Druze Identity, Religion – Tradition and
Wisdom, or the Epistles of Wisdom). This book is considered secret and only religious sages
('Uqqāl) are permitted to peruse its six volumes. Religious sages constitute no more than 25% of
the sect. The majority of the Druze are considered "secular" (Juhhāl) and are not permitted to study
religious books or participate in religious assemblies that take place on Sunday and Thursday
evenings. "Kutub al- Hikma" is written in Arabic and publication in print is forbidden. These texts
are copied by religious sages and calligraphers, to ensure that the books be carefully guarded from
perusal by unauthorized persons.
The "Kutub al-Hikma" books define the seven foundations of faith:
🔹The first element is restraint of speech (Sidq al-Lisān), emphasizing several speech-related
issues: observance of promises, recognition of an error by the erroneous party, avoiding
gossip and profanity, speaking the truth, bearing pain with composure, maintaining secrets,
• 🔹The second element is defined as "guardianship of brothers" (Hifz al-Ikhwān). According
to this tenet, Druze are required to show solidarity to other sect members who experience
distress when advocating a righteous issue. Druze are required to uphold the dignity of other
sect members and avoid assuming a stance of conceit towards any other sect member.
•🔹 The third element is the ban on idol worship (Tark… 'ibādat al'adam wal-buhtān), including
the erection of statues, bowing to statues or exhibiting any expression of adoration of "sacred"
stones etc. The Druze faith, contrary to Islam and Judaism, recognizes personification, i.e.
tangible manifestation of God. This is justified by the human difficulty to perceive an abstract
god and therefore, God, in his infinite compassion to people, assumes human form to facilitate
man's perception of God.
• 🔹The fourth element is defined as disassociation from the demon and evil deeds (Al-barā'a
min al-'Abālisa wal-Tughyān). The demon is defined as the anti-thesis of any positive deed –
in the realm of faith and in the realm of morals. Any righteous deed or act of charity,
hospitality, etc. keeps the devil away.
• 🔹The fifth element is defined by the belief in the uniqueness of God (Tawhīd al-Mawla).
This, in fact, is the most important of the seven religious instructions of the Druze faith and
therefore warrants clarification. The Druze faith recognizes Fatimid Caliph, Al-Hākim bi-
'Amr Allāh, who reigned in Egypt between 996 and 1021 as the embodiment of the divine
spirit. This concept, defined in the Druze faith as the "Kashf" (revelation), stands in complete
contradiction to the Islamic concept of monotheism. Nevertheless, the Druze insist that they
alone are worthy of the term Muwahhidūn (Unitarians, monotheists) because they alone were
allowed to recognize the visible god.
•🔹 The sixth element is the willing acceptance of the acts of God (Al-Ridā bi-fi'lihi Kayfa mā
Kan). Everything from God must be accepted submissively and God must be blessed for all
acts, even if they involve great tragedy, because God's deeds are beyond humanunderstanding. The extreme example appearing in "Kutub al-Hikma ", illustrates this idea: If
God asks you to kill your child, you are obligated to do so without hesitation nor sense of
compulsion, otherwise you will receive no reward for it. In this context, we note that Druze do
not mourn their dead or obey rites of mourning.
• 🔹The seventh and final element is defined as total submission to God's decrees (Al-Taslīm li-
'Amrihi). At the basis of this faith lies the concept of fatalism. In other words, blind faith in an
unalterable fate predetermined on all humans . In this context we note that the Druze are
strong believers in reincarnation, and defilement of dead bodies is considered a negligible
matter