درزي
THE DRUZE
The Druze are a monotheistic religious community, found primarily in Syria, Lebanon, Israel, and Jordan, which emerged during the 11th century from Ismailism school of Shia Islam.
Druze beliefs incorporate several elements from Abrahamic religions, Gnosticism, Neoplatonism and other philosophies.
The Druze call themselves Ahl al-Tawhid "the People of Monotheism" or al-Muwaḥḥidūn "the Unitarians".
The Druze people reside primarily in Syria, Lebanon, and Israel.
The name Druze is derived from the name of Anushtakīn ad-Darazī (from Persian, darzi, "seamster") who was an early preacher.
Although the Druze consider ad-Darazī a heretic the name had been used to identify them.
Before becoming public, the movement was secretive and held closed meetings in what was known as Sessions of Wisdom.
During this stage a dispute occurred between ad-Darazi and Hamza bin Ali mainly concerning ad-Darazi's ghuluww (Arabic, "exaggeration"), which refers to the belief that God was incarnated in human beings, especially 'Ali and his descendants, including Al-Hakim bi-Amr Allah who was the current Caliph, and ad-Darazi naming himself "The Sword of the Faith" which led Hamza to write an epistle refuting the need for the sword to spread the faith and several epistles refuting the beliefs of the ghulat.
In 1016 ad-Darazi and his followers openly proclaimed their beliefs and called people to join them, causing riots in Cairo against the Unitarian movement including Hamza bin Ali and his followers which led to the suspension of the movement for one year and the expulsion of ad-Darazi and his supporters.
Although the Druze religious books describe ad-Darazi as the "insolent one" and as the "Calf" who is narrow minded and hasty, the name "Druze" is still used for identification and for historical reasons.
In 1018 ad-Darazi was assassinated for his teachings; some sources claim that he was executed by Al-Hakim bi-Amr Allah.Some authorities see in the name "Druze" a descriptive epithet, derived from Arabic dâresah ("those who study").
Others have speculated that the word comes from the Arabic-Persian word Darazo (درز "bliss") or from Shaykh Hussayn ad-Darazī, who was one of the early converts to the faith.
In the early stages of the movement, the word "Druze" is rarely mentioned by historians, and in Druze religious texts only the word Muwaḥḥidūn ("Unitarian") appears.
The only early Arab historian who mentions the Druze is the 11th century Christian scholar Yahya of Antioch, who clearly refers to the heretical group created by ad-Darazī rather than the followers of Hamza ibn 'Alī.
As for Western sources, Benjamin of Tudela, the Jewish traveler who passed through Lebanon in or about 1165, was one of the first European writers to refer to the Druzes by name.
The word Dogziyin ("Druzes") occurs in an early Hebrew edition of his travels, but it is clear that this is a scribal error.
Be that as it may, he described the Druze as "mountain dwellers, monotheists, who believe in 'soul eternity' and reincarnation."
Early History
The Druze faith began as a movement in Ismailism, that was mainly influenced by Greek philosophy and gnosticism and opposed certain religious and philosophical ideologies that were present during that epoch.
The faith was preached by Hamza ibn 'Alī ibn Ahmad, a Persian Ismaili mystic and scholar.
He came to Egypt in 1014 and assembled a group of scholars and leaders from across the world to establish the Unitarian movement.
The order's meetings were held in the Raydan Mosque, near the Al-Hakim Mosque.
In 1017, Hamza officially revealed the Druze faith and began to preach the Unitarian doctrine.
Hamza gained the support of the Fātimid Caliph al-Hakim, who issued a decree promoting religious freedom.
Al-Hakim became a central figure in the Druze faith even though his own religious position was disputed among scholars.
Al-Hakim believed that "he was not only the divinely appointed religio-political leader but also the cosmic intellect linking God with creation".
Al-Hakim disappeared one night while out on his evening ride – presumably assassinated, perhaps at the behest of his formidable elder sister Sitt al-Mulk.
