Sheikh Amin al-Sayegh, the highest-ranking Druze spiritual authority in the world, has called on the Druze community in Lebanon to attend an event at his residence tomorrow commemorating the first anniversary of the beginning of the Suwayda massacres.
It is worth noting that the Druze community has three distinct forms of leadership:
1. Traditional political leadership. These are secular, historically feudal families, such as the Jumblatts and the Arslans, who have traditionally led the Druze in political affairs in Lebanon.
2. Neo-feudal political-religious dynasties. These include families like the Tarifs in Israel and the Hijris in Suwayda. Unlike Mount Lebanon, these regions had no tradition of feudal rule, so these families emerged to exercise political influence and passed authority down through hereditary dynasties resembling feudal houses. Because they are always religiously initiated, they effectively occupy a dual political-religious role. However, they are not necessarily the most senior spiritual figures, and their authority is fundamentally more political and social than religious. Contrary to popular belief, Druze are under no religious obligation to follow these leaders, any more than they are obliged to follow the Jumblatts. Indeed, Suwayda has traditionally had three rival families occupying this role in different parts of the region: the Hijris, the Hinnawis, and the Jarbouhs.
3. The genuine spiritual hierarchy. The highest rank of spiritual authority is reserved for those who are granted the circular white turban by consensus. They may come from any family, as this is a purely spiritual, non-hereditary distinction. There are usually only a handful of such sheikhs alive at any given time, and Sheikh Amin has held this rank longer than any of his contemporaries. Crucially, they are generally apolitical except during moments of existential crisis. Across political divides, Druze look to them for guidance, and their words carry significant moral and religious weight.
Given this tradition of quietism, it is noteworthy that Sheikh Amin has spoken out more frequently on political matters over the past year, particularly because his position has often differed from, and subtly critiqued, that of Walid Jumblatt. Calling for a commemoration at his own residence in the village of Sharoun, while Jumblatt will not be holding one at his residence in Moukhtara, is another such subtle rebuke.
Sheikh Amin has largely advocated a middle path, and I get the sense that many Lebanese Druze have increasingly found themselves in that same position: rejecting unconditional support for Damascus while Druze are being massacred, while also opposing efforts to sever the Druze from their cultural and religious roots in the Arab and Muslim worlds.
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