Israeli Druze
الدروز الإسرائيليون‎
דְּרוּזִים יִשְׂרְאֵלִים‎
Scouts near Tiberias marching to the tomb of Jethro (2006)
Total population
c. 143,000 (2019)[1]
Regions with significant populations
 Israel119,400
Golan Heights23,602
Languages
Religion
Druzism
Related ethnic groups
Other Arab citizens of Israel

Israeli Druze or Druze Israelis (Arabic: الدروز الإسرائيليون; Hebrew: דְּרוּזִים יִשְׂרְאֵלִים) are an ethnoreligious minority among the Arab citizens of Israel.[2]

In 2019, there were 143,000 Druze people living within Israel and the Israeli-occupied Golan Heights, comprising 1.6% of the total population of Israel.[1]

Although Druzism, their ethnic religion, originally developed out of Ismaʿilism (a branch of Shia Islam), the Druze do not consider themselves Muslims.[3][4][5][6] In 1957, the Israeli government designated Druze Israelis as a distinct ethnic community at the request of Druze communal leaders. Alongside the Jewish majority and the Circassian minority, the Druze minority is required by law to serve in the Israel Defense Forces, and members of the community have also attained top positions in Israeli politics and public service. As is the case for the Circassian community, only men from the community are drafted, while women are exempted; in contrast with Jews, for whom military service is also mandatory for women.[7]

Before the Israeli Declaration of Independence, Druze people were not recognized as a religious community, and were discriminated against by the local judicial system.[8] Druze Israelis are native Arabic-speakers; a 2017 poll conducted by the Pew Research Center reported that the majority of Israel's Druze also ethnically self-identify as Arabs.[9] Israel has the world's third-largest Druze population, after Syria and Lebanon;[10][11] the majority of Druze Israelis are concentrated in northern Israel.[12]

Religious development

Jethro shrine and temple of Druze in Hittin, northern Israel

The Druze religion branched off from the religion of Islam, and is now considered its own religion separate from Islam. The religion was created in the 10th and 11th centuries in Egypt, with aspects of Hindu and Greek philosophy incorporated into the tenets of Islam. Conversions are not permitted in the Druze religion, because they believe that the first generation after the establishment of the Druze religion had an opportunity then to join the religion, and everyone alive today is reincarnated from that generation. Much like the Abrahamic faiths, the Druze religion is monotheistic, and recognizes many prophets, including Jesus,[13][14] John the Baptist,[13][14] Mohammed, Khidr and Moses. Their most respected prophet in their religion is Jethro, Moses' father-in-law.[15]

The Epistles of Wisdom is the foundational text of the Druze faith.[16] The Druze faith incorporates elements of Islam's Ismailism,[17] Gnosticism, Neoplatonism,[18][19] Pythagoreanism,[20][21] Christianity,[18][19] Hinduism[22][21] and other philosophies and beliefs, creating a distinct and secretive theology known to interpret esoterically religious scriptures, and to highlight the role of the mind and truthfulness.[21]

Within the Druze community, there are two different sub-groups. There is the al-Juhhal, or the Ignorant, and al-Uqqal, the Knowledgeable. The al-Juhhal group does not have the permission to view the holy texts, and they do not attend religious meetings. About 80% of the Druze people fall into this category of the Ignorant. The al-Uqqal must follow ascetic rulings including following a dress code. The most powerful 5% of the Knowledgeable group are where the spiritual leaders of the religion come from. As for important rules that the Druze must follow, they are not allowed to drink alcohol, eat pork, or smoke tobacco, similarly to the dietary laws in Islam. Polygamy is prohibited, and men and women are viewed as equals. Many of the Druze living in Israel fully participate in Israeli society, and many of them serve in the Israeli Defense Forces.[15]

The Druze revere the father-in-law of Moses, Jethro or Reuel, a Kenite shepherd and priest of Midian.[23] In Exodus, Moses' father-in-law is initially referred to as "Reuel" (Exodus 2:18) but then as "Jethro" (Exodus 3:1). According to the biblical narrative, Jethro joined and assisted the Israelites in the desert during the Exodus, accepted monotheism, but ultimately rejoined his own people. The tomb of Jethro near Tiberias is the most important religious site for the Druze community and they gather there every April.[24]

Amin Tarif was the qadi, or spiritual leader, of the Druze in Mandatory Palestine from 1928 and then Israel until his death in 1993. He was highly esteemed and regarded by many within the community as the preeminent spiritual authority in the Druze world.[25]

In January 2004, the current spiritual leader, Sheikh Muwaffak Tarīf, called on all non-Jews in Israel to observe the Seven Noahide Laws, as laid down in the Bible and expounded upon in Jewish tradition. The mayor of the Galilean city of Shefa-'Amr also signed the document.[24] The declaration includes the commitment to make a "... better humane world based on the Seven Noahide Commandments and the values they represent commanded by the Creator to all mankind through Moses on Mount Sinai".[24]

History in the Levant

The Druze (Arabic: درزي, Derzī or Durzī, plural دروز, Durūz; Hebrew: דְּרוּזִים, Druzim; they call themselves al-Muwaḥḥidīn, lit., "the Monotheists") are an esoteric, monotheistic religious community found primarily in Syria, Lebanon, Israel, and Jordan. The religion incorporates elements of Isma'ilism, Gnosticism, Neoplatonism, and other philosophies. The Druze call themselves Ahl al-Tawhid – "People of Unitarianism or Monotheism" – or al-Muwaḥḥidūn, "Unitarians, Monotheists". Amin Tarif was the preeminent religious leader of the community until his death in 1993.[26]

