SUBJECT: CTU 552- PHILOSOPHY AND CURRENT ISSUES

ASSIGNMENT 1:

TITLE: DRUZE

GROUP: 13

PREPARED BY:

NAME STUDENT ID

SITI HAJAR BINTI HAMDAN 2022493906

PREPAIRED FOR:

MOHD NORAZRI MOHAMAD ZAINI

CONFIRMATION OF LECTURER

PREPARED BY:

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 NAME STUDENT ID

SITI HAJAR BINTI HAMDAN 2022493906

Kertas kerja penulisan ini dikemukakan untuk memenuhi keperluan bagi Penilaian Sepanjang
Semester bagi Kod Kursus CTU552 (Falsafah dan Isu Semasa), khusus bagi pelajar dari Ijazah
Sarjana Muda, Fakulti Fakulti Senibina, Perancangan dan Ukur , Semester 3 , Universiti Teknologi
MARA Cawangan Shah Alam.

Kami dengan ini membuat perakuan bahawa pada setiap masa semua hasil tugasan yang diserahkan
adalah hasil kerja saya sendiri, tidak meniru dan plagiat daripada mana-mana sumber, atau mencuba
untuk meniru mana-mana pihak tanpa meletakkan sitasi yang sepatutnya. Kami sedar bahawa
mana-mana pelajar yang melanggar perakuan yang dibuat boleh dibawa kepada Jawatankuasa
Tatatertib Fakulti.

Disahkan oleh:

______________________
Mohd Norazri Mohamad Zaini Pensyarah ACIS
Tarikh:

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 Table of Contents
content 3
introductions 5
Problem statement 5
Research Objective 5
Research result 6
Conclusions and Suggestions 6
Name: SITI HAJAR BINTI HAMDAN
Title Individual: DRUZE’S IDOL AND FOLLOWERS
Introductions 7
Content 1 : JUMBLATT FAMILY & THE ARSALAN 7
Content 2 : AL-AMIR AL-SAYID ABD-ALLAH AL TANUKHI 7
Content 3 : PRINCE OF DRUZE: FAKHR AD-DIN MA’AN 8
Content 4 : MUHAMMAD BIN ISMAIL NASHTAKIN AD-DARAZ 10
Content 5 : BANU 10
Content 6 : THE UQQL 10
Conclusion 11
References 11

Introductions 12
Content 1 : 12
Content 2 : 13
Content 3 : 14
Content 4 : 14
Content 5 : 14
Conclusion 15
References 15

Introductions 17
Content 1 : 17
Content 2 : 17
Content 3 : 18
Content 4: 18
Content 5: 19
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Conclusion 19
References 20

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INTRODUCTION

Druze origins is an example of interesting splitting. The Druze are technically a splinter group of
the Ismaeli Shi’ite Muslim. Hence, the Druze are actually belongs to the Islamic fold but they have absorbed
so many teaching from the Christianity, Judaism and Gnosticism than most Muslim sect. (Guha, M.,2007)
Druze teaching is considered mixture from few different religions. Hence the Muslims clearly object this
kind of teaching.

Druze religions are very secretive. Druze sacred texts is being closely guarded. Even for a Druze
believer, they do not even have the access to the scriptures unless they have taken a vow to become
normatively observant. (Miles W,2022) This statement was confirmed by Philip in his book “The origin of
the Druze people and religion with extracts from their sacred writings “The Druze have no clear record
regarding their origin as a people and as a sect. The Druze kept a good secret regarding their ethnographical
origins, their ritual practices and their religious beliefs as they remain under the shadow and are considered
as a mystery. (P.K Hitti,1966) The population of Druze’s remains unknown since there are small amount
of them. Even if they are a Druze believer, they will keep silent regarding the matter. Druze population
continue to decline since they are accepting outsider to convert into their religion. To become one, one must
be born into the religion.

RESEARCH PROBLEM

During the research of this case study, there are many problems arise and one of them is the most crucial
which is lacked of resources. This religious of Druze are not very known to a lot of people around the world
and therefore the record of the research based on this religious is very limited either in hardcopy form or
softcopy form. One of the other problems is the record of this religious itself are not accessible without
spending money on its and as a student, money is very on the low side. Also, the resources that accessible
are not very helping in term of detail. Most of the resources are very different from what we search for.

