1999-01-15 Druze - Questions and Answers |
||||||
|
|
|||||
|
|
After writing the accompanying
article on the new mayor of Daliyat al Karmil, editor Donald H. Harrison
felt there were many questions about the Druze left unexplored in his brief
interview with Ramzi Halaby. Upon learning that Prof. Mohamad Z. Yakan,
associate professor of international relations at United
States International University, has studied the Druze, Harrison requested
and obtained the following interview.
DHH: In what way, religiously, are Druze different from other Islamic peoples? Should they be considered as part of an Islamic sect? Or as members of an entirely different religion? MZY: The Druze faith is a Muslim faith which is based on an allegorical interpretation of the Qur'an, the Muslims' Holy Book. Unlike Sunni Muslims who historically have adhered to the literal meaning of the Qur'an, the Druze, like Shi'a Muslims, were disposed to interpret the verses of the Qur'an allegorically. Historically, the Druze originated from the Isma'ili faction of Shi'a Islam, a faction that is credited for establishing the Fatimid Caliphate in North Africa in 909, founding the city of Cairo in 969, building the mosque of al Azhar in 700, and Dar al-Hikma (The House of Wisdom), known also as Dar al-'Ilm (The House of Knowledge), in 1005. The Druze movement, headed by Hamza ibn Ali, started in the year 1017,
during the reign of al-Hakim bi-Amrillah, the sixth Fatimid Caliph/Imam.
Its teachings centered on acquiring a deepened understanding and knowledge
of the central concept of the unity of God (tawhid), or as put by
Dr. Sami Nasib Makarem, a notable Druze scholar, "the knowledge of the
One, the
According to Druze authorities, the allegorical interpretation of ash shari'a, which has started with the Shi'a Imams, was completed with the Fatimid Caliph al-Hakim bi-Amrillah. During al-Hakim's reign also, the right path (at-tariqa), for the attainment of the knowledge of at-tawhid was finally determined. DHH: Some have described the Druze religious beliefs as somewhat "secret," intended to be known only by members of their religion. Is this your understanding as well? MZY: According to the Druze faith, the right-path cannot be attained without undergoing an arduous life of spiritual purification.The knowledge of the right path is a privilege restricted to those who opt to pursue spiritual gradation. Members of a Druze community who pursue the right path eventually reach the rank of 'Uqaal, a term denoting the attainment of deep knowledge of God's Message. The term 'Uqaal is derived from 'aql,' meaning mind/reason. In the Druze faith, God is conceived as the all-inclusive 'Aql.' Members of the Druze community who do not opt to follow the right path
of tawhid, however, are limited to the observance of the pillars
of Islam, which to the Druze (like the Shi'a) are seven. According to Prof.
Makarem, "The religious law of Islam prescribed five ordinances. The first
is to testify that there is no God but God and Muhammad is His Messenger.
The second is to pray five times a day. The Third is to give alms. The
fourth is to fast during the lunar month of Ramadan. And the fifth is to
make the pilgrimage to Mecca. The Shi'a branch of Islam, from which the
Druze Movement historically sprang, added to these five ordinances two
more, namely Allegiance to the Imam (walaaya) and strife in God's
way (jihad). These seven ordinances
The Druze doctrine, however, has focused on the "real meaning" of the
seven pillars. The Druze scriptures have tied these pillars to the larger
concept of tawhid, which distinguishes between Islam and Iman. Islam
entails professing that there is no God but God and Muhammad is his Messenger.
Iman, however, entails living-up the teachings of the divine Message by
realizing the
With the collapse of the Fatimid Caliphate in Egypt, Druzism spread secretly in the Levant among the Druze Emirs of the house of Tanukh. Because of an environment of general intolerance to unorthodox understanding of Islam, however, the teachings of Druzism were retained secret. DHH: Can you tell me a little bit about the history of the Druze people? MZY: During the second half of the 16th century and the first
half of the 17th, Fakhruddin II, a Druze Emir of the Ma'nid dynasty, was
successful in establishing in Mount Lebanon, known at that time as the
Mountain of the Druzes, a state that to all practical purposes, was independent
from Ottoman control. At its zenith, this Ma'nid state extended its territory
as far as
Presently, the Druze constitute important minorities in Lebanon, Syria, Jordan and Israel. Druze communities are also found in North and South America, Australia and Africa. In all these countries they are noted for their ésprit de corp and moreover, are reputed for their valor, hospitality and gallantry. DHH: Ramzi Halaby believes that tourists will be particularly interested in some of the unique customs of the Druze, including their foods, their way of life and so forth....Can you tell me about any of the Druze customs that are both interesting and unique? MZY: The Druze support a rich cultural heritage. I am certain
that a museum or a cultural center project could be easily filled with
items that cultured tourists would look forward to see. Aside from manuscripts
and hand-written documents, a museum or cultural center could display traditional
metallic instruments such as swords and daggers, traditional costumes,
glassware,
Prof. Yakan received his B.A. and M.A. at American University in
Beirut and earned his Ph.D. at the University of Michigan.Prior to joining
USIU in 1991, he taught at the Lebanese American University, Lebanese University,
Wayne State University, Henry Ford Community College, and University
of San Diego. He is author/editor of fourteen books, including "Lebanon:
Contemporaneous Challenges ;" "Lebanese Constitutional Issues; " "Lebanese
Political Authority;" "Hijrah Calendar " and "Roman Law and Muslim Shari'a."
He is also a contributor to several books, including "From Rabin to Netanyahu
" edited by Efraim Karsh.
|