Historically the relationship between the Druze and Muslims has been characterized by intense persecution.[27][28][29] The Druze faith is often classified as a branch of Isma'ili. Even though the faith originally developed out of Ismaili Islam, most Druze do not identify as Muslims,[3][30][31] and they do not accept the five pillars of Islam.[32] The Druze have frequently experienced persecution by different Muslim regimes such as the Shia Fatimid Caliphate,[33] Sunni Ottoman Empire,[34] and Egypt Eyalet.[35][36] The persecution of the Druze included massacres, demolishing Druze prayer houses and holy places and forced conversion to Islam.[37] Those were no ordinary killings in the Druze's narrative, they were meant to eradicate the whole community according to the Druze narrative.[38]

The relationship between the Druze and Jews has been controversial,[39] Anti-Jewish (antisemitic) bias material is contained in the Druze literature such as the Epistles of Wisdom; for example, in an epistle ascribed to one of the founders of Druzism, Baha al-Din al-Muqtana,[40] probably written sometime between AD 1027 and AD 1042, accused Jews of killing the sacred prophets.[41] On the other hand, Benjamin of Tudela, a Jewish traveler from the 12th century, pointed out that the Druze maintained good commercial relations with the Jews nearby, and, according to him, this was because the Druze liked the Jewish people.[42] Yet, the Jews and Druze lived isolated from each other, except in few mixed towns such as Deir al-Qamar and Peki'in.[42][43]

Conflict between Druze and Jews occurs during the Druze power struggle in Mount Lebanon, Jewish settlements of Galilee such as Safad and Tiberias were destroyed by the Druze in 1660.[44][45] During the Druze revolt against the rule of Ibrahim Pasha of Egypt, the Jewish community in Safad was attacked by Druze rebels in early July 1838. The violence against the Jews included plundering their homes and desecrating their synagogues.[46][47][48]

The 1922 census of Palestine lists 7,028 Druze in Mandatory Palestine (11 in Southern District, eight in Jerusalem-Jaffa, three in Samaria, and 7,006 in Northern District).[49] The 1931 census shows an increase with 9,148 Druze (four in Southern District, 28 in Jerusalem District, and 9,116 in Northern District).[50]

Attitude towards conflict between Jews and Palestinian Arabs

During the 1947–48 Civil War in Mandatory Palestine, the Druze in Mandatory Palestine were under pressure from both the Jewish Yishuv leadership and from the Palestinian Arab Higher Committee, and found it difficult to form an opinion about the conflict between the Jews and the Palestinian Arabs. Noble Druze men from nearby countries visited Druze villages in Palestine and preached neutrality. During the early days of the conflict, a meeting of all the noblemen from all the Druze villages was conducted in Daliyat al-Karmel, where they all agreed not to take part in the riots instigated by the Arab Higher Committee. This decision was backed by Druze leaders in Jabal al-Druze. In the Druze community, there were opposing trends: In mixed Druze and Muslim villages such as Isfiya, Shefa-'Amr, and Maghar, where there were old sectarian disputes, and in Druze villages near Haifa and the Jewish settlement in the western Galilee, the local Druze leaders tended to prefer the Jews in the conflict; at the Druze villages deep in Arab areas, the local leaders were more careful with support of the Jews. Josh Palmon was tasked by the Jewish Agency for Israel to manage the relationship with the Druze. He initially led a preventive approach with the Druze, aimed at making sure the Druze will not join the Arab Higher Committee.[51]

Druze family in Palestine making bread (1920)

The contacts between the Druze and the Jewish leadership were made through Labib Hussein Abu Rokan from Isfya and Salah-Hassan Hanifes from Shefa-'Amr (both became members of the Knesset after Israel's establishment). Hanifas managed to bring the Druze village Yarka to co-operate with the Jews.[51]

Arrival of Druze volunteers to fight in the 1948 Arab–Israeli War

During the war, Druze volunteers arrived to Mandatory Palestine in order to help defend the Druze villages there. When the Arab Liberation Army (ALA) was created by the Arab League, Shakib Wahhab, a Syrian–Druze military commander resigned from the Syrian army and established a Druze battalion for the ALA, collecting Druze volunteers who joined mostly due to economic reasons from Syria and Lebanon. Wahhab brought around 500 men and arrived to Shefa-'Amr in Palestine, where he established his command on 30 March 1948. The commander of the ALA, Fawzi al-Qawuqji, planned to deploy the Druze battalion in the northern regions of Samaria under his command, but the military committee of the Arab League decided to establish a separate command for the Druze for the region near the city of Haifa, excluding Acre. Wahhab traveled through the western Galilee region and sent men to the Druze villages of the Carmel. As the Druze volunteers arrived, there were attempts to talk with the volunteers, due to fear local Druze will join them. Najib Mansour, the head of Isfiya, met with agents of the Hagannah in Haifa to discuss the arrival of Wahhab. Mansour did not agree to the demand that the local Druze would forcibly oppose the volunteers, and instead proposed the Jews bribe Wahhab to abandon his command.[52]

Demographics

Druze in Israel population pyramid in 2020
Druze families in Golan Heights: The Druze in Israel have a low fertility-rate.[53]

According to the Israeli Central Bureau of Statistics census in 2020, the Druze make up about 7.6% of the Arab citizens of Israel,[54] and the Druze population in Israel was approximately 145,000.[55] At the end of 2019, approximately 81% of the Israeli Druze population lived in the Northern District and 19% lived in the Haifa District, and the largest population of Druze were Daliyat al-Karmel and Yirka, also called Yarka.