The Druze believe he went into Occultation with Hamza ibn Ali and three other prominent preachers, leaving the care of the "Unitarian missionary movement" to a new leader, Bahā'u d-Dīn.
Closing of the Faith
Al-Hakim was replaced by his underage son, 'Alī az-Zahir.
The Unitarian Druze movement, which existed in the Fatimid Caliphate, acknowledged az-Zahir as the Caliph, but followed Hamzah as its Imam.
The young Caliph's regent, Sitt al-Mulk, ordered the army to destroy the movement in 1021.
At the same time, Bahā'a ad-Dīn as-Samuki was assigned the leadership of the Unitarian Movement by Hamza Bin Ali.
For the next seven years, the Druze faced extreme persecution by the new caliph, al-Zahir, who wanted to eradicate the faith.
This was the result of a power struggle inside of the Fatimid empire in which the Druze were viewed with suspicion because of their refusal to recognize the new Caliph, Ali az-Zahir, as their Imam.
Many spies, mainly the followers of Ad-Darazi, joined the Unitarian movement in order to infiltrate the Druze community.
The spies set about agitating trouble and soiling the reputation of the Druze.
This resulted in friction with the new caliph who clashed militarily with the Druze community.
The clashes ranged from Antioch to Alexandria, where tens of thousands of Druze were slaughtered by the Fatimid army.
The largest massacre was at Antioch, where 5,000 Druze religious leaders were killed, followed by that of Aleppo.
As a result, the faith went underground in hope of survival, as those captured were either forced to renounce their faith or be killed.
Druze survivors were found principally in southern Lebanon and Syria.
In 1038, two years after the death of al-Zahir, the Druze movement was able to resume because the new leadership that replaced him had friendly political ties with at least one prominent Druze leader.
In 1043 Bahā'a ad-Dīn declared that the sect would no longer accept new pledges, and since that time proselytization has been prohibited.
The Crusades
As powerful warriors serving the Muslim rulers of Damascus against the Crusades, the Druze were given the task of keeping watch over the crusaders in the seaport of Beirut, with the aim of preventing them from making any encroachments inland.
Subsequently, the Druze chiefs of the Gharb placed their considerable military experience at the disposal of the Mamluk rulers of Egypt (1250–1516); first, to assist them in putting an end to what remained of Crusader rule in coastal Syria, and later to help them safeguard the Syrian coast against Crusader retaliation by sea.
In the early period of the Crusader era, the Druze feudal power was in the hands of two families, the Tanukhs and the Arslans.
From their fortresses in the Gharb area (now in Aley District) of southern Mount Lebanon Governorate, the Tanukhs led their incursions into the Phoenician coast and finally succeeded in holding Beirut and the marine plain against the Franks.
Because of their fierce battles with the Crusaders, the Druzes earned the respect of the Sunni Muslim Caliphs and thus gained important political powers.
After the middle of the twelfth century, the Ma'an family superseded the Tanukhs in Druze leadership.
The origin of the family goes back to a Prince Ma'an who made his appearance in the Lebanon in the days of the 'Abbasid Caliph al-Mustarshid (1118–35 AD).
The Ma'ans chose for their abode the Chouf District in south-western Lebanon (southern Mount Lebanon Governorate), overlooking the maritime plain between Beirut and Sidon, and made their headquarters in Baaqlin, which is still a leading Druze village.
They were invested with feudal authority by Sultan Nur ad-Din Zangi and furnished respectable contingents to the Muslim ranks in their struggle against the Crusaders.
Persecution during the Mamluk and Ottoman Period
Having cleared Syria of the Franks, the Mamluk Sultans of Egypt turned their attention to the schismatic Muslims of Syria.
In 1305, after the issuing of a fatwa by the scholar Ibn Taymiyyah calling for jihad against all non-Sunni Muslims like the Druze, Alawites, Ismaili, and twelver Shiites, al-Malik al-Nasir inflicted a disastrous defeat on the Druze at Keserwan and forced outward compliance on their part to orthodox Sunni Islam.