OBJECTIVE OF RESEARCH

From the story of this topic, we are determining that Druze facing a similar concept as Islam, as we know
that the development of their believe are so close with Islam’s history and environment. However, their
ritual and faith are so difference, which is so conflicting and complicated. As a Muslim we are welcome to
gain knowledge especially in study other religion and it will benefit us.

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1. To improve knowledge by knowing other religions.
2. To improve our faith as a Muslim by comparing the other religions.
3. To provide meaning and determine Druze history to comparing between Islam.

RESULT OF RESEARCH

As the result of the research, we found that the Druze religious are not very know to the world even though
its very similar to Islam religious with the belief of Allah, only eating halal meat, Ramadhan, prayer and
even the kitab is Quran. They are very similar but don’t make mistake by saying Druze is Islam, which they
are very much not.

CONCLUSION

The Druze is certainly a unique wedding. The religion itself consists of a mixture of few combine religions.
However, in Islam, Druze is considered as a Shiite of Islam. These people reject the concept of imams
(Armanios,2004) In Islam, Prophet Muhammad is considered as the last and the final prophet. Druze
teaching denied Muhammad as the final and the last messenger of the god They believe that their leader as
a God and believed that he will come to reincarnate again. Hence, this religion proof it was a man-made
religion since it denied the last khutbah of Prophet Muhammad. Although some teaching of Islam is still
taught in the religion like reciting the surah Al-Fatihah (Layish, 1982) Unfortunately the religion itself has
taking its turn to become a whole different religion than Islam thus making it as fake path to God.

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 SITI HAJAR BINTI HAMDAN
Title: Druze’s Idol and Followers

INTRODUCTIONS

There are around one million Druze people in the globe (Falah et al., 2017). Druze are believing and have
an idol to look up and they follow whatever the routine of their idol activity as an inspire especially in term
organizing the country and lifestyle.

The Druze, whose religion was only revealed in the year 1017 and is known as "The Generation of Al-
Kashshaaf," claim that it has existed since the dawn of humanity and has always been monotheistic (the
revelation or exposure) (Falah et al., 2017)

CONTENT 1: JUMBLATT FAMILY & THE ARSALAN

Jumblatt family & The Arsalan Up until the year 1043, the religious movement was still being spread. The
Jumblatt family and The Arsalan, the families of two significant "Emirs," were the only two families at the
time who were permitted to convert to the religion. (Falah et al., 2017).

The "Sons of Tanoch," who had origins in Iraq and later in Syria and Lebanon, were one of the most
significant groups to join the Druze movement (when it was permitted). The Druze had started to relocate
from Lebanon (the Mount Lebanon) to the Horan (Mount Jabal al-Druze) in Syria in the 18th century (Falah
et al., 2017).

Tradition has it that although the Druze have always existed, they only revealed their religion to the outside
world in the year 1017, known as the "Time of Uncovering or Exposure" (Dor Elchashef). (Falah et al.,
2019). Reincarnation and brotherly protection are the two main tenets of the religion. (Falah et al., 2019)

CONTENT 2: AL-AMIR AL-SAYID ABD-ALLAH AL TANUKHI

Al-Amir Al-Sayid Abd-Allah Al Tanukhi was the first outstanding Druze legislator, and he passed away in
Syria in 1479. (Falah et al., 2019). He advocated for gender equality in religious advancement and daily
life more than five hundred years ago. He mandated that every husband support his wife's education and,
in the event that she was unable to care for herself, hire a maid for her. (Falah et al., 2019).

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CONTENT 3: PRINCE OF DRUZE: FAKHR AD-DIN MA’AN

Fakhr ad-Din Ma’an found himself in as spring came to Lebanon in 1585(T.J. Gorton, 2014).
When the Shouf was reduced to ashes, its aristocracy was wiped out, and the remaining peasantry was in a
dire situation. The young Fakhr ad-Din must have questioned whether he would ever experience his birth
right as the Emir of the Druzes, whether he would live to enjoy it, or even if there was any of it left. (T.J.
Gorton, 2014).

When Fakhr ad Din was "exposed" to his followers at the age of roughly eighteen, it seems likely that he
had been living there covertly (or possibly with Saif ad-Dins) up until that point. Three years later, in 1593,
he would acquire effective and public power. (T.J. Gorton, 2014).

Emir is Arabic for Prince, and Fakhr ad-Din is Arabic for Glory of the Faith. He belonged to the House of
Maan, which is why the Tuks, Arabs, and Moors referred to him as Ibn Maan, or the son of Maan. (T.J.
Gorton, 2014).

The prince had a rosy complexion, a medium build, and a twinkle in his eye. It is said that his mother was
a magician and that she introduced him to the secret Philosophy. His wit was sophisticated, his courage
unbreakable, and he was knowledgeable in physiognomy and astrology. In his spare time, he studied
chemistry and translated Mathioli's works from Italian into Arabic. Mathioli was an Italian botanist who
lived in the sixteenth century and is known for writing the Commentary on Dioscurides and a botanical
treatise. In more than 1500 paintings, he coloured the roots, leaves, flowers, and fruits of plants in their
natural habitat. In return, he received a good wage for his services. (T.J. Gorton, 2014).

He had a special talent for designing exquisite buildings and landscapes. He planted every type of fruit tree
that was known to exist in the garden of his castle in Beirut. He would have rebuilt every ruin in the Holy
Land if the circumstances had allowed it. (T.J. Gorton, 2014).
At the age of twenty-one, in 1593, Fakhr ad-Din ascended to his ancestral positions as Prince of the Druze.
His early leadership career was focused on two fronts: on the domestic front, persuading his nations that he
was both mature and tough enough to handle the acute problem facing the Druze; and on the external front,
managing relations with the rival Sunni Muslim dynasty of sayfas in Tripoli. In 1598, the young Fakhrudin
ad-Din demonstrated his military prowess by defeating a powerful sayfa force at the Dog River north of
Bei (T.J. Gorton, 2014).

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Fakhr ad-Din began to rule with the assurance of a monarch in full and natural possession of power around
1602. The main goal of his strategy was to establish the Shouf and the coast from Beirut to Tyre as an
impregnable base of operations and to expand his control southward into Palestine. One seal he used has
the inscriptions "year AH (AD 1602-3), glory of Ma'n, Fakhr ad-Din." The importance of Safad, which he
now controlled, was overshadowed by its role as the entrance to Galilee and the route to Jerusalem. (T.J.
Gorton, 2014).

His minister and advisors did not all identify as Druze. Hajj Kiwan ibn Abdullah, possibly of Turkish
descent (at least he penned his letter in Turkish), his Safi, and Ibrahim al-Khazin were all Maronites, but
three of the most notable were Sunni Muslims. Abraham Nachmias and Isaac Caro were both Jews. He had
no Shia or Orthodox within his immediate sphere of influence. As previously mentioned, the Orthodox
were under the spiritual direction of Phanar (the Greek Patriarchate of Constantinople), giving rise to
suspicion of dual or divided loyalty, while the Shia leaned- then as now- on doctrinal, historical, and
historical grounds towards Iran. Since Byzantine times, Christians have resided in the Levant as "Orthodox"
or "Greek Orthodox." They were primarily affluent urban, mercantile, and intellectual aristocracy rivals for
land in the shouf region, and any alliances with them would have only served to exacerbate the Ottomans'
grievances against him. He was methodical in selecting his friends and advisors, but his decisions were
always informed by political sense and never by sectarian or fanatical prejudice (T.J. Gorton, 2014).

How significant was Fakhr ad-personal Din's religiosity in explaining his actions and policies? Although it
is impossible to know with absolute certainty how he felt about being a Druze and how much this sense of
identity may have influenced him, a few aspects of his behaviour both while in power and in exile may
help. Not that one can ever be certain of someone's motivations, especially when considering historical and
cultural differences. Fakhr ad-Din and his entourage observed Ramadan and refused to consume any meat
that had not been killed in accordance with halal procedures, even though they were in Tuscany. He could
not have ignored the possibility that the Muslim members of his party might report on him if he abandoned
the Muslim practises, he had adhered to in his home country while he was living abroad. He, like they were
and are, were and are always conscious of majority opinion and susceptibilities, always looking over their
shoulders. He was a Druze at home who outwardly followed the majority, state-sponsored religion;
however, when travelling abroad, people mistook him for a Muslim due to his turban and entourage of
Muslims. He did not object to this. Perhaps wearing a label that he did not have to justify suits him. (T.J.
Gorton, 2014).

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Fakhr ad-Din, like Shams ad-Din ("sun of religions") or other names ending in ad-Din, means "glory of
(the truth Muslim) Religion." His name was unmistakably Muslim, but he belonged to the Druze sect, one
of the most enigmatic groups in the well-known divided Near Eastern population. (T.J. Gorton, 2014)

CONTENT 4: MUHAMMAD BIN ISMAIL NASHTAKIN AD-DARAZ

The Druze are referred to as "Sons of Maarof" or "Almoahadon" (the special ones), both of which refer to
the Monotheistic. One of the group's early preachers, Muhammad bin Ismail Nashtakin ad-Daraz, is the
source of the name Druze. (Falah et al., 2017).

