V 5.3, Issue 11 INTERNATIONAL MAGAZINE – June 2011 f the Druze The Voice o DAWN L FAJR - THE ا A ر ت ا ر وز

أن LEBANONLEBANON أن ام 1st Emigrant Druze Convention

1st Emigrante Drusos Convención

1st Emigrante Drusos Convenção Better to Light a Candle than اا اااا اولاول اا اروزاروز نن Curse the

and much more Darkness

Languages Included: ر English Spanish Español PrincePrince ShakibShakib ArslanArslan Portuguese Português DistinguishedDistinguished DruzeDruze

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“I shall pass through this life but once. Any good therefore that I can do, let me do it now. Let me not defer or neglect it. For I shall never pass this way again” EEE M A I L : DDD R U Z E @ D@DD R U Z E W ORLDWIDE ... C O M V 5.3, I S S U E 111 1 ––– JJJ U N E 2 2011 0 1 1 THE EDITOR ’S DESK SHAUKI HALIME , USA و ن اروز وان ُأوا ا و ذادة واة ع ا ا ورا ا ااء ا

Inside this issue: CONVENTIONS My Beloved Druze Society, 1st Emigrant Convention - LEB 4-7 1st Emigrant Convention - LEB 36,41,58-59 As we move forward, we grow stronger together. As you all know, our goal has always been to strengthen our community all around the YOUTH ARTICLES world and bring everyone together and most especially to encourage the LEB- Shauki El Massry 12 youth to be a part of their amazing heritage. USA- Rajaa Nadim Halabi 15 DISTINGUISHED DRUZE 45-49 Our trip to last summer to attend the 1st Emigrant Druze USA Dr. Obeid Past to Future 8, 40 Conference was encouraging and very busy as we met so many of you LEB Dr. Naila Takieddine Kaidbey 10,50,52,53 in person that we had connected with from all around the world. A report USA– American Druze Foundation 31 along with many photo’s of the Convention is included. USA Dr. Foazi El Barouki 11, 60 The convention started at the Biel on the waterfront in and FRANCE Said Obeid 14,56,57 continued for 3 days at the Almir Amin Palace Hotel in Beiteddine. It USA– Maya Jaber Camou 18 ended at the community house in Beirut for a meeting with His HOLYLAND– Said Naffaa 25 Eminence Sheikh Naim Hassan. USA– S Halime 28 This is another big issue with a lot of news from all over. Numerous AUSTRALIA– Raymond Najar 32 prominent writers are featured, discussing important subjects 34 concerning current times as well as the future of our Society. Many GRADUATE 35 thanks to all of them. You Tell Us ... 61-62 AUSTRALIA 19 Al Fajr The Dawn Druze International Magazine along with the BEIRUT, LEBANON 22 website www.DruzeWorldwide.com is the one and only USA– SEATTLE 23 voice of the Druze . USA– OKLAHOMA 24 ARGENTINA 31 As we look to the future, together we grow, and forward we go. USA-Houston 35 CANADA– Montreal 43-44 Faithfully yours, TAWHID Shauki USA– Samah Helal 16, 54 USA– Dr. Abdullah Najjar 20 USA– Dr. Rabeea Aboufakher 26 CANADA– Jalal Merhi 38 AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE Expect more great POETRY 40 PUBLISHER & E DITOR ICHIEF : SHAUKI HALIME headlines in Weddings 62 DESIG & C REATIVE DIRECTOR : MRS . S. H ALIME upcoming issues. What we are about & Contact 63 Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened. VEEE M 5.3, A I L :I DDDS SR U U E Z E 111@ 1 D@DD ––– R JJJ UU Z N E E W 2 2011ORLDWIDE 0 1 1 ... C O M EEE M A I L : DDD R UV Z E 5.3,@ D@DD RI US ZS UE W E ORLDWIDE111 1 ––– JJJ U N E ...2 2011C 0 O 1 M 1 LEBANONLEBANON 1st Emigrant Druze Convention held in Lebanon --- 2010 From July 19, to July 22, 2010 the Beirut International Exhibition and Each one gave a heartfelt speech on First Emigrant Congress of Al Leisure Conference Center. Set along their background and their personal Muwahidoun Al Druze was held in the edge of the Mediterranean, the journey to where they are today. While Lebanon. It was a historic event in setting was beautiful. dining attendees were entertained by Druze history. More than 840 Druze musician and composer Mr. Jamal delegates from 37 countries including The President of the Immigration Abou el Hosn. As he played the Palestine, United States, Argentina, Affairs Committee Sheikh Camille piano, images behind him were Sweden, Ukraine and Australia, Sarieddine gave the welcoming displayed on a giant screen, intermixed attended an unprecedented threeday speech. He was followed by Mr. with striking sound and lighting effects. congress. Its objective was to bring the Druze communities from A 35member delegation of all around the world together. “This congress aimed to unite the Druze leaders traveled from “Communicating with Druze living Druze, for we are a minority and Israel to attend the conference. abroad strengthens the Druze must preserve our community without The group had to travel a long confession,” Aouni Khneifess, the way to reach Beirut going head of the ArabIsrael delegation prejudice or racism” through Jordan then Syria stated. instead of the South of Lebanon. Kamil Sarieddine They were met at the border by The theme was “Back to the Chairman of the Council’s Emigration Affairs Mr. Wael Abu Faour , a well Roots” The congress was known Druze state minister. sponsored by the Immigration Affairs Walid Joumblatt, head of the PSP, These Palestinian Druze endured Committee of the Lebanese then Prince . After dinner much hardship in their life, they never Confessional Council of Muwahidoun a notable group of people were left their land after the 1948 war; they Al Druze. honored for their lifetime stayed united and rejected forced achievements. Mrs. Raghida Dergham, Israeli laws like compulsory military The conference began with an Mrs. Yvonne Abdel Baki, and Mr. (Continued on page 555)5))) honorary opening ceremony at the Asaad Zaidan and Mr. Mounir Madcur.

4 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE EEEEE E E E L L L L I I I I A A A A M M M M (Continued from (Continued page 4 from (Continued page guidelines for marriage, divorce, wills wills divorce, marriage, for and guidelines regulations Druze and economy Lebanese the of challenges the as well as immigrants Druze realities of the statistics and like topics on held seminars were and lectures several where at the met attendees Africa. and Australia America, South Canada, US, the from were conference the attended medium and small areas. agricultural and in rural projects encourage well as as bond, their Palestinian strengthen Druze, the support to was goals main conference’s the of One service. L L L L I I I I A A A A M M M M (Continued from (Continued page from (Continued page On the following days, conference conference days, following the On that expatriates Druze Other Opportunities Are OpportunitiesSunrises,IfAre Like TooWaitLongYou Yo : : : : : : : : DDDDD D D D

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V 5.3, I S S U E 111 1 ––– JJJ U N E 2 2011 0 1 1 EEE M A I L : DDD R U Z E @ D@DD R U Z E W ORLDWIDE ... C O M LEBANONLEBANON ------CONVENTIONCONVENTION 1st Emigrant Convention --- Program Order of business, July 19 – 22 The were also a number of post conference meetings, dinners, and tours. Some of the activities Monday, July 19 are listed below:

8:30 p.m. The official opening of the convention Beirut Biel Meeting with the Lebanese President, Mr. Michele Sleiman Speech of the chairman of the Emigration Committee Council, Sheikh Kamil Sarieddine Lunch reception at Dar ElMukhtara by Mr. Walid Speech HE Prince Talal Arslan Joumblat Speech HE Mr. Walid Jumblat Music Prof. Jamal Abu alHasan Dinner reception at Sheikh Ghassan Taoufic Dinner Assaf, Chairman of the Board and General Manager of Bank of Beirut and Arab Countries (BBAC) Tuesday, July 20 Dinner reception at Sheikh Kamil & Elham Almir Amin Palace Hotel Beiteddine Sarieddine, Chair of the Emigration Affairs Committee of the Druze Confessional Council 10:0011:30 Opening Session National Anthem Meeting and Lunch reception at the Lebanese Speech of the Emigrant Committee State Department, Immigration office Speeches of the chiefs of delegates. Museum Tour and meeting with the Irfan Tawhid 12:001:30 The current situation & its relevance to Emigration School

1:30 3:30 Economics, Lebanon’s economy prospects & challenges Meeting and tour of the Ain Wazain Hospital and the new facilities of the Elderly Care Center

Meeting and Tour of the facility, Rabitat Saydat Wednesday, July 21 Shweifat (nonprofit Ladies organization of Shweifat) Almir Amin Palace Hotel Beiteddine Meeting and Tour of the Shrine and Community 9:30 11:00 the Council & the future vision Center for Sheikh Abou Hassan Aref Halawi in Al Ghad foundation Barouk The following discussions (Social Committee Committee for Religious Endowments) Visit to the Lebanese Presidential Palace and meeting with President Sleiman : The Lebanese 11:30 1:00 personal affairs, transactions and provisions President Michelle Sleiman invited a selected Provisions of Marriage and Divorce representative group to his palace for a special Provisions of Wills and Inheritance meeting. It was attended by about 21 people from the different organizations and from the 1:303:30 the means to unification Emigration Affairs Committee of the Confessional Council of Al Muwahidoun AlDruze. The 9:00 the annual dinner, held by the emigrant Committee including President thanked the Druze immigrants for charity foundations having a conference in Lebanon and hoped that in the future we will have conferences for all Thursday, July 22 Lebanese Immigrants. Sheikh Camille Sarieddine thanked the President for sponsoring Community house in Beirut Verdun this conference and indicated that the conference 10:00 12:00 Meeting with His Eminence Sheikh Naim Hassan resulted in a number of decisions that are important to the unity with Druze immigrants and 12:30 Press conference to announce the recommendations programs to attract immigrants back to their roots and heritage.

6 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE EEEEE E E E L L L L I I I I A A A A M M M M L L L L I I I I A A A A M M M M But When When TheBut EnterYou Dark, Own Into Even Your Sha LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON : : : : : : : : DDDDD D D D E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R D@ D@ D D@ @ @ @ D D D D@ @ When YouIn When The Are EverythingLight, FollowsYou, E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R W W W W W W W W E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O ...... M M M M O O O O C C C C M M M M O O O O C C C C ------

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VEEE M 5.3, A I L :I DDDS SR U U E Z E 111@ 1 D@DD ––– R JJJ UU Z N E E W 2 2011ORLDWIDE 0 1 1 ... C O M EEE M A I L : DDD R UV Z E 5.3,@ D@DD RI US ZS UE W E ORLDWIDE111 1 ––– JJJ U N E ...2 2011C 0 O 1 M 1 Past to Future By Dr. Anis Obeid, M.D., FACC USA Poet, Author & Doctor. Born in , Lebanon, he graduated with a MD degree from AUB School of Medicine & his post graduate training was in the USA. He quickly became Chief of Cardiology & established the New York Heart Center in 1983 with 2 colleagues. He is a lifetime honorary member of the American Medical Association along with numerous professional organizations. Dr. Obeid is also involved in many social & cultural organizations. In 1999 he published a book of poetry in Arabic, and in July 2006 published, The Druze & Their in Tawhid. A founding member & past chairman of the American Druze Foundation, & a lifelong member of the American Druze Society. During this time he has also received recognition & numerous awards for distinguished service to his profession & community. In 2007 he was honored as the distinguished Man of the Year by the American Druze Society. He currently resides in Syracuse, NY with his lovely wife, Nawal Najeeb Saab.

As a community faith. This is what the traditions imply. economically & culturally. When the of Muwahidoun Druze we are thankful situation in the East took a sharp turn for our roots in the cradle of The Druze are proud of the to the worse in the aftermath of the civilization, the homeland of our origin, freedom from hierarchy, rites, & crushing Arab defeat in 1967, the & our growth & maturation in this other overt manifestations that Druze were faced with another set of great Land to which we owe organized consider essential challenges, especially resurgent allegiance & gratitude. As a faith to keep the faithful & spread the faith. & sectarian violence. based group we dream of achieving a However, this total freedom is also In Syria the heroic resistance by the harmonious relationship between the accompanied by the absence of Druze under the leadership of Sultan Eastern & the alAttrache to the French occupation Western components was not rewarded when of our heritage, & of independence was achieved. In the bringing to the table Holy Land the Druze were wise not to of human relations leave their homes but were virtually the best that we can disconnected from their relatives in offer. We grew up the Arab countries. with the traditions that the Druze values In the East as a whole the dreams represent the of a secular & democratic Arab world culmination of evaporated to be replaced with human values as autocratic rule of royalty or military, & they reflect the the ever present threat of religious teachings of Tawhid. intolerance. Whether out of necessity Bravery, valor, for survival or out of conviction the generosity, & moral Druze held on to the traditions of integrity are basic ingredients in Druze organizational structures & religious (Takiyyah) to this day. Such inward upbringing. Above all truthfulness education to match the needs of the looking posture carried with it the risk (Sidq alLisan) & care for fellow Druze community in a rapidly changing of isolation & eventual stagnation that (Hifz alIkhwan) are the two most world. Above all it does not equip we witness today. important prerequisites in Tawhid. those who leave the mother land with the minimal requirements to maintain Thus despite the fact that there The Druze did not (and do not) their faith are more than 45 colleges & fear death because the soul never Universities in Lebanon for example, dies, since the body is only a When we fast forward to more not one of these institutes belongs to temporary abode of the soul at any recent times we can clearly recognize the Druze. Nor is there any such entity given time. Yet the Druze do not that the Druze face considerable in the entire or anywhere denigrate the body. I learned that the challenges in Lebanon, & in other else to the best of my knowledge. Druze emphasize piety & cleanliness countries in the Middle East as well. Additionally we have no Druze of living & encourage moderation. As The gradual deterioration of Druze Libraries or archival structure where at a community we accepted what we political prominence in Mount least important historical documents could imbibe of our faith by osmosis & Lebanon for example culminated in are kept in safe custody. There are no the 1860 civil war when the Druze not by any education in or by (Continued on page 404040)40 ))) any open discussion of articles of were reduced to minority status, 8 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE EEE EEE E E L L L L I I I I A A A A M M M M L L L L I I I I A A A A M M M M LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON : : : : : : : : DDDDD D D D E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R Friendship is like aFriendship takesseconds BOOK. islike burn few It to D@ D@ D D@ @ @ @ D D D D@ @ E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R W W W W W W W W E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O but it takes takes it butyears write to ...... M M M M O O O O C C C C M M M M O O O O C C C C ------

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V 5.3, I S S U E 111 1 ––– JJJ U N E 2 2011 0 1 1 EEE M A I L : DDD R U Z E @ D@DD R U Z E W ORLDWIDE ... C O M LEBANONLEBANON Collective Memory and Civil Conflict in 1860: Husain Abu Shakra a Druze Eyewitness در ا .By: Dr. Naila Takieddine Kaidbey, PhD Education: PhD (History) American University of Beirut, 1995, Title of PhD Dissertation: Historiography in Bilad al-Sham 16 th and 17 th centuries, Work Experience: Lecturer in the Department of History and Archeology at the American University of Beirut (1995 ) and Haigazian University (2006 – ), Member of Bahithat (Association of Lebanese Women Researchers). Member of MESA (Middle East Studies in North America). Member of Baalbek International ر ادروز آر د اك. ق ودم ادن د. روت: دار اودة، Festival. Member of Friends of Kamal Jumblat Association. Publications: * 1989 ر ر ا . روت ارن ان ر وا ر. ق ودم د. روت: ارة ا واطون ادروز: رة ارة اد ب د د. ق ودم ادن اق او ر طر ا اروذ ل رك. ق ادن د، دم ة اد ووان. ورات اد. روت: *د. روت. ر ام ل رك. ق ادن د. ون اد . : Under Publication Articles & Conferences : Has also written numerous articles and participates in Conferences around the world. Projects under way : Member of the organizing committee of the International Symposium to be held in Beirut, October 58, 2011. Title of Symposium : 1860: History and Memory . Title of Paper to be presented at this symposium: 1860: Role of Druze outside – wadi al-taym and Hawran. A book entitled: “Afifi Saab a Lebanese Journalist of the early 20 th Century. Articles: Review and Study”.

Introduction Lebanese politics. However by the end of the Buhturid supremacy extended from the district Early History of Druze Community civil conflict in 1860 the political role of the of Tripoli in the north to region of Safad in Druze in Lebanon was redefined; a role they Palestine. Shihab Emirate reluctantly had to accept. Syria fell to the Ottoman Turks in 1517 Egyptian Occupation of Lebanon This paper will attempt to investigate the and leadership of the Druze passed to the house Civil Strife in the tragic events of 1860 from a Druze perspective of Ma‘n. It is doubtful if there is anyone in as narrated by an eyewitness, Abu ‘Abbas Lebanon who does not know the name Fakhr al The Double Qa’imqamat: a Prelude to Civil Husain Ghadban Abu Shaqra (1840?1903); Din II. To the Druze he is a hero. To other War documented at a later date by a close relation factions he is revered as the ‘father of of 1860 and its Aftermath Yusuf Khattar Abu Shaqra (18761904) in the independence’, the first to recognize the Mutasarrifiyya manuscript: alharakat fi lubnan and finally country’s unique status. The legacy of Fakhr al edited by ‘Arif Abu Shaqra in 1952. The fact Din, however, lies in the unification of Mount Ethnic Identity that the monograph passed through three Lebanon for the first time in its history; and to Social and Religious Identity generations is worth noting. It reveals the his effort to fuse the Druze and into Conclusion significance of 1860 to the Druze and the close a harmonious community. The Maronites were connection they maintain between history and the principal beneficiaries of this policy of Introduction identity. The accuracy of historic events religious tolerance; as heterodox communities History as the collective memory of a becomes irrelevant when compared with the they were the predictable allies to the Druze; people of its past experiences, its heroes, and its salient message this monograph was meant to both stood on the “questionable side of great deeds, promotes a sense of identity and convey. Ottoman legality”. Maronites migrated to the serves to endow its youth with collective pride My aim is not to get to the truth of what Druze Mountain as farmers, sharecroppers and and dedication to the community, the state, or actually took place; there has been a plethora of artisans. Land was granted them by Druze the faith. Historical writing of this sort is an research and analysis of those details. Rather I notables to build churches and monasteries. accumulation of myths, illusions and symbols. hope to recapture what remains of those events The Ma`ns remained in power until 1697. Its function is most effective in promoting in the collective memory of the Druze When Ahmad Ibn Ma`n died without progeny, collective interests. Its peril is that it teaches community; memories that continue to shape the Shihab emirs inherited the post. ethnocentricity and keeps alive memories of their identity while at the same time defining destructive prejudices; it reason in their position vis á vis the ‘Other’ in the Shihab Emirate favor of emotion. The ideal manner of viewing Lebanese state. Abu Shaqra begins his account with the and teaching one’s history is the attempt to ascent of the Shihabs to power. He tells that reach a medium between history as myth and Early History of Druze Community Druze hegemony in Mount Lebanon remained history as science. The first would provide The Druze community or Unitarians al unchallenged at least during the early years of inspiration and give a sense of destiny. The muwahidun as they prefer to be called was Shihab rule. Emir Bashir II, the most renowned other would act as a corrective; providing a formed during the first half of the 11 th century. of the Shihabs, inherited the Emirate in 1789. sense of proportion, and a sense of universality. It came into being in response to a religious call According to Abu Shaqra’s narrative, two Within the limits of this discourse it seems da`wa propagated from Cairo during the reign Druze notables, Sheikh Bashir Junblat and unrealistic to talk about nine hundred years of of the sixth Fatimid Caliph, alHakim bi `Amr Abdul Salam al‘Imad, were instrumental in his Druze history, the dreams & hopes, Allah. The earliest Druze concentrations in ascent to power. He affirms that without their achievements and anguish, resignation and Lebanon were established in the regions of financial and political support Bahsir’s position defiance, and other elements which have Wadi alTaym, alGharb and the mountains of would have been precarious at best. Things eventually shaped their identity. The are alShuf. The most prominent among them were went well in the mountain as long as Bashir a numerical minority among minorities in the the Arslans and the Buhturids of the Lakm was on good terms with the Druze muqati`jis Middle East, but they never acted nor felt like tribes, who were entrusted by the ruling (feudal lords). For twenty seven years the status one. They have always retained a faith in their dynasties in Damascus with the protection of quo was kept; each knew his boundaries. own strength and political clout and would coastal and mountain highways. At their zenith never willingly succumb to a minor role in (Continued on page 505050)50 ))) 10 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE

books, and essays. essays. books,and bleak as ash, as mute as the Sphinx.” Sphinx.” mute the as as ash, as bleak my to hostage is other the but values in numerous writing, writing, numerous in values social and moral their toward attitude in their professed and life to outlook The philosophy romantic culture. and a groupofexpressed this members language, , of attachment strong had and all They motherland. the tender for nostalgia strong by marked skepticism and bewilderment of characteristics Mahdi, common Abu Katsfield. Elia William Aredha, Haddad, assib Messih Abdul Pen ’aima, The Mikhail century. included last Society earlier Cincinnati Society,” “Pen and the Boston, York, New in formed was which of members some Lebanese and of Naimy) spelled (Also personalities N’aima Mikhail writer the in America, featured in characteristics émigrés contemplative the on focusing intellectual Arab of ok a “ ct o gom” irn said: Gibran as gloom.” ice, as cold as is life York), New (in of “Here city “a was York New Haddad, Messih Abdul To homeland.” footsteps, my follows One souls: two have illustrated immigrant, the “I, said: who was Aredha, Nassib by expressly homelands of the old son of Syria than standing on on standing than Syria of son old the of heart the to sweeter are the intellectual noontime at meadow in sleeping and roads, muddy on against midst, the in vineyard the to “Walking rebelling stagnation.” an as isolation, “orphan and separation, nostalgia, longing, bitterness, with mingled tenderness, and passion much so with (Syria) home about a wrote he and had him on impact experience emotional great His gains.” financial for race feverish the by created values Western EEE E L L I I A A M M L L I I A A M M USA USA USA USA USA USA USA USA USA USA USA USA Their nostalgia for their their for nostalgia Their Haddad wrote about the misery and and misery the about wrote Haddad : : : : it is a "steeringisa it directsthat wheel" us rightpath the in DDD D E E Z Z U U R R E E Z Z U U R R isnot"spare aPrayer that wheel" yououtpull inwhen Gibran Khalil Gibran, Gibran, Khalil Gibran These writers showed showed writers These D@ D@ @ D D@ some words of of sayings and words wisdom some of study a present to attempts article This California. California. Hefrom is Swaida,Syria, withmarried Nostalgia for the East East for & Nostalgia the PortrayalsArtistic of E E Z Z U U R R E E Z Z U U R R A professorA linguistics,of an Arabic course develo W W W W --- - Mikhail’aima --- - E E D D I I W W D D L L R R O O E E D D I I W W D D L L R R O O

and and San Francisco FranciscoSan San San Francisco FranciscoSan San San Francisco FranciscoSan San San Francisco FranciscoSan San built from orchard trees than on a a fora sun the see not which does bed on than trees orchard from built ahjulbalagha (Manner of Eloquence).(Manner ahjulbalagha in wisdom his and talib, Abi Ibn Ali prophet, influenced by the words of some Muslim Muslim some of words the by influenced Palestine) and their appreciation of the the of appreciation their and and of Jordan Palestine) unity Lebanon, the (Syria, Syria of Greater support their by reflected depicted also was It freedom. and for passion their through shared psychological Society the Pen a of members which by inclination reflected than beautiful building.” 58story Woolworth the more is miles, and miles for see can eyes your where house, Syrian old the in window the by Sitting year. the in minute single cabin is a in “It sleep to are wrote. beautiful more carriages Haddad together,” and crammed cars where Broadway, renowned cousin ans soninlaw of the the the of of soninlaw sayings ans the cousin by renowned influenced was He Ibn AlFaridh. and Alghazzali, Avicenna, anecdotes). his book in capital) ancient as Qur’an the in mentioned dhat elImad elImad dhat scene dramatic reflect the the in to thought he after what order in character Amna mother a Prophet’s named he instance, For portrayals. artistic his of some in heritage ie irn Mkal ’ia was N’aima Mikhail Gibran, Like The nostalgia for the East was East the for nostalgia The Gibran drew upon the ArabIslamic ArabIslamic the upon drew Gibran