Later, under the Ottoman Turks, they were severely attacked at Ayn-Ṣawfar in 1585 after the Ottomans claimed that they assaulted their caravans near Tripoli.
Consequently, the 16th and 17th centuries were to witness a succession of armed Druze rebellions against the Ottomans, countered by repeated Ottoman punitive expeditions against the Chouf, in which the Druze population of the area was severely depleted and many villages destroyed.
These military measures, severe as they were, did not succeed in reducing the local Druze to the required degree of subordination.
This led the Ottoman government to agree to an arrangement whereby the different nahiyes (districts) of the Chouf would be granted in iltizam ("fiscal concession") to one of the region's amirs, or leading chiefs, leaving the maintenance of law and order and the collection of its taxes in the area in the hands of the appointed amir. This arrangement was to provide the cornerstone for the privileged status which ultimately came to be enjoyed by the whole of Mount Lebanon in Ottoman Syria, Druze and Christian areas alike.
The Ma'an Dynasty
With the advent of the Ottoman Turks and the conquest of Syria by Sultan Selim I in 1516, the Ma'ans were acknowledged by the new rulers as the feudal lords of southern Lebanon.
Druze villages spread and prospered in that region, which under Ma'an leadership so flourished that it acquired the generic term of Jabal Bayt-Ma'an (the mountain of the Ma'an family) or Jabal al-Druze.
The latter title has since been usurped by the Hawran region, which since the middle of the 19th century has proven a haven of refuge to Druze emigrants from Lebanon and has become the headquarters of Druze power.
Under Fakhr-al-Dīn II (Fakhreddin II), the Druze dominion increased until it included almost all Syria, extending from the edge of the Antioch plain in the north to Safad in the south, with a part of the Syrian desert dominated by Fakhr-al-Din's castle at Tadmur (Palmyra), the ancient capital of Zenobia.
The ruins of this castle still stand on a steep hill overlooking the town. Fakhr-al-Din became too strong for his Turkish sovereign in Constantinople.
He went so far in 1608 as to sign a commercial treaty with Duke Ferdinand I of Tuscany containing secret military clauses.
The Sultan then sent a force against him, and he was compelled to flee the land and seek refuge in the courts of Tuscany and Naples in 1614.
The Sultan then sent a force against him, and he was compelled to flee the land and seek refuge in the courts of Tuscany and Naples in 1614.
In 1618 political changes in the Ottoman sultanate had resulted in the removal of many enemies of Fakhr-al-Din from power, signaling the prince's triumphant return to Lebanon soon afterwards.
In 1632 Ahmad Koujak was named Lord of Damascus.
Koujak was a rival of Fakhr-al-Din and a friend of the sultan Murad IV, who ordered Koujak and the sultanate's navy to attack Lebanon and depose Fakhr-al-Din.
This time the prince decided to remain in Lebanon and resist the offensive, but the death of his son Ali in Wadi el-Taym was the beginning of his defeat. He later took refuge in Jezzine's grotto, closely followed by Koujak who eventually caught up with him and his family.
Fakhr-al-Din finally traveled to Turkey, appearing before the sultan, defending himself so skillfully that the sultan gave him permission to return to Lebanon.
Later, however, the Sultan changed his orders and had Fakhr-al-Din and his family killed on 13 April 1635 in Istanbul, bringing an end to an era in the history of Lebanon, which would not regain its current boundaries until it was proclaimed a mandate state and republic in 1920.
Fakhr-al-Din was the first ruler in modern Lebanon to open the doors of his country to foreign Western influences.
Under his auspices the French established a khān (hostel) in Sidon, the Florentines a consulate, and Christian missionaries were admitted into the country.
Beirut and Sidon, which Fakhr-al-Din beautified, still bear traces of his benign rule.
