A Brief History of the Druze Faith

posted on: Aug 13, 2025

By Taim Al-Faraje/Arab America Contributing Writer

In light of recent events in Syria, this article will look into a brief history of the Druze community and how they came to be involved in Syrian affairs, focusing on their beginnings and how they evolved into what they are now as a community.

The history of al-Muwahhidun, otherwise known as the Druze, is characterized by secrecy and seclusion in faith. Although now there are major divisions in the Druze community, with some supporting the idea of a separatist state within Syria, and many others enjoying their Arab identity and full assimilation with their respective countries, the story of the Druze people has not always been one of division. Through centuries of persecution, within a number of empires, the Druze have maintained a strong sense of solidarity. This article will explore the beginning of the Druze faith, telling how they were treated and assimilated throughout different empires in the Arab World, and how they stand in modern society.

The Unitarian Doctrine (11th century)

In early Druze history, three men asserted themselves to leadership -Al Hakim bi Amr-Illah, al-Darazi, and Hamza ibn Ali ibn Ahmed. Hamza ibn Ali was an Ismaili mystic whose beginnings are somewhat ambiguous. Historical records only begin to come to consensus after he emigrated to the Fatimid Caliphate in 1017/1018. After his emigration, he began preaching what was understood to be Unitarian doctrine, the beginning of what’s known to be the Druze faith.

Being founded by a follower of Islam led to an echo of similar beliefs, such as the belief in a single God and more. Many consider Ibn Ali to be the first man of the Druze faith. He finalized the religion by writing the holy scripture (Epistles of Wisdom) and making it an official religion (though not considered a state religion, only a secret sect legally). Al Hakim bi Amr-Illah, the Ismaili ruler of the Fatimid dynasty at the time, tolerated and protected the early Druze. After the death of Hamza ibn Ali, Baha al-Din al-Muqtana, an associate of ibn Ali, continued the missionary activities of the Druze faith from 1027 until 1042, when the Druze faith became more secret and stopped accepting conversion due to persecution. This led to the Druze faith becoming an ethno-religion, being passed down through generations of families.

Persecution

Muhammad ibn Isma’il al-Darazi came slightly before Hamza ibn Ali, preaching what was considered by many to be heretical beliefs, such as claiming the divinity of Al Hakim. He was very public and confrontational about his beliefs, which differed from Ibn Ali’s more tame and secretive style, though he also preached the divinity of Al Hakim. Another major difference in their positions was on their own personal status, as Ibn Ali seemed to have a more humble and simple belief in his status, differing from al-Darazi’s belief, in which he states he was divinely guided and somewhat prophetic, which led to much public condemnation.

This drew public riots to be focused against him, and he was expelled from the caliphate soon after he began preaching, in late 1016. Hamza ibn Ali appeared in 1017 for reference. Although he is not considered the first Druze, and his beliefs are regarded as different from those of the mainstream Druze, he set the groundwork for the Druze, and his preaching became part of their core beliefs, though they do differ. The word Druze is derived from their last name, as this is how people referred to them from the outside.

Middle Era (12th century – 1918 CE)

The Druze played a major role in some empires as time went on in the Arab world, though they also faced much persecution in an effort to end their bloodline as a whole. Soon after the death/disappearance of Al Hakim in Fatimid Egypt, the following ruler began heavily persecuting the Druze as he felt they were leading people away from Islam. This is when the Druze made a major migration to the Levant. 

In 1099, a few decades after the migration, the crusader rule of the Levant began. At this point, Druze-Sunni collaboration began as the Turkic empires of Damascus were assisted by the Druze in fighting the crusaders. Throughout the next few centuries, they’d fight many battles with the Muslims, largely during the Mamluk period (1250-1516), as they were put in charge of Beirut and defending the Lebanese coast. This period of remarkable Muslim-Druze collaboration would soon come to an end after the Ottoman conquests in the Levant in 1516.

Ottoman Era

Post 1516, Druze history becomes very turbulent, with many unfortunate events taking place. Though not particularly starting this way, as Druze had control of mountainous regions where Ottomans had a hard time gaining power, things would take a turn for the worse. In 1585, Ibrahim Pasha of the Ottoman Empire ordered a military expedition against Druze strongholds after Druze leaders illegally received arms from European powers to destabilize the Ottomans.

Druze leaders were arrested, villages were burned down, and civilians’ homes were besieged. This is just one of the many instances of persecution that Dirzi civilians faced during this period in Ottoman history. Although some Druze leaders occasionally maintained better relations with the sultans, injustice persisted until the fall of the Ottoman Empire in 1919. To be clear, this doesn’t paint the full picture of Ottoman-Druze relations, as the Ottomans often recognized Dirzi Emirs and granted them semi-autonomy in return for tax payments and loyalty.

Modern Era (1918 – Now)

The Druze community in the modern era primarily resides in three countries -Syria, Lebanon, and Israel. The focus of the rest of this article will be on Syria; however, the other countries may be mentioned, as all three are central to Dirzi affairs. 

During the French occupation of Syria (1918-1946), the Druze population of Syria (about 100,000) played a significant role in Syrian resistance to French occupation. One example of this can be found in the 1925 Great Syrian Revolt, where the Syrians revolted against the French. Reasons range from the economic losses Syrian merchants faced due to French policies, to the evident attempted provoking of sectarianism that the French were trying to inorganically force on the Syrian people. As the Syrians had stood united throughout recent history, they stood together once again during this attempted revolt. Even though it failed in 1927, it brought all the Syrians closer, forming a more cohesive identity as Syrian Arabs and setting the conditions for French withdrawal in 1946.

Opposition or Acceptance

Since 1946, Syria has faced coup after coup, with Druze being loved or opposed differently by each newly successful leader. Early Presidents such as Shukri al-Quwatli and Adib al-Shishakli viewed the Druze as a dangerous minority, prompting some Druze to fight alongside Israel in the First Arab-Israeli War in 1948. However, a majority of Druze remained loyal to the Arab cause for several reasons, as they saw zionism as a trap and wanted to remain true to their roots. As time progressed in Syria, different groups of Druze split up into different factions. This was exacerbated by the Syrian civil war, with some groups such as Jaysh al-Muwahidin supporting the deposed Syrian dictator al-Assad, and others such as al-Jabal Brigade allying with the Free Syrian Army and assisting in the toppling of the previous regime. 

Currently, a Druze militia commanded by Hikmat al-Hijri seeks a separatist Druze state in Syria supported by Israel. I will not use this platform to state my personal beliefs, but it is unfortunate to see the united people of Syria, who have endured several struggles together by being loyal regardless of what religion or ideology another man comes from, straying away from each other and dividing. I pray for the day we see Syria and all the Arabs as a strong and united nation, free from its oppressors.

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