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
Perfect and the Existent." According to Makarem, this "tawhid in which the Druzes believe, is the meaning of the divine [Islamic] Message. It is the goal of all knowledge. The religious law, or ash-shari'a, in both its literal aspect and its allegorical interpretation, is only a means to attain the reality of the divine Message."

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
are known as the pillars of Islam (da'a'im al islam.)" 

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
true significance of the seven pillars of Islam. In other words, Iman entails an endeavor to reach not only the knowledge of the unity of God, but also to feel united with this unity. 

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
Anotalia in the north, Palmyra in the east, and the Sinai Peninsula in the south. Notable Druze scholars in the past included al-Amir Jamaluddin 'Abdallah at-Tanukhi (1417-1479), ash-Shaykh Zaynuddin 'Abdulghaffar Taqiyyuddin (d. 1528), and ash-Shaykh al-Fadil Muhammad Aby Hilal (1579-1640).

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,
chandeliers, wall mirrors and Arabesque frames, rugs, sofas and banquets, etc.... The project could be funded by selling "artisana" works (for which Druze women are famous), locally produced conserves (labneh, olives, jams, olive oil), ground furnaces, charcoal, traditional ball or cubic soap, glassware, etc... 

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.