The Israeli Druze population growth rate of 1.4%, which is lower than the Muslim population growth rate (2.5%) and the total population growth (1.7%), but higher than the Arab Christian population growth rate (1.0%). At the end of 2017, the average age of the Israeli Druze was 27.9.[53] About 26.3% of the Israeli Druze population are under 14 years old and about 6.1% of the Israeli Druze are 65 years and over. Since the year 2000, the Israeli Druze community has witnessed a significant decrease in fertility-rate and a significant increase in life expectancy.[53] The fertility rate for Israeli Druze in 2017 is 2.1 children per woman, while the fertility rate among Jewish women (3.2) and Muslim women (3.4) and the fertility rate among Israeli Christian women (1.9).[53]

Settlements

Daliyat al-Karmel: the largest Druze town in Israel.
Maghar: the second largest Druze town in the Northern District.

The Druze in Israel live in a handful of sectarian villages and several mixed-religion Arab localities in pre-1967 Israel (Upper and Lower Galilee and Mount Carmel) and on the Golan Heights. The population figures are as follows (absolute figures and percentage of overall population):[1]

Settlements in Israel and the Golan Heights with significant Druze populations
Northern District

(not including Golan Subdistrict)

 Haifa District Golan Subdistrict[56]

(sub-section of Northern District)

Language

The Druze citizens of Israel are Arabic in language and culture,[57] and their mother tongue is the Arabic language. The Druze Arabic dialect, especially in the villages, is often different from the other regional Arabic dialects. Druze Arabic dialect is distinguished from others by retention of the phoneme /q/.[58] Linguistically speaking, Israeli Druze are fluently bilingual, speaking both a Central Northern Levantine Arabic dialect and Hebrew.[57] In Druze Arab homes and towns in Israel, the primary language spoken is Arabic, while some Hebrew words have entered the colloquial Arabic dialect. They often use Hebrew characters to write their Arabic dialect online.[59]

Socio-economic status

A study published by the Taub Center for Social Policy Studies in 2017 found that Druze population has the second highest achievements in the Arab sector on all indices: bagrut scores, rates of college graduates, and fields of employment. The Israeli Arab Christian population has the highest achievements.[60]

Educational prospects

According to the Israeli Central Bureau of Statistics census in 2020, 79.9% of Druze in Israel were entitled to a matriculation certificate, which was higher than the number of Muslims (60.3%), but was lower than the Christians (83.6%) and Jews (80.2%) with a matriculation certificate.[61] According to the Israeli Central Bureau of Statistics census in 2020, 15.3% of Druze in Israel have a college degree,[62] which was lower than the number of Christians (70.9%),[63] but similar to the number of Muslim (10%) with a degree.[64]

Status of Druze in the Israeli-occupied Golan Heights

Majdal Shams: the largest Druze town in the Golan Heights.

There are four remaining Druze villages in the Israeli-annexed portion of the Golan Heights—Majdal Shams, Mas'ade, Buq'ata, and Ein Qiniyye—in which 23,000 Druze live.[65][66][67] Most of the Druze residents of the Golan Heights consider themselves to be Syrians and refuse to take Israeli citizenship, instead holding Israeli permanent resident status, and in place of an Israeli passport use an Israeli-issued laissez-passer document for travelling abroad, on which the citizenship paragraph is left empty.[68]

Since the adoption of the 1981 Golan Heights Law, the territory has been under Israeli civil law, and incorporated into the Israeli system of local councils.[69] After the annexation of the Golan Heights in 1981, the Israeli government offered citizenship to all non-Israelis living in the territory,[68][70] but (as of 2011), less than 10% of the local Druze accepted it.[71] In 2012, however, due to the Syrian Civil War, dozens of young Druze have applied for Israeli citizenship – a much larger number than in previous years.[72] By 2017, nearly 5,500 out of 26,500 residents had applied for and received an Israeli passport since 1981. The yearly number of applications steadily rose, with 183 applying in 2016, compared to only five in 2000.[73]

During the 2011 Syrian uprising, Druze in the Golan Heights held several rallies in support of Syrian leader Bashar al-Assad.[74] Public support for the Assad government has historically been high among Golan Druze, and Syria has secured agreements with the Israeli government to permit Golan Druze to conduct trade across the border with Syria. Some tensions have recently arisen in the community due to differing stances on the Syrian Civil War, though open public support for the Syrian opposition has been relatively uncommon.[75]

In the 2009 elections, 1,193 residents of the Alawite village of Ghajar and 809 residents of the Druze villages were eligible to vote, out of approximately 1,200 Ghajar residents and 12,600 Druze village residents who were of voting age.[76] As Israel does not recognize the Syrian citizenship of Golan Druze, they are defined in Israeli records as "residents of the Golan Heights". Those who apply for Israeli citizenship are entitled to vote in Israeli elections, run for Knesset, and receive an Israeli passport. Residents of Majdal Shams and the other Golan Druze villages are not drafted into the Israel Defense Forces.[7]

Religiosity

According to a Pew Research Center survey conducted in 2015, Druze in Israel are generally more religious than Israeli Jews, but less than Israeli Christians and Muslims. Around half (49%) say religion is very important in their lives.[77] About one third (26%) pray daily and 25% report that they attend prayer-houses of the Druze (khalwat) at least once a week.[77] Israeli Druze also are more likely than Jews and less likely than Christians and Muslims to participate in weekly worship services.[77] Nearly all (99%) Israeli Druze believe in God, of whom 84% say they are absolutely certain.[77] According to the Israel Democracy Institute survey conducted in 2015, 43% of Druze in Israel identified as traditional, 36% identified as not religious at all, 14% identified as religious, 7% identified as very religious.[78]

Beliefs

According to a Pew Research Center survey conducted in 2015, the majority of Druzes are not comfortable with their child marrying outside of the faith, Druze are about equally uncomfortable with the prospect of a child of theirs marrying a Jew (87%), Muslim (85%) or Christian (87%).[79] Christians and Druze also are more likely than Jews to say a good religious education is important for their children.[80]

