars, in which they demonstrated distinguished military capabilities, gave the Druze a collective sense of pride and a reputation for courage and chivalry.
Today, the Druze play an important role in the political and social affairs of Lebanon and Syria. In Lebanon, they have a Druze center in Beirut that is considered a focal point for their religious, cultural, and social affairs. They also have several institutions, such as an orphanage and a nursing home in the village of Abey, and a number of schools, associations, and clubs in Beirut and other communities. The number of Druze in Lebanon is about 150,000 to 170,000 people.
In Syria, the Druze are known for their patriotism and nationalism. In 1925, the Druze led the Syrian Revolution against the French; thousands of young Druze men died for the cause of nationalism. The famous Druze leader, Sultan Pasha al-Atrash, was the commander-in-chief of the revolution. In Syria, the number of Druze is about 260,000, with about 15,000 living in northern Syria near Aleppo, about 20,000 in and around Damascus, about 25,000 in the Qanawat and Quneitra areas in southwestern Syria, and about 200,000 in Jebel al-Druze.
In Jordan, the Druze form a small minority of about 3,000 people who live mainly in the city of Zarqa and the capital, Amman.
In Israel, most Druze live in the Western Galilee and on the slopes of Mount Carmel. They number more than 30,000 people. After the Israeli occupation in 1948, they did not leave the country. This is perhaps due to the fact that the Druze have always been very attached to their land, such that it was a tradition for them to die on their land rather than leave it. Since most Druze are small landowners, most of the Druze main income comes from their land.
To stay connected to their land, the Druze in Palestine had to adopt a non-resistant and passive stance toward the Israelis, especially when they realized that the Arab governments at the time were not well prepared to fight. In addition, it must be remembered that before 1948, the treatment of Palestinian Druze by their non-Druze neighbors was not entirely friendly. This led to the Palestinian Druze's attitude of indifference toward the government that was running the country
after 1948. They were not prevented from traveling in the West Bank and [accessing] food supplies, medical services, and doctors. However, there are no non-governmental Druze schools in Israel, which means that the children of Druze in Israel study only in Hebrew.
This is an overview of the culture of the Druze, their history, and their distribution in different regions around the world. The Druze community combines many unique religious and cultural elements that make them an important part of cultural diversity in the Arab world and other regions.
