The Relation Between the Druze Faith and Other

Religions
By
Sheikh Anwar F. Abi-Khazam
Ph.D. Prof. at The Lebanese University

 INTRODUCTION
 ISLAM
 CHRISTIANITY
 JUDAISM
 HINDUISM
 THE GREEKS
 EPILOGUE
 GLOSSARY
 BIBLIOGRAPHY

Since long, it was commonly believed that the Druze community possessed an
independent religious doctrine which differed totally from other religions. This
belief was the basic reason for the public opinion which justified the fact of
keeping this religion in total secrecy by its members. However, such a belief lacks
accuracy, and a deep look at the Druze’s culture may reveal many points in
common between this religion and other religions. In fact the Druze sheikhs prefer
to consider their Dogma a sect or a Sufi conduct rather than a religion. This point
of view is not far from reality, and there is an accord between the Druze writers
who admit that the Druze cult is not more than an inheritance descending from the
Ismaili-Fatimid culture which marked the Islamic thought by its characteristical
aspect. Yet, the relation between this sect and the Islamic heritage is not all; there
are for sure other connections with Christianity, Judaism and some eastern
philosophies.
We aim here to reveal these relations which will give us a clear view about this
particular confession.

ISLAM

The Druze faith originated and evolved in a totally Islamic atmosphere. It is

Written in one of its Epistles that the Fatimid Caliph (Prince of Believers – Amir
Al-Mu’imin) Al Hakim Bi Amr Allah declared that every person in his kingdom
had the right to adopt the religion he liked. This decree made it possible for some
Ishmaili preachers to construct a new dogma. This dogma inherited almost all the
Ishmaili teaching and modified certain rules.

The decree stated:

Remove ye the causes of fear and estrangement from yourselves. Do away with
the corruption of delusion and conformity. Be ye certain that the Prince of
Believers hath given unto you free will, and hath spared you the trouble of
disguising and concealing your true beliefs, so that when ye work ye may keep
your deeds pure for God. He hath done thus so that when you relinquish your
previous beliefs and doctrines ye shall not indeed lean on such causes of
impediments and pretensions. By conveying to you the reality of his intention,
the Prince of Believers hath spared you any excuse for doing so. He hath urged
you to declare your belief openly. Ye are now safe from any hand which may
bringeth harm unto you. Ye now may find rest in his assurance ye shall not be
wronged. Let those who are present convey this message unto the absent so that
it may be known by both the distinguished and the common people. It shall thus
become a rule to mankind; and Divine Wisdom shall prevail for all the days to
come.