Identity

Ziyarat al-Nabi Shu'ayb, an annual festival held at the tomb of Prophet Shuayb

According to a Pew Research Center survey conducted in 2015, Druze in Israel are less likely than Christians or Muslims to say they are proud of their identity.[81] About 90% say they have a strong sense of belonging to the Druze community.[81] Two thirds (64%) believe that they have a special responsibility to help fellow members of their religious group who are in need around the world.[81]

The nature of Druze identity varies among Druze well. Druze in Israel are about evenly divided among those who say their identity is mainly a matter of religion (18%),[81] those who say being Druze is mainly about ancestry and/or culture (47%) and those who say their identity is characterized by a combination of religion and ancestry/culture (34%).[81]

Politics

Self Identification of young Druze, 2008
Druze Israelis
 
 94%
Other
 
 6%

Israeli Druze do not consider themselves Muslim, and see their faith as a separate and independent religion.[82] While compared to Israeli Christians and Muslims, Druze place less emphasis on Arab identity and self-identify more as Israeli. However, they were less ready for personal relationships with Jews compared to Israeli Muslims and Christians.[83]

In a survey conducted in 2008 by Dr. Yusuf Hassan of Tel Aviv University 94% of Druze respondents identified as "Druze-Israelis" in the religious and national context,[84][85] while a 2017 Pew Research Center poll reported that while 99% of Muslims and 96% of Christians identified as ethnically Arab, a smaller share of Druze, 71%, identified likewise. Other Druze respondents identify their ethnicity as "Druze" or "Druze-Arab".[86] According to the Israel Democracy Institute survey conducted in 2015, around 54% of Druze respondents said that religious identity (the Druze identity) is the most important identity for them, followed by Israeli identity (37%) and Arab identity (5%).[83]

Military service and Israeli politics

Druze citizens are prominent in the Israel Defense Forces and in politics. The bond between Jewish and Druze soldiers is commonly known by the term "a covenant of blood" (Hebrew: ברית דמים, brit damim).[87]

Five Druze lawmakers were elected to serve in the 18th Knesset, a disproportionately large number considering their population.[88] Reda Mansour, a Druze poet, historian, and diplomat, explained: "We are the only non-Jewish minority that is drafted into the military, and we have an even higher percentage in the combat units and as officers than the Jewish members themselves. So we are considered a very nationalistic, patriotic community."[89]

Druze pro-Zionism

Soldiers from the Druze "Herev" Battalion of the Israel Defense Forces

In 1973, Amal Nasser el-Din founded the Zionist Druze Circle,[90][91] a group whose aim was to encourage the Druze to support the state of Israel fully and unreservedly.[92] Today, thousands of Israeli Druze belong to Druze Zionist movements.[93]

In 2007, Nabiah A-Din, mayor of Kisra-Sumei, rejected the "multi-cultural" Israeli constitution proposed by the Israeli Arab organization Adalah: "The state of Israel is a Jewish state as well as a democratic state that espouses equality and elections. We invalidate and reject everything that the Adalah organization is requesting", he said. According to A-din, the fate of the Druze and the Circassians in Israel is intertwined with that of the state. "This is a blood pact, and a pact of the living. We are unwilling to support a substantial alteration to the nature of this state, to which we tied our destinies prior to its establishment", he said.[94] As of 2005 there were 7,000 registered members in the Druze Zionist movement.[93] In 2009, the movement held a Druze Zionist youth conference with 1,700 participants.[95]

Memorial of fallen Druze IDF soldiers, Daliyat Al-Karmel

In a survey conducted in 2008 by Dr. Yusuf Hassan of Tel Aviv University found that out of 764 Druze participants, more than 94% identify as "Druze-Israelis" in the religious and national context.[84][85]

On 30 June 2011, Haaretz reported that a growing number of Israeli Druze were joining elite units of the military, leaving the official Druze battalion, Herev, under-staffed. This trend has led to calls for its disbandment.

On May 15, 2015, it was announced that the Druze battalion Herev would be shut down, thereby allowing Druze soldiers to integrate into the rest of the IDF, a wish that was relayed to IDF senior staff by leaders in the Druze community as well as former Herev battalion commanders. After the July 2015 Draft, the IDF no longer listed the Druze unit as an option. By September 2015, the battalion had been disbanded, and its soldiers joined to other units.[96]

Druze also serve in elite units of the IDF such as the Sayeret Matkal, and there are three Druze combat pilots serving in the Israeli Air Force.[97]

Intercommunal relationships

Relationship with Jewish Israelis

In 1948, many Druze volunteered for the Israeli army and no Druze villages were destroyed or permanently abandoned.[98] Since the establishment of the state of Israel, the Druze have demonstrated solidarity with Israel and distanced themselves from Arab and Islamic radicalism.[99] Israeli Druze citizens serve in the Israel Defense Forces.[100] The Jewish-Druze partnership was often referred to as "a covenant of blood" (Hebrew: ברית דמים, brit damim) in recognition of the common military yoke carried by the two peoples for the security of the country.[101][41][102] From 1957, the Israeli government formally recognized the Druze as a separate religious community,[82] and are defined as a distinct ethnic group in the Israeli Ministry of Interior's census registration.[82] Israeli Druze do not consider themselves Muslim, and see their faith as a separate and independent religion.[82] While compared to Israeli Christians and Muslims, Druze place less emphasis on Arab identity and self-identify more as Israeli. However, they were less ready for personal relationships with Jews compared to Israeli Muslims and Christians.[83]

Relationship with Christian Israelis

Druze and Christian clerics in Israel.