The Shihab Dynasty
As early as the days of Saladin, and while the Ma'ans were still in complete control over southern Lebanon, the Shihab tribe, originally Hijaz Arabs but later settled in Ḥawran, advanced from Ḥawran, in 1172, and settled in Wadi-al-Taym at the foot of mount Hermon.
They soon made an alliance with the Ma'ans and were acknowledged as the Druze chiefs in Wadi-al-Taym. At the end of the 17th century (1697) the Shihabs succeeded the Ma'ans in the feudal leadership of Druze southern Lebanon, although they reportedly professed Sunni Islam, they showed sympathy with Druzism, the religion of the majority of their subjects.
The Shihab leadership continued until the middle of the 19th century and culminated in the illustrious governorship of Amir Bashir Shihab II (1788–1840) who, after Fakhr-al-Din, was the most powerful feudal lord Lebanon produced.
Though governor of the Druze Mountain, Bashir was a crypto-Christian, and it was he whose aid Napoleon solicited in 1799 during his campaign against Syria.
Having consolidated his conquests in Syria (1831–38), Ibrahim Pasha, son of the viceroy of Egypt, Muhammad Ali Pasha, made the fatal mistake of trying to disarm the Christians and Druzes of the Lebanon and to draft the latter into his army.
This was contrary to the principles of the life of independence which these mountaineers had always lived, and resulted in a general uprising against Egyptian rule.
The uprising was encouraged, for political reasons, by the British.
The Druzes of Wadi-al-Taym and Ḥawran, under the leadership of Shibli al-Aryan, distinguished themselves in their stubborn resistance at their inaccessible headquarters, al-Laja, lying southeast of Damascus.
The 1860 Lebanon Conflict
The Druzes and their Christian Maronite neighbors, who had thus far lived as religious communities on friendly terms, entered a period of social disturbance in the year 1840, which culminated in the civil war of 1860.
After the Shehab dynasty converted to Christianity, the Druze community and feudal leaders came under attack from the regime with the collaboration of the Catholic Church, and the Druze lost most of their political and feudal powers.
Also, the Druze formed an alliance with Britain and allowed Protestant missionaries to enter Mount Lebanon, creating tension between them and the Catholic Maronites, who were supported by the French.
The Maronite-Druze conflict in 1840–60 was an outgrowth of the Maronite Christian independence movement, directed against the Druze, Druze feudalism, and the Ottoman-Turks.
The civil war was not therefore a religious war, except in Damascus, where it spread and where the vastly non-Druze population was anti-Christian.
The movement culminated with the 1859–60 massacre and defeat of the Christians by the Druzes.
The civil war of 1860 cost the Christians some ten thousand lives in Damascus, Zahlé, Deir al-Qamar, Hasbaya, and other towns of Lebanon.
The European powers then determined to intervene, and authorized the landing in Beirut of a body of French troops under General Beaufort d'Hautpoul, whose inscription can still be seen on the historic rock at the mouth of Nahr al-Kalb.
French intervention on behalf of the Maronites did not help the Maronite national movement, since France was restricted in 1860 by Britain, which did not want the Ottoman Empire dismembered.
But European intervention pressured the Turks to treat the Maronites more justly.
Following the recommendations of the powers, the Ottoman Porte granted Lebanon local autonomy, guaranteed by the powers, under a Christian governor.
This autonomy was maintained until World War I.
The Rebellion in Hauran
The Hauran rebellion was a violent Druze uprising against Ottoman authority in the Syrian province, which erupted in 1909.
The rebellion was led by al-Atrash family in an aim to gain independence, but ended in brutal suppression of the Druze, significant depopulation of the Hauran region and execution of the Druze leaders in 1910.
Modern History
In Lebanon, Syria, and Israel, the Druze have official recognition as a separate religious community with its own religious court system.
Druze are known for their loyalty to the countries they reside in, though they have a strong community feeling, in which they identify themselves as related even across borders of countries.