The time was the beginning of the 11th century A.D., the place was Cairo, the
capital of Egypt, in the Era of the Fatimid dynasty during the reign of the caliph Al
Hakim Bi Amr Allah. We have clear evidences that this caliph granted this new
Call (Daawa) his financial, political, and moral support.
Al Hakim was aiming to rein all the Islamic Empire, so he encouraged the Ishmaili
preachers to call for a new dogma which permits the Unification between two main
Islamic sects i.e. the Sunna and the Shi'aa. He himself was a descendant of the
family of Muhammad (pbuh); and it was believed by the different Shi'aa parties,
that the members of this family are qualified to continue the message of their
Ancestor the prophet Muhammad (pbuh).Every Imam descending from the family
of the prophet has the right to legislate and to develop for the welfare of the Umma
because he inherits the Divine knowledge from his ancestors. He is invincible,
impeccable and exempt from committing mistakes.
It is evident that this new religious approach was very ambitious and it was not
easy for a prince to make his people change their traditional beliefs and customs of
worship to convert to it, moreover the kingdom of Al Hakim consisted of more
than one religion: The Sunna and Copts in Egypt, Orthodox, in addition to Islamic
esoteric sects and Christian minorities. For this sake Al Hakim mobilised all his
staff to reach for this new movement. The adoption to such movement was
optional. The preachers were counting on a new understanding to the Koran and
the other Holy Books.
This new look at religion demanded an omniscient character to the knowledge of
its canvasser (promoter).This new theology was inherited from the efforts made by
Ikhwan Al Safa who preceded this new call. The two parties (Ikhwan Al Safa and
the Fatimid Preachers) were aiming at the same goal: The reunification of religions
under one belief titled as Al Tawhid (i.e. Monotheism) for that sake high
estimation was given to philosophy in addition to the three celestial religions.
Ikhwan Al Safa considered philosophy on the same level as Islam; and they
considered the work of Aristotle and Plato as valid as the Koran.
However, we find that the Fatimid movement was logical consequence to the
Ishmaili jurisprudences about the Islamic doctrine. So, it is not strange to see the
Koran is at the origin of every new thought or conduct, but the interpretation of
verses was different. There is also a philosophical touch which makes the issues
treated more relevant and logical.
Hence, the Druze faith descending from the Fatimid religious trend was not an
innovation independent from its precedent esoteric movement of the Ishmailism.
The difference between these two confessions is very slight. The two confessions
inherited the same metaphysical issues from the neo-Platonism philosophy and
they built up a new approach to the moral concepts and Islamic Ethics was adopted
by both.
But we have to be cautious about the Islamic identity of monotheism or Tawhid,
because if we look at this trend with a fundamentalists eye, many obstacles will
hinder us from accepting this trend as Islamic. Legislation in the Tawhid regarding
a number of issues differs radically from the common Islamic view. We have in
hand for example: the reincarnation, monogamy, and the free will to transmit
inheritance.
These legislations seems to be quite different from the Islamic laws. Yet, the
Tawhid doctrine refers these issues to the Koran. A new understanding of the
verses was possible by means of esotericism and allegory, and this led to a new
look at ethics and traditions. So a progress in human relationships was set on, and a
new kind of justification was made without violating the scripts of the Koran. This
new Islamic trend was formulated to bring over the new believers from all the
precedent dogmas of Islam, Christianity, and Judaism.
In spite of its simple requirement with respect to other confessions, this new call
did not find much success. One of the main causes of that failure is the quarrels
which took place between its preachers notably Hamza Ibn Ali and Mohammed Al
Darazi. Al Darazi proclaimed without the permission of Hamza the Imam that Al
Hakim is the incarnation of God on earth; and such a claim did not match with the
other doctrines. So a general refutation spread between the people of Egypt. This
refutation evolved into a struggle between the traditional Muslims and the new
believers and led these believers to work underground for fear of liquidation.
The new philosophical concepts used to attract people were not so explicit or easy
to grasp by the lay man. The metaphysical complexity of its thesis demanded
special qualifications which overpasses the ordinary, while the traditional Islam
was still more tolerant in dealing with what may be called human conduct. So the
people regarded the call as Anti-Islamic; and this look made the spreading very
difficult. The new believers were trying desperately to show the Islamic milieu,
where they were dwelling that this new movement was not against Islam but was
only a wider scope to its teachings.
This attempt to convince other Muslims that the Fatimid movement was quite an
Islamic movement and not a conspiracy against it, was in vain. The main cause for
such a failure was the close connection between different Islamic parties with the
political motivations that lay behind. The other parties knew very well that such a
movement might threaten their existence and lead to the sovereignty of the Fatimid
dynasty over all controversial dynasties. So all the logical proofs and the
philosophical approaches of this new call met deaf ears. The greed for power was
the dominant factor, and every party had its dogma to serve a special regime. It
was impossible to separate politics from the religious legislations. This has been
and is still one of the main characteristics of Islam.

Eventually, the call was put to an end after 27 years of hard struggle and since that
time the Druze prohibit preaching because they believe that everything possible
has been done, and there is no need for further preaching; hence, a believer must
not speak about his faith, and the holy teaching of the sect should be kept in total
secrecy. This conduct has been respected for almost one thousand years, and the
studies about this special sect did not see light before the second half of the 18
century. Sylvester DeSacy, a French orientalist, was the first pioneer who tried to
give complete information about this sect in his book Expose de Religion Des
Druzes and with the increasing interest in the Druze people many books were
written afterwards.
The acceptance of the Druze as an Islamic sect is still under question in most of the
Arabic countries; controversial casuistries has been presented about that case.
However, the majority of Druze communities maintain the claim which ascertain
that the Druze is an Islamic sect. The main arguments this claim can be classified
as follows:

 The chain of Imams who oriented and gave the legal decision for the call were the
descendants of the prophet Muhammad (pbuh).
 The Epistles of Wisdom, which contain the whole dogma of the Druze faith, made it clear
that the confessed religion in front of God is Islam and nothing else
 All the prayers and rituals practised during birth, marriages, funerals, obituaries....etc. are
totally Islamic word and spirit.
 The Druze religious status in the Islamic Hanafi legislation with some slight modification.
 The Sufi conduct of the Druze priests (Okkal) is quite Islamic in nature. With Sufism, the
Druze conformity with Islam reaches its Climax.
 The history of the Druze reveals beyond any doubt that the Druze were in Alliance with the
other Islamic sects in their struggle to protect the Islamic Empire from the crusades and other
enemies of Islam.
The Koran is the source of legislation for the Druze and it is considered as the Holy Book of
God. Moreover, the Koran as well is the Book of the Druze, while the Epistles of Wisdom are
their culture and tradition.
Most of the rules which regulate the Druze ethics and social conduct are inspired from the
tradition of the prophet Mohammed (pbuh).
In spite of these arguments we cannot deny that the Druze faith has its own particular
characteristics and it contains for certain some revolutionary ideas. So the claim affirming the
Islamic identity of the Druze does not eliminate their special character. The Druze rest as an
independent Islamic sect and we can compare the Druze sect with respect to other Islamic
sects as similar to that of the Protestants with respect to the Roman Catholics.
In the past, the Druze possessed about 20 Mosques in Lebanon where prayers were practised.
The majority of these mosques were destroyed due to the bloody conflicts that took place
between the Druze and other sects. Nowadays, the Islamic identity of the Druze community is
accepted politically in most of the Arabic countries. The Druze in Lebanon, Syria, and Jordan
are considered as an Islamic sect and this recognition is a kind of relief with respect to them.
The link between the Druze and Islam is very tight. All the Druze insist on being Muslims.
Many attempts were done to prove the contrary but the Druze refutation to it was total.
They maintain strongly the attitude of loyalty to the Islamic legislation and faith. This has
been always a general conduct and a final end. One point remains most critical about the
relation between Druze and Islam and it is the very strict relation of Sufism. The Druze as a
Sufi community is closely attached to Islam, whereas the intellectual dogma is very close to
Neoplatonic philosophy.

CHRISTIANITY

The relation between the Druze faith and Christianity takes another scope. The
Druze faith considers the history of religion as a flow of continuous events
arranged in a chronological order. This flow characterises the birth of Monotheism
and its development across the ages. The Druze belief stresses on a special theory
of evolution with respect to the three celestial religions. This belief states that the
wisdom of God did not appear suddenly and all at once. It was in fact a slow
process in which Monotheism started to develop from simple ideas to more
complicated ones. So every prophet prepares for his successor and the successor
adds new items and pave the way for the next to come. The history of religion is
not a futile accumulation of time. The role of every prophet is inscribed in the
eternal Will of God; and historically, events take place according to a well studied
plan. Nothing is arbitrary; nothing is a hit of chance. This kind of look pushes the
Druze doctrine to a very high level of idealism and encourages the belief in
determinism. Many Druze thinkers tried to escape this theory in order to justify
God's right of judging man for his actions and sentence him to either eternal
paradise or eternal hell. But all these attempts were in vain. It is almost impossible
to deny the factors of determinism which hinder any possibility of human liberty in
the Druze doctrine. The destiny of every human being is written in advance on his
forehead. Predetermination rules everywhere. It is very difficult to make space for
any form of personal will in such a belief. Nevertheless, the conclusion obtained
from such sets of ideas leads to the acceptance of every other religion because they
incarnate God's Will, and Christianity is one of the most important stages in the
human history of religions; it preceded Islam and affirmed the return of Christ once
more to save the believers from their agony and torture in this damned life.
What is more special is the identities of the prophets responsible for Christianity
and other religions. According to the Druze's belief they have the same personality
and every prophet's soul transmigrates to a new prophet to continue the spreading
of God's message to every human being. This genuine idea leads consequently to
consider that the prophets of Christianity are as well the prophets of Judaism and
the prophets of Islam. They have different names but their souls are the same.
Similarly, these prophets are also the prophets of the Druze. In the Druze culture
we find schedules which classify the different personalities of the prophets in every
role and every epoch.
Thus the Druze faith is considered by its believers as the last stage of preaching by
these prophets. In it the Monotheism and divine Wisdom reached their climax.
Every reality has been transferred to humanity, and now the destiny of every
human being is decided forever.

What is the Druze's evaluation of Christianity?