The relationship between the Druze and Christians in Israel has been characterized by harmony and peaceful coexistence,[103] and they lives in peace and friendship together.[104] With the exception of rare clashes, including acts of violence by the Druze against Christians in 2005 in the town of Maghar.[105][106] Druze and Christians in Israel celebrate each other's births, weddings, funerals, and celebrations such as the Christian festival of Mar Ilyas (Saint Elias) in Haifa.[107] Many Druze and Muslims attend Christian schools in Israel, because Christian schools are high-performing and among the best schools in the country.[106]

Contact between Christians (members of the Maronite, Eastern Orthodox, Melkite, and other churches) and the Unitarian Druze led to the presence of mixed villages and towns in Galilee region, Mount Carmel, and the Israeli-occupied portion of the Golan Heights.[106] This includes Abu Snan, Daliyat al-Karmel, Ein Qiniyye, Hurfeish, Isfiya, Kafr Yasif, Kisra-Sumei, Majdal Shams, Maghar, Peki'in, Rameh and Shefa-Amr,[106] where more than 82,000 Druze and 30,000 Christians live together in this mixed villages and towns.[106] Before Israel's occupation, Christians accounted for 12% of the population of the Golan Heights, and they tend to have a high presentation in science and in the white collar professions.[108]

See also

References

  1. 1 2 3 "The Druze population in Israel – a collection of data on the occasion of the Prophet Shuaib holiday" (PDF). CBS – Israel. Israel Central Bureau of Statistics. 17 April 2019. Retrieved 8 May 2019.
  2. ↑ "5 facts about Israeli Druze, a unique religious and ethnic group".
  3. 1 2 "Are the Druze People Arabs or Muslims? Deciphering Who They Are". Arab America. 8 August 2018. Retrieved 13 April 2020.
  4. ↑ Léo-Paul Dana (1 January 2010). Entrepreneurship and Religion. Edward Elgar Publishing. p. 314. ISBN 978-1-84980-632-9.
  5. ↑ James Lewis (2002). The Encyclopedia of Cults, Sects, and New Religions. Prometheus Books. Retrieved 13 May 2015.
  6. ↑ De McLaurin, Ronald (1979). The Political Role of Minority Groups in the Middle East. Michigan University Press. p. 114. ISBN 9780030525964. Theologically, one would have to conclude that the Druze are not Muslims. They do not accept the five pillars of Islam. In place of these principles the Druze have instituted the seven precepts noted above..
  7. 1 2 Religious Freedoms: Druze. Theisraelproject.org. Retrieved on 2012-01-23. Archived 14 September 2012 at archive.today
  8. ↑ Aharon Layish (1982). Marriage, Divorce, and Succession in the Druze Family: A Study Based on Decisions of Druze Arbitrators and Religious Courts in Israel and the Golan Heights. Leiden, The Netherlands: E. J. Brill. p. 12. ISBN 90-04-06412-5. Retrieved 14 October 2014.
  9. ↑ "Israel's Religiously Divided Society". Pew Research Center. 8 March 2016. Retrieved 8 December 2017.
  10. ↑ Druzes, Institute of Druze Studies, archived from the original on 17 June 2006
  11. ↑ Dana 2003, p. 99.
  12. ↑ Dr. Naim Aridi. "The Druze in Israel: History & Overview". Jewish Virtual Library. Retrieved 23 January 2012.
  13. 1 2 Hitti, Philip K. (1928). The Origins of the Druze People and Religion: With Extracts from Their Sacred Writings. Library of Alexandria. p. 37. ISBN 9781465546623.
  14. 1 2 Dana, Nissim (2008). The Druze in the Middle East: Their Faith, Leadership, Identity and Status. Michigan University press. p. 17. ISBN 9781903900369.
  15. 1 2 "Druze Religion". International Fellowship of Christians and Jews. http://www.ifcj.org/learn/inside-israel/people-society/religions-of-israel/druze-religion.html Archived 16 November 2016 at the Wayback Machine.
  16. ↑ Nejla M. Abu Izzeddin (1993). The Druzes: a new study of their history, faith, and society. BRILL. pp. 108–. ISBN 978-90-04-09705-6. Archived from the original on 7 July 2014. Retrieved 17 March 2011.
  17. ↑ Daftary, Farhad (2 December 2013). A History of Shi'i Islam. I.B.Tauris. ISBN 978-0-85773-524-9.
  18. 1 2 Quilliam, Neil (1999). Syria and the New World Order. Michigan University press. p. 42. ISBN 9780863722493.
  19. 1 2 The New Encyclopaedia Britannica. Encyclopaedia Britannica. 1992. p. 237. ISBN 9780852295533. Druze religious beliefs developed out of Isma'ill teachings. Various Jewish, Christian, Gnostic, Neoplatonic, and Iranian elements, however, are combined under a doctrine of strict monotheism.
  20. ↑ Rosenthal, Donna (2003). The Israelis: Ordinary People in an Extraordinary Land. Simon and Schuster. p. 296. ISBN 978-0-684-86972-8.
  21. 1 2 3 Kapur, Kamlesh (2010). History of Ancient India. Sterling Publishers Pvt. Ltd. ISBN 978-81-207-4910-8.
  22. ↑ The Israelis: Ordinary People in an Extraordinary Land Archived 20 March 2017 at the Wayback Machine, Donna Rosenthal, Simon and Schuster, 2003, p. 296
  23. ↑ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
  24. 1 2 3 "Islam Religious Leader Commits to Noahide "Seven Laws of Noah"". Institute of Noahide Code. Archived from the original on 8 August 2007. Retrieved 2007-07-15.