... . M M O O C C M M O O C C Al Bada’ie wal Tara’if (Marvels and (Marvels Tara’if wal Bada’ie Al Mohammed of whom he spoke spoke he prophet for an admiration expressed He whom highly. Arab had of the East, Mohammed for the a from affection as man a himself and Syrian, a Lebanese, a Christian, described who Gibran, it. about wrote and Islamic culture respected they were Christians, writers these all that fact the Despite identity. Arab of notion the to loyalty their and language Arabic h goy f sa ad ocd his voiced for its decline. fear and of glory the He wrote many essays about about essays many wrote He Émigré Literature Émigré Literature

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bushes of hesitation do not grow.” not do of hesitation bushes He tree.” the from it picked who person than noble more love, than profound proverbs which reflected his own views on on views own his reflected which proverbs a (ay paes” ’ia a clearly was N’aima ,” (many) mar could prayer sole “One, saying, his In Sufis. said, “Enthusiasm is a volcano where the the where volcano a is “Enthusiasm also He said, said. he quivers,” that is “Love tone. philosophical a in truth and love, esthetics, art, towards attitude his expressed the from it bought who person (another) from it bought who person a from fruit the buys he and hungry, feels tree person civilized a a When it. eats from fruit picks he hungry, gets stars.” like glitter that eyes has it But, voice. no has and mute is it Yet, poverty. than bitter and more desire, than powerful more knowledge, more is that melancholy of (sense) another is there However, the wails. poverty of and melancholy whispers, desire of melancholy talks, the knowledge of melancholy the chants, perd n irns book Gibran’s in appeared which fables, by inspired wisdom, of kind the especially wisdom, philosophical evoked that graveyard,” N’aima said, “A house that that house “A a said, be N’aima would home graveyard,” guests, “Without Gibran said, where instance, For aspects. certain and a in Gibran’s to close sayings were thoughts His life. 454 compiled he book this he named named he which book similar a wrote N’aima (1926). I I , , 3 3 . . 5 5 V V I I , , 3 3 . . 5 5 V V N’aima was influenced by Gibran’s style Gibran’s by influenced was N’aima On civilization, he said: “When a savage savage a “When said: he civilization, On lifethroughout rpvn o a Passageway. a on Grapevine By Dr. Foazi El Barouki El Foazi ByDr.

trouble; trouble; by Gibran and Mikhail Mikhail and on reflections their in N’aima Gibran by offorgiveness.” poetess love, truth, knowledge, knowledge, human and art, truth, imagination, love, portrayed unambiguously was members Society Pen the of orientation psychological The sufi old the by inspired “The melancholy of love love of melancholy wrote: “The Gibran melancholy, of image the On civilization. E E U U S S S S E E U U S S S S San Francisco, San California.

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V 5.3, I S S U E 111 1 ––– JJJ U N E 2 2011 0 1 1 EEE M A I L : DDD R U Z E @ D@DD R U Z E W ORLDWIDE ... C O M LEBANONLEBANON Identification By: Lama Shauki El Massry

Lama is 19 years old and studying business at AUB. She enjoys swimming, reading and playing the piano. Her dream is to have her own children cancer center because she is devoted to helping children with cancer. She lives in Lebanon with her family. She is the daughter of General & Mrs. Shauki El Massry, Joint Chief of Staff of the Lebanese Army. adequate and to gain some awareness and solidarity. It seems that each time “The world is like a knowledge about other traditions and the diversity is increasing; people are becoming book. So those who do customs. This interaction establishes more aggressive and they are having misgivings a new kind of relationship between about those who are not similar to them. The not travel only read nations, based on sharing diverse civilization that needs to be global and that one page” cultural aspects and bringing in should unify all communities is sadly passing by. (Saint Augustine). modern practices, music, art and Our modern societies are being affected by the traditions. It also reduces in some difficulties of comprehension and harmony cases the chances of bad stereotypes between different races. We are obliged to pay or inappropriate judgments along with the for our pedigree and to be judged by the People live in multiethnic societies, but insularity as well as isolation between groups. outsiders before we are considered normal they still have not recognized the diversity that Furthermore, being tossed into different cultures because it seems that accepting others the way lies within the human race. Accordingly, they builds a bridge of mutual understanding with they are cannot happen before we project our tend to embrace what is normal to them and enhancing the connection among individuals. prejudices on them. Subsequently, stereotyping avoid what seems unfamiliar. They define Indeed, our union which reflects the bicultural has become an inescapable issue that themselves by the countries in which they were success nourishes tolerance and trust. Humans fundamentally separate myth from reality. Why born in, the positions they have attained and the are fighting against communication barriers and is it necessary in this century to negate our language by which they communicate. In are seeking continuously for brothers on earth in order to affirm our addition, people nurture their heritage and stick equality and justice. We may existence? Why is it hard to reveal with to their culture and groups, staying away from be different, but we are all no fear our appearances? the outsiders. Surprisingly, they are hugely humans and we are all the influenced by ethnic diversity. same. This racial superiority that some of us adopt is not only violating the rights of In fact, racial and ethnic identification affect In spite of the efforts that others and hindering the progress of our the individuals’ relationships. They determine were made to eliminate nations, it is also an offense to the dignity where we stand within the community hierarchy discrimination, unfortunately it of the human race. Thus, it is urgent to and where we belong and build our view of still exists. Racial identification start looking for solutions. This situation others. Actually, racial identity is not merely a does reflect the failures of the should not last forever, or it will bring biological description of our genes; it is also a intercultural communication among humans due more unpleasant result. Yet, maintaining representation of who we really are. What is to the colliding cultures. It is a structure that common interests and mutual love is essential. In meant is that it manifests majorly how we appear shows people categorizing each other due to addition, rather than imposing and perpetuating and how we are perceived. Moreover, it their backgrounds, beliefs, values and skin color. negative images on others or spending time determines our personality, its features and Individuals who hold prejudices and focusing on the differences, we can ignore characteristics, as well as our negotiation of our unwillingness of sufferance are likely to obscure diversity and appreciate the various cultures we civilization, and strongly patent how we act and the improvement of our beings and the joint of are living in. respond or how we will be treated by strangers. social groups. Sympathy and support are shut And above all, it gives meaning to our existence. down. People are withdrawing from each other Ultimately, we should profit from our Despite that racial and ethnic identification can which makes them less powerful. “Racism is differences, celebrate them and transform build a communication channel between man's gravest threat to man the maximum of diversity into motivation. Each person has to individuals; they do classify them, hold many hatred for a minimum of reason” (Abraham J. learn from the past, search for opportunities that dangers within them that have no valid solutions Heschel). Such identifications turn the world to a lies within the difficulties and accept the reality due to the lack of collaboration between people cruel place. as it is in order to be able to stand against racism to solve this dilemma. and its features. Once we realize that we are all Nothing is as selfdestructive as the cross children of holding identical souls and that This kind of identification holds many cultural clashes. It is when the conflicts between racism is a sin that transforms our small positive effects. It introduces us to the multiple humans are turned into crimes and wars that the differences into a serious classification, we can faces of generations, permitting people to get to danger of racial identification appears. then get rid of our antagonistic thoughts and know one another, to discover which behavior is Discrimination is founded by the lack of explicit threats.

12 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE Often when andOften losewewhen hope think end, GODthis isthe EEE EEE E E Halime, Shauki Jomblat, TaymoorWalid left: From L L L L I I I I A A A A M M M M L L L L I I I I A A A A M M M M LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON In the Hospitality of Mr. Ghassan Taoufic Taoufic Assaf,Ch Ghassan Mr. ofHospitality the In : : : : : : : : DDDDD D D D and says, "Relax,says,and justt it'sbend,sweetheart, a not E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R Safwon Walid Jomblat Walid Safwon D@ D@ D D@ @ @ @ D D D D@ @ E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R W W W W W W W W E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O of Beirut and the Arab Countries ArabCountries the and Beirut of ...... M M M M O O O O C C C C M M M M O O O O C C C C ------

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V 5.3, I S S U E 111 1 ––– JJJ U N E 2 2011 0 1 1 EEE M A I L : DDD R U Z E @ D@DD R U Z E W ORLDWIDE ... C O M FRANCEFRANCE MMARRIAGEARRIAGE OOOOOOFFFFFF AA DD RUZERUZE BBBBBBYYYYYY BBBBBBIRTHIRTH TTTTTTOOOOOO AA NA NNA N ONONONONONON DDDDDDRUZERUZE BBBBBBYYYYYY BBBBBBIRTHIRTH By: Said Obeid

The youngest of six children by Ibrahim & Salma Obeid, born & raised in Aley Lebanon. Graduated AUB with a Master of Science degree. He & his family have been in France for the last 17 years. Said is currently marketing manager for Dow agribusiness for the Middle East, Eastern Europe and most of Africa. His wife of more than 30 years is Nawal Abul Hosn and they have three children, 2 girls & 1 boy. Maha, Rulla, & Marwan. In addition to a successful career abroad Said remained dedicated to Lebanon, to Aley and to our community all over.

M arriage presence in the East, and of course is the community is unacceptable of a Druze the norm in the West. Add to this the whereby those who contemplate such to a non imperative for social acceptance of a step will suffer complete D r u z e thinly spaced members of Druze estrangement from their families and partner families in the vastness of America and will bear the consequences of such poses to we begin to feel the mounting pressure estrangement. The fear of retribution the Druze community a big challenge. for assimilation. Western societies are they reason should be enough to Endogamy that is marriage within more liberal in terms of personal prevent any body from entertaining family, tribe, and close knit community decisions and the freedom of choice in marriage outside the Druze is a well known phenomenon. the pluralistic milieu supported by community. This time honored fear Historically endogamy has withstood constitutional protection. These are factor is ingrained in the practices of the test of time as it enhances attractive features to young minds filled the East and that is frequently solidarity within the group and imported along with the more preserves whatever assets the laudatory customs of generosity community may possess. In places and valor. We are all aware of where the central government is weak, instances where families have the tribe is what preserves the been torn apart by marriage of community and protects the individual. Druze to outsiders to the Intermarriage within the extended irreparable loss of all concerned. family is deeply rooted in the in general. In the rural setting Fear, along with the threat of where most of the Druze lived for retribution, however, is always a centuries, endogamy has been the rule double edged sword that in which with few exceptions tolerated no some instances creates a breach. We shall touch upon some of backlash against the intended these exceptions which predated with hope and altruism as well as consequences. Mercifully the use of modern times as we go along. youthful rebellion against authority. fear provoking threat is dwindling in Meeting of the minds along with frequency as it is being replaced with With the growth of urbanization physical attraction and shared values other inducements that are within the and the migration of the Druze to large could and often do result in marriage reach of the families in question, and cities and subsequently to the West, across religious and ethnic boundaries. within the repertoire of the Druze the boundaries of the old family and How should the Druze community deal community at large. For example tribe became porous and in the case of with this outcome and what are the regional and national conventions of migration to the West almost collapsed tools that the Druze community the ADS have resulted in many altogether. Coeducation spread from possesses to address this challenge? successful matches to the delight of University to high school and families and friends. Likewise the elementary levels in the countries For the traditionalists the answer is electronic media in its various forms where the Druze have a significant simple and decisive. Marriage outside (Continued on page 565656)56 )))

14 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE EEE E USA USA USA USA USA USA USA USA USA USA USA L L I I A A M M L L I I A A M M other model but themselves themselves but model other no have they when improve role and minds models. great to but gossip, politics frivolous to and not f subject society, o to our continued we if y t i education l impact i the powerful how and b , a and s r l a a p knowledge i m t o the c n n e mind i d my e stories r in c reinstates and contributions, r i e and h t individuals these with pe gives society to. to aspire something our throughout individuals s having and notable ambitions and strengths own h her person or Each his made. have they thi impact I the own, of they instead possessions what or have they money much how about think not do I time, our of day one to hope I emulate. that distinction, and confidence such with persons, comparable name, it is and difference, a make truly that society in our to own contribution and commitment only individuals our whose the is It within us. know inspire that those society we even those sometimes is it When When you pray others, for God listens to you and bl when you are andsafe happy, remember someonethat P e o p l e s e l d o m m o d l e s e l p o e P myself Familiarizing individuals influential of think I When : : : : DDD D E E Z Z U U R R E E Z Z U U R R D@ D@ @ D D@ E E Z Z U U R R E E Z Z U U R R W W W W E E D D I I W W D D L L R R O O E E D D I I W W D D L L R R O O ------, s e m i t other At family friends. and of circle any own look our within than further to need not do we people. Sometimes inspirational with filled is world The her field of study. She currently works as an up an up an as works currently She of study. field her

Rajaa Nadim Halabi was born in Bchamoun, Lebanon, i Lebanon, Bchamoun, in born was Halabi Nadim Rajaa currently resides in New Jersey. Rajaa graduated co graduated Rajaa Jersey. New in resides currently double major in finance and economics and plans to plans and economics and finance in major double NewNew Jersey Jersey NewNew Jersey Jersey NewNew Jersey Jersey NewNew Jersey Jersey Inspiration & Influence Influence & Inspiration ... . our character,our and morals, our heritage because it has shaped shaped has it because heritage our individuality, and for that, that, individuality,for our and M M O O C C M M O O C C attributable to our Druze our Druze to attributable A is success our of portion

we must be grateful. grateful. be must we ople ople uch uch as as nk individuality, and for that, we must be grateful. grateful. be must we that, for and individuality, an morals, our character, our shaped has it because we who Druze our to us attributable is success makes our of portion that faith our is it but faith our is so easy to look around and feel lost but we as a as we but lost feel and around look to easy so is att to striving and future the for goals setting on in the f be should they An dealt; are they circumstances what suit. individuals follow o think others to what by deserving disempowered be never others should stimulate afford will it us that in successes let their for recognized be to so opportunity copy to epniiiy f h srnteig n sces of success and first. with ourselves beginning by faith Druze strengthening the of responsibility und to individuals as us to up is it but be to want f strive must ourselves we great, be greatness. to culture our i and it discredit within people the of reflection a is reason, culture any for not, must we and things simply cannot become what we need to be by remainin are. we by who be to need we what become cannot th simply idea the knowledg new and experiences new of light the o in us each style must so themselves life univ redefine continually the and will and technology attitude as Just your matters. everything of part as Do not just follow your “life path,” create it; dev it; create path,” “life your follow just not Do we who and are we who enriched has heritage Our great achieve to platform a us given has faith Our Lynch and is pursuing the top designations in her f her in designations top the pursuing is and Lynch esses them; essesand them; sometimes,

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V 5.3, I S S U E 111 1 ––– JJJ U N E 2 2011 0 1 1 EEE M A I L : DDD R U Z E @ D@DD R U Z E W ORLDWIDE ... C O M Tawhid in By: Samah Helal

Samah was born in West Virginia in 1930; served 4 yrs in the USAF - Korean Conflict; graduated from the University of Michigan at Ann Arbor 1959 - BSE, Industrial Eng.; Married Bahija Sabbaugh in 1958; worked for the US Postal Service while earning an MBA in Industrial Management in 1973. He retired in 2002. Samah & Bahija raised two boys, are life members of the ADS, & he has served as parliamentarian, VP, & Chairman of the Committee on Religious Affairs for 4 years. Served on the ADF for 6 years as a member of the Committee on Religious Reform. He has authored many religious articles & has spent most of his life pursuing religious knowledge; contributed to all of CORA’s 5 books & has participated in many seminars, devotionals and religious panels at ADS Conventions for more than 50 years. Presently, he & his wife live in Dallas, Texas .