Despite their practice of blending with dominant groups in order to avoid persecution and because the Druze religion doesn't endorse separatist sentiments, urging the Druze to blend with the communities they reside in, nevertheless the Druze have had a history of brave resistance to occupying powers, and they have at times enjoyed more freedom than most other groups living in the Levant.
The Druze in Syria
Druze warriors preparing to go to battle with Sultan Pasha al-Atrash in 1925
In Syria, most Druze live in the Jebel al-Druze, a rugged and mountainous region in the southwest of the country, which is more than 90 percent Druze inhabited; some 120 villages are exclusively so.
The Druze always played a far more important role in Syrian politics than its comparatively small population would suggest.
Under the military leadership of Sultan Pasha al-Atrash, the Druze provided much of the military force behind the Syrian Revolution of 1925–27. In 1945, Amir Hasan al-Atrash, the paramount political leader of the Jebel al-Druze, led the Druze military units in a successful revolt against the French, making the Jebel al-Druze the first and only region in Syria to liberate itself from French rule without British assistance.
At independence the Druze, made confident by their successes, expected that Damascus would reward them for their many sacrifices on the battlefield.
They demanded to keep their autonomous administration and many political privileges accorded them by the French and sought generous economic assistance from the newly independent government.
Well-led by the Atrash household and jealous of their reputation as Arab nationalists and proud warriors, the Druze leaders refused to be beaten into submission by Damascus or cowed by threats.
When a local paper in 1945 reported that President Shukri al-Quwatli (1943–49) had called the Druzes a "dangerous minority", Sultan Pasha al-Atrash flew into a rage and demanded a public retraction.
If it were not forthcoming, he announced, the Druzes would indeed become "dangerous" and a force of 4,000 Druze warriors would "occupy the city of Damascus."
Quwwatli could not dismiss Sultan Pasha's threat.
The military balance of power in Syria was tilted in favor of the Druzes, at least until the military build up during the 1948 War in Palestine.
One advisor to the Syrian Defense Department warned in 1946 that the Syrian army was "useless", and that the Druzes could "take Damascus and capture the present leaders in a breeze."
Shishakli believed that among his many opponents in Syria, the Druzes were the most potentially dangerous, and he was determined to crush them.
He frequently proclaimed: "My enemies are like a serpent: the head is the Jebel al-Druze, the stomach Homs, and the tail Aleppo.
If I crush the head the serpent will die." Shishakli dispatched 10,000 regular troops to occupy the Jebel al-Druze.
Several towns were bombarded with heavy weapons, killing scores of civilians and destroying many houses. According to Druze accounts, Shishakli encouraged neighboring bedouin tribes to plunder the defenseless population and allowed his own troops to run amok.
Shishakli launched a brutal campaign to defame the Druzes for their religion and politics.
He accused the entire community of treason, at times claiming they were agents of the British and Hashimites, at others that they were fighting for Israel against the Arabs.
He even produced a cache of Israeli weapons allegedly discovered in the Jabal.
Even more painful for the Druze community was his publication of "falsified Druze religious texts" and false testimonials ascribed to leading Druze sheikhs designed to stir up sectarian hatred.
This propaganda also was broadcast in the Arab world, mainly Egypt.
Shishakli was assassinated in Brazil on 27 September 1964 by a Druze seeking revenge for Shishakli's bombardment of the Jebel al-Druze.[
Shishakli was assassinated in Brazil on 27 September 1964 by a Druze seeking revenge for Shishakli's bombardment of the Jebel al-Druze.[
He forcibly integrated minorities into the national Syrian social structure, his "Syrianization" of Alawite and Druze territories had to be accomplished in part using violence, he declared: "My enemies are like serpent. The head is the Jabal Druze, if I crush the head the serpent will die" (Seale 1963:132).
To this end, al-Shishakli encouraged the stigmatization of minorities.
He saw minority demands as tantamount to treason.