  25. ↑ Dana, Nissim (2003). The Druze in the Middle East: Their Faith, Leadership, Identity and Status. Sussex Academic Press. p. 14. ISBN 978-1903900369.
  26. ↑ Pace, Eric (5 October 1993). "Sheik Amin Tarif, Arab Druse Leader In Israel, Dies at 95". The New York Times. Retrieved 29 March 2010.
  27. ↑ Swayd, Samy (2015). Historical Dictionary of the Druzes. Rowman & Littlefield. p. 132. ISBN 9781442246171. Some Muslim rulers and jurists have advocated the persecution of members of the Druze Movement beginning with the seventh Fatimi Caliph Al-Zahir, in 1022. Recurring period of persecutions in subsequent centuries ... failure to elucidate their beliefs and practices, have contributed to the ambiguous relationship between Muslims and Druzes
  28. ↑ K. Zartman, Jonathan (2020). Conflict in the Modern Middle East: An Encyclopedia of Civil War, Revolutions, and Regime Change. ABC-CLIO. p. 199. ISBN 9781440865039. Historically, Islam classified Christians, Jews, and Zoroastrians as protected "People of the Book," a secondary status subject to payment of a poll tax. Nevertheless, Zoroastrians suffered significant persecution. Other religions such as the Alawites, Alevis, and Druze often suffered more.
  29. ↑ Layiš, Aharôn (1982). Marriage, Divorce, and Succession in the Druze Family: A Study Based on Decisions of Druze Arbitrators and Religious Courts in Israel and the Golan Heights. BRILL. p. 1. ISBN 9789004064126. the Druze religion, though originating from the Isma'lliyya, an extreme branch of the Shia, seceded completely from Islam and has, therefore, experienced periods of persecution by the latter.
  30. ↑ J. Stewart, Dona (2008). The Middle East Today: Political, Geographical and Cultural Perspectives. Routledge. p. 33. ISBN 9781135980795. Most Druze do not consider themselves Muslim. Historically, they faced much persecution and keep their religious beliefs secrets.
  31. ↑ Yazbeck Haddad, Yvonne (2014). The Oxford Handbook of American Islam. Oxford University Press. p. 142. ISBN 9780199862634. While they appear parallel to those of normative Islam, in the Druze religion they are different in meaning and interpretation. The religion is considered distinct from the Ismaili as well as from other Muslims belief and practice... Most Druze consider themselves fully assimilated in American society and do not necessarily identify as Muslims..
  32. ↑ De McLaurin, Ronald (1979). The Political Role of Minority Groups in the Middle East. Michigan University Press. p. 114. ISBN 9780030525964. Theologically, one would have to conclude that the Druze are not Muslims. They do not accept the five pillars of Islam. In place of these principles, the Druze have instituted the seven precepts noted above..
  33. ↑ Parsons, L. (2000). The Druze between Palestine and Israel 1947–49. Springer. p. 2. ISBN 9780230595989. With the succession of al-Zahir to the Fatimid caliphate a mass persecution (known by the Druze as the period of the mihna) of the Muwaḥḥidūn was instigated ...
  34. ↑ C. Tucker, Spencer C. (2019). Middle East Conflicts from Ancient Egypt to the 21st Century: An Encyclopedia and Document Collection [4 volumes]. ABC-CLIO. pp. 364–366. ISBN 9781440853531.
  35. ↑ Taraze Fawaz, Leila. An occasion for war: civil conflict in Lebanon and Damascus in 1860. p.63.
  36. ↑ Goren, Haim. Dead Sea Level: Science, Exploration and Imperial Interests in the Near East. p.95-96.
  37. ↑ C. Tucker, Spencer C. (2019). Middle East Conflicts from Ancient Egypt to the 21st Century: An Encyclopedia and Document Collection [4 volumes]. ABC-CLIO. p. 364. ISBN 9781440853531.
  38. ↑ Zabad, Ibrahim (2017). Middle Eastern Minorities: The Impact of the Arab Spring. Routledge. ISBN 9781317096726.
  39. ↑ Parsons, L. (2011). The Druze between Palestine and Israel 1947–49. Springer. p. 7. ISBN 9780230595989.
  40. ↑ Nettler, Ronald (2014). Muslim-Jewish Encounters. Routledge. p. 140. ISBN 9781134408542. ...One example of Druze anti—Jewish bias is contained in an epistle ascribed to one of the founders of Druzism, Baha al-Din
  41. 1 2 L. Rogan, Eugene (2011). The War for Palestine: Rewriting the History of 1948. Cambridge University Press. p. 73. ISBN 9780521794763.
  42. 1 2 L. Rogan, Eugene (2011). The War for Palestine: Rewriting the History of 1948. Cambridge University Press. p. 71. ISBN 9780521794763.
  43. ↑ Abraham David (24 May 2010). To Come to the Land: Immigration and Settlement in 16th-Century Eretz-Israel. University of Alabama Press. pp. 27–28. ISBN 978-0-8173-5643-9.
  44. ↑ Joel Rappel. History of Eretz Israel from Prehistory up to 1882 (1980), Vol.2, p.531. "In 1662 Sabbathai Sevi arrived to Jerusalem. It was the time when the Jewish settlements of Galilee were destroyed by the Druze: Tiberias was completely desolate and only a few of former Safed residents had returned..."
  45. ↑ Barnay, Y. The Jews in Palestine in the eighteenth century: under the patronage of the Istanbul Committee of Officials for Palestine (University of Alabama Press 1992) ISBN 978-0-8173-0572-7 p. 149