What is common & phenomena to reveal the divine underneath.” can only say that it is God’s prerogative as to what is different when, how & what He will reveal of Himself. among the Let’s take a minute to examine the Bible. It Thusly, relative truth changes over time & that is Monotheistic contains 39 books of Hebrew Scripture written the basis of “progressive revelation”. In the Religions? Their by at least 30 authors. They were written & Book of Genesis, Chapter 17:7 He says to similarities are greater than their differences. edited over a period of 9 centuries. The books Abraham; Yet the differences seem to define them. are divided into 3 main categories of law, Furthermore, this elicits a corresponding prophets, & wisdom writings. It was canonized I will establish my covenant between me & question; do Jews, Christians, & in 99 CE. By contrast its Greek Scripture you…to be God to you & your offspring. same God? contains 27 books written by at least 20 authors. It became canon in 327 CE. By canon, I mean Academics refer to the three Monotheistic One of the ways that attempts to answer the writings were authorized by a recognized as being “”. While God is questions is through the critical analysis of religious group. So, they were written & edited known by various names, the Hebrew Scripture Sacred Writings. This essay is an evenhanded over a period of three centuries. speaks of Him as “the God of Abraham, Isaac description of the three Monotheistic scriptures. and” Ishmael. A significant change in modality is recognizable When one reads these Scriptures it is evident that when we examine the books chronologically; God There is much truth that we miss unless we see later revelations provide continuity to earlier goes from speaking to a nation to speaking to the the Bible as God’s long process of working in ones. I want to highlight some of these individual. We also see an evolution in how God wisdom & grace with His people. So as an “dependencies”, e.g.: is perceived. Instead of being a god among many inspired document, it makes no claim to being others He becomes the One & only God. The perfect. It may be regarded as Holy, but NOT as Take away the verbiage that is famous declaration called the “Shema” says; infallible. Though it is correct to say that we find connected to the Qur’an from the in it the “progressive revelation” of God, it Hikma & you takeaway its validity. Hear O Israel. The Lord our God is One. would be more valid to state that the Bible Take away the Biblical names from You shall love the Lord your God with all demonstrates how patiently & mercifully God the Qur’an & it loses its cogency. your heart, & with all your soul, & with works with humanity. A natural follow up Take away the references to Hebrew all your might. question becomes “Is God faithful to His Scripture from the Greek Scripture & promise?” it loses its coherency. Later Hebrew Prophets would recognize their God as the God of all humanity. The Bible offers no In 610 CE He seeks out the seemingly neglected Speaking theologically, revelation is the proofs about the existence of God. It merely descendants of Abraham through Ishmael & disclosure (or manifestation) of God to His affirms the reality! It is not all “words that God reveals Himself to them in the Arabic language. creatures. It can also refer to the item that speaks.” It contains narratives, myths, biographies, I’m referring to the Qur’an & the advent of the contains the revelation such as a scroll, codex, or laments, laws, advice, & socio/political history. In third Monotheistic Faith, Islam. So now we have book. In this essay I shall use “scripture” & Hebrew Scripture God speaks primarily through an Arabic Scripture & yes, God has kept His “revelation” interchangeably. In Monotheism prophets. In the Bible a prophet is more of a promise to Abraham! revelation is mostly “heard” so that this medium “warner” than a visionary of the future. His is called the “Word” of God. So revelation is mission is to show the nation how it has strayed & The Qur’an was compiled over a period of 13 God ‘speaking’ & His speech becomes the to call it back into repentance. years under the Caliph Othman. Because its “Word” of scripture. passages are mostly ‘events oriented’ it was In the Greek Scriptures His “Word” becomes arbitrarily arranged according to the length of its Right now you are reading my words & I am incarnate, i.e., made flesh & is spoken by His chapters (Surahs). It is about the same length as using the English Language to communicate Son, Jesus. This Son will sit at the right hand of the Greek Scripture with 114 chapters. Here a meaning to you. We are undertaking an God’s throne in the Kingdom of Heaven. So, IS chart may help us draw relevant comparison ‘intellectual’ discourse & we can refer to this it correct to refer to the Bible as the “Word of between the Scriptures. process as “head knowledge” (rationality, facts). God”? Perhaps, if you are a Jew or a Christian! However, for the “believer” there is also “heart More precisely, it does ‘ contain’ His “Word” as TOPIC Hebrew Greek Arabic knowledge” (intuition, faith). The latter spoken through prophets & a Son. It is more a One One One connotes the transformation of knowledge to a documentation of the covenantal relationship Name Yahweh Jehovah alLah higher spiritual level. I speak of “heart between God & His chosen people. Word Torah Jesus Qur’an knowledge” when I say to you, “God’s presence Apostle Moses Paul (+) Muhammad is experienced, NOT by reason, but by The election of Israel was not to privilege but to Authority Talmud Dogma Shari ‘a responsibility. Why select a people, you might manifestations that strip away the of worldly (Continued on page 545454)54 ))) ask? I wish I could give you a precise answer. I 16 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE EEE EEE E E Dinner Party hosted by Sheikh Camille & Elham Saried Elham & Camille bySheikh hosted Party Dinner Dinner Party hosted by Sheikh Camille & Elham Saried Elham & Camille bySheikh hosted Party Dinner Dinner Party hosted by Sheikh Camille & Elham Saried Elham & Camille bySheikh hosted Party Dinner Saried Elham & Camille bySheikh hosted Party Dinner L L L L I I I I A A A A M M M M L L L L I I I I A A A A M M M M LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON : : : : : : : : DDDDD D D D E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R D@ D@ D D@ @ @ @ D D D D@ @ E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R The best way tobest predict The way your is future create it.to W W W W W W W W E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O ...... 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V 5.3, I S S U E 111 1 ––– JJJ U N E 2 2011 0 1 1 EEE M A I L : DDD R U Z E @ D@DD R U Z E W ORLDWIDE ... C O M USAUSA ------NewNew YorkYork Eco Thinking By: Maya Jaber Camou Maya Jaber Camou has a BA in Interior Design, MA Design Management and is a LEED AP. She has worked in the design industry in NYC for about 15 years. She is passionate about sustainability and has started education other professionals on the subject by teaching at a local university and presenting educational workshops on Green Buildings, LEED and Living Buildings. This passion has lead her to start her own sustainability and management consulting firm M3D (Maya3 Design) Consulting. She also has a blog, maya3design.blogspot.com, and writes articles for the website green-buildings.com. She strives to be a leader in her field and community. Believing that by giving you can achieve anything. She is actively involved in the US Green Building Council NYC chapter, where she received the 2010 service award, and is a YMCA Board member where she oversees the Building Committee for a local branch.

life. Sustainability in Social Corporate with others who do the same. Companies that Responsibility in today’s changing market will do this will educate their employees on the not only benefit a company’s bottom line but subject and the collaboration can form also help others. An Example of a company is partnerships to reduce pricing for the Earth Day 2011 is upon us and the world Perkins + Will, this is a firm that understands consumer and secure contracts that might around us is changing in many ways. how sustainability and corporate social have been lost to others. As parents we need Everywhere we look a change is happening. responsibility affects us all. This company is a to educate our children on how eco thinking As we take in all the information, we should carbon-neutral organization and helps us and other living take the time and make a change ourselves. is committed to supporting a things. Educating our As a society we need to start looking at diverse culture of sustainable children is of great sustainability and see the whole picture of the design through applied research, importance on all levels as implications on all aspects of life. From our internal education, public they are the future. manufactured products to the food that is advocacy and outreach. consumed, all these things are connected. Sustainability is very important to I am not a tree hugger or an Sustainability means we need to design a business as it involves people, extremist on the subject but better, need to build better, need to it involves our planet, it involves a realist on what needs to manufacture better and need to grow better. profit and making sure they all happen. In today’s market, In better I mean, thinking of designing things work together. Sustainable the change is coming and with no hazardous material, building things practices protect our health, our children's having companies be leaders on this subject with the environment and people’s health in health and insure that we have healthy people will only be a benefit for them. Looking at the mind, manufacturing products that will not on a healthy planet. Understanding that there world around us and taking in the information cause toxins from manufacturing to the grave are synergies in everything that we do and is important. Is it right to have lead in our in landfills and growing foods that will not hurt that supporting one thing will affect another is children’s toys where they put them in their people and the environment. important. Example, Advocating a program mouths and get poisoned? Is it right that that supports locally grown organic foods and when a company manufactures a product it Organization working together and having them be available to people in all pollutes the drinking waters of the supporting each other is very important. financial groups will not only lower our carbon surrounding area to cause harm to the people Collaboration is a word foot print, support local business but and eco system around them? Is it right to that needs to be help fight child obesity and disease. have hormones, pesticides and chemicals in imbedded into our our foods that is causing disease? Is it right vocabulary and way of As Druze we have always been to have products in our home that emit toxins life. Working together leaders in our community, educating that we and our children breath? to start a change not ourselves and striving to be the best only helps others but in all we do. It is time to take the With today’s technology and available also can help a lead for our planet and our children’s information on sustainable practices, we can company’s bottom line. future. All industries are affected in change our built environment to have none of As we all start to make this area and understanding that all the above questions ever uttered. As these changes and ask of us can make a difference is key. designers, business owners, contractors, for others to do the As consumers we need to start engineers, consumers it is our responsibility same, companies will supporting local organic farmers and to start specifying, supporting and working start seeing this demand and develop eco products. Starting this trend will show with groups that are pushing sustainability. It products to support it. businesses that this kind of product is in is one of the most exciting and thrilling times demand and more will be on the market thus we live in because all decisions that are being Sustainability is not only about our reducing pricing for such items. As business made have an impact; and as individuals we natural environment. Sustainable practices owners, we will need to build sustainability have a say to make a difference. Don’t wait protect human health and quality of practices into our business and collaborate for others to take a lead, pave the road. 18 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE EEE E L L I I A A M M Australia. Australia. Abboud, Honorable Minister of Tourism, of Tourism, Minister Honorable Abboud, Union the of behalf and energize the potentials of Immigrants. Immigrants. of potentials the energize and boost to are goals its people, Lebanese and the Government Lebanese the with relations distinguished and cordial has and organization, a NGO is The WLCU Immigrant Immigrant the for Statue Union Culture Lebanese the by invited were They Culture. of Minister Wardy, Salim and Lebanon Mr. Farid Makarim Farid Makarim Mr. L L I I A A M M AUSTRALIA AUSTRALIA ( : : : : WCLU) WCLU) People maydoubt say, People what butbelieveyou they will wha DDD D E E Z Z U U R R E E Z Z U U R R in the beautiful city Brisbane, Brisbane, city beautiful in the World Lebanese Culture Culture Lebanese World 140 years Lebanese Lebanese years 140 and meets with Mr. Fadi Fadi Mr. with and meets D@ D@ @ D D@ visits visits E E Z Z U U R R E E Z Z U U R R World World Australia Australia to unveil the unveil to W W W W E E D D I I W W D D L L R R O O E E D D I I W W D D L L R R O O on ... . M M O O C C M M O O C C

From Left: Mr. Farid Makarem, Mr. Fadi Abboud Abboud Fadi Mr. Makarem, Farid Mr. Left: From I I , , 3 3 . . 5 5 V V I I , , 3 3 . . 5 5 V V and Mrs. Makarem Mrs. and E E U U S S S S E E U U S S S S tyoudo.

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V 5.3, I S S U E 111 1 ––– JJJ U N E 2 2011 0 1 1 EEE M A I L : DDD R U Z E @ D@DD R U Z E W ORLDWIDE ... C O M USAUSA ------ATLANTAATLANTA Let us Dwell on These Things By the Distinguished: Dr. Abdullah E. Najjar, Ph.D.

Resides in Atlanta, GA with his lovely wife Gerri. Has been a lifelong activist & supporter of many Druze initiatives. Also see Al Fajr The Dawn Issue 5 Special Report for more information on Dr. Najjar. Issue #5 is available on the website www.Druzeworldwide.com under MAGAZINES

lives, is your family and mine. Shouldn’t we also be familiar with another form of energy—spiritual energy As we pursue our vocations and that sustains us as people of God avocations on a path marked by habit attempting to stay on the righteous path and drift, we tend to concentrate only on and to practice His commandments? the specific chores of the day. We look This spiritual energy—limitless and very seriously at what we do at work; we boundless—comes from Him. It is like plan production, marketing, and finance the sunbeam that partakes of the Let us dwell on our spiritual, cultural, strategies; we design scientific qualities and the powers of the sun to and ethnic identity. experiments and schedule programs; we give light and warmth and illumination. make all sorts or fiveyear plans; but the We too can be the expression of God, Let us try to develop some irony is that when it comes to doing our having no being of ourselves, except for perspective, in terms of what is share for our home, we assume that what we derive from Him. It is a power happening to us as a Druze family in things will work that reflects divine love in America. out, as though word and deed. some miracle will We too can be the Let us, young and old, look at the descend from the As you search the books of implications of the various critical heavens to take expression of God, having Wisdom and the crossroads in our lives. Let us ask if the care of it. no being of ourselves, commentary thereon, you direction of our sojourn is happening by will find that Al Akl, Al chance or is it being planned, pursued, Let us dwell except for what we derive Nabs, and Al Kalimeh are and implemented. on the daily from Him. the ingredients that give ingredients of our life its meaning and its As citizens of the richest and most diet—food for the fulfillment. conspicuous society in the world, we body and occasionally food for the mind. have the unique opportunity to institute But what about the other ingredients that Each of us has his own way of reform, dynamic evolution, and growth. dwell in the soul and give human life its refreshing his individual conscience, but If we do not, it will not be long before we true perspective, that are often we also collectively must remind are laid on the shelf of history to eternal neglected? Do we ever ask, when real ourselves that in unison it should also be rest. happiness eludes us or is not within done. We, as our forefathers, know that reach, whether this spiritual ingredient— some truths are selfevident and that What is the criteria by which our God’s gift to us—has been included in some things are morally wrong, even if happiness and success are measured? our daily diet? How often do we we could make them legal. I submit it is the criteria that maintains a reverently repeat this Bism Illah proper balance between home life and Aruhman Arrahim? It is by adhering to the moral and business. The home or the family in its spiritual standards passed on to us that narrowest dimension as well as in its We are all familiar with the various we can be assured of a basis for our extended bounds is the one potential forms of energy for our physical needs— views to prevail and grow. stabilizing anchor in this transient electricity to warm our homes, food to society. Everything is changing nourish our bodies, and fuel to move our It is by dwelling on these things dramatically and continuously. We vehicles. We are also familiar with the individually and collectively, that God will change jobs, we change friends, we mental energy that brings alertness, light our way to walk the straight path. change styles. The only constancy left, quickness of thought, enthusiasm, open besides the constancy of change, if we mindedness, and intelligent curiosity. Al Hamdu Lillah! are to give a historical meaning to our 20 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE EEE EEE E E L L L L I I I I A A A A M M M M L L L L I I I I A A A A M M M M LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON You’ve got to dogot You’ve growing,own your no tallhow matter : : : : : : : : DDDDD D D D E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R D@ D@ D D@ @ @ @ D D D D@ @ E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R W W W W W W W W E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O ...... M M M M O O O O C C C C M M M M O O O O C C C C ------

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VEEE M 5.3, A I L :I DDDS SR U U E Z E 111@ 1 D@DD ––– R JJJ UU Z N E E W 2 2011ORLDWIDE 0 1 1 ... C O M EEE M A I L : DDD R UV Z E 5.3,@ D@DD RI US ZS UE W E ORLDWIDE111 1 ––– JJJ U N E ...2 2011C 0 O 1 M 1 BEIRUTBEIRUT University Student Residence for Women for Women

The Furthermore, their families could not With the help of Druze leader University afford to send them to college, and Walid Jumblat, Druze religious student were afraid to expose their leader Sheikh al Akl Naim Hassan, residence daughters to the dangers of city life. Jamieyit al Tadamon al Khayr al “Biet il Talbi” Durzi, the premier Druze court, and female The current day socioeconomic architects Lina Rayess Abu Ali, student situation however, has caused a Shakibe Rishani and Tarek Abou El housing change in the mentality of Druze Hosn, who is volunteering their time project was people living in villages outside of and services to the project, BET will Lebanon. In this day and age, Farida Fouad El established soon be in possession of a 7 story women are encouraged to further Rayess because building in the Karakool il Druze their education and advance in their President, USR many Druze area to further the female student families living careers because most households housing project, and encourage in remote are now in need of two or more Druze people living in villages Lebanese villages outside of Beirut financial providers to maintain the outside of Beirut to educate their want to educate their daughters at family and keep up with the costs of daughters at top quality universities, the college or university level, but living. The BET foundation provides colleges, and vocational schools in are unable to do so due to financial a home away from home for Druze the city. and social restrictions. females wishing to further their education or vocational training in The building will be 1,248 sq Upon studying the Beirut, making it possible for these meters divided in to contained living socioeconomic implications of this young ladies to pursue a career and areas, including bedrooms, study situation it became evident that the help support their families. rooms, kitchens, and bathrooms, “Beit il Talbi” (BET) female student which will accommodate up to 90 housing project would be At BET female residents get the students. instrumental in achieving and love, caring, and support they need fostering support for the educational to further their education in a Druze At University Student Residence advancement of women in the environment, along with all of the the hope is for these young ladies to Druze community. comforts and accommodations of be given a chance for a better life, home. Housing is offered at a to improve their quality of life, and Traditionally, members of the reduced price or, oftentimes, free of allow them an opportunity for Druze community live simple lives in charge based on financial need. professional, social, and remote areas of Lebanon far from Currently, BET is in possession of 4 educational development by Beirut and other major cities. Until apartments in a building near the providing them with living recently, women in Druze villages center of Beirut. Plans are being accommodations inside Beirut. were rarely educated past the grade made to construct an entire building school level. They were expected for BET residents to increase Any donation goes to the bank to marry and have children, and to capacity, strengthen security, and account of USR, the Bank of Beirut be satisfied with their quality of life create offices on –site of BET and the Arab Countries Account # without pursuing a career or administrative staff. 282824. Also at the Bank El furthering their education. Mawarid #53944

22 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE EEE E

ه أ اة ن ة USA USA USA USA USA USA USA USA USA USA USA USA L L I I A A M M L L I I A A M M In HonorofGreat In a Mother, Grandmother,GreatGran : : : : DDD D E E Z Z U U R R E E Z Z U U R R Mrs. JamilehMrs. Abulhosn(Im Slim Afif) 90turned Ye D@ D@ @ D D@ BIRTHDAY CELEBRATION A attheCelebration held Edmonds was Yachtas Club E E Z Z U U R R E E Z Z U U R R W W W W E E D D I I W W D D L L R R O O E E D D I I W W D D L L R R O O ------

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V 5.3, I S S U E 111 1 ––– JJJ U N E 2 2011 0 1 1 EEE M A I L : DDD R U Z E @ D@DD R U Z E W ORLDWIDE ... C O M USAUSA ------OKLAHOMAOKLAHOMA MOTHERS DAY PICNIC Mr. Ameen Halabi, Chapter President Oklahoma, and his lovely wife Raghida TalhoukHalabi, celebrate with family & friends. It was a day of fun for everyone.

24 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE hm ol rlae hmevs n the on themselves release could them of much but level common the on efforts their the law to recruit the Druze Chercasian.and based releasesgovernment for except army the ofthe state Israel, the Druze against community establishmentof and Nekba the since years the twentieth century and because of the absence the of because and century twentieth They established the the established They to authorities decided the service. mandatory the they against especially policy against 1972 efforts their In organize level. individual in succeed not could but decision this opposing in years the over best their did opponents The Arab whole change the to decided they when 1956 till minority released The reasons. authorities other Israeli or religious personal, on Law Service in serve to has Israeli Military every that provides 1951 Compulsory Israeli The as a part in Israel.ofminority the Arab over established been had which policy Military Compulsory Israeli the opposed who men young ne te 6 the under ''The''The Liberal LiberalArab Arab- and met to discuss the situation. As a a to as As elected decided was call to decided we which movement the weof head situation. I organization meeting the new the establish discuss of to conclusion met and the on committee opponents calledIthe others and many ground, the of influence serious of the of decade last the In Committee. them the of left lot a years Druze the along but Liberal Committee, the the of of activists and members were members Convention the of Most when Iyouths many wereand in jail. Alhakim (AD 966-1020)(AD Alhakim 0ur role as follows: is Historically eiiul te ae n sai reform Islamic an 11 the in are Egypt in developed region. sect the the movement, they in lived have Religiously who clans Arab of offshoots of sons Arab, culturally and ethnically ''The''The Liberal LiberalArab Arab don't forget the Gold! Becausea to hold Diamond, y EEE E th L L I I A A M M century as an offshoot of shi'a Ismaa'ilism shi'a of offshoot an as century L L I I A A M M HOLYLANDHOLYLAND HOLYLANDHOLYLAND The Liberal Arab – Arab Arab Liberal The Liberal The The Liberal Arab Arab Arab Liberal The Liberal The HOLYLANDHOLYLAND HOLYLANDHOLYLAND Old friends Gold!are like friendsDiamonds are New : : : : th DDD aih f h Ftmd Dynasty, Fatimid the of caliph D E E Z Z U U R R E E Z Z U U R R ---DruzeConvention''. DruzeDruzeConvention''. Convention''. DruzeConvention''. Druze Initiative Committee Committee Initiative Druze D@ D@ @ D D@ rz Convention Convention DruzeDruze especially for the the for especially figures, Druze of group large a by 2001 January in established was The rz Convention Convention DruzeDruze E E Z Z U U R R E E Z Z U U R R , , , , , , the the Druze are iea Arab Arab- LiberalLiberal iea Arab ArabLiberalLiberal ع ا ع W W W W

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V 5.3, I S S U E 111 1 ––– JJJ U N E 2 2011 0 1 1 EEE M A I L : DDD R U Z E @ D@DD R U Z E W ORLDWIDE ... C O M USAUSA ------NorthNorth DakotaDakota Tawhid is the Answer By: Dr. Rabeea Aboufakher

Dr. Aboufakher was born in Alswaida, Syria in 1975. He received his medical degree from the University of Damascus in 1998. He finished his medical training in Michigan and is currently a practicing Interventional Cardiologist and clinical assistant professor of medicine at the University of North Dakota in Grand Forks, North Dakota. He has participated in ADS conventions and cultural events concerning our faith since 2003.