His increasingly chauvinistic notions of Arab nationalism were predicated on the denial that "minorities" existed in Syria.
After the Shishakli's military campaign, the Druze community lost a lot of its political influence, but many Druze military officers played an important role when it comes to the Baathist regime.
Beliefs of the Druze
The Druze are considered to be a social group as well as a religious sect, but not a distinct ethnic group.
Also complicating their identity is the custom of Taqiya—concealing or disguising their beliefs when necessary—that they adopted from Shia Islam and the esoteric nature of the faith, in which many teachings are kept secretive.
Druze in different states can have radically different lifestyles.
Some claim to be Muslim, some do not.
Some claim to be Muslim, some do not.
The Druze faith is said to abide by Islamic principles, but they tend to be separatist in their treatment of Druze-hood, and their religion differs from mainstream Islam on a number of fundamental points.
God in the Druze Faith
The Druze conception of the deity is declared by them to be one of strict and uncompromising unity.
The main Druze doctrine states that God is both transcendent and immanent, in which he is above all attributes but at the same time he is present.
In their desire to maintain a rigid confession of unity, they stripped from God all attributes (tanzīh) which may lead to polytheism (shirk).
In God, there are no attributes distinct from his essence.
He is wise, mighty, and just, not by wisdom, might and justice, but by his own essence.
God is "the whole of existence", rather than "above existence" or on his throne, which would make him "limited."
There is neither "how", "when", nor "where" about him; he is incomprehensible.
In this dogma, they are similar to the semi-philosophical, semi-religious body which flourished under Al-Ma'mun and was known by the name of Mu'tazila and the fraternal order of the Brethren of Purity (Ikhwan al-Ṣafa).
Unlike the Mu'tazilla, however, and similar to some branches of Sufism, the Druze believe in the concept of Tajalli (meaning "theophany").
Tajalli, which is more often misunderstood by scholars and writers and is usually confused with the concept of incarnation,
...is the core spiritual beliefs of the Druze and some other intellectual and spiritual traditions.... In a mystical sense, it refers to the light of God experienced by certain mystics who have reached a high level of purity in their spiritual journey. Thus, God is perceived as the Lahut [the divine] who manifests His Light in the Station (Maqaam) of the Nasut [material realm] without the Nasut becoming Lahut. This is like one's image in the mirror: one is in the mirror but does not become the mirror. The Druze manuscripts are emphatic and warn against the belief that the Nasut is God.... Neglecting this warning, individual seekers, scholars, and other spectators have considered al-Hakim and other figures divine.
...In the Druze scriptural view, Tajalli 'takes a central stage.' One author comments that Tajalli occurs when the seeker's humanity is annihilated so that divine attributes and light are experienced by the person."
The concept of God incarnating either as or in a human seems "to contradict with what the Druze scriptural view has to teach about the Oneness of God, while tajalli is at the center of the Druze and some other, often mystical, traditions."
Scriptures
Druze Sacred texts include the Kitab Al Hikma (Epistles of Wisdom).
Esotericism
The Druze believe that many teachings given by prophets, religious leaders and holy books have esoteric meanings preserved for those of intellect, in which some teachings are symbolic and allegorical in nature, and divide the understanding of holy books and teachings into three layers.
These layers, according to the Druze, are:
The obvious or exoteric (zahir), accessible to anyone who can read or hear;
The hidden or esoteric (batin), accessible to those who are willing to search and learn through the concept of exegesis; and
The hidden of the hidden, a concept known as anagoge, inaccessible to all but a few really enlightened individuals who truly understand the nature of the universe.
Unlike some Islamic esoteric movements, known as the batinids at that time, the Druzes don't believe that the esoteric meaning abrogates or necessarily abolishes the exoteric one.
Hamza bin Ali refutes such claims by stating that if the esoteric interpretation of taharah (purity) is purity of the heart and soul, it doesn't mean that a person can discard his physical purity, as salah (prayer) is useless if a person is untruthful in his speech and that the esoteric and exoteric meanings complement each other.