  46. ↑ Sherman Lieber (1992). Mystics and missionaries: the Jews in Palestine, 1799–1840. University of Utah Press. p. 334. ISBN 978-0-87480-391-4. The Druze and local Muslims vandalised the Jewish quarter. During three days, though they enacted a replay of the 1834 plunder, looting homes and desecrating synagogues — but no deaths were reported. What could not be stolen was smashed and burned. Jews caught outdoors were robbed and beaten.
  47. ↑ Louis Finkelstein (1960). The Jews: their history, culture, and religion. Harper. p. 679. In the summer of 1838 the Druses revolted against Ibrahim Pasha, and once more the Jews were the scapegoat. The Moslems joined the Druses in repeating the slaughter and plunder of 1834.
  48. ↑ Ronald Florence (18 October 2004). Blood libel: the Damascus affair of 1840. Univ of Wisconsin Press. p. 47. ISBN 978-0-299-20280-4. There had been pogroms against the Jews in Safed in 1834 and 1838.
  49. ↑ Palestine Census ( 1922).
  50. ↑ Palestine Census 1931.
  51. 1 2 Yoav Gelber, Independence Versus Nakba; Kinneret–Zmora-Bitan–Dvir Publishing, 2004, ISBN 965-517-190-6, p. 115
  52. ↑ Yoav Gelber 2004, p. 116
  53. 1 2 3 4 The Druze Population of Israel
  54. ↑ "The Druze population in Israel" (PDF). Central Bureau of Statistics (Israel). 24 April 2020.
  55. ↑ "The Druze population in Israel" (PDF). Central Bureau of Statistics (Israel). 24 April 2020.
  56. ↑ Should be updated to a link to "Golan Subdistrict" article once that article is created and written in English
  57. 1 2 Brockman, Norbert (2011). Encyclopedia of Sacred Places, 2nd Edition [2 volumes]. ABC-CLIO. p. 259. ISBN 9781598846546.
  58. ↑ Samy Swayd (10 March 2015). Historical Dictionary of the Druzes (2 ed.). Rowman & Littlefield. p. 50. ISBN 978-1-4422-4617-1.
  59. ↑ Gaash, Amir (2016). "Colloquial Arabic written in Hebrew characters on Israeli websites by Druzes (and other non-Jews)". Jerusalem Studies in Arabic and Islam (43–44): 15.
  60. ↑ "Education and Employment Among Young Arab Israelis" (PDF). Taub Center for Social Policy Studies. 13 June 2017. Archived from the original (PDF) on 5 July 2019.
  61. ↑ "The Moslem population of Israel: Data on the Occasion of Eid al-Adha (The Feast of the Sacrifice)" (PDF). Central Bureau of Statistics (Israel). 28 July 2020.
  62. ↑ "The Moslem population of Israel: Data on the Occasion of Eid al-Adha (The Feast of the Sacrifice)" (PDF). Central Bureau of Statistics (Israel). 28 July 2020.
  63. ↑ "The Christian population in Israel" (PDF). Central Bureau of Statistics (Israel). 24 December 2020.
  64. ↑ "The Druze population in Israel" (PDF). Central Bureau of Statistics (Israel). 24 April 2020.
  65. ↑ "LOCALITIES(1) AND POPULATION, BY POPULATION GROUP, DISTRICT, SUB-DISTRICT AND NATURAL REGION" (PDF). CBS Israeli Central Bureau of Statistics. 31 December 2017.
  66. ↑ Melhem, Ahmad (11 April 2019). "Trump paves way for Israel to expand settlements in Golan". Al-Monitor. Retrieved 9 May 2019.
  67. ↑ Kershner, Isabel (23 April 2019). "Netanyahu Seeks to Name a Golan Heights Settlement for President Trump". The New York Times. ISSN 0362-4331. Retrieved 9 May 2019.
  68. 1 2 Mort, Jo-Ann (13 July 2012). "Daydream Believers: A Saturday in Majdal Shams on the Golan Heights". New York: Dissent Magazine. Retrieved 21 January 2017. ...still consider themselves citizens of Syria today... Since the Israelis annexed the Golan in 1981, the Syrian Druze have been eligible for Israeli citizenship, but most reject it and instead have permanent resident status and a , with their citizenship line empty, except for a line of stars.
  69. ↑ Golan Heights Law, MFA.
  70. ↑ Scott Wilson (30 October 2006). "Golan Heights Land, Lifestyle Lure Settlers". The Washington Post. Retrieved 5 June 2007.
  71. ↑ Isabel Kershner (22 May 2011). "In the Golan Heights, Anxious Eyes Look East". The New York Times. Retrieved 23 January 2012.
  72. ↑ Ilan Ben Zion (5 October 2012). "With Syria ablaze, dozens of Golan Heights Druze seek Israeli citizenship". The Times of Israel. Retrieved 14 October 2014.
  73. ↑ "This Ethnic Minority in Israel Still Swears Allegiance to Syria. But for Many Young People That's Changing". Haaretz.
  74. ↑ Luis Ramirez (2 May 2011). "Israeli Druze Keep An Eye Across Fence as Syria Upheaval Unfolds". Voice of America. Retrieved 2 May 2011.
  75. ↑ Stratford, Charles (28 September 2012). "Golan's Druze divided over Syria unrest". Majdal Shams: Al Jazeera English. Retrieved 28 November 2012.
  76. ↑ "Results of the elections for the 18th Knesset" (csv) (in Hebrew). Central Elections Committee. (eligible voters in column D). For age structure, see CBS.gov.il publications. For population, see CBS.gov.il Ishuvim Archived 21 November 2010 at the Wayback Machine
  77. 1 2 3 4 "Israel's Religiously Divided Society: Religious commitment". Pew Research Center. 8 March 2016. Retrieved 23 February 2017.
  78. ↑ "Israel of Citizens Arab of Attitudes: Index Democracy Israeli" (PDF). Israel Democracy Institute. 8 March 2016. Retrieved 23 February 2015.
  79. ↑ "Israel's Religiously Divided Society: Inter group marriage and friendship". Pew Research Center. 8 March 2016. Retrieved 23 February 2017.
  80. ↑ "Israel's Religiously Divided Society" (PDF). Pew Research Center. 8 March 2016. Retrieved 23 February 2017.
  81. 1 2 3 4 5 "Israel's Religiously Divided Society: Identity". Pew Research Center. 8 March 2016. Retrieved 23 February 2017.
  82. 1 2 3 4 Sabri Jiryis (1969) [second impression]. The Arabs in Israel. The Institute for Palestine Studies. p. 145. ISBN 978-0-85345-377-2.
  83. 1 2 3 Israel of Citizens Arab of Attitudes: Index Democracy Israeli 2016 The
  84. 1 2 Shtern, Yoav (4 March 2008). "רה"מ לדרוזים: לא עוד ברית דמים, אלא ברית חיים [PM to Druze: No more blood pact, but life pact]". Walla!. Archived from the original on 28 August 2016. Retrieved 26 June 2016.
  85. 1 2 "Study: 94% of Druze in Israel define themselves as Druze-Israeli". Ynet. 4 March 2008. Retrieved 26 June 2016.
  86. ↑ "Israel's Religiously Divided Society". Pew Research Center. 8 March 2016. Retrieved 8 December 2017. Virtually all Muslims (99%) and Christians (96%) surveyed in Israel identify as Arab. A somewhat smaller share of Druze (71%) say they are ethnically Arab. Other Druze respondents identify their ethnicity as "Other," "Druze" or "Druze-Arab."
  87. ↑ Firro, Kais (15 August 2006). "Druze Herev Battalion Fights 32 Days With No Casualties". Arutz Sheva. Archived from the original on 24 December 2018. Retrieved 31 October 2010.
  88. ↑ Stern, Yoav (3 August 2011). "Elections 2009 / Druze likely to comprise 5% of next Knesset, despite small population". Haaretz. Retrieved 23 January 2012.
  89. ↑ Christensen, John (15 November 2008). "Consul General is an Arab Who Represents Israel Well". Atlanta Journal-Constitution. Archived from the original on 29 June 2011. Retrieved 27 June 2010.
  90. ↑ Kais Firro (1999). The Druzes in the Jewish state: a brief history. Social, Economic and Political Studies of the Middle East. Brill Academic Pub. p. 210. ISBN 978-9004112513.
  91. ↑ Mordechai Nisan (2002). Minorities in the Middle East: a history of struggle and self-expression (2nd ed.). McFarland & Company. p. 109. ISBN 978-0786413751.
  92. ↑ Jacob M. Landau (1993). The Arab minority in Israel, 1967–1991: political aspects. Oxford University Press. p. 46. ISBN 978-0198277125.
  93. 1 2 Eli Ashkenazi (3 November 2005). הרצל והתקווה בחגיגות 30 לתנועה הדרוזית הציונית [Herzl and hope in celebrating 30 (years of the) Druze Zionist movement]. Haaretz (in Hebrew). Retrieved 14 October 2014.
  94. ↑ Stern, Yoav (1 March 2007). "Druze, Circassian forum: Israel should remain a Jewish state". Haaretz. Retrieved 22 June 2010.
  95. ↑ Samar Odeh (9 December 2009). הציונות הדרוזית היא אהבת מדינת ישראל והתרומה למדינת ישראל [Druze Zionism is the love of the state of Israel and contribution to the state of Israel] (in Hebrew). Radio Haifa. Archived from the original on 21 July 2011.
  96. ↑ Yaakov Lappin (15 May 2015). "To promote integration, IDF shuts down Druse battalion". The Jerusalem Post. Retrieved 18 May 2015.
  97. ↑ [56 years of Druze soldiers serving in the IDF] Rotem Pesso, 03/05/2012
  98. ↑ "Internal Displacement Monitoring Center – Israel". Archived from the original on 3 September 2006. Retrieved 22 April 2009.
  99. ↑ "The Druze in Israel: Questions of Identity, Citizenship, and Patriotism" (PDF).
  100. ↑ Stern, Yoav (23 March 2005). "Christian Arabs / Second in a series – Israel's Christian Arabs don't want to fight to fit in". Haaretz. Archived from the original on 10 December 2007. Retrieved 7 January 2006.
  101. ↑ Firro, Kais (15 August 2006). "Druze Herev Battalion Fights 32 Days With No Casualties". Arutz Sheva. Archived from the original on 24 December 2018. Retrieved 15 August 2006.
  102. ↑ Nisan, Mordechai (2015). Minorities in the Middle East: A History of Struggle and Self-Expression, 2d ed. McFarland. p. 284. ISBN 9780786451333. This Jewish-Druze partnership was often referred to as a "covenant of blood," in recognition of the common military yoke carried by the two peoples for the security of the country.
  103. ↑ Gavron, Daniel (2008). Holy Land Mosaic: Stories of Cooperation and Coexistence Between Israelis and Palestinians. Rowman & Littlefield. p. 42. ISBN 9780742540132.
  104. ↑ Volk, Lucia (2010). Memorials and Martyrs in Modern Lebanon. Indiana University Press. p. 95. ISBN 9780253004925.
  105. ↑ Druze-Christian Clashes Cool Off in Maghar
  106. 1 2 3 4 5 McGahern, Una (2013). Palestinian Christians in Israel: State Attitudes towards Non-Muslims in a Jewish State. Routledge. ISBN 9781136656804.
  107. ↑ Zimmermann, Jens (2014). Christians and the Middle East Conflict. Routledge. p. 84. ISBN 9781317801115.
  108. ↑ Fadwa N. Kirrish, "Druze Ethnicity in the Golan Heights: The Interface of Religion and Politics," Journal of the Institute of Muslim Minority Affairs 13.1 (1992), 122–135

Further reading

This article is issued from Wikipedia. The text is licensed under Creative Commons - Attribution - Sharealike. Additional terms may apply for the media files.