way to God. This way of thinking created of everything around us. Man used his will hatred & was (and still is) responsible for many power & mind (Godly gifts) to create great Who are we?...where did we come wars across history where the name of God & inventions that affected every aspect of our from?...where do we go after death?...what is religion was used to kill fellow human beings. lives. As such, more & more people are this power that moves everything in the Few true followers of religion avoided these becoming firm believers in the scientific way to universe?..and most importantly, what is the pitfalls & followed the essence of the teachings study all phenomena to reach conclusions based goal of being here? & were able to reach different levels of higher on evidence. Even though many great scientists knowledge. History is full of their stories & believed in a greater power that was the source These questions & many others have great examples. They serve as beacons for all of their ideas, the bulk of modern scientists only puzzled humanity for millions of years & it humanity to follow. believe in physical evidence. Even does not take much critical evaluation to physicians who deal with life & conclude that despite what we have achieved so Religion in its current state (as death on a daily basis gave the far in many different aspects of life, we have practiced by followers) has failed so far most importance to the body & not really answered any of the fundamental to lead man to the truth. forgot that they really don’t know questions that face us yet! Some may argue that much about the power of life that humans do not have the ability to reach such Philosophy emerged as the human uses the body as a vehicle & when knowledge but that cannot be true because we mind developed & realized that it has the absent renders the body a motionless lifeless are the reason this whole world was created & power to reach knowledge beyond that offered figure. That is why modern medicine has not attaining higher knowledge of ourselves, our by the senses. It can reach conclusions about succeeded yet in getting to the root of most world, & our creator is the very goal of our the order of the universe by observing & diseases & most treatments are still palliative existence. Over time man tried different routes following a logical way of thinking. Great rather than curative. This applies to all other to reach higher knowledge starting with philosophers came about & the most influential branches of modern science. There is little need religion, followed by philosophy & finally were some of the Greek philosophers who to mention that science has not even scratched using science with its different branches & reached very far beyond the physical world the surface when it comes to the ultimate marvelous achievements to unlock the secrets using logic & wisdom. It is important to notice questions about life & death & the goal of our of the universe. Let’s briefly discuss the role of that they were great souls to begin with & the existence. each route & evaluate its success in answering conclusions they reached were far beyond the the difficult questions. reach of most people. They argued the Science alone also failed so far in leading immortality of the human soul & believed in man to his truth. So what is the answer?...the Known religion started when the primitive as the only way to explain God’s answer is Tawhid. man felt helpless against the powers of nature justice. Their ideas were too advanced to be & started worshipping whatever he could not grasped by the masses & some of them were Tawhid is a religion, a philosophy, & the concur. Over time, man gained more & more persecuted & killed. Socrates accepted death ultimate science all at once. It has been present consciousness & ability to protect himself & without resistance & his crime was trying to since the beginning of time & is the essence of religion developed along. There is no doubt that lead people to the light of the truth. Many all religions. It was also the true logic that led the origin of most religions is God & that the philosophers followed who lacked the vision & the Greek philosophers to delve so deep into the purpose was to try & teach humans how to the wisdom. They depended on the flawed logic truth. It is the supreme science that all know themselves & their creator. However, of their minds & reached wrong conclusions knowledge emanates from. Man can only tap religious followers could not carry on precisely that would confuse people. The world is full of into this knowledge by making this task the first the true teachings of the prophets & many philosophers, nowadays, who claim knowledge priority in his life & by relentlessly working to people would use religion to achieve worldly & argue fiercely to prove their points of view. achieve it using will power & divine love. It is a goals such as political power & so on. If you way of life that requires changing one’s way of look at the world around you today you can see Philosophy alone also failed to lead man to thinking first which will then change his words religion being used routinely for purposes far the truth. & actions. inferior to those it was meant to achieve. Moreover, most followers (of every religion) Science lately emerged as a very Tawhid is our heritage & we really have firmly believe that their way is the right & only successful way to study & unlock the mysteries no excuse if we ignore it or fail to seek it. 26 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE EEE EEE E E L L L L I I I I A A A A M M M M L L L L I I I I A A A A M M M M There issufficiency theThere in world for need noman's but : : : : : : : : DDDDD D D D E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R D@ D@ D D@ @ @ @ D D D D@ @ E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R In the hospitality of Mr. Walid Jomblat at Dar ElM at Dar Jomblat Walid Mr. ofhospitality the In W W W W W W W W E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON ...... M M M M O O O O C C C C M M M M O O O O C C C C

t for for greedt man's I I , , 3 3 . . 5 5 V V I I , , 3 3 . . 5 5 V V I I , , 3 3 . . 5 5 V V I I , , 3 3 . . 5 5 V V

ukhtara ukhtara

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Submitted by: S. Shauki Halime

Too many Because we cram so much into you could make, who would you call people put off our lives, we tend to schedule our and what would you say? And why are something that headaches. We live on a sparse diet of you waiting? I had a friend from high brings them joy promises we make to ourselves when school that I was always going to call just because all the conditions are perfect! and never did. The other day her name they haven't was in the obituaries so we never had thought about it, We'll go back and visit the that chat. don't have it on grandparents when we get the kids their schedule, didn't know it was toilettrained. We'll entertain when we Have you ever watched kids coming or are too rigid to depart from replace the livingroom carpet. We'll go playing on a merry go round or listened their routine. on a second honeymoon when we get to the rain lapping on the ground? Ever two more kids out of college. followed a butterfly's erratic flight or Think of all those people on the gazed at the sun into the fading night? Titanic who passed Life has a way of Do you run through each day on the

up dessert at dinner accelerating as we get fly? When you ask, 'How are you?' Do that fateful night in older. The days get you hear the reply? an effort to cut shorter, and the list of back. promises to ourselves When the day is done, do you lie in gets longer. One your bed with the next hundred chores How many morning, we awaken, running through your head? Ever told women will eat at and all we have to your child, 'We'll do it tomorrow.' and in home because their show for our lives is a your haste, not see his sorrow? Ever husband didn't litany of 'I'm going to ,' lost touch? Let a good friendship die? suggest going out 'I plan on ,' and Just call to say 'Hi'? to dinner until after 'Someday, when something had things are settled When you worry and hurry through been thawed? down a bit.' your day, it is like an unopened Does the word gift....Thrown away.... Life is not a 'refrigeration' mean When anyone calls my race. Take it slower. Hear the music nothing? 'seize the moment' before the song is over. friend, she is open to How often have adventure and ‘Life may not be the party we your kids dropped in to talk and sat in available for trips. She keeps an open hoped for... But while we are here silence while you watched 'Jeopardy ' mind on new ideas. Her we might as well dance!’ on television? enthusiasm for life is contagious. You talk with How many of us find it more her for five minutes, and convenient to find an excuse when a you're ready to trade your friend calls to have lunch, ranging bad feet for a pair of from, ‘I can't. I have clothes in the Rollerblades and skip an washing machine. My hair is dirty. I elevator for a bungee cord. wish I had known yesterday, I had a late breakfast, It looks like rain' And my Now....go on and have a personal favorite: 'It's Monday.' We nice day. Do something you may find by the time we get around to WANT to...not something on it our friend is not there. your SHOULD DO list. If you were going to die soon and had only one phone call 28 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE In the hospitality of General Shauki El Masri, Join Masri, El Shauki General of hospitality the In EEE EEE E E L L L L I I I I A A A A M M M M L L L L I I I I A A A A M M M M : : : : : : : : DDDDD D D D E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R * * ـــــء ا ـــادث ـــادث ا ـــــء * D@ D@ D D@ @ @ @ D D D D@ @ ا إذا وط إذا ا E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R W W W W W W W W E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O LEBANON LEBANON LEBANON In the hospitality of General Shauki El Masri, Join ElMasri, Shauki General ofhospitality the In LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON ...... M M M M O O O O C C C C M M M M O O O O C C C C

t Chief of Staff of the Lebanese Army & his lovely lovely his & Army Lebanese the of Staff of Chief t ...... Lebanese Army & his lovely wife, Najwa Armylovely wife, his & Lebanese ــء ــــــــ ام دع ام ــــــــ ــء ا د ــــــــع و ــــــــع د ا I I , , 3 3 . . 5 5 V V I I , , 3 3 . . 5 5 V V I I , , 3 3 . . 5 5 V V I I , , 3 3 . . 5 5 V V

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VEEE M 5.3, A I L :I DDDS SR U U E Z E 111@ 1 D@DD ––– R JJJ UU Z N E E W 2 2011ORLDWIDE 0 1 1 ... C O M EEE M A I L : DDD R UV Z E 5.3,@ D@DD RI US ZS UE W E ORLDWIDE111 1 ––– JJJ U N E ...2 2011C 0 O 1 M 1 LEBANONLEBANON ------CONVENTIONCONVENTION

30 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE EEEEE E E E

L L L L I I I I A A A A M M M M L L L L I I I I A A A A M M M M on agt p ih hm and them, with up caught soon oath an faith Tawheed the of Americans another. Other one to signed allegiance swearing they members, theirwith70-some Along long. for few remain to not were they but Derziyet”; Al Bacoret “Al formed Druze American American Druze Foundation Foundation Druze American n uut , 91 a few a 1911, 3, August On ARGENTINAARGENTINA ARGENTINAARGENTINA : : : : : : : : ARGENTINAARGENTINA ARGENTINAARGENTINA DDDDD D D D Mrs. Manal SaabMrs. Manal Saab Mrs. E E E E Z Z Z Z U U U U R R R R Mrs. Manal SaabMrs. Manal SaabMrs. E E E E Z Z Z Z U U U U R R R R When youserve When your community youenrich life. your D@ D@ D D@ @ @ @ D D D D@ @ E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R

W W W W W W W W The first LebaneseThe Argentinaarrivesfirst family in that E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O the name of our heritage and and heritage our of name this the in place rightful our taken at case, each in men respective the ultimatelyon, journeyed they together, ait n u rptto as a reputation our unquestionedgood American citizens. in inta ma perpetuate to we right the for earned have nationalities, of community have We culture. and preserving, history our on public the educating and celebrating, documenting, long at are last, we Druze; American on had have organizations such impact prancing with covered Druzism mounts. all were century, past the in moments various Druze American by the used pads sketch The Foundation. and Society Americanthefor Druzetheway paving the overstate to difficult is It ...... M M M M O O O O C C C C M M M M O O O O C C C C

the reader into the peculiar, peculiar, the into reader draw the will onward, story opening the Board Board Chair, Board Chair, AmericanDruze FoundationAmerican Druze Foundation you it is you as tous. - f o - m a e r t s e t e American by Druze literature. l p m o c offered yet experience consciousness thoughts, t s o m meandering the populate memories and emotions, whose forefathers our of reality unrestrained from documentary, this of pages The enlightenments. and prayers, purging, confessions, their document pages its that distinct so voice a in America of forefathers’ shores blessed these to our immigration commemorating Manal Boukzam Manal Saab Boukzam Manal Saab il on publish soon will The early Years: A Collection of StoriesAYears:earlyof Collection The Stories AYears:earlyof Collection The Board Board Chair, Board Chair, AmericanDruze FoundationAmerican Druze Foundation Manal Boukzam Manal Saab Boukzam Manal Saab The early Years: A Collection of StoriesAYears:earlyof Collection The Stories AYears:earlyof Collection The I I I I , , , , 3 3 3 3 . . . . 5 5 5 5 V V V V I I I I , , , , 3 3 3 3 . . . . 5 5 5 5 V V V V We hope it will be as enriching to enriching as be will it hope We h Aeia Due Foundation Druze American The year 1900

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rz i Aeia – America America in in Druze Druze Druze in America America America in in Druze Druze

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By: Raymond Najar, Chairman AUDC – SA

Ray Najar is a Civil Engineer who has specialized in water resource management since 1964. He completed his diploma with a Rotary Foundation Fellowship in the USA in 1976. Since 1996 Ray has developed a consulting business in sales and marketing with the Middle East. In 2005 Ray was awarded the title of “Business Ambassador” by the Council of International Trade South Australia , for his efforts in promoting bilateral trade between Australia and the Middle East and facilitating trade missions in and out of Australia. He is currently the general manager of Australia’s largest local government body, the Murray Darling Association, while still being active in Middle East trade affairs at all levels. Ray Najar is also the National Chairman of the Australian Arab Chamber of Commerce and Industry (AACCI) . He is a co-author of a publication on enhancing Trade between Australia and the Arab World, printed by the Emirates Centre for Strategic Studies and Research. Most recently he lead a trade mission to Erbil in Northern Iraq and has addressed two successive Forums in Beirut 2009 and 2010, with the General Union of Chambers of Commerce and Industry, chaired by Mr. Adnan Kassar. Resides in Adelaide, South Australia. Married to Sabah with two children – Kamahl & Angela.

assimilate into their adopted country. customs & not be prepared to respect the culture & laws of the new country IMMIGRATION MEANS A NEW This does not mean we have to often providing freedom & social give up our culture, on the contrary, we welfare to let them get back on their & SAFE WAY OF LIFE must demonstrate how feet, build a home, proud we are of our educate their children, Dear fellow Unitarian Druze heritage & retain the enjoy full medical health worldwide, it has been pleasing to read dignity. Our Fellow protection, etc. some of your articles about how your adoptees respect us much various communities are prospering & more if we leave our Fortunately most generally expanding in number. political baggage behind & Unitarian Druze have work to strengthen who we played by the rules & Since my article in Issue 7 of Al are & contribute to the my father who migrated Fajr The Dawn last year, I have wider society as a whole. to Australia in 1922, received only complementary never lost his love for reports & I wonder is everyone This can mean his birthright, nor his feeling as I do or are we just being different things to different dignity, but he sure as polite . people i.e. joining sports the sun sets every day teams & clubs, becoming There is a great Arabic saying “al blessed the new dirt a member of Lions, Rotary, Zonta & upon which he brought up his family. layeka bit kasr el ras”, & yes we should numerous others, standing for local respect another’s view point without government which often later extends My appeal to your readers is to attacking them. As a matter of fact I to State or Federal politics, & not let go of our culture, but to work in have recently read somewhere that if sometimes just volunteering to help our newly adopted environment as you have nothing nice to say about others in need. though we have a shared responsibility another person or group it’s better to to ensure the future safety & security say nothing. Just as we are expected to abide of the towns, the city & the State we by the rule of law in any country we However the dilemma in that is live. choose to visit, so is it our obligation to that if we don’t debate our differences ensure that newcomers to our shores No one is holding you back to we can never progress down the road try to learn our language, & live by the leave if you feel that you cannot abide of peaceful coexistence. It is this point rules of their new homeland. by a new culture & the rule of law, just that bothers me the most, about how as you expect to be respected by many of my fellow community Most emigrants move away from others. However don’t emigrate if you members never see the need to go out their birth place due to undue pressure think you will never change your ways, of their way to help their fellow Druze & persecution in their homeland, so because if you don’t you never fit in & brothers & sisters & worse they draw why therefore do they expect their new be a worthy citizen. back from the civic duty they have, to neighbours to only respect their

32 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE I am am only I butone,am Ione.I cannot do everything, EEE EEE E E L L L L I I I I A A A A M M M M L L L L I I I I A A A A M M M M LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON : : : : : : : : And I willnot And let cannot whatdoI interfere with what DDDDD D D D E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R D@ D@ D D@ @ @ @ D D D D@ @ E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R W W W W W W W W E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O ...... M M M M O O O O C C C C M M M M O O O O C C C C ------

CONVENTIONCONVENTION CONVENTIONCONVENTION CONVENTIONCONVENTION CONVENTIONCONVENTION but I cansomething. do I but I I , , 3 3 . . 5 5 V V I I , , 3 3 . . 5 5 V V I I , , 3 3 . . 5 5 V V I I , , 3 3 . . 5 5 V V I can do.I can E E U U S S S S E E U U S S S S E E U U S S S S E E U U S S S S

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ا ا ا ن اي ا اول ا اروز ا ام أ ا ا ا اروز ر ا رأ را اراس ورة اب ا وا أء ا اط ام واب أ ووا

وو ا و ة ا ل : :

ﷲ ا ا ا ا واھ ا ا اي ا و ده ا أھً ء وذاً ء . و ا او ً اً ة ا و ا

ا ا و ا ا ا اروز رأ را اراس

34 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE

USA USA USA USA USA USA On 19 December2010,On ofsonEhab FoaziDr.Gufran& Berkeley.Congratulations and in luckgood your fut USA USA USA USA USA USA EEE E

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ا ال رد وا، وارا وام ح وام وارا وا، رد ال ا who could notattend. who otherwise to assistmore to Youth to attend the ؟ ا اك د ل وط وط ل د اك ا ؟ reachedto out Worldwide Druze in order in the to to connect Youth Thank you! you! Thank Wegreatly appreciatethe all anonymous Many thoughtful individuals individuals thoughtful Many generouslythrough donated ً رداواطنا ational Convention in Conventionin ational اف ووا رن رن ر رن ا ف ووا

Al Fajr TheDawn AlFajr ا ؤدون واظر ازء وھم اؤون، وھم ا ازء واظر ؤدون Miami, Florida. Miami,

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VEEE M 5.3, A I L :I DDDS SR U U E Z E 111@ 1 D@DD ––– R JJJ UU Z N E E W 2 2011ORLDWIDE 0 1 1 ... C O M EEE M A I L : DDD R UV Z E 5.3,@ D@DD RI US ZS UE W E ORLDWIDE111 1 ––– JJJ U N E ...2 2011C 0 O 1 M 1 LEBANONLEBANON و اا إ ن

ﷲ ا ا واة اف . اُ اّ ارزّ أو ُاب اروز وام اء ِد ﱡ أن ُ ّ، إ ﱟ ِ ﱡوا اام ِ ّ ووطّ وإّ ى ٍد وّ ً ُ ر ار ا ، ّةً ِ ِت ِد ّوةً ِ ِأء ِ ِ ّ ّ ُ اد ن ام وھا ﱡأ إ، دون أن َ ا ُء وُ ة دو و ظا ا ِ ِ ٍ ِ دوُ ِر ِ ِااب اذ أ أى ّ و إِ ا ُ ر اا ّي ام ُ . . دوُ ِر ِ ِازراء ا اي ام ادةُ اام ... ُ ا ِ ِ ِط ا ُأء ھه ِا وھ ّ و ز و ا اروز ام ُور َ ِ اب، ُأء ط اھاء و ُ أرن ون اطش ول ط وطُ دةُ ر اء ااط واب ا اا ِ ِ ِ طُُ ُر ِاوف ِاة أو آ . . و ط ام َ ِ و َر َ ا َآ وع اِ دةُ از .... ام ِ أھ، و ِل ّ ِ َط ٍة ُف إ ادةُ ار ... أ ُ أن َ دِ، و أن َاق ُ ُ ا و ُ ْى ًااء و ِا ِان ُ ُ ّ ُ ّ أن ي ات و ا ِ ٍت ُ طٌ اُ ِع ِواء و ٍس ُ ِ ھا ، ِ ِاوح َار أِ ن ﷲَ ّ و " ّ ُ ٍم ّ ّوا ٍ زادت ِ ٍد َا ِوع ٍا ِ ق ﷲُ ا" ، و َ ار َط ﷲِ ﱟوط ﱟو ﱟوإ، ّ أط ارَ آب 2001 ط ُ ُاھال . . ّ َن اردن اا ّا ا و ط وا ع اي ّرت اَ ادةُ اام ... ِ اّ واّ ّ ِ ِدوره و ھا ُ ا ن إ ھ َن ُو دا اوع ات . . ِ ﱠھ َو ء ، و ُ إ أن ٍ و ُ ِإرء َأوا اِ ِأء ِ اةَ ّ اةَ ّ اة، و ِ وطِ ِوأء أِ ِاول اّ ِ وات اردن ُار ِ وِ، ُ إ أن و ُ ُ ُ ورّ ون، وُ َا ِ ِوا ِ ت َاار ِاا ُا أ ُ ور ِ ِد ِواح ِواب أِ ارد وار زادا ِ ات . . ُ وا، ا ُاط ﱡوا ﱡوا أ وأا أھٌ ر َ ً ُ ُاء ِ ٍ ٍوة ِ ِار ِ ا . ِو اِ . . ُا ِ ُا و ارض ُام ِوس ّاة ُ . . اا ﱢ ِا ِا وطّ ِأء ِ ِ وّ ِأء أِ وھّ ِأء ِ َن َاء ُوام ورُ ﷲِ وُ .

36 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE EEE EEE E E L L L L I I I I A A A A M M M M L L L L I I I I A A A A M M M M LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON : : : : : : : : DDDDD D D D E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R Nobody made a Nobody than didgreatermistake he nothing who D@ D@ D D@ @ @ @ D D D D@ @ E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R W W W W W W W W because hedo little. because coulda only E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O ...... M M M M O O O O C C C C M M M M O O O O C C C C ------

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V 5.3, I S S U E 111 1 ––– JJJ U N E 2 2011 0 1 1 EEE M A I L : DDD R U Z E @ D@DD R U Z E W ORLDWIDE ... C O M Toronto,Toronto, CANADACANADA My Journey in AlAl----TawhTawh īddd By: Jalal Merhi

Jalal Merhi, Born in Brazil from Lebanese Parents, is the president & founder of Film One. Film One is recognized worldwide as a premiere action-film production company after delivering successful films, TV shows, and documentaries. Jalal’s Work has been released by major film distributors

Since late 1800’s ourselves and understand the true power of shave their head to detach from physical and our ancestors had to leave home in search of a the mind, or we could use it to fall victims of material things. It is supposed to remove the better future. mass media and mind numbing propaganda. idea of vanity from their lives. In Sanskrit it is Bodhi , means "awakened ." Their motives varied from political to As soon as I arrived to North America social to economical, but the main reason was upon turning 20 years old, I was asked about In , merely believing in that our leaders or occupiers and local my beliefs, I had no clear answer, I had doctrines is beside the point. The Buddha said government did not carie about their citizens, enough to impress other less knowledgeable that we should not accept doctrines just in the late 1880’s my Grandfather’s father people, thanks to my educated mother and her because we read them in scripture or are Ass3d Hammoud Merhi, came to America in mom. So as a curious young man with a good taught them by priests. search of a better life. base and an appetite for knowledge I went on searching, a wise man reminded me that Also, Instead of teaching doctrines to be Few years later in the year 1900, his 18 knowledge is gradual. memorized and believed, the Buddha is taught year old son Kabalan, my grandfather, came how we can realize truth for ourselves. to the US, served in the Army, and got his I had to know the Torah in order to citizenship. My dad went to Brazil, I was born understand the bible, and learn about the one I am sure I heard the same thing from our in Brazil. My parents took me to Lebanon to God. I had to know the Bible in order to elders. As the Hekma said: Do not believe learn the language and culture but the civil understand the Koran, and learn why the anything that your mind can’t comprehend, war drove me out, and the cycle continues. It human Jesus would be our Lord of the mind but do not close your mind just in case one seems every generation has it’s own reason to reincarnate, in order to understand Al day you will have the tool to comprehend. leave. Tawhīd, we had to go through the prophets before we were ready for the reveal, and so Somehow the more I studied other faiths Yet somehow, the further we are from on, then gradually I realized I also had to the more I appreciated and understood our our ancestral homeland the more we feel the know Greek philosophy and understand wisdom, and the gift that we have been giving need to understand AlTawhīd message, for Plato’s and Aristotle over a thousand years, they were ahead of me the path was filled with theory of God, in order their times. doubts since initially I never to understand the Through all my travels and meeting older found the person that could Oneness of God. explain what we are all about. Druze that either lived in the west all their life There cannot be an or were born here to immigrant parents, I see After talking to many infinite series of movers in their stories as my past, present and future. that grew with a similar life and of things moved. Somehow most of them shared the same thirst path, I realized that our faith and questions, as if this wonderful wisdom is about searching the ocean Therefore there must be was given only to our ancestors… or is it a of knowledge for ourselves. one, the first in the gift that should be shared with humanity? Knowing that I am the only person that could series, which is unmoved. (the first Cause) me, the responsibility was mine to Also through our last trip, as we were study and know. I love the idea that everyone And then , and Reincarnation, filming and documenting the History of the is responsible for their own salvation, and we as stated in Bhagavad Gita: Druze in North America, the one sure and can’t blame others for not showing us the constant message was, if we are to survive light. If we seek, we shall reach it. Just as a man discards worn out clothing into the next 100 years, we need to make sure and puts on new one, the soul discards worn we allow the of AlTawhīd to But the more I learn, the more I realize out bodies and wears a new one. flourish, and minimize the tribal and that I do not know enough, especially in these physicality of AlTawhīd. wonderful days of instant communication. I have heard the same sentence from our We could use this technology to build elders. Also found many similarities in As Some of our educated Sheiks told me, Buddhism, as the religious Buddhist what we have is not a religion, it is a path.

