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- Pridružio: 20 Jun 2018
- Poruke: 1815
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Ево шта су на Принцетону рекли од Друзима. Имајте у виду да сам ово ја преводио, а не професионалац.
Друзи је религија која је проистекла из "Фатимидског Исламизма", једне од грана Шиитског ислама. Ова вјера се појавила у Египту за вријеме последњих година владавине шестог Фатимидског калифа Ел Хаким би Амр Алах (енг. al-Hakim bi-Amr Allah) (r. 996– 1021), кога поједини екстремни следбеници Исмаилизма-и касније сви Друзи-сматрали инкарнацијом Бога. Друзи који живе као мањина у Сирији, Либану, Израелу и Јордану (укупан број се на почетку 21. вијека процјењује на око милион људи) прилично се разликују од Ислама, било Шиитског, било Сунитског.
Ево и остатка текста, на Енглеском.
+ текстThe Druze religion is a faith that arose from within Fatimid
Isma‘ilism, one of the branches of Shi‘ism. The faith appeared in
Egypt during the last years of the reign of the sixth Fatimid caliph
al-Hakim bi-Amr Allah (r. 996– 1021), whom some extremist
Isma‘ili followers— and later all Druze followers— regarded as
an incarnation of God. The Druze who survive as a small minority
in Syria, Lebanon, Israel, and Jordan (their estimated number
in these countries totaled around one million in the beginning of
the 21st century) diverge substantially from Islam, both Sunni
and Shi‘i.
A number of Isma‘ili preachers (dā‘īs) who arrived in Cairo
from Persia and Central Asia propagated radical doctrines concerning
Hakim. Notable among them were Muhammad b.
Isma‘il al- Darazi (or Darzi), who gave his name to adherents of
the Druze faith (durūz), and Hamza b. ‘Ali al- Labbad (the feltmaker)
of Zawzan in eastern Iran, who is viewed as the founder
of the Druze religion. By dispatching delegations of individual
dā‘īs, Hamza attempted to spread the new religion as an internal
preaching (da‘wa) within the already existing Isma‘ili missionary
movement. In a series of epistles— a number of which were later
incorporated into the Epistles of Wisdom (Rasa’il al- Hikma), constituting
the Druze canon— Hamza preached the divinity not only
of Hakim but also of the earlier Fatimid caliphs beginning with
al-Qa’im (r. 934–46). Relying upon early extremist Isma‘ili doctrine,
Hamza also preached the abrogation (naskh) of the Muslim
religion and its Isma‘ili inner interpretation (ta’wīl). The old religion,
and the existing political rule under which it had flourished,
had to be replaced by a new one: that of the Druze. The main
pillar of the new faith became the belief in God’s unity as manifested
in his incarnation, al-Hakim. Hamid al- Din al- Kirmani (d.
ca. 1021), the great Isma‘ili dā‘ī and a witness to the emergence
of the Druze religion, stated that according to Druze doctrine,
Muslim tenets should be rejected as “superstitions [khurāfāt],
husks [qushūr] and mere stuffing [ḥashw]. Salvation does not depend
on them.”
Hamza built up his preaching organization to spread the new
religion throughout the world. The wide range of the Druze missionary
system is reflected in the Epistles of Wisdom, which are
addressed to a variety of peoples and include, inter alia, the treatment
of doctrinal themes and organization of the new religion as
well as polemics against such faiths as Sunni Islam, Isma‘ilism,
Nusayrism, Judaism, and Christianity. The active political phase
of the Druze faith, however, did not last long. Hamza and the
other prominent dā‘īs supporting him in disseminating the new
faith— primarily Muhammad b. Wahb al- Qurashi, Salama b. ‘Abd
al- Wahhab, and Baha’ al- Din al- Muqtana— began their religiopolitical
activity in 1017 (considered the first year of the Druze era) and
ended it in 1035, the year of the closing of the da‘wa and the beginning
of an era of concealment (dawr al- satr), a period in which the Druze faith had to cease its proselytizing activity. In 1021, Hakim
disappeared suddenly under mysterious circumstances. According
to Druze doctrine, the era of concealment would come to an end
only with the eschatological return of Hakim, which would mark
the definitive victory of the Druze faith. Hakim’s successor, Zahir
(r. 1021– 35), denied his predecessor’s claim of divinity. The entire
Druze community was subjected to persecution and forced to retreat
to remote mountainous areas, chiefly in Lebanon and Syria.
Under such circumstances, the Druze doctrine could not continue
to develop. Druze religious writings were accessible to only a
small minority of initiated scholars (‘uqqāl, literally “learned”);
they were entirely unavailable to the vast majority of the uninitiated
(juhhāl, literally “ignorant”). The ‘uqqāl alone participated in
weekly religious sessions, traditionally held on Thursday nights;
the uninitiated were not committed to the performance of religious
commandments, with a few exceptions. The Five Pillars of Islam
were not observed, and one of the epistles of the Druze canon—
al- naqḍ al- khafī (the hidden destruction)— was even dedicated to
their systematic rejection.
In the remote areas of Lebanon and Syria, however, the Druze
were able to return to the political arena. Druze leaders (amirs)
gradually rose to power, maintaining a de facto autonomous semifeudal
rule. Fakhr al- Din II (1585– 1653), of the Ma‘n dynasty,
ruled— formally under the sovereignty of the Ottomans— over
most of Lebanon and parts of Syria and Palestine. In the 18th
century, the house of Shihab gained ascendancy over rival feudal
lords. The history of the Druze in Syria and Lebanon over
the past four centuries has been marked by a continuing struggle
for hegemony between themselves and their Christian- Maronite
neighbors. The intercommunal rivalry led to periodic violent
clashes, culminating in the civil war that broke out in 1860 and
turned into a sweeping Druze massacre of Christians. In the 19th
century, two Druze clans— the Junbalat and the Arslan— emerged
as the chief rivals for leadership. French involvement on behalf
of the Maronites ended in the creation of a self- governing Christian
hegemony that became the basis of an enlarged Lebanon, first
under the French Mandate in 1920 and then as an independent
state in 1943 in which the Druze were also represented. The leading
Druze political figure since independence, until his assassination
in 1976, was Kamal Junbalat, who was succeeded by his son
Walid. The political leadership of the Druze in Syria traditionally
has been in the hands of the Atrash family. Traditional leadership
in Israel has come from the Tarif clan from the village of Julis in
Galilee.
Despite the Druze involvement in political activity during
certain periods of their modern history, they were predominantly
characterized as quiet and nonpolitical. This approach is deeply
embedded in the principle of taqiyya (precautionary dissimulation),
which in the Druze faith— as among other minority Muslim
groups (mainly within Shi‘ism)— is a fundamental doctrine. Relying
upon this principle, the Druze were allowed in time of danger
outwardly to adopt the faith of the dominant majority. Kais Firro,
an Israeli scholar of the Druze community, rejects this explanation of Druze political behavior, however, claiming that it is based on
external, non- Druze, and even anti- Druze, sources.
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