The Druze are probably the most tolerant descendants of Islam

The Druze are a people scattered across several Middle Eastern countries who began to develop in the 11th century by splitting from Shiite Islam. Today, Druze live primarily in Syria (about 700,000), Lebanon (300,000), Israel (150,000), and Jordan (around 20,000).

The religious teachings of the Druze differ significantly from those of other Muslim sects, which is why many Muslims—especially fundamentalists—no longer consider the Druze to be part of the Islamic peoples. Therefore, there is a constant danger of aggressive attacks against Druze by strictly religious Muslims, both Sunni and Shiite.

In fact, the deviations begin at the very foundation of Quranic teachings, allowing the Druze, unlike most religious Muslims, to accept other religions, such as Christianity, Buddhism, Hinduism, and Judaism. They are equally tolerant toward philosophical schools of thought such as Platonism, and according to their beliefs, there is nothing wrong with living peacefully with those of other faiths—the Quran does not recognize this term.

Their tolerance goes so far that, similar to religious Judaism, they do not proselytize; they do not even make their teachings public, so as not to cause conflict with those of other faiths. Conversion to Druze has also been prohibited for some time. Druze have lived in closed communities for centuries and generally only marry among themselves.

Hamza ibn Ali ibn Ahmad, the founder of Druze doctrine, a Persian Koran scholar, was considered a "heretic" by devout Muslims even during his lifetime. He was executed in Mecca after 1021, shortly after the death of the Caliph al-Hakim, who had tolerated him. He taught his students to understand the Koran not literally, but allegorically—something many strict Muslims consider outrageous even today. He went even further by generally doubting the divine revelation of this scripture—allegedly by the Archangel Gabriel to Muhammad.

At the time of his death in his mid- or late thirties, he nevertheless had numerous students, who inspired him to write epistles beginning in 1017, which have since formed the foundational literature of Druze. Influences of Greek philosophy and rabbinic Judaism can be detected in his teachings, such as the concept of transmigration of souls or messianic tendencies such as the incorporation of God into a human being.

During his reign (1021–1036), Caliph al-Zahir banned Druze teachings and persecuted their followers. The Druze therefore prefer high mountain ranges as their homes, from where they can easily defend themselves. In southern Syria, there is an entire mountain range named after them, Dzhebel al-Daruz, the "Druze Mountains." They also inhabit mountainous regions in Lebanon and Israel.

Out of their general need for tolerance, Druze strive for loyalty to their respective national governments. They practice this loyalty simultaneously in various states, even those that are hostile to each other, such as Lebanon and Israel. This repeatedly leads to contradictory political statements from Druze politicians.

During the French Mandate of Syria (1922–1946), there was a separate Druze state in southern Syria around the ancient Nabataean city of Suweida near the Jordanian border. However, due to their leading participation in the Arab Revolt against the French Mandate (1925–27), they lost their territory. They thus sacrificed their state sovereignty in solidarity with their Sunni compatriots and as a sign of their willingness to integrate.

However, mainstream Islam's attitude toward them remains hostile, even threatening. As a minority group, and with a reputation for religious heresy, the Druze remain particularly vulnerable. In 2018, massacres by ISIS forces were reported in the city of Suweida, in which dozens of Druze were kidnapped and killed.

These days, the Druze region around Suweida is once again in the international headlines due to violent attacks by Syrian Bedouin tribes against the Druze minority. The current government in Damascus, already weak and uncertain in its intentions, is unable to prevent these outbreaks of violence.

Under these circumstances, the Israeli government feels obligated to protect the Druze. Prime Minister Netanyahu recently called them "our brothers" and declared that his government would not tolerate Druze persecution. First and foremost, this benefits his good reputation among the approximately 150,000 Druze in Israeli territory, who have been a reliable and loyal minority there for decades.

Approximately 80 percent of Druze men serve in the Israeli army, and many rise to the rank of general officer. There are Druze politicians, parliamentarians, and judges. However, the Netanyahu government's concern extends to the Druze living across the border, which is problematic. Not least for geopolitical reasons, Israel is keen to maintain a strong foothold in the Druze region of southern Syria: it forms the hinterland of the Golan Heights.

The current escalation is likely to be short-lived. It serves to stake claims, albeit on a rather massive scale, as the Israeli Air Force bombings of targets in Damascus demonstrate. At first glance, it appears as if the Israeli government is risking its emerging cooperation with the new Syrian government for the sake of the Druze. The new Syrian government, after all, had declared its intention to join the Abraham Accords, the treaties between Arab states and Israel.

But a serious rift is unlikely. Israel is content to exert pressure on the Syrian government to repel attacks by militant Bedouin tribes near the border and bring the situation under control. Furthermore, the Syrian government is not consolidated enough to engage in conflicts with neighboring countries.

The Druze themselves have experienced too many ups and downs in their long, turbulent history to be panicked by the current clashes. The unrest will hopefully be resolved soon, but it has shone a spotlight on one of the most interesting minorities in the Middle East: the Druze, arguably the most open and tolerant descendants of Islam.

Chaim Noll , born in Berlin in 1954, emigrated to Israel with his family in 1995. He taught at Ben-Gurion University in Beer Sheva and wrote numerous books.