Precepts of the Druze Faith
The Druze follow seven precepts that are considered the core of the faith, and are perceived by them as the essence of the pillars of Islam.
The Seven Druze precepts are:
Veracity in speech and the truthfulness of the tongue.
Protection and mutual aid to the brethren in faith.
Renunciation of all forms of former worship (specifically, invalid creeds) and false belief.
Repudiation of the devil (Iblis), and all forces of evil (translated from Arabic Toghyan meaning "despotism").
Confession of God's unity.
Acquiescence in God's acts no matter what they be.
Absolute submission and resignation to God's divine will in both secret and public.
Religious Symbols
Each color pertains to a metaphysical power called Haad, literally meaning a limit, as in the limits that separate humans from animals, or the powers that makes the animal body human.
Each Haad is color coded in the following manner: green for Aql "the Universal Mind/Nous", red for Nafs "the Universal Soul/Anima mundi", yellow for Kalima "the Word/Logos", blue for Sabiq "the Potentiality/Cause/Precedent", and white for Tali "the Future/Effect/Immanence".
The mind generates qualia and gives consciousness.
The soul embodies the mind and is responsible for transmigration and the character of oneself.
The word which is the atom of language communicates qualia between humans and represent the platonic forms in the sensible world.
The Sabq and Tali is the ability to perceive and learn from the past and plan for the future and predict it.
The colors can be arranged in a vertically descending stripes or a five-pointed star.
The stripes is a diagrammatic cut of the spheres in neoplatonic philosophy while the five pointed star embodies the golden ratio, phi, as a symbol of temperance and a life of moderation.
The largely secular majority, called al-Juhhāl (جهال) ("the Ignorant") are not granted access to the Druze holy literature or allowed to attend the initiated Uqqal's religious meetings.
They are around 80% of the Druze population and are not obliged to follow the ascetic traditions of the Uqqal.
The initiated religious group, which includes both men and women (about 20% of the population), is called al-ʻUqqāl (عقال), ("the Knowledgeable Initiates").
They have a special mode of dress designed to comply with Quranic traditions.
Women can opt to wear al-mandīl, a loose white veil, especially in the presence of other people.
They wear al-mandīl on their heads to cover their hair and wrap it around their mouths and sometimes over their noses as well.
They wear black shirts and long skirts covering their legs to their ankles.
Male ʻuqqāl grow mustaches, and wear dark Levantine/Turkish traditional dresses, called the shirwal, with white turbans that vary according to the Uqqal's hierarchy.
Al-ʻuqqāl have equal rights to al-Juhhāl, but establish a hierarchy of respect based on religious service
The most influential 5% of Al-ʻuqqāl become Ajawīd, recognized religious leaders, and from this group the spiritual leaders of the Druze are assigned.
While the Shaykh al-ʻAql, which is an official position in Syria, Lebanon, and Israel, is elected by the local community and serves as the head of the Druze religious council, judges from the Druze religious courts are usually elected for this position.
Unlike the spiritual leaders, the Shaykh al-ʻAql's authority is local to the country he is elected in, though in some instances spiritual leaders are elected to this position.
The Druze believe in the unity of God, and are often known as the "People of Monotheism" or simply "Monotheists".
Their theology has a Neo-Platonic view about how God interacts with the world through emanations and is similar to some gnostic and other esoteric sects.
Druze philosophy also shows Sufi influences.
Druze principles focus on honesty, loyalty, filial piety, altruism, patriotic sacrifice, and monotheism.
They reject tobacco smoking, alcohol, and consumption of pork.
Also, in contrast to most Islamic sects, the Druze reject polygamy, believe in reincarnation, and are not obliged to observe most of the religious rituals.
The Druze believe that rituals are symbolic and have an individualistic effect on the person, for which reason Druze are free to perform them, or not.
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