38 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE Mrs. Halime & Mrs. ElKontar Mrs. & Halime Mrs. at the Druze House inHouse Beirut Druze the at

EEE EEE E E From Left: Mrs. Majida El Kontar, ARGENTINAKontar, Majida El Mrs. Left: From L L L L I I I I A A A A M M M M L L L L I I I I A A A A M M M M From Left: Mrs. Halime, USAHalime, Mrs. Left: From LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON Wajdi Mourad, Mayor of Aleyof Mayor Mourad, Wajdi LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON Camille Sarieddine, LEBANON Sarieddine, Camille : : : : : : : : DDDDD D D D E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R LEBANON; He isaskedgiveswho He he when has too long. waited ; Shauki Halime, USAHalime, Shauki ; D@ D@ D D@ @ @ @ D D D D@ @ E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R Firas Halime, LEBANON Halime, Firas W W W W W W W W E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O ; Mr. Taymoor Jomblat, Jomblat, Taymoor Mr. ; , LEBANON , ; Safwon Jomblat, Jomblat, Safwon ; ; Mr. Najib Sarieddine, LEBANON Sarieddine, Najib Mr. ; ...... M M M M O O O O C C C C M M M M O O O O C C C C ------

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(Continued from page 888)8))) POETRYPOETRY Seminaries, & no Academic programs in theology or religion under Druze sponsorship. Individually the Druze By: Dr. Anis Obeid are considered among the most highly educated groups in the Middle East, اداء but this has not been translated into group behavior.

The early waves of Druze داك داك ان واور وھل ك ھل واوى ار Immigrants to America lived by the momentum of traditions as best they وت طك ورا ا ن روق ازھر د ار .could, but their progeny could not راء رو دت ال و ارواء وى ن ك اطر Nowadays the Druze youth in America can no longer be satisfied with a way ر اق ظى اطش ه اق ر of thinking that is imported lock stock & barrel from the East. They do not و ام واد اد إ رو ء اون وادر relate well to patriarchal authority of blind allegiance to traditions & to the power of dogma in old country styles. ن ش رم اس ده اوم ك او ذر They want to debate & to be convinced. American Druze youth ن ورا ھ ورن ب ام در ,want to know more about their faith how it came about & where can they او ب ال ا ن ر ل اور و ر go to learn about it, debate it & have ق ك ن آرت ر وذوة اور ك ر their own input into what they consider their right & their heritage. This is part واو س ارآة ظره ذاك دو رآ ادرر of the Western mind that the East has not been familiar with. Likewise those ھد ان رؤ ورا ود اب اور who grew up in the west do not appreciate the complexity of Eastern traditions & the weight of history. We د . أس د are faced with a two way street of cultural ignorance, & precious few tools to bridge the divide. Druze need not give up on the This is a paradigm shift from The American Druze are justifiably solidarity of their community or the dogma to dialogue and from proud of their heritage, & are many traits of distinction that they stagnation to evolution and from obviously concerned about the fate of have earned over a thousand years. rigidity to meaningful change. Change their path in Tawhid. They only want They need not jeopardize their is in the laws of nature and a the have the opportunity to learn, to particular path in Tawhid nor give up necessary ingredient in life. As such it know & to partake in the decision on safety of the community as a is both an opportunity for growth and making process in the exercise of religious minority in a volatile region of enlightenment or for chaos and their faith. Although they intuitively the world. What the Druze need is degeneration. It can be inclusive and feel that what they have is something espouse learning & enlightenment to uplifting or repressive and unique, they are frustrated in not highlight & utilize the universality in disconnecting. In any event change is being able to get to it. Many give up Tawhid to widen their horizon & to inevitable. Therefore change will the struggle altogether as they seek build bridges with seekers of the truth come, but the question is will the other avenues for religious among other faiths & philosophies. Druze be directing or at least expression. After all they are known as (Banu participating in the process or will they Perhaps the spark of Reason (for Ma’aroof) in large part because their be passive recipients of a change by the followers of alAkl) could provide faith is based on enlightenment imposition from the outside? Build on an incentive for the Druze to utilize (Ma’arifah). What they need beyond the past with the future in mind or this powerful anchor in the basic self enlightenment is to reenter into cling to the past with no prospects for tenets of their faith in directing their the arena of philosophical and the future. There is not much of a destiny as they face modern life. The religious dialogue that will build choice to my mind. friendships and not seek converts. 40 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE ﻝﺠﻨﺔ ﻤﻥ ﺒﺩﻋﻭﺓ ﺴﻨﺘﻴﻥ، ﻜلّ ﻋﺎﻡ ﻴﻌﻘﺩ ﺍﺒﻲ ﺍﻝﺩﺭﺯﻴﺔ ﺁﻝﻴﺔ ﺍﻝﺠﻤﻌﻴﺎﺕ ﻤﻥ ﺭﺅﺴﺎﺀ ﻓﻴﻬﺎ ﻴﺸﺎﺭﻙ ﻤﻥ ﺍﻝﺸﺨﺼﻴﺎﺕ ﺒﻌﺽ ﺍﻝﻰ ﺇﻀﺎﻓﺔ ﺍﻻﻏﺘﺭﺍﺏ، ﺩﻭل ﻲ ﻭﺍﻝﻤﻘﻴﻤﻴﻥ ﺍﻝﻤﻐﺘﺭﺒﻴﻥ ﺒﻴﻥ ﻭﺍﻝﻠﻘﺎﺀ ﺍﻝﺘﻭﺍﺼل ﻴﺯ ﺍﻝﻤﺠﻠﺱ ﻤﺭﺠﻌﻴﺔ ﻭﻤﺅﺴﺴﺎﺘﻪ، ﺨﺼﻭﺼﺎﹰ ﺍﻷﻡ ﺍﻝﻭﻁﻥ ﺔ ﻝﺒﻨﺎﻥ ﺍﻷﻡ ﻭﻁﻨﻬﻡ ﺭﺒﻭﻉ ﻓﻲ ﻝﻠﻤﻐﺘﺭﺒﻴﻥ ﺴﻨﻭﻱ ﻓﻲ ﺍﻝﻤﻐﺘﺭﺏ ﺒﻴﺕ ﺇﻗﺎﻤﺔ ﺍﻝﻰ ﻝﻠﻭﺼﻭل ﻋﻤل ﺁﻝﻴﺔ ﺍﻝﻤﻘﻴﻤﻴﻥ ﺒﺄﺨﻭﺍﻨﻬﻡ ﻴﺠﻤﻌﻬﻡ ﻝﻠﻤﻐﺘﺭﺒﻴﻥ، ﺴﻨﻭﻱ ﻲ ﻭﻗﻀﺎﻴﺎ ﻁﺎﺌﻔﺘﻬﻡ ﻭﻤﺅﺴﺴﺎﺕ ﺍﻝﺘﻭﺤﻴﺩﻱ ﻭﻤﺠﺘﻤﻌﻬﻡ ﻡ ﻤﻥ ﺍﺠﺘﻤﺎﻋﻴﺔ، ﺍﻗﺘﺼﺎﺩﻴﺔ ﻤﺠﻤﻭﻋﺔ ﻤﺤﺭﻜﺔ، ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻨﺸﺎﺀ ﺍﻷﻭﻀﺎﻉ ﺍﻝﺩﺭﻭﺯ ﻭﻤﺘﺎﺒﻌﺔ ﺍﻝﻤﻭﺤﺩﻴﻥ ﻤﺸﺎﺭﻜﺔ ﻝﺩﺭﺍﺴﺔ ﻭﺘﺄﻜﻴﺩ ﺒﺎﻝﻁﺎﺌﻔﺔ ﻤﻐﺘﺭﺒﻴﻥ، ﺔ ﺍﻝﺼﺤﻴﺔ ﺍﻝﺩﺭﺯﻴﺔ ﻭﺨﺼﻭﺼﺎﹰ ﻝﻠﻤﺅﺴﺴﺎﺕ ﺩﻋﻡ ﺍﻝﻤﺴﺎﻨﺩﺓ ﺘﺄﻤﻴﻥ ﺨﻼل ﺁﻝﻴﺔ ﺍﻷﻜﺜﺭ ﻤﻥ ﻭﺫﻝﻙ ﻊ ﺤﺎﺠﺔﹰ، ﻭﺯﻴﺎﺩﺓ ﺍﻝﻌﺎﻤﻠﺔ ﺍﻝﺭﻴﻑ ﺍﻝﻴﺩ ﻝﺘﺸﻐﻴل ﻤﻔﻴﺩﺓ ﺍﺴﺘﺜﻤﺎﺭﻴﺔ ﻫﺠﺭﺓ ﻤﻥ ﻴﺨﻔﹼﻑ ﺒﻤﺎ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ، ﺩﻭﺭﺓ ﺍﻝﺤﻔﺎﻅ ﻋﻠﻰ ﻝﻠﻤﺴﺎﻋﺩﺓ ﺍﺴﺘﺜﻤﺎﺭﻴﺔ ﻋﻘﺎﺭﻴﺔ ﻫﻭﻴﺘﻬﺎ ﻤﺅﺴﺴﺔ ﻭﻀﻴﺎﻉ ﺍﻨﺤﺴﺎﺭﻫﺎ ﻋﺩﻡ ﻴﻜﻔل ﺒﻤﺎ ﺜﻤﺎﺭﻫﺎ ﺍﻝﻤﻘﻴﻤﻴﻥ ﺒﻴﻥ ﺘﺭﺒﻭﻱ ﺜﻘﺎﻓﻲ ﺘﺒﺎﺩل ﺒﺭﺍﻤﺞ ﻕ ﻝﺩﻯ ﻋﻠﻰ ﺍﻝﺘﺭﺍﺙ ﻭﺍﻝﺘﻌﺭﻑ ﺍﻝﻌﺭﺒﻴﺔ ﺍﻝﻠﻐﺔ ﻓﻲﺘﻌﺯﻴﺯ ﺴﺎﻫﻡ ﻓﻲ ﺘﻌﺯﻴﺯ ﺍﻝﻠﻐﺔ ﺍﻝﻌﺭﺒﻴﺔ ﻭﺍﻝﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻝﺘﺭﺍﺙ ﻝﺩﻯ ﺍﻝﺸﺒﺎﺏ ﻹﻓﺎﺩﺓ ﻤﻌﻠﻭﻤﺎﺕ ﻭﺘﺒﺎﺩل ﺃﻋﻤﺎل ﺘﻨﻤﻴﺔ ﻜﺯ ﺍﻻﻏﺘﺭﺍﺒﻴﺔ ﻭﺍﻝﻤﺅﺴﺴﺎﺕ ﺍﻝﺠﻤﻌﻴﺎﺕ ﺒﻴﻥ ﺍﻝﻌﻼﻗﺔ ﻴﻡ ﻭﺍﻝﺸﺭﺍﻜﺔ ﺍﻝﻤﺅﺴﺴﺎﺘﻲ ﺍﻝﻌﻤل ﻗﺎﻋﺩﺓ ﻋﻠﻰ ﻭﺫﻝﻙ ﺏ، ﻓﻲ ﺍﻝﺩﺭﻭﺯ ﻝﻠﻤﻭﺤﺩﻴﻥ ﻝﺒﻨﺎﻥﻜﻤﺭﺠﻌﻴﺔ ﻓﻲ ﺍﻝﻤﺫﻫﺒﻲ ﻤﺠﻠﺱ EEEEE E E E L L L L I I I I A A A A M M M M L L L L I I I I A A A A M M M M The true meaningtrue The lifeisto trees,plant of under whose . ﻭﻏﻴﺭﻫﺎ ﻭﺍﻝﺘﻁﻭﻋﻴﺔ ﻭﺍﻝﺘﻘﻨﻴﺔ ﺍﻝﻌﻠﻤﻴﺔ ﺍﻝﺨﺒﺭﺍﺕ ﺘﺒﺎﺩل ﺠﺎﻥ ﺘﺒﺎﺩل ﺍﻝﺨﺒﺭﺍﺕ ﺍﻝﻌﻠﻤﻴﺔ ﻭﺍﻝﺘﻘﻨﻴﺔ ﻭﺍﻝﺘﻁﻭﻋﻴﺔ ﻭﻏﻴﺭﻫﺎ

. . : ﻭﺍﻝﻠﻐﺔﺍﻷﺠﻨﺒﻴﺔ ﺍﻝﻌﻠﻤﻴﺔ ﺨﺒﺭﺍﺘﻬﻡ ﻤﻥ ﺃﺨﻭﺍﻨﻬﻡ ﻭﺇﻓﺎﺩﺓ ﻴﻥ ﻭﺇﻓﺎﺩﺓ ﺃﺨﻭﺍﻨﻬﻡ ﻤﻥ ﺨﺒﺭﺍﺘﻬﻡ ﺍﻝﻌﻠﻤﻴﺔ ﻭﺍﻝﻠﻐﺔ ﺍﻷﺠﻨﺒﻴﺔ ﻋﻤلﻤﻤﻜﻨﺔ ﻓﺭﺹ ﻋﻠﻰ ﻭﺍﻝﺘﻌﺭﻑ ﺼﻐﻴﺭﺓ ﺃﻋﻤﺎل ﻓﻲﺘﺄﺴﻴﺱ ﺃﻋﻤﺎل ﺼﻐﻴﺭﺓ ﻭﺍﻝﺘﻌﺭﻑ ﻋﻠﻰ ﻓﺭﺹ ﻋﻤل ﻤﻤﻜﻨﺔ : : : : : : : : ﺨﻼل ﻤﻥ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺍﻝﺤﺭﻜﺔ ﺍﻝﻭﻁﻥ ﻭﺘﻔﻌﻴل ﻓﻲ ﺒﻨﺎﺀ ﻝﻔﺎﻋﻠﺔ ﻓﻲ ﺒﻨﺎﺀ ﺍﻝﻭﻁﻥ ﻭﺘﻔﻌﻴل ﺍﻝﺤﺭﻜﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻤﻥ ﺨﻼل DDDDD D D D E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R LEBANONLEBANON LEBANONLEBANON LEBANONLEBANON LEBANONLEBANON

Summary of the Druze Convention in Lebanon in Convention Druze the of Summary D@ D@ D D@ @ @ @ D D D D@ @

. ﻝﻴﻜﻭﻥ ﻝﺒﻨﺎﻥ، ﻤﺭﻜﺯﺍﹰ ﺠﺎﻤﻌﺎﹰﻝﻠﻤﻐﺘﺭﺒﻴﻥﺠﻤﻴﻌﺎﹰ E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R

. ﻭﺍﻝﻭﻁﻥﻭﻴﻜﻔل ﺒﺄﺭﻀﻬﻡ ﺍﻝﻨﺎﺱ ﺘﻌﻠﹼﻕ ﺍﻝﻨﺎﺱ ﺒﺄﺭﻀﻬﻡ W W W W W W W W

. E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O ﺍﻻﻏﺘﺭﺍﺒﻴﺔ ﺒﻤﺸﺎﺭﻜﺔﺍﻝﺠﻤﻌﻴﺎﺕ ﺍﻻﻏﺘﺭﺍﺒﻴﺔ .

ﺍﻝﻌﺭﺒﻴﺔ ﺍﻝﺩﻭل ﻓﻲ ﺍﻝﻤﻐﺘﺭﺒﻴﻥ ﻓﻲ ﺍﻝﺩﻭل ﺍﻝﻌﺭﺒﻴﺔ ﻤﺸﺎﺭﻴﻊ ﻹﻗﺎﻤﺔ ﺍﻝﻌﻤل ﻹﻗﺎﻤﺔ ﻤﺸﺎﺭﻴﻊ : ﺨﻼل ﻤﻥ ﻭﺫﻝﻙ ﺍﻝﻤﺫﻫﺒﻲ، ﻭﺫﻝﻙ ﻤﻥ ﺨﻼل ﺍﻏﺘﺭ ﻤﺅﺘﻤﺭ ﺇﻗﺎﻤﺔ ﺅﻤ ﺍﺘ ﺘﻌﺯ ﻋﻠﻰ ﺍﻻﺘﻔﺎﻕ ﻋﻠﻰ ﺘﻌﺯ ﻤﻨﻬﺎ، ﺍﻝﻤﻨﺎﻁﻕ ﻤﻥ ﺒﺩﺀﺍﹰ ﻤﻥ ﺍﻝﻤﻨﺎﻁﻕ ﻭﻀﻊ ﻋﻠﻰ ﺍﻝﻌﻤل ﻋﻠﻰ ﻭﻀﻊ ﻭﻀ ﺍﻻﻏﺘﺭﺍﺏ، ﺸﺅﻭﻥ ﺍﻻﻏﺘﺭﺍﺏ، ﻭﻀ ﻤﺭ ﻹﻨﺸﺎﺀﺍﻝﺴﻌﻲ ﻹﻨﺸﺎﺀ ﻤﺭ ﺸﺒﺎﺒ ﻝﻘﺎﺀ ﺇﻗﺎﻤﺔ ﻝﺎ ﺸﺎ ﻭﺍﺴﺘ ﺍﻷﺭﺍﻀﻲ ﻋﻠﻰ ﺍﺭﻀ ﻭﺴ ﺘﻨﻅ ﻋﻠﻰ ﺍﻝﻌﻤل ﻋﻠﻰ ﺘﻨﻅ ﺍﻻﻏﺘﺭﺍ ﻭﺩﻨﻴﺎﺍﻝﻭﻁﻥ ﻭﺩﻨﻴﺎ ﺍﻻﻏﺘﺭﺍ ﺍﻝﻤﺘﻌﻠﻘﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻝﺘﻠ ﻋﺸﺎﺀ ﺇﻗﺎﻤﺔ ﻋﺎ ﺍﻝ ﻭﺘﺤﺭﻴﻙ ﺍﻹﻨﺘﺎﺝ ﻭﺤﻴ ﺍ ﻹﻨﺸﺎﺀ ﻝﺴﻌﻲ ﻨﺎ ﺇ ﻋﻠﻰ ﺍﻝﻌﻤل ﻋﻰ ﻹﻁﻼ ﺍﻝﺴﻌﻲ ﻁ ﻝﻭﻀ ﺍﻝﻌﻤل ﻭ ﺒﺘﺭﺍﺜﻬﻭﻴﻌﺭﻓﻬﻡ ﺒﺭﺜ ﻤﺭﺠﻌﻴﻭﺘﺄﻜﻴﺩ ﺭﻌ ﻭﺍﻝ ﺍﻝﻤﻘﻴﻤﻴﻥ ﺍ expect to sit. expect ﺍﻝ ﻭﺒﻴﻥﻭﺒﻴﻨﻬﺎ ﻭﺒﻴﻥ ﺍﻝ

ﻭﺍﻝﻤﻐﺘﺭﺒﻴﻥ،ﻴ ...... ﻓ ﺍﻻﻏﺘﺭﺍﺒﻴﺔ M M M M O O O O C C C C M M M M O O O O C C C C . ﺍﻷﻡ ﻭﻁﻨﻬﻡ ﺍﻷﻡ

