The Druze: Faith, secrecy and survival in the modern Middle East

FOR centuries, the Druze have stood as one of the Middle East’s most enigmatic and resilient communities, a people defined by faith, secrecy and survival.

Originating in the early eleventh century under the Fatimid Caliph al-Hakim bi-Amr Allah, the Druze faith branched from Ismaili Shi’a Islam, blending Neoplatonism, Gnosticism and Islamic mysticism.

It rejected ritual formalism, emphasising instead the inner purity of the soul and the esoteric search for divine unity, or Tawhid. Conversion into the faith is forbidden and religious knowledge is restricted to an initiated few known as theʿuqqāl, while the uninitiated juhhālare guided by their wisdom.

From the mountains of Lebanon to the hills of southern Syria and northern Israel, the Druze have long cultivated autonomy in rugged terrain — their geography serving as both a sanctuary and a fortress.

In the twentieth century, figures such as Sultan Pasha al-Atrash, the hero of the Great Syrian Revolt (1925–1927),symbolised the community’s fierce independence.

The Druze have repeatedly found themselves navigating the shifting sands of Middle Eastern politics: aligning with states, empires and movements when survival demanded it, while preserving an unyielding sense of collective identity.

Faith and Practice Beyond Orthodoxy

The religious life of the Druze community is profoundly esoteric, reflecting a theology that privileges moral integrity and inner enlightenment over ritual observance. Unlike Muslims, who are bound by the five daily prayers, the Druze conceive of worship as a meditative and ethical act rather than a formalised ritual.

Communal gatherings—typically held on Thursday evenings—focus on spiritual reflection and readings from sacred texts, aiming to purify the soul and reinforce social unity.

Similarly, charity (zakāh) is not viewed as a legal or institutional duty but as an ethical imperative grounded in generosity and solidarity within the community (American Druze Foundation, n.d.). The Druze understanding of God is rigorously monotheistic yet philosophically abstract: God is seen as the absolute unity, transcendent and beyond comprehension, reflecting influences from Neoplatonic and Gnostic thought.

True knowledge of the divine, however, is reserved for the initiatedʿuqqāl, who interpret sacred teachings through allegory and reason rather than literalism.

In matters of belief and social practice, the Druze recognise the prophets of the Abrahamic traditions—Adam, Noah, Abraham, Moses, Jesus and Muhammad—but reinterpret their significance through a unique cosmological framework.

Central to their doctrine is al-Ḥākimbi-Amr Allāh, the Fatimid Caliph, regarded by many as a divine manifestation or cosmic guide whose era marked a pivotal revelation in human history.

The Epistles of Wisdom present history as a continuous cycle of revelation and concealment, reflecting the community’s emphasis on spiritual evolution. Marriage is essential to Druze identity and strictly endogamous; conversion into or out of the faith is forbidden, ensuring the preservation of communal integrity.

Polygamy is prohibited and Druze weddings often combine Arab cultural traditions with religiously sanctioned boundaries. Ritual purity (wudū) is largely symbolic and inward in meaning, as daily ablution holds no prescribed role in Druze worship.

Though some external forms of purification persist through cultural influence, spiritual purity remains the true mark of devotion.

Through this synthesis of ethical conduct, secrecy and philosophical monotheism, the Druze sustain a distinctive religious identity that has endured for nearly a millennium.

The Druze often invoke the phrase “O Salman” and refer to themselves as “the children of Salman” in honour of Salman al-Farisi, a revered companion of the Prophet Muhammad who symbolises wisdom, loyalty and spiritual enlightenment.

In Druze tradition, Salman is venerated not merely as a historical figure but as a spiritual archetype representing divine knowledge and moral perfection. His journey from Persia to Islam and his devotion to truth embody the Druze ideals of inner faith, humility and the search for hidden wisdom.

Thus, when the Druze say “We are the children of Salman,” they express a profound spiritual lineage rather than a literal descent, affirming their identity as seekers of divine truth and followers of the esoteric path that transcends sectarian and ethnic boundaries.

These characteristics have given rise to both admiration and suspicion from outsiders. To many scholars, the Druze faith represents an enduring philosophical tradition that has withstood centuries of persecution by embracing discretion, loyalty and self-reliance.

In Conflict and Comparison

Historically, the Druze have been both rebels and pragmatists. They resisted Ottoman and later French colonial rule, while in Lebanon, they became a decisive force during the civil war (1975–1990). Their leader, Walid Jumblatt, emerged as one of the region’s shrewdest political figures, steering his community through alliances that ensured its survival.

Comparatively, the Druze share certain parallels with other religions:like the Jews, they preserve identity through endogamy and secrecy; like Christians, they have endured persecution and isolation; and like Zoroastrians, they maintain a deeply philosophical view of good, evil and divine unity.

Yet they diverge sharply from orthodox Islam — rejecting public rituals, Syariah obligations and the idea of open conversion. Their spiritual path is inward, symbolic and guarded.

Modern Realities: Between Syria and Israel

In contemporary times, the Druze community faces new tests of loyalty and survival. In Israel, the Druze are a fully integrated minority who serve prominently in the Israel Defense Forces (IDF).

During the ongoing Israel’s aggressions in Gaza, several thousand Druze have participated in military operations, with reports noting that at least thirteen have been killed in Gaza. Their participation reflects both deep ties to the state and the community’s complex dual identity as ethnically Arab yet nationally Israeli. Many serve in elite combat units and hold senior command positions — a level of integration unmatched by any other Arab group in Israel.

Across the border in Syria, however, the picture is starkly different. The Druze of Suwayda Province have struggled to maintain neutrality amid the civil war’s chaos. Facing threats from regime militias, extremist groups and economic collapse, they have formed local self-defence forces to protect their towns and villages.

Recently, Druze leaders in Israel called upon their government to defend their kin in southern Syria, declaring, “We are fighting alongside them on all fronts … I expect my state to defend our brothers in Syria.” Israel has reportedly responded by pledging support and undertaking limited military measures in southern Syria to deter attacks on Druze communities.

This unprecedented cross-border solidarity highlights the enduring strength of Druze identity one that transcends national borders yet remains shaped by them. It also highlights the delicate balance the Druze must maintain: loyal citizens in Israel, vulnerable minorities in Syria and spiritual heirs to a faith built on secrecy and resilience. Who created this religion, and what was their intention? The answer remains for the reader to decide.

Brigadier General Mohammad AlShoufeyeen is a member of the Royal Jordanian Army and is currently attending the National Resilience College PUSPAHANAS Putrajaya. The views expressed in this article are his own and do not necessarily reflect those of Sinar Daily.