The answer to this question is quite special. The Druze believe in Jesus and his
four disciples, who wrote the Gospels. According to their classification Christ is
the Greatest Imam and the incarnation of Ultimate Reason (Akl) on earth and the
first cosmic principle (Hadd). He is directly second to God. His four disciples are
considered as the four cosmic principles (Houdoud). The Gospels are Holy Books.
With Christianity, the development of Monotheism was decisive. God promised
the Christians the salvation of the tortured souls, and made it clear that Jesus had
come to lead his followers to the safety shore. As for the crucifixion of Jesus, the
Druze believe that he was not crucified but another person who resembles him was
crucified in his place. Such a belief may seem very queer to a traditional Christian,
but we have to remember that the Druze follow also the koranic verses and the
Koran made it clear that Jesus Christ was not crucified. Nevertheless, the Druze
maintain a great value to the meaning of sacrifice. John the Baptist is considered
next to Jesus and he personifies the Ultimate Sacrifice.
One of the Druze manuscripts reveals a fascinating idea by mentioning that Jesus
and the Holy Spirit are one identity. This idea is very near to the concept of the
sacred Trinity in Christianity. The Druze's manner of thinking enabled them to
accept the idea of the all in one. The diluted pantheism of their faith leads to such a
conclusion.
Another remark that shows a close relation with Christianity is the Druze refutation
to polygamy unlike the traditional Muslim sects. It is true that the Druze refer to
their refutation to certain Koranic verses, but their attitude gives them a special
character and brings them close to the Christian opinion about marriage. What is
more remarkable about the Druze with respect to the matter is the adoption of
Monasticism by some Druze Sheikhs. This conduct is highly praised in the Druze
community and it is considered as the highest degree of chastity. A sheikh may ask
his fiancée to agree to marry him without conjugal relations, and there are many
cases in which a Druze priest has remained single for all his life. Sex is not an aim
in itself; it is only stressed for the sake of reproduction. A part of that sex maybe
considered as a sin. Such a belief proves beyond doubt that the Druze have
inherited much of the Christian dogmatics with respect to marriage and to the
sincere mutual relations between man and woman. The general outlook on
marriage in the Druze community is quite similar to that of the Christians and has
the same pious spirit.

JUDAISM

We have seen that the three celestial religions are closely related in the Druze
belief. The history of these three religions is one. There is a vital common factor
which links between them. The belief in the arrival of a Saviour to salvage
humanity on the judgement day. This common factor means that the three religions
were inspired from one personality, so Abraham, Moses, Jesus, and Muhammad
are the same cosmic principles in different personal manifestations. In every
manifestation new ideas were added and some modifications were presented.
According to this doctrine, which is based mainly on reincarnation, the three
religions are only different consecutive steps of one common religion notably
called Islam. Needless to say how much such a belief solidifies the unity between
these three religions. We must not forget that the Tawhid movement i.e. the Druze
Movement has aimed to unify people under one religious doctrine which belongs
to all. The Tawhid in itself mean Unification.
As for the relation of the Druze faith with Judaism we see that in the Druze
tradition the Jews are said to be divided into twelve tribes, two tribes and a half are
lost. The Druze claim to be these lost tribes. In their belief, the lost tribes left
Judaism and joined Christianity and Islam afterwards. And their final station was
the Druze's tawhid i.e. Monotheism. For this reason the Druze glorify the prophets
of the Bible and give a special esteem to David and Solomon. The other prophets
of Israel are classified in a hierarchic order. The number of prophets for one epoch
is one hundred sixty four. This number is based on a legendary science where
conclusions are obtained from an arithmetical relation between the Arabic letters
and the number corresponding to them.
The prophets are called "letters of veracity" and they transmigrate from one epoch
to another spreading the word of God across the ages, and preparing his people to
welcome eternal happiness after the Judgement Day.
We conclude that the three celestial religions with respect to the Druze are three
consecutive stages by which God has sent his aid and blessing to humanity, and
every individual has chosen his fate by belonging to one of these trends. Truth and
Reality are found in the three Holy Books; the Old Testament, the Gospels, and the
Koran. The truth is revealed to the believers by Wisdom. The Wisdom of the
Druze has uncovered the secret and unified the three dogmas in one consistent
doctrine.
HINDUISM

The relation between the Druze faith and the far eastern thinking is obscure. One of
the main evidences is the belief in reincarnation; but there is a main difference
between the Druze and the Hindus concerning this issue. Unlike the Hindus, the
Druze DO NOT believe in the transmigration of the human soul from the human
body to animal, plant or inorganic substances. The human soul transmigrates only
from human body to another human body and maintains the same gender. A male
into male, and female into a female. This difference is accompanied also by
another difference which is the belief in sanction. The human soul is rewarded or
punished eternally on the Judgement Day. There is no Nirvana because the human
soul cannot exist without a body. The attachment of the soul to the consecutive
bodies is eternal in this world, and in the future world. Such ideas make it difficult
to find the clue which relates the Druze faith to Indian religions. What is certain is
that there has been no??? relation between the Druze and some Indian personalities
and one of them is mentioned in the books of the Druze's Wisdom, and there is a
special Epistle which is named the Epistle of India. Moreover, one of the Druze
authors claimed to find many epistles sent to India, and he classified them in a
book. This book is regarded by the Druze intellectuals as an important reference,
but the Druze sheikhs refuse to accept it as one of their books.

THE GREEKS

Another kind of special relation does exist between the Druze faith and the Greek
idealistic philosophy. The Druze consider Socrates, Plato, and Aristotle as
prophets. Many inspirations were taken from the Greek thought. The idea of
Ultimate reason adopted by the Druze is a neo-platonic idea. The Greek
philosophers are currently mentioned in the Druze culture, and there is an
extensive use of Aristotle's logic in the argument dedicated to prove the validity of
the new thesis presented to people by the Druze preachers. It is well known that the
Druze's call came in the time when the interrelation between Islam and Greek
metaphysics has reached its climax. Every Islamic sect was trying to affirm its
issues by referring to Aristotle’s categories. Islamic philosophers worked hard to
combine Islamic theology with the Greek philosophy. The Druze's call was one of
these attempts. The Druze preachers reached a high level in understanding this
philosophy and applied its concepts on their religion.

EPILOGUE

The Druze doctrine was very ambitious like every humanitarian movement. But
the path to its final end was not paved. The Druze preachers’ tried hard to unify
people under its flag, but all their effort went in vain. Its radical ideas did not
appeal to the people at that time, and fanaticism remained the ruling factor.
Today, the Druze community lives peacefully in the Middle East. Its members are
extremely polite with others, and they don't interfere with others ‘matters. They
don’t preach anymore, and they don't like others to interfere with their religious
matters. It is almost impossible to reveal their secret. When religious matters are
presented in front of them, they keep silent. The philosophy of their life is quite
simple. It can be summarised in the following epigram: Keep Silent and Wait.
So, the Druze believer waits for the final Judgement which he thinks to be his last
shelter. He despises all the riches of the world because he thinks that every thing
on earth is temporary, and Wisdom is to seek for the eternal.
The highest concern for the Druze sheikh is to await patiently for the arrival of the
city of God where Justice, Love, and Grace will reign forever.

GLOSSARY

BIBLIOGRAPHY

 ARAMCO WORLD MAGAZINE, Nov.-Dec. 1973

 ASSAD, Sadik, The reign of Al Hakim Bi Amr Allah, the Arab Institutefor research and
publishing, Beirut, 1974
 Bouron, Capitaine N. Les Druzes. Paris Editions Berger, Levrault, 1930.
 Churchill, Colonel Charles. The Druze and the Maronites. London, BernardQuatrich, 15
Picadelly, 1862.
 Mount-Lebanon, A ten years residence from 1842-1852. Vol. II London,Ssaunders and
Otely, Conduit Street, 1853
 De Sacy, Sylvester. Expose de religion des Druzes. Paris, 19
 Guys, Henri. La nation Druze Paris 1863
 Head, Joseph & Cranston, S.L. Reincarnation: The phoenix Fire Mystery.New York Julian
Press 1986
 Makarem, Sami Nassib. The Druze faith, New York, Caravan Books, Delmar,1974.
 Other references in Arabic
Sufismus & Sekten:

Druze Faith Homepage

Articles:
The Relation between the Druze Faith and other religions. By Sheikh Dr. Anwar Abou-Khzam
The Druze Faith. (extracted from Dr. Sami Makarem's book)
Tareekh el Muslimeen el Mowahideen el Duruz. (extracted from Dr. Saleh Zahreddine)
Books:
Islam Al Muwahideen (Monotheist) By Sheikh Anwar Abou-Khzam.
Math-hab el Dorouz wal tawheed By Dr. Abdallah El Najjar
Tareekh el Muslimeen el Mowahideen el Duruz. By Dr. Saleh Zahreddine
Druze Organizations:
Al-Tawhid (Unitarianism) Homepage designed by "data management".
Al Irfan Establishment
Canadian Druze Society Homepage (CDS)
Young Druze Proffesionals Homepage(YDP)
American Druze Society Homepage(ADS)
American Druze Youth(ADY)
American Druze Society-Michigan Chapter
Links:
Druze Intellectuals
Muwahhidun Homepage by Mr. Bobby Jaber. (currently not on-line)
El Hakim Mosque

http://arabpress.tripod.com/bookmark/thema/religio.htm

research topic:

The Arabic/Persian word "Saqi."

See Muhy—ad-din Elahi Ghomshei – on the Arabic and Persian word/expression “isqh”.