ﻭﻝ ﺍﻝﻤﺎﺩﻴﺔ ﻭﻝ

. ﺍﻝﺤﻘﻴﻘﻴﺔ ﺍﻝﻤﻐﺘﺭﺒ . ﺍﻝﻌﺎﻤﺔ · · ·

ﺍ ﺒﻙ ﻭﻝﻴﺩ ﺍﻷﺴﺘﺎﺫ ﺍﻝﺜﻼﺜﺔ ﺒﻴﺭﻭﺕ ﻤﻌﺎﻝﻲ ﻤﻥ ﺍﻝﺭﺅﺴﺎﺀ ﻜلﱞ ﻋﻥ ﻭﻤﻤﺜﻠﻭﻥ ﺃﺭﺴﻼﻥ ﻁﻼل ﺍﻷﻤﻴﺭ ﺍﻝﻤﻭﺤﺩﻴﻥ ﺍﻝﻤﺸﺎﻴﺦ ﻤﻥ ﻭﻓﺩ ﺇﻝﻰ ﺭﺍﺒﻴﺔ، ﺇﻀﺎﻓﺔﹰ ﻓﻲ ﻝﻠﻤﺸﺎﺭﻜﺔ ﺍﻝﻤﺤﺘﻠﺔ ﻓﻠﺴﻁﻴﻥ ﻤﻥ ﻗﺩﻤﻭﺍ ﺭﻭﻓﻲ ﺠﻨﺒﻼﻁ، ﺍﻷﺴﺘﺎﺫ ﻤﻥ ﻭﻤﺘﺎﺒﻌﺔ ﺒﺭﻋﺎﻴﺔ ﻝﺒﻨﺎﻥ، ﻭﺫﻝﻙ ﻲ ﻭﺍﻝﻠﺒﻨﺎﻨﻴﺔ، ﻭﺍﻝﺴﻭﺭﻴﺔ ﺍﻷﺭﺩﻨﻴﺔ ﻠﻁﺎﺕ ﻋﻠﻰ ﻭﺤﺭﺼﻬﻡ ﺍﻝﻤﻐﺘﺭﺒﻴﻥ ﻭﺤﺩﺓ ﻋﻠﻰ ﺍﻝﻤﺅﺘﻤﺭ ﻓﻲ ﻥ ﻭﺴﻭﺍﻫﺎ، ﻭﺍﻝﻤﻨﺎﻁﻘﻴﺔ ﺍﻝﺴﻴﺎﺴﻴﺔ ﺍﻻﻨﻘﺴﺎﻤﺎﺕ ﻋﻥ ﹰ ﺍﻝﺠﺎﻝﻴﺎﺕ ﻭﺘﺸﺠﻴﻊ ﺃﻭﻀﺎﻋﻬﻡ ﺘﻨﻅﻴﻡ ﺃﺠل ﻤﻥ ﻤﺸﺘﺭﻙ ﻝﺠﻨﺔ ﻤﻊ ﻭﺘﻌﺎﻭﻥ ﻴﺠﺏ، ﺒﺘﻨﺴﻴﻕ ﻤﺎ ﺍﻝﻤﺅﺘﻤﺭ ﺤﻴﺙ ﻴﻘﺭﺭ ﻨﻬﺎﻴﺔ ﺍﻝﺠﻤﻌﻴﺎﺕ ﻭﻓﻲ ﺍﻝﻤﺫﻫﺒﻲ، ﺠﻠﺱ ﺭﻋﺎﻴﺔ ﻭﺘﺤﺕ ﻝﺒﻨﺎﻥ ﻓﻲ ﻓﻲ ﺍﻝﻤﻐﺘﺭﺒﻴﻥ ﺸﺅﻭﻥ ﺍﻝﺩﺭﻭﺯ ﻝﺠﻨﺔ ﻤﻥ ﺒﺩﻋﻭﺓ ﺍﻝﻤﻭﺤﺩﻴﻥ ﺇﻝﻰ ﻓﻴﻪ ﺸﺎﺭﻙﺇﻀﺎﻓﺔﹰ ﺌﻔﺔ ﺴﻠﻴﻤﺎﻥ، ﻤﻴﺸﺎل ﺍﻝﻌﻤﺎﺩ ﺍﻏﺘﺭﺍﺒﻴﺔ ﺩﺭﺯﻴﺔ ﺠﻤﻌﻴﺎﺕ ﻭﺃﻋﻀﺎﺀ ﺭﺅﺴﺎﺀ ﺍﻝﻤﺫﻫﺒﻲ ﻭﺍﻷﻓﺭﻴﻘﻴﺔ ﻭﺍﻷﺴﺘﺭﺍﻝﻴﺔ ﻭﺍﻷﻭﺭﻭﺒﻴﺔ ﺍﻷﻤﻴﺭﻜﻴﺔ ﺩﻥ ﺇﻋﺩﺍﺩ ﻤﻬﻤﺘﻬﺎ ﺍﻝﺩﻴﻨﻲ، ﻭﻝﻠﺘﻭﺠﻴﻪ ﻝﻠﺒﺤﻭﺙ ﻭﺍﻝﺜﻘﺎﻓﻴﺔ ﻤﺎ ﺍﻝﺩﻴﻨﻴﺔ ﺍﻝﻁﺎﺌﻔﺔ ﺒﺸﺅﻭﻥ ﻴﺘﻌﻠﹼﻕ ﺌﺔ ﺜﻘﺎﻓﻲ ﻤﺭﻜﺯ ﻹﻗﺎﻤﺔ ﻭﻏﻴﺭﻫﺎ، ﺴﻌﻴﺎﹰ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻝﺘﻁﻭﻴﺭ ﺍﻝﻤﺘﻨﻭﺭﻴﻥ ﻝﻠﻤﻠﺘﺯﻤﻴﻥ ﺍﻝﺩﻴﻨﻲ ﻝﺘﺄﻫﻴل ﻤﻨﺎﻫﺞ ﻝﺩﺭﺍﺴﺔ ﻭﺍﻝﺴﻌﻲ ﺃﻴﻀﺎﹰ ﺍﻝﺩﻴﻨﻲ، ﻭﺍﻹﺭﺸﺎﺩ ﺍﻝﺒﺎﺤﺜﻴﻥ ﻭﻤﺘﺎﺒﻌﺔ ﻭﻝﺘﺸﺠﻴﻊ ﺍﻝﺫﻱ ﻴﺴﻤﻲ ﺍﻝﻤﻐﺘﺭﺒﻴﻥ، ﺍﻝﻌﻘل ﺒﻨﺎﺀ ﺸﻴﺦ ﺴﻤﺎﺤﺔ ﺒﺭﺌﺎﺴﺔ ﻝﻬﻴﺌﺔ ﻤﻥ ﺍﻝﻤﻠﺘﺯﻡ ﺍﻝﻌﻁﺎﺀ ﻋﻠﻰ ﺍﻝﻘﺎﺩﺭﻴﻥ ﻝﻤﺜﻘﻔﻴﻥ ﺃﺼﺤﺎﺏﺒﻌﺽ ﻤﺸﺎﺭﻜﺔ ﺍﻝﻜﻔﺎﺀﺓ ﺍﻝﻰ ﺇﻀﺎﻓــﺔ ﺍﻝﻭﻁﻥ، ﻓﻲ ﺌﻔﺔ ﻓﻲ ﺍﻝﻭﻁﻥ، ﺇﻀﺎﻓــﺔ ﺍﻝﻰ ﻤﺸﺎﺭﻜﺔ ﺒﻌﺽ ﺃﺼﺤﺎﺏ ﺍﻝﻜﻔﺎﺀﺓ ﻓﻲ ﺍﻝﺩﺭﻭﺯ ﺍﻝﻤﻭﺤﺩﻴﻥ ﻝﻠﻤﻐﺘﺭﺒﻴﻥ ﺍﻷﻭل ﺍﻻﻏﺘﺭﺍﺒﻲ ﺒﻴﺕ ﻓﻲ ﺃﻤﻴﻥ ﺍﻝﻤﻴﺭ ﻗﺼﺭ ﻓﻲ ﻴﻭﻤﻴﻥ ﻝﻤﺩﺓ ﺘﻪ ﺍﻝﻤﺫﻫﺒﻲ ﺍﻝﻤﺠﻠﺱ ﺭﺌﻴﺱ ﺍﻝﻌﻘل ﺸﻴﺦ ﺴﻤﺎﺤﺔ ﻤﻊ  ﺸﺅﻭﻥ ﻝﺠﻨﺔ ﺒﺈﺸﺭﺍﻑ ﺍﻝﺸﺨﺼﻴﺔ ﺍﻷﺤﻭﺍل ﻷﻤﻭﺭ ﺘﺎﺒﻌﺔ ﺇﺘﻤﺎﻡ ﻋﻠﻰ ﺍﻝﻤﻐﺘﺭﺒﻴﻥ ﻭﺤﺜﹼﻬﻡ ﺍﻝﻁﺎﺌﻔﺔ ﺃﺒﻨﺎﺀ ﺍﻷﺤﻭﺍل ﺩﻭﺍﺌﺭ ﻓﻲ ﺃﺒﻨﺎﺌﻬﻡ ﻭﺘﺴﺠﻴل ﺍﻷﻡ، ﻝﺒﻠﺩ ﺍﻝﻤﻌﺎﻤﻼﺕ ﺃﻡﻝﻤﻜﻨﻨﺔ ﺍﻝﺴﻌﻲ ﻨﻴﺎﹰ ﻤﻊ ﻤﺩﻨﻴﺎﹰ،

.

ﻭﺍﻝﺤﺼﺎﺭ، ﺍﻝﻌﺯﻝﺔ ﺠﺩﺍﺭ ﻜﺴﺭ ﻓﻲ ﺭﺍﺌﺩﺓ ﻜﻤﺒﺎﺩﺭﺓﺠﺩﻴﺩﺓ ﺭﺍﺌﺩﺓ ﻓﻲ ﻜﺴﺭ ﺠﺩﺍﺭ ﺍﻝﻌﺯﻝﺔ ﻭﺍﻝﺤﺼﺎﺭ، ﻓﻲﺒﻴﺭﻭﺕ ﺍﻝﺩﺭﺯﻴﺔ ﺍﻝﻁﺎﺌﻔﺔ ﺩﺍﺭ ﻓﻲ ﺤﺴﻥ ﺍﻝﺸﻴﺦ ﻨﻌﻴﻡ ﺤﺴﻥ ﻓﻲ ﺩﺍﺭ ﺍﻝﻁﺎﺌﻔﺔ ﺍﻝﺩﺭﺯﻴﺔ ﻓﻲ ﺒﻴﺭﻭﺕ

. ﻭﺍﻹﺠﺭﺍﺀﺍﺕ ﺘﺴﻬﻴﻼﹰﻝﻠﻤﻐﺘﺭﺒﻴﻥ ﻝﻠﻌﻤل ﻭﺘﺴﺭﻴﻌﺎﹰ ﻝﻠﻌﻤل shade you do notshadeyou do I I I I , , , , 3 3 3 3 . . . . 5 5 5 5 V V V V I I I I , , , , 3 3 3 3 . . . . 5 5 5 5 V V V V

22/7/2010 - ﻜل ﺤﻭل ﻭﺍﻷﺒﺤﺎﺙﺍﻝﺩﺭﺍﺴﺎﺕ ﻭﺍﻷﺒﺤﺎﺙ ﺤﻭل ﻜل ﺩﻴ ﺍﻝﻌﻘﺩ ﺃﻜﺎﻥ ﺴﻭﺍﺀ ﺍﻝﺸﺨﺼﻴﺔ ﺴﻭﺍﺀ ﺃﻜﺎﻥ ﺍﻝﻌﻘﺩ ﺩﻴ E E E E U U U U S S S S S S S S E E E E U U U U S S S S S S S S ﺍﻝﺒﻴﺎل ﻓﻲ ﺍﻻﻓﺘﺘﺎﺡﺤﻀﺭ ﻤﺴﺎﻋﺩﺓ ﻤﻬﻤﺘﻪ ﺍﻻﻏﺘﺭﺍﺏ، ﻬﺘ ﻤﺎﺩ ﺍ ﺇﻝﻰ ﺇﻀﺎﻓﺔ ﺍﻝﻐﺎﻴﺔ، ﻝﻬﺫﻩ ﺍﻐﻴ، ﻀﻓ ﺇﻰ ﺍ ﺍﻝﻤﻭﺤﺩﻴﻥ ﻤﻥ ﺃﻋﻀﺎﺀﻫﺎ ﻥ ﻝﻭﺩﻥ ﺠﻠﺴﺎ ﺍﻝﻤﺅﺘﻤﺭ ﺘﺎﺒﻊﺜﻡ ﺘﺎﺒﻊ ﺍﻝﻤﺅﺘﻤﺭ ﺠﻠﺴﺎ ﻷ ﺍﻝﻤﻔﻴﺩﺓ ﺍﻝﺩﻴﻨﻴﺔ ﺍﻝﺘﺭﺒﻴﺔ ﻝﻴﻴ ﺍﻤﻴﺓ ﺍﻝﺠﻤﻬﻭﺭﻴﺔ ﺭﺌﻴﺱﻓﺨﺎﻤﺔ ﺭﺌﻴﺱ ﺍﻝﺠﻤﻬﻭﺭﻴﺔ ﺍﻝﻤ ﻓﻲ ﺍﻻﻏﺘﺭﺍﺏ ﺸﺅﻭﻥ ﺍﻏﺭﺏ ﻲ ﻝ ﺍ ﻓﻲ ﺍﻝﻘﺎﻨﻭﻨﻴﺔ ﻤﻌﺎﻤﻼﺘﻬﻡ ﺍﻘﻨﻨﺔ ﻲ ﻓ ﺃﺨﻭﺍﻨﻬﻡ ﻭﻝﻘﺎﺀﺍﻝﻤﺅﺘﻤﺭ ﻭﻝﻘﺎﺀ ﺃﺨﻭﺍﻨﻬﻡ ﻓ ﻭﺍﻏﺘ ﻭﻁﻨﻴﺔﻭﺸﺨﺼﻴﺎﺕ ﻭﻁﻨﻴﺔ ﻭﺍﻏﺘ ﺍ ﻫﺫﻩ ﻭﺘﻜﻭﻥ ﻭﺍﻝﻜﺘﹼﺎﺏ، ﺘﻭ ﻫﻩ ﻭﻜﺎﻥ ﺍﻝﺩﻴﻥ، ﻝﻘﺎﺀ ﺨﺘﺎﻤﻪ ﻝﻘﺎﺀ ﺍﻝﺘﻭﺠﻴﻪ ﻓﻲ ﺇﻤﻜﺎﻨﻴﺎﺘﻬﻡ ﻓﻲ ﺍﻝﺘﻭﺠﻴﻪ ﺍﻝﻤﻌ ﺍﻝﺘﻭﺍﺼل ﻫﻴﺌﺔﻤﻥ ﻫﻴﺌﺔ ﺍﻝﺘﻭﺍﺼل ﺍﻝﻤﻌ

ﺒﻌﻴﺩﺍ ﺍﻝﻌﺎﻤﺔ، ﺍﻝﻤﺼﻠﺤﺔ ﺍﻌﻤ، ﻌﺩ ﻫﻴ ﻹﻨﺸﺎﺀ ﺍﻝﻌﻤل ﻨﺎ ﻫ 1 1 1 1 ﻝﻁﺎ ﺍﻝﻤﺫﻫﺒﻲ ﺍﻝﻤﺠﻠﺱ ﺍﻤﻫﻲ ﻁ

ﻭﺍﻝﻤ ﺍﻝﺩﻭل ﺒﻌﺽﻤﻥ ﺒﻌﺽ ﺍﻝﺩﻭل ﻭﺍﻝﻤ ﺍﻝﺴ ﻤﻥ ﻭﺒﻤﺴﺎﻋﺩﺓ ﻥ ﻝ ﻭﺍﻝﺘﺭﺍﺜﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻝﺘﺭﺍﺜﻴﺔ – – 1 1 1 1 1 1 1 1 1 1 1 1 ﺍﻝﻤﺠﻠﺱ ﻤﻥ ﺃﻋﻀﺎﺀ ﻤﻥ ﺍﻝﻤﺠﻠﺱ ﻝﺘﺄﺴﻴﺱ ﺍﻻﻏﺘﺭﺍﺒﻴﺔ ﻝﺄﻴ ﺍﻝ ﻝﻠﻌﻤل ﻭﺍﺴﺘﻌﺩﺍﺩﻫﻡ ﻝﻠﻌﻤل ﺍﻝ ﺍﻝﻤﺅﺘﻤﺭ ﺍﻨﻌﻘﺩ ﻝﺅﻤ . ﺇﻝﻰ ﻤﻤﻜﺘﺏﺇﻨﺸﺎﺀ ﻤﻜﺘﺏ ﻤ ﺍﻝﻤﺠﺘﻤﻌﻭﺃﻜﹼﺩ ﺍﻝﻤﺠﺘﻤﻌﻭ ﺍﻻﻏﺘﺭﺍﺏ ﺩﻭل ﻤﻥ ﺩﻭل ﺍﻻﻏﺘﺭﺍﺏ ﻭﻋﻁﻭﻓﺔ ﺠﻨﺒﻼﻁ ﻭﻋﻁﻭﻓﺔ .

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وا ، دول ول ا، ا، ول دول رى ا ا واب و ااق و ا ا ا ر ت ؛ ا، ام وو ا م ه أل ھك و ا، ، ه ار و ك ا د ار ار د ا ارة أو أرن، ن، إ ا ان ة را ا ت أت ا دة أن ا ب أ ا ا ان ن ، اأي وأب اذ ذوي ذوي اذ وأب اأي ، أ ّ " : " " " ن ن " ، ، و ، ! W WWW W W WWW W وه ون وه " ا : . ة ة ة ة ة " ا ا اث واھ ج ارخ

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((( Continued from page 454545)45) ا؛ و ھا ذ ا ن اءه د، دً ام وا . . وت م دً، و، ا ا ا . و ھه ا ااز و اة ھ ا د ن أرن ث ار را ام ااك، إ اد طال ، أ ا وان . و أ اا ا، ول : " ا اة ا اك واب واد وارؤوط وا ھ ا وأ ا، وھ ھه ا ون ." ون أً ث ر اب وھ، ار إ اأ أرن ا ظ ا ا ھ ا ا ن، أ اء أد، ى ارك ا ا اً أء ات، ان اب واوم أرض ، دة ا، 636 ا " ا " ن؛ وا ً .م .م ران ااب ا 1912 ، و ً او؛ أ اً ا اري ا م ا أار اب ارھ، اب اى، إ آ ، و ر اراً " ا" ، وإن ن ارة ا، او ا، ا ھ اا ا ر ن ُ ق ادة، ا . " ا ا" ، و " او ا " ا ن اھ ا، وم ان اي ا ، درءاً ط ا ھ ا ھوا ً، ة، أو ا، أو اح، أو ا، اب ار اورو ادم . و أ دا، أو ان، ون أ ء ه داً وً ، ا، أرن ً ر : : ً اد ا ا ا اع، ح أ ا " أ أن ھ أل ا، واد، ور ا، أ . اا إ د وھ . ون أؤه ن اد ا . اأوا اا ة ا، ، ا . أوا إ اھات ا ن ام اا أ أ أ وإ ات ا أذ و ر، و ، ا أه ھ و . أ ون أ "ـ ا ا" ، و ك وة إ او وذھب ار ا ً ً وط ً . ا وا ". ". و َف إّ ان، أ ن و وآ، أرض روى اج أ ا ن، اار أرن : " أ أ اء؛ ّو ا ً إ Prince Shakib (second from the right) in a visit to Saudi Arabia in ، و أ أن اء ن ات، ذ، ن ً the early 1930s wearing a Bedouin garb. To his right are دھ، و ا ". اء ه اي Mohammad Amin alHusayni , the Grand Mufti of Jerusalem and Hashim alAtassi , who later became president of Syria اا أن أرن رأى ر . ار ادم اد ّأ ة وده ا، 1917 و 1918 ، ا ا اول ر ( 1913) ، ِ ا أو ، ذ أ ن ال ر، ورأى أ ز أن ُ ا، او ً، ون اس ا أر ر ات اب " اا " ا ا اا ل طا وا، ا ا ا، وذ اب . . ، ً أ ت، و اب ا او، ن أرن أوا ا دا إ إ و ، وھا ا ا؛ و ً ت اس، ة ة ، ا إ أن إء ، روى أ ا ، ون أوا ا ا " اة ا" ، ة ً اع ّرة ( وزارة) ، ّو ن اات ً، اً أ را اي أر ات ة ادي ا ، ر 1937/9/20 ، ل : " إن اب ا وا و ا، وة اھ، وم ا واات، ا اي إ اد . ّ ا، و ذ اد ا اي أ ا، ا إذ ن ھا ا اً ن آ وإ ". ن ا دون ا طال ، ً وة ً وزة و، ھ أھ ا؛ ّأ أ، إ ((( Continued on page 474747)47) وف، ا ّأ أرن أ ع ام اا 46 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE WWW W W WWW W

ر ار و ، إ ا ر و ، ا، ا و ر اة، ا ا اھ إ رزاق ن را إ ھ ا و أ، در، أر ل و أر ام أ و ا، رك ، ام ر ل ا اس، وراء ا ، ، رء ا، ا ر ا ن ، وإ طا وب و ، ا ا ا ، ب اھ أن ا ل ى أرن ن ر ى ن ھ أروع و رع أن ر إن ن أن ر طا ري ي ر ن ن ن ، ن

ا أزھ ل، ة ا ن ة ، ز ا ، ا ا ون ا، أ إ و ة رأس ل أرن و ه و وء،دة أن ، و أن ا، أم ا ا و ب ان در ا،ا ا ، ردوا ا أن ا، إ ا، أ ا دا ، و ام، دو واع اح اح ا د ام و و ا، و ة وت ى ا ، ا ا ا ا ، ا وت ا؛ ا إار و ، و إار ا ا؛