CONTENT 5: BANU

Banu One such tribal group appears, dimply during this time. Called the banu (‘sons of”) Ma’n, they were
reportedly of Kurdish origin- like the great Saladin himself. The Ma’n moved from the torrid flatlands of
Mesopotamia to the part of southern Mount Lebanon known as the shouf sometimes before 1120. They are
mentioned as having taken part in at least one battle against the Crusaders, then disappear from the record
for a century or two. They were probably Sunni Muslim, but they might have been Shia or belonged to a
Shiite-leaning sect such as the Alawis/Alevis or Yazidis. We do not know at what point convenience or
fervor led them to follow the “call “and convert to Druze faith; by the time one knows more about them
than the very patchy details mentioned above, they had long since done so. In mount Lebanon they would
stay, becoming so identified with the region that its name would later be called by theirs. (Barbir, 2015).

CONTENT 6: THE UQQL

The Druze religion is primarily a private one. The secrecy is its most significant and important component,
and only a select group of excellent members of the community known as "The Uqql" (also known as "The
Educated" or "The Scholars") are aware of it. The "Gohal," or "The Ignorant," who are unfamiliar with the
faith, make up the majority of the population. The Druze are known as "The Mountain People" in Arabic
because of their isolated mountain lifestyle. This holds true for both Syria and Lebanon. (Falah et al., 2017)
In history, cultural anthropology, and genetics, the population history of the Druze people, who embraced
Druzism about the 11th century A.D., is still an intriguing topic. Although they have a sizable diaspora in
the USA, the modern Druze are an amalgam of Levantine and Near Eastern populations that are virtually
primarily found in the mountainous regions of Syria (500,000), Lebanon (215,000), Israel (136,000), and
Jordan (20,000). (Marshall et al., 2016).

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On Mount Hauran, sometimes referred to as Jabal al-Durz or the Mountain of the Druze, south of Damascus,
over half of the Druze people reside. The remainder reside on Israel's Mount Carmel, the Golan Heights,
and the Upper Galilee as well as Lebanon and Shuf in Lebanon. Druzism quickly gained popularity in the
Levant after its humble beginnings in the early 11th century A.D.; its adherents, though few in number,
have contributed disproportionately much to the social, political, and cultural shaping of the Levant (and
Israel in particular), making the question of their history even more intriguing. (Marshall et al., 2016).

CONCLUSIONS AND SUGGESTIONS

To conclude this topic, I think this religion is more dependent on human than the god, not like us Muslim,
we must more depend on our god and all the rules are dependent on Allah S.W.T. through our prophet.
Druze have their legislator that provide all the rules for their religion. Moreover, why all the followers and
the prince are hiding than fighting to get their religion more famous and wider while getting more followers
by time to time, unless their religion was more confusing and complicated that getting bad reviews from
outside people.

REFERENCE

Barbir, K. K. (2015). T.J. Gorton. Renaissance Emir: A Druze Warlord at the Court of the Medici.
Northampton, Massachusetts: Olive Branch Press, 2014. xix + 226 pages, prologue,
acknowledgements, abbreviations, notes, bibliography, index. US$20.00 ISBN 978-1-56656-963-7.
Review of Middle East Studies, 49(2). https://doi.org/10.1017/rms.2016.51

Falah, J. F., Falah, J. F., & Falah, J. F. (2019). She Is My Manager: Druze Adolescence Attitudes toward
Druze Women in Israel. Sociology Mind, 09(04). https://doi.org/10.4236/sm.2019.94019

Falah, J. F., Maman, Y., Amasha, W., Falah, J. F., Maman, Y., & Amasha, W. (2017). Brides across the
Border (Syrian Druze Bribes Who Have Married Israeli Druze Men of the Golan Heights after the
Israeli Occupation in 1967). Open Journal of Social Sciences, 5(5), 289–303.
https://doi.org/10.4236/JSS.2017.55021

Marshall, S., Das, R., Pirooznia, M., & Elhaik, E. (2016). Reconstructing Druze population history.
Scientific Reports, 6. https://doi.org/10.1038/srep35837

T.J. Gorton. (2014). Renaissaince Emir: a druze warlord at court of medici. Quartet Books Ltd.,

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