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دد ب ا، اب L L I I A A M M L L I I A A M M 1916 ّ ً ھا ن ، : : : ً : " ً ه و ه If younohave If change willit,to rightto you no have ل، ا اة ذھ اة ا ل، اح DDD D ":" : E E Z Z U U R R E E Z Z U U R R ً دا ا ا إن ا ا وأف ، ل ل ، وأف . ا ا ا أم ايزي اي أم زي ً " ر أرن أرن ر . ا إام أن أن إام ا 484848) ً ا أ واة أ ا اب، ن طا اب، ن ." ً د د D@ D@ @ D D@ ) )))

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إ ار ا رة د ورن ت م ا أ و ء اب أن اون ا ت ا اي وم ا، و ا ل أن ام وأال دء اس ا ا ان ن، ا، وط إ أرن د د أرن إ وط ا، ن، ا اس ط ن ودي أء اي ھا ھب ا ا أ ا ي وي ن أن أن ن ا و اض، ن ، ل أ رُوي و د، وھ ء إ اة ! ً را ، ا ر أن و ن

او اة اة او "... I I , , 3 3 . . 5 5 V V I I , , 3 3 . . 5 5 V V " ت ارن ى ا ارن criticize it. criticize " ا ا اول ال ." ّ إ ، ا اش رات اش ا ، إ ." E E U U S S S S E E U U S S S S ا إد ا ھ ا إد ا ا أي اه أي ا ً أا أن أا "

دل ، د (Continued from page 46 page from (Continued page from (Continued (Continued from page page from (Continued page from (Continued

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((( Continued from page 474747)47) ّأ ات ان ر إ ا ر ر، ر 1931/4/12 ، ء : : " ل ا اي إ دا و أ ن ً ا ً رً ز أن ن ذا "... ّأ ان أ ا اا أرا ا اح ار ا أو ار اا أو ا، وأھ إ ت، ا ات ا ا واز . ّ ا ة اء وا، ا ار ، وھ ن ذ ن اً أھا ون اور ً وداً اء، و ان ھ ھ، ً ". وذ أً أن ان رد ن ل : دوا إ ا ا اي ون إن ات اف " إ أ يء دم ا ل ر ". ان ... إ أوا ر 15 إ 40 40 " اح " ( وھ ن أ اد ا ا م ، واود 3 إ 14 أوھ ً وا ا، أي ط وأر ول ) إ إ ... ون ھء اود رً اخ إام أرن ، و د اء و ارة، و ..." او ااك ه، و أر ، وا ( را " ة ذا" ، ص و " اء ھن اس " ا/ ط 1940 ، داً اب ا، اھات، 206 ـ 207 ). وإطق اص اھ و، وا آف ّأ ا او، ن أز اھ ـ " ا" ، ول : : ا ا اول ا ا ر ا وا، وا "... ا أ و ا ال ا ... وا إ ااء أدء س " ارة ا " ھ دوً ، ً ً و ن رئ ي ، و او وھك ال ا ھ ا ا وا م ً ً و و وا ا ا ر ااط، ل : ا ھه ا اً ا إ أن ت اذ ا " أل م وا وو واب ھا اان اي ة اب ... و ھا م ط إن إّ اول ا و اط و اھ إّ اان اال ..." أ أر ا ا ً واب ً إذا أرادوا اء أن ا " ( ت ھه ھ ھا أن ح : ه، اف، ا او " وة اد " ب أورو ء أن ا أھ اد " ( 1941 ). ا إ ، و أرن "! د ق ان " ا " و أرن ل اب اى، و إر ار ا ة أرن ا ا ا ا ااك ا اق ام، وو ة ، وھ ر، وا، و، ك ا ّض ان اب ا د ا ا ، إ ا اي ل : " واء ا ور " ا اي " ( 1930/5/16) ، ا ا ھه ا ّ ّ ". ار ا . ن ر اھ أو رت أرن إ وا أول ھا ام ا، ا ا، ، أً ا ا ان ا ، و ل ً ا ا، و ا اط، ً ان ا ه، اي ل : " ون ھ [ ا ه ] ان اول، و " اب " ا، / ور ات ور رأ ذ ا ًِ أر 1933 : ًَ ( ام ) رؤ ". ". "... إن رؤء ا ؤوا إ اط ن إء و ل ا ام ف ر رت ، ا ا ھ ان ون اد ا أود زل اي أ ز ا، وأ ز ؛ ّأ أون ا س روھ اج أودھ اارس ا ا ءا ا ل ا ا ة أو ا روا ... وض أن ا ّوا وھ أ اع ات ا ، وات ا وة ا اي إً رل ن اً 1897 ، ون أ ا ( ا وط ل دھ ." ا ) ف . .

(Continued on page 494949)49 )))

48 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE WWW W W WWW W

EEE E أن وي إن وأ ، اي وأن ا، أس ، ا، ا وا وإن ، وإن وا ا ا، ، ، ، و ، و ﷲ ن ن ﷲ أ ا و ه ا ه و ا أ اا، وا ارة، اة ، ذ ال، أن أن ال، ذ ة ة ى ا اأ ث أرن إ إ ر ث أ ى ار، ن ا أرن أن ر ار ا ه، أ ادرة و ، أ اة ا، واأة ادق، وان ا، ا ء ا ا، وان ادق، واأة " ا؛ ب ا و ا، ا، و ا ب ا؛ أرن، ا ا ا ا أرن، ودھ ھ أو وا، ام ر اء ھا و ار، اھ اھ ار، و ھا ، أرن ن ه، اي ا و ا ي ، أن دارد، وب ا ارخ ، ارخ ا وب دارد، واه وا، واد، اء، ا، واه واا، واق، ط، واص واص ط، واق، واا، واه ا، أو إن أز ا و و ا أز إن أو و و ا ا أ ، ف ، ، ذا Distinguished Druze personalities past and present. and past personalities Druze Distinguished L L I I A A M M L L I I A A M M Druze Worldwide is delighted to be the only Voice o Voice only the be to is delighted Worldwide Druze ً ا، اب ، ب ا ا دو ا ا Druze individuals. If you would like to include a include like to would you If individuals. Druze . ود ود ّ وإ ، ، وإ : : : : " Do not let Do dowhat you interferecannot withwhat you DDD D ا . ً ر ا أرى أرى ا ر " ا ا إن ا ا و و ً ود،وإ ود، وإ E E Z Z U U R R E E Z Z U U R R ً ن و ؛ ن ً و و D@ D@ @ D D@ .

ا ھاھ ا "

أ ّ ى ت أ ت ى . istinguished istinguished ruze istinguished ruze .( E E Z Z U U R R istinguished istinguished ruze istinguished ruze E E Z Z U U R R istinguished istinguished ruze istinguished ruze istinguished istinguished ruze istinguished ruze 1930 ً و ود، ود، و ً واا ن اي وھ ا، ا، وھ اي ن واا " ّ إ ا، واؤ ا، إ " ر ن أرن، ن W W W W اتدول ا )" : ( د د، د، د " 1925 E E D D I I W W D D L L R R O O E E D D I I W W D D L L R R O O : ً ارا ا دت ة ة دت ا ارا ھ؟ م وذا ان وذ ا وھ و، ا، ، ھ ً ا اس ا وإ اس

ّ إ ادن ء أ و أ ء ادن إ information to: to: information ا اأ ا ) ج و ج " " ا ا ا ا .

أھ أھ . . ا وا وإن وا ا أ ّ ادرة

" ً 1930 إ . وا وا، وا ا ّ " ا ا . ... . ر ھ ا ھ ر ا ا M M O O C C M M O O C C و اا، ا، mosque in mosque CordovaSpain 1930 frontinChakib ofAlhambra ً وأا وأھ، [email protected] اور،

Druze with their history and achievements please su please achievements and history their with Druze " " We are very proud to have many educated & accomp & educated many have to proud very are We f the Druze which has the honor to remember & publi & remember to honor the has which Druze the f ﱞ أ ّ " أو ان و ، ، ، ، و ان أو ارخ ا ات ھه ھه ا خ ان، ا ا ، و وإ، وه اطه م ا ا و ا، أل و ار، أق أق ار، و أل ا، و ا ا اھ أم ن ، واا وا ار ووت اطه از وت وأط اذ، و ف و اذ وط ت ز ت و، ه ام ا ا ات ا ا ام ه و، و ر ا، وإا واب ر و وام، ت ن و، إا و ا ، أ أر و ر أ ، ا إ و ، ة و ا، ات واھة اھة ا ا و ة أس إ اج ط اف ارت ف إ س ا ، ا ،" ا وار ار ا ا ا ار وار ا " 1932 .( 1937 W WWW W " W WWW W ون ا، اب أاء اي ا اب و و ر، ر ا ، و ا ر ر، و ( )" ، إ دة وإ، رت ا، و وأ وإ، ورو، إ و و، ھ ھ رده دول ة أت اى اب أب أب اب اى أت ة دول رده ن ااه اي ا ا ر ا ا اي ااه ن أ ر، ا ا أ ون وطة ا ، ن اول ا ا أرن رت زار ا ا اول وا ون ا، ا ا، وأم ات، ة ا ، و أم او ا اا ر ت ت ا ا أن ذ ، أ ا 1936 . ط ات و، و ن وردل ن ور و و، ات ط ؛" أر إء أو ر ر ا ر ر أو إء أر ا ا ا ا " )" أ أ أر ا أو أو ا أر I I , , 3 3 . . 5 5 V V I I , , 3 3 . . 5 5 V V

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V 5.3, I S S U E 111 1 ––– JJJ U N E 2 2011 0 1 1 EEE M A I L : DDD R U Z E @ D@DD R U Z E W ORLDWIDE ... C O M LEBANONLEBANON ——————ContinuedContinued (Continued from page 101010)10 ))) of the social order, which depended on a in 1841; it then spread to other parts of quiescent and theoretically unchanging Lebanon. The Maronites were partly Emir Bashir was careful not to confront the religiosity. Druze political influence under responsible for the outbreak. They were Druze notables as a group. Divided by their Bahsir was diminished; any further however, the bigger loser and bitterly jealousies and greed for each other’s property, “encroachment” on their privileges would only begrudged the Druze for it. Three months after he was able to despoil them of their lands and bring dire consequences. With changing the outbreak of hostilities the Ottomans so break their power. Starting with the economic patterns and foreign intervention, deposed Bashir III and declared the end of the massacre of the Abu Nakads he then turned division of the mountain along sectarian Emirate. This was a distinct triumph of against the Arslans, Talhuqs, `Imads and `Abd demarcations became not only predictable but Ottoman policy of centralization. The alMaliks, one family after the other, were propitious. MaroniteDruze solidarity on which the reduced into submission. Only his allies the autonomy of the Mountain depended was Junblats remained to enjoy their feudal Egyptian Occupation of Lebanon finally defused. Hardly any possibility privileges undisturbed. Bashir soon found himself entangled in the remained for common action against any type Bashir also let himself be drawn into rivalries of regional politics. The people of the of administration that could be imposed by the political struggle between rival Ottoman Mountain were drawn into complex situations Ottomans. governors. By 1820 Muhammad Ali Pasha of that were of no advantage to them. Their In December of 1842 the Ottomans and the Egypt had been recognized as the strongest internal affairs became subject to outside European powers introduced a new scheme to vassal of the Ottomans. It was not long before interests and their future was at the mercy of rule Lebanon, the Double Qa’imqamat . he coveted Syria. In 1822 he summoned Bashir whatever forces prevailed. Accordingly, Mount Lebanon was divided into to Egypt in order to secure his positive In 1831 Ibrahim Pasha conquered Syria in two administrations: one Christian in the north cooperation in the event of an Egyptian the name of his father Muhammad `Ali of and one Druze in the south. From the outset this invasion of Syria. Victory against the Egypt. Of all Egyptian policies, forced labor division faced serious difficulties. Mount Ottomans, Bashir admitted, would not be and military conscription were the most Lebanon was communally reinvented in the possible until this “defiant and tenacious unpopular, particularly amongst the Druze. In sense that a public and political sectarian community – the Druze” alta’ifa al‘anida has response a major rebellion broke out in 1838 in identity replaced a nonsectarian politics of are subdued. Emboldened by Egyptian support, the Hawran region. By spring it had spread notability that had been the hallmark of society. we are told, Bashir had the “audacity” to go among the Druze of Wady alTaym. The Druze Tranquility was brought albeit at a very heavy against the Nakads and all that followed. put up fierce resistance and the first enemy price. It was not long before Emir Bashir became attacks against them were repelled with heavy The local elite far from being passive weary of the increasing power and wealth of losses. Finally they succumbed to the enemy’s object in the search for a political solution took the head of the Junblat family Shaykh Bashir. superior number and weapons, but not without advantage of imperial concern to cling to what Matters were not resolved and a clash was precipitating bitter resentment among the Druze they considered their birthright: property, eminent. At the Battle of Simqaniyya in 1825 a directed at the Christians for their active prestige, and a monopoly on politics. Abu joint force of the Emir and his Egyptian allies participation in these events. Shaqra presented the Druze notables as ardent defeated the Shaykh. Many Maronites fought in loyal subjects of the sultan. While at the same the ranks of Sheikh Bashir which supports the Civil Strife in the 1840s time they were faithful allies of Great Britain. assertion that hostility at the time was still non Analysts of the causes of civil strife in The Maronites leaders, on the other hand, were sectarian in its essence. Abu Shaqra continues nineteenth century Lebanon offer sectarianism made to look disloyal and agents of the French. to recount that upon the urgent request of the as the most credible rationalization. Their grandiose demeanor, the flaunting of Emir, Shaykh Bashir was promptly executed by Sectarianism was presented as an endemic weaponry were taken by the Druze as acts of the wali of `Akka. problem that inflicted the mountain since the provocation. By crushing his rich and powerful rival, first contact between Maronites and Druze. activity in Mount Lebanon was Bashir II had finally established his position as However, in an impassioned introduction to the to complicate matters even further. It was undisputed master of Lebanon. But at the same events of 1840 Abu Shaqra tells of the sincere perhaps these who were primarily time he contributed to the weakening and cooperation that was prevalent between the responsible for the irreparable breach which demise of the Lebanese Emirate and the Maronite and Druze communities. Hostility came to exist between the Maronites and the traditional autonomy of the mountain. Large was never sectarian; rather it was between two Druzes in Lebanon. Foreign consulates that scale confiscation of the property of the rival political parties. Abu Shaqra comments: established themselves in Beirut under the notables forced many families to migrate to Conflict in the Mountain was related to pretext of promoting commerce, became a Hawran contributing to a further imbalance in variance in bloodline and lineage, which is consistent source of foreign intervention in numbers between Druze and Maronites. honorable, and not a conflict of faith and creed, local Lebanese politics. Beirut was the center of Abu Shaqra was unrelenting in his which is dishonorable and ignoble. trade with Europe in which raw silk was the criticism of Emir Bashir. Conversion to As a point of fact, the old regime in Mount principle export. The Maronites were in an , however, was his most provoking Lebanon was dominated by an elite hierarchy ideal position to garner their share of profits offense. It marked an absolute break with the in which secular rank rather than religious from the silkcentered economy. They initially past, a rejection of heritage and history. With affiliation defined politics . Sectarianism came to the Shuf as farmers to cultivate the silk the cooperation and blessing of the Maronite became an issue when this regime was on Druze muqati`jis’ lands. In time they Church, other Shihabs were “coerced” to discredited in the mid Nineteenth Century became middlemen between European and follow his example. Before long, continues during Shihab rule. local producers as well as partners in foreign Abu Shaqra this “affliction infected other The arrival of the Europeans on the owned trading ventures. Maronite peasants notables like the Druze Abu Lama` clan in the political scene spelled the end of the Emirate made sizable profits and could now become Matn”. system. The Ottomans deposed Bashir II in landowners themselves. This new found Rivalry between the Christian Shihabs and 1840 and sent him to exile. His successor economic prominence came at the expense of the Druze was taking a different turn. Although Bashir III was a weak and cowardly character the traditional privileged Druze muqati`jis Bashir had nothing but selfserving motives in and without the support of the Druze and adding further to sectarian tension. mind when he went against the Junblats, it was Maronite muqati`jis he was utterly incapable of Abu Shaqra attributes the change in the viewed as an act of hostility by a Christian ruler controlling the Mountain. general demeanor of the Christian to the bent on destroying the Druze. Adopting emergence of popular chiefs (s haykh shabab ) in Christianity by the elite would shift a balance The Double Qa’imqamat: a Prelude to Civil War. Christian villages. These were young robust of power that had prevailed in the mountain for The first of a series of DruzeMaronite Christian “thugs” reluctant to accept their a long time. It would undermine the very basis clashes or alharaka aluwla began in the Shuf (Continued on page 525252)52 )))

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Sectarian violence was Druze and majazir alsitin (Massacres of 1860) and complete equality with their notables. The hitherto freed from accountability to the old in Maronite historiography, shows that there declaration of equality by the Gulhane edict in regime; all boundaries were lost. The was never any real closure . 1839 and the Hatti Sherif of 1859 gave destruction of Christian villages was carried out The Druze had an equal claim to Lebanon Christian commoners the ideological with impunity. The dispute over land and as a national homeland; and Christian attempts justification for removal of a system that in property rights that had started the violence of to establish an autonomous Lebanon, which their view no longer worked. When Shahin 1840, in the mind of the Druze, was being took no account of Druze aspirations, were began to speak for the Christians he created a ratified. On a number of occasions Abu Shaqra doomed to failure. They remained suspicious of “crisis of representation”. What was more speaks of Druze intoxication with victory. the persistent Maronite nationalists and wary of perilous was that Shahin repeatedly deployed a Finally in July of 1860 fighting stopped on their aims. It was amid wide Christian religious discourse to galvanize support for his the principle that still resonates in Lebanese rejoicing, especially among the Maronites, that rebellion. He posed as the “protector” of politics until present times; la ghalib wala the French in 1918 occupied Lebanon, bringing Christians in other districts. Maronites in their maghlub no victors and no losers. Clearly that to an end the period of Ottoman rule. Two zeal to bolster their cause, Abu Shaqra tells us, was neither the Druze attitude, nor that of the years later, on 1 September 1920, the first started the “worst and most tragic page” in the ‘amma (commoners) on both sides who had French High Commissioner in Beirut, General annals of Lebanese history, what Abu Shaqra actually engaged in the fighting or bore the Henri Gouraud, proclaimed the State of Greater labels as diabolical events alhawadith al impact of the defeat. Fuad Pasha was Lebanon. juhanamiyya . They set the spark that ignited a dispatched by the Ottoman government to devastating civil war. supervise the restoration of order. His main Ethnic Identity For the Druze no crisis of representation concern was to punish the guilty and bring a My objective from this survey of Druze ever developed. In most instances they were closure to those tragic events. Thus the winners history is to throw light on the important and still are, loyal to their hereditary muqati’jis . and losers were written off from history in an enquiry of identity. In this context identity is As the Druze have no , nor any religious effort by the Powers to return to the safely of understood to be the perception of group institution, their leaders assumed both the what has been conveniently called the Old difference and social boundaries created spiritual and temporal responsibilities. Regime. between sections of a population. As Fredrik Eventually, their religious role eroded but in As it was difficult to determine the Barth explains, social identity derives from a times of duress the Druze rally around their perpetrators of the killings, it was decided that sense of self formed out of an awareness of leaders and take courage and strength from the ‘ amma could not have acted without clear distinctiveness, of difference to the “Other. their resolve. The call to defend the faith ya directives from their notables. Blame was People construct identities by locating ghirat aldin , never fails to get the community thereby placed on the elite of the Druze themselves or being located within a collection together behind its leaders . community. Granted the Druze committed their of stories whether formulated or factual. fair share of excessive brutality in this war, but Experience is constituted through narrative; Civil War of 1860 and its Aftermath the Christians were no less culpable and they people attempt to assemble or in some way Civil war of 1860 started with sporadic ignited the “first blaze” alsharar aluwla . integrate their past within one or more seemingly unrelated incidents. Exactly when Eleven Druze notables were sentenced to death narrative. What I argue is that Druze identity is these events turned into fullscale war was many were imprisoned and more were exiled. formulated by an incessant recollection of what never ascertained. Encouraged by the success The fate of the Druze community was in fact at they call a glorious past, and maintain a of the commoners ‘amiyya revolt in Kisrawan stake at these trials and not the fate of common historical memory that reinforces their and incited by shaykh shabab and their clergy, individuals. Death sentences were not carried solidarity. If they were to loose connection with Maronites began to prepare for similar revolts out and those in exile were well treated; their their “narrative”, they would risk being against their Druze overlords. Although the property and status were later returned, overcome by the culture of a Muslim majority; Christians later claimed to be victims, at the nevertheless the loss in terms of pride and one that viewed them as nothing more than beginning they often started the fight and they honor to the Druze community was fathomless. heretics. Moreover, with the emergence of jumped at every opportunity to keep it up. Their most revered leaders, most prominently sectarian strife, they could no longer look on Events turned ugly in early June 1860, Said Junblat, had been treated like criminals. the Maronites as compatriots with whom they when the Druze intercepted a letter sent by Other Druze notables suffered the same fate. shared religious feasts, ceremonies and Bishop Butrus alBustani of Dair Mashmushi The Nakads and their entourage were removed customs; nor could they view them as brothers urging his congregation to join their brethrens from Dair alQamar their property confiscated in arms fighting a common enemy – Turk, or in battle. Abu Shaqra quotes the letter part of never to return under any circumstances. Egyptian but as rivals vying for influence over which read: “and they [Christians] will be one the Druze Mountain. hand against this nation [the Druze] small in Mutasarrifiyya Since the 19 th century the Maronites began number and weak, in chasing them out of the After extensive and by no means peaceful to play a decisive role in Lebanese politics. land which before was that of your forefathers”. deliberations the Great powers reached an While their role in bringing modern Lebanon To the Druze, there could be no longer doubt of agreement on June 9, 1861 known as the into existence cannot be denied, it was a nation Christian intent. The same source continues Règlement Organique . Lebanon was thereby in the making since the 17 th century. More “their rage knew no bounds. This then is a war given an entirely new organization known as importantly, the genesis of a nation depends on of religion, said they; so let it be… The country the mutasarrifiyya . It was an autonomous acceptance and consent by all factions sharing is ours or their”. government with a nonLebanese but Ottoman that geographic area. Earnest Renan argues in a All the Druzes rallied in a battle for Christian, as head of the state. There will be very poignant passage that a nation is a spiritual survival. They came from as far as Hawran and seven administrative divisions four headed by principle: Palestine to defend the faith. Less than three Maronites, three by the Druze, two Greek A nation is a soul, a spiritual principle. weeks after the first clashes began, the Druze Catholics, one Greek Orthodox, one Sunni and Only two things, actually, constitute this soul, prevailed. Suffice is to mention that it was no one Shi`a. this spiritual principle... One is the possession longer a civil war but a complete breakdown of Order was established; the Powers were in common of a rich legacy of remembrances; “mechanisms of social control”. Each faction satisfied; everyone went home. But was it (Continued on page 535353)53 )))

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EEE E L L I I A A M M be easily obliterated. While the Druze still still Druze the While obliterated. easily be Although Lebanon. of major politics the the among in players counted be to prerogative own their on bearing no had it fabrication; pure in alTannukhi alDin Sayif uncle paternal avert To all. after Druze a was he problematic; hi deotd oiaiy o e hi best their be to defense. believed solidarity importantly, deeprooted their more and maintained among Druze arise the notwithstanding then, and would now every feuds bond family and primary Clannish them. the became the Religion change, specificities. own their Amidst preserve to tried Druze monograph. this gleaned the be from can society, and Maronite. traditional their from missionaries the Christians local disengage was Jesuit to Church Maronite case, by The this Attempts side. in other the “Other” of investments identity the by heated when boundaries become groups oals epcal toe xoe t foreign to exposed those especially notables, result, noninitiated a among and Christianity to As conversion initiation. proper have undergone who philosophy not those community, the to of in even members inaccessible was basic faith the a entrenched , became faith Gnostic it A deeply identity. Druze their the of component of case the taqiyyaWhile outsiders. to faith their reveal never and (Continued from (Continued page 52from (Continued page the old status quo. status quo. old the seeing to return a administration; was expected have would they least new the War, Civil this in the “winners” as themselves in shared cannot that communities the within acrimony the and mutasarrifiiyya that 1860 of aftermath in to the solace admission, taking this claim than contending Rather their past. the “glorious” legitimized by it usurped “Other”, was hero their the Druze the gave factor, other any than “narrative”. as version Maronite the dismiss Druzes The Maronite Lebanon. Mount their of region Gharb the by in ‘Abay up mortem brought were “post emirs young the this that report sources Contemporary upbringing”. in of element truth no is There heritage. rightful their reclaim and Shuf the to return to able were they until Kisrawan the in the family of Khazin Maronite custody the to them entrusted children was mother his that story a the faith weaved They around life. myth adolescent’s a created they alDin’s dilemma this Fakhr ultraLebanese these ‘national nationalists to their Lebanese However, the struggle’. gave who one the was alDin Fakhr that claimed argues Husayn Abu they when Abdulrahim hero. national their as alDin Fakhr “remembrances” these the value to continue to common. in holds all which heritage will the together, live to desire the consent, actual the is other the L L I I A A M M (Continued from (Continued page from (Continued page The Druzes practice practice Druzes The between differences identity, social for As Social and Religious Identity Socialand Religious more alDin, Fakhr eulogizing that, Despite Druze the deny to tried Maronites The s hrdb ohr eiiu gop, in groups, religious other by shared is Service to isothersService yourentpayyour the for room sitt : : : : DDD D Nasab fearing for the safety of her her of safety the for fearing Nasab E E Z Z U U R R E E Z Z U U R R created a legacy of mutual mutual of legacy a created 525252) D@ D@ @ D D@ ) )))

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believer swears to have seen him wearing his his wearing him seen have to swears believer in predestination and reincarnation. With reincarnation. and predestination in belief rsn tms h nm o ‘ of name the times present y h Due bu h illustrious the about Druze the by at f hi gopes i cnrs wt the with contrast in groupness, their as of emotions, part and idea shared on based bonds y o ta yu il ie ni tn o will you ten until live will you that God by pronunciation of the Arabic letter letter Arabic the of pronunciation enemies. enemies. a their fending and horse white many a riding tunic red and battle or adversity in invoked hs at t flil cran oe ta of tis’a ibn biymut ma ‘ashra ibn that saying: popular The goal. role, that towards stage certain a a be but is span life fulfill Each God. will with unity achieving to soul earth his this dead on is He once being. human another in reincarnated and time his before dies one no that believe doctrine, this of aspects metaphysical non nor probe philosophical the not into the do who even community, the faith, in central initiates Druze most the the of of doctrines one and being reincarnation freedom their firm their from directly keep stem to believed is that creed a to became Courage identity. independent in a fight prowess military is their their to and testifies history observers Their image. self their many of symbol recognizable of admiration from arise. it should refutation, communal Druze immunity them allow would status elite Further, problematic. less faith of transition this made areas, mixed religiously over ruled they that fact The inconceivable. not was education, exchanged for a superior one upon death. death. upon one superior afor exchanged robe a just is body qamis the For roles reversed. today life; be next can the of in ‘servants’ leaders the be might the believe reincarnation, all who have social contact with them. Up till Up them. with contact social have who all by but Faith the of members by only not Druze is to utter utter to is Suffice personally. other each know to necessary them for not is it that extent an such to other create They together. Such group the action. the of by members to created intersubjectively men are impel symbols evoke and formations, emotions linguistic or the Abu relationships acts, of objects, ‘Sword’ Epistles people, whether the Symbols, Druze Faith. as addressed the is In Ibrahim attributes. a eulogize and his as tenacity and Ibrahim courage of and Abu symbol acknowledge Druzes fortitude all his exception Without relevant. becomes valiance, alTamimi, alMujtaba ih epan rz osqiu attitude obsequious ‘ The Druze leadership. Reincarnation towards battle. explain in might stamina Druze the give to fails never nine of age the at die never like the Christian Cross or the Muslim Muslim the or Cross Christian the like much “Other” the from off them mark to meant as is that boundary exclusive an perceived imposing as taken be be might it or identity can of sign dialect. neutral a It merely distinction. colloquial of a as mark Druze the by the retained still is it However, from disappeared poone as (pronounced Shaqra’s monograph, is the proper proper the is monograph, Shaqra’s Abu in found not when even mention of worthy Another quality that marks the Druze that Druze marks qualitythe that Another Druze courage has won the unstinted unstinted the won has courage Druze In the context of courage the myth created myth the courage of context the In worn by the soul at birth; it is might be might is it birth; at soul the by worn ... . M M O O C C M M O O C C a bubrahimya

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position within Modern Lebanon was by no no by was Lebanon Modern within position E.I. becausemost troops of his were Christians, and his Français le dans Levant XVIIIau siècle cameand established themselvesthe region”. in Ist II. KamalSalibi, “The Secret of the House of Ma`n”, turbansand fine muslin beltswith preciousinlays, a elucidatedthe ancestral lineage of the Ma`ns. He See:Kamal Salibi, “The Buhturids ofthe Garb: Medi Makarius); 61; SamiMakrem, Studiesand I. Tauris, B. 1994), (hereafter: Fawaz) to the events to of 1860 byis Ussam Makdisi, Shaqra(author), Hussain Gahdban Abu Shaqra, narrat 1861 Patriarchand Maronitehistorian Istifan Dwayhi com AbuShaqra, 25; Qasatly, a contemporary Christian Makdisi,64. See:Fawaz, 1820. AbuShaqra, 8; Makdisi, 2627. AbuShaqra, 33. 1994),19. LeilaFawaz, askwhether the insurgents were Christian or Druze. Husayn,“Khalidi on FakhralDin in in 2 See: 2 Tarazi Fawaz, (Amatur,Lebanon: bythe author, n.d.), 13, Intro InformationService, 1966). Authorized facsimile; o what we want to do and who we want to be. webe. who and wantdo to wantwe chooseto what to free are we and lifestyles; social and narratives, roles of of set a set revise create, and We maintain a life. community’s it a of account is an is but nor moment, a of static; characteristics observable or inherited not is Identity down. pin to is it concept a difficult Hisfamily belongsthe Junblati to politicalfaction response to increasingly sophisticated sophisticated increasingly to challenges. in formed was response identity their which defiance; in and stages resignation anguish, their with dreams together achievements their their in pride hopes, retain and They one. easy an means Inmidthe of the 19 Berkeley, 1993. See: NejlaAbu Izzeddin, See:Robert Haddad, 1 1 AbuShaqra elucidates the events led that to thees Makarius, 116, 119. AbuShaqra, 3743. Bahsir. Bahsir. Both parties blamedthe emir for hasty his ex Ottoman Lebanon ShahinMakarius, ed. Ni‘manQasatly speaks of Maronite Druze cooperation ornamental Qur’an. Qur’an. ornamental de de soiela en Syrie et Liban AbuShaqra, 35 36. Makdisigives an extensive analysis of this subject AbuShaqra, 1316; Ni‘manQasatly speaks of a jointM AbuShaqra, 5. feudalismthe European in sense. sabiq Theterm AbuShaqra, 13. 505, 104, 531. harakaalthaniya ‘Atif‘Imad, Bu Makdisi, 75. Makdisi, 7880. ofSyria 18311914”, (Ph.D. dissertation,American WilliamPolk and Richard Chambers,edi., 1982), 58. Salibi, AbuShaqra, 33. personificationof theUniversal or Intelligen Mind For the For role of Lebanon in the international silkt AChristian contemporary Ni‘manhistorian Qasatly re Qasatlyspeaks of Druze solidarity especially durin AbuShaqra, 97; Makdisi refers them to as “The Devi University1920), Press, 66; Makdisi, 107, 111. IskandarYa‘qub Abkarius, See:Makdisi, 96117. AkramKhater, AbuShaqra, 103, 104. Universityof Chicago 1968), Press, 173. 76; 7981. 76; the For revolt of Tanius Shahin against of18581860 Kisrawan”, in Wallman, Ziyadeh, AbuHusayn, Myth Making, 6. AbuHusayn, Myth Making, 2. Onthe subject of Aboutthe role ofChristian missionaries, see: Makd Identity”Craig in Calhoun, ed. 1860 altaqsim 1860 wal fitan alta’ifiyya Itstrange not is for Abu Shaqra describe to them a AbuIzzeddine, 221. HeritageFoundation, 2004), 213224. Salibi, DeSacy, Acopy of letter that was dispatched bythe Greek Bi Ernest Renan ascription ( Andersonspeaks of ethnic groups as active creators AbuHusayn, Myth Making, 2 andGibson). SamiMakarem explains that reincarnation is a doctr (Paris: Imprimerie (Paris: Royale, 1838), 2:227259; Abu Iz theletter see: Charles Henry Churchill, See:Margaret R. Somersand Gloria D. Gibson “: Rec LittleBrown & Co., 1969); SandraWallman, ed. AbuIbrahim is popularly addressed as the on Origin and Spread of ationalism womenand children in battle. What indeed is stran ofthe letter was publishedin the London or biologicaltraits. See: Barth,Fredrik, ed., Robin Bidwell,(Reading UK Garnet : Publishing, 186 evolutionas conceived bythe Soul( is also is marked bythe recognition from others of a g groupwhose members identify with each other, usual AbuIbrahim was one of the three original 1974),5358. Describingthe battleof Dair alQamar Abu Shaqra us Makarius, 86. AbuShaqra, 108109. haveserious repercussions on theDruze. Salibi, Isma`il, (hereafter,Isma‘il, horrendousmassacre the of like which modern Lebano Theanthropologist Barth was a pioneer in thisappro theoriginal propagatorsof the appendixII The 198. convent AbuShaqra, 146149; Munir Isma`il, “ See:Bu ‘Imad, 261. See:Fawaz, 169192. AbuShaqra, 100101. Makarius, 241. AbuShaqra, 115131. See:Abu Shaqra, 109117, 125, 129, 130131; Makdis mentwo from the opposing Yazbaki faction. See:Abu not it for [my] integrity as a historian”. Ironical Luban fi tarikhihiwa turathihi AbuAbbas Husain Ghadban Abu Shaqra (1835?1903) wa 2 , (London: , Centerfor Lebanese Studies and I. Ta B. here on earth. )and the fifth was Baha` alDin, the Follower( nd alnafs The Modern History Edition, s.v. “Fakhr alDin”, byKamal Salibi. Modern History Lubnan, Lubnan al‘ahd fi alma’ni, Expose muqati`ji I I , , 3 3 . . 5 5 V V I I , , 3 3 . . 5 5 V V Ethnicity Ethnicity Work at

Conclusion The struggle of the Druze to maintain their maintain to Druze the of struggle The how demonstrate ‘identity’ of Explorations

Modern attribution Endnotes ); then MuhammadWahb b. alQurashi, the Word ( AnOccasion forWar: Civil Conflict in Lebanon Daand , Qu’estce , qu’une nation She MarriedSilk AlUsra 388. , 2:249. , taqiyya , (the , first and second outbreak of hostilities). S , (Berkeley: , University of California Press, 2000), in this in context refers the to specificities of the Lubnan th

century, out offilatures 44 33 were owned byChris Syrian Christians Muslimin Society AnOccasion War: for CivilConflict in Lebanonand Madhbahataljabal: hasr allitham ‘an nkabat alSh , 48. , , 119. , ),mutual recognition and mutual ascription. See: B

alakadiyya among the Druze and other Islamic sects see: Sami The Druzes ). , (Beirut, , 1913), 216235;Dominique Chevalier, The The Lebanon in Turmoil: Syrian and the Powers in 186 , Introduction, , xxi. Asian and Asian AfricanStudies . Muwahhidun Lubnan fi ‘ahd Lubnan fi alumara` altanukhiyin

da’wa Dair Social Theoryand the Politics Identityof , 35. , , 2 vols., 2 , (Beirut :

Apologyas History”, Mashmousi is in thedistrict of Jizin on the border , , in . Cosmic . ranks were attributed byHamza this to hier , (Leiden: , Brill, 1984), 5986, (hereafter, Abu I 297. , ( , Mukhtara, Lebanon: , trans. , Ida Snvder, CalmannLevv, (Paris: 1882), 2 , (New , York, Caravan,1977), 56, (hereafter, Salibi The DruzesThe and the Maronites , (Paris, , 1911); Akram Khater, Lubnan

Jabal Lubnan `ahd fi almutasariffiyya bubrahim . (London: . Verso, 1983); 3747. Times da’is Beginning of Modernization in the Middle East inthe

, would , beinvalid. See: SamiMakarem, Culture Sectarianism: of Community, History and Viol Ethnic groups boundaries: and the social organization E E U U S S S S E E U U S S S S ly,the narrator,whose family was of the Junblati on September 1860. 17, See:Abu Shaqra, 57; 54, (missionaries) who form the hierarchy five of the , , 361376. radesee: MuhammadKalla, “Role of foreign trade in EthnicityWork at drew to attention theconfused accounts that relate ; Caesar ; E. Farah, tablishmentof the s formidable s combatants displaying exceptional cour . . See:Makdisi, Chapters I and 4. the Khazin ce( International Journal Middleof East Studies duction,(hereafter, Abu Shaqra). asopposed to theYazbaki faction. details For of h ifanDuwayhi, gtimes of war. Makarius, 78. ; Druzes ; invoke stewards and attendants Maronites.They rode hors MarkazalHariri alThaqafi gefor is theirenemies describe to themsuch. as S isi,124127. of their groupness, a processwhich hedescribed as roup'sdistinctiveness and bycommon cultural, lingu nd carried nd jeweledrifles. They churches… built Miss See:Makarius, 66. riginally presentedat the author's thesis (Ph.D.), Universityof Washington, 1969); Paul Masson, inewhich on Historian, collaborates this statement.Makarius, shopSophronius, Bishop of Tyre and Sidon, to his c allahiq achto ethnic identity. An ethnic group, asunderst ecution.According Qasatly’s to testimony never it zeddin, 104; Makrem, mentsfurther that under FakhralDin “Christians c l’s work”, l’s 118146. Makdisi, aevalLords of and Beirut of ,” lythe on basis ofa presumedcommon genealogy or anc edthe term “massacre” for the firsttime. He comme or;Árif Abu Shaqra,ed., A laimingthe Epistemological “Other”: Narrativeand S al‘aql 2;reprint edition, 1994), 158; Abakarius, ports about ports Maronite malicious intentionstowards t Shaqra,115134; Makdisi, 118145. , vol. , 2(1966), 77157; Adil Ismail, “ i, 137138. i, prior 1840. to See: Makarius,6566. n had n never seen. My penrefrains from recording thi

aroniteDruze insurgency against the emir following AlAbhath,

uris, 2000); uris, the most recent work and one that prese , (Princeton: , Princeton University 1970), Press, 27 ). See: SilvestreDe Sacy, ). Nextin rank was Isma’il alTamimi Abu – Ibrahim s borns the in village Amaturof the in Shufregion o alDaralTaqadumiyya muqati`ji

alkalima notables ofMount Lebanon. It should not beconfuse ee:Abu Shaqra, 3776. Tawhid Tarikh Tarikh alazmina , (London: , Macmillan, 1979), Introduction. 1 1 ya

XLI(1993), Khalid 3; Ziyadeh,“ (hereafter, Makdisi). qa`imqamat The PoliticsThe of Interventionismin Ottoman Lebanon,18 mascus in 1860

, (Beirut: , DarSadir, 2000), 4967. She Married Silk underthe Turkish rule1840 from 1860 to bubra him – 1 1 1 1 1 1 family `Ajaltun in see: Yehoshua Porath,“Peasant ,(Oxford: Blackwell,1994), 3899, (hereafter, tians.See: Fawaz,23. 22, Gaston Ducousso, is is based.Without this belief,the whole idea of ma ).The fourth was SalmanalSamurri the Antecedent enedictAnderson. Damascusin 1860 am The Ville et Ville travail enSyrie XIXdu au XX siecle Makarem, , , 2 : 18611915”, : in , 1993), , I:287338. nd

at theslightest signs hardship. of Druze Faith lharakat filubnan ila ‘ahd almutasarrifiyya andrefers to them as: edition, (Beirut: 1983), 66, (hereafter, , ed. , ButrusFahd. 3 0 The DruzeThe Faith, ,trans J.F, Scheltema,(New Haven, Yale , (New , York: Centerfor Lebanese Studies, zzeddin). ––– , 1989), , (hereafter, 259, Bu ‘Imad). Exposela de religion Druzesdes s of s the Hostilities Shuf. that in region would , (Ann , Arbor UMI Mich., Dissertation Altaqiyya fil Islam archyof superior 6. , , J Modern History `ahdalfawda wal idtirabat 1840 , (London: , Centerfor Lebanese Imagined Communities. Reflections , 13, 13, , 58. JJJ 4(1973), 272287. Salibi Lubnan, faction, blamesthese atrocities on ineteenthCentury The The Lebanon in Turmoil hudud ence in ineteenthCentury E E N N U U of culture difference E E N N U U For the full translated of text the ancestry of Fakhr alDin Histoire Commercedu Universityof California at is is lifesee: Yusuf Khattar Abu ee: Makarius, 88; 216217. (New York: Caravan Books, 65, 67, 65, 75. theEconomic development oodin this context, a is Lubnan fial‘ahd alma’ni Arabica rd ageand decency towards eswith saddles, wore involving three stages: self alharakaaluwla crossedanyone’s mind to ouldraise their heads high edition, (Beirut: n.d.), (dignitaries or limitaries), istic,religious, behavioral vol. I, 383440, ongregation.A translation ionariesfrom Europe heDruze. Makarius, 75 nts: “This nts: was a , (Beirut: , Druze hudud ). s tragic s mayhem were ocial Constitutionof ; AbdulRahim ; Abu the death of Shaykh ntsa new percpective estry.identity Ethnic 8 (1961). 8 , , introduction by fMount Lebanon. . Hamza . was the – the – universal , (Chicago: , 1 1 0 2

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Let’s also highlight some (philosophers) who regard themselves as exponents In this milieu of ideologies & events that will inevitably of logic & demonstration & the Sufis (mystics) who governments the “Call” to the knowledge enable the rise of Islam. claim that they alone enter into the presence & of God as One” went out from Cairo. Ibn possess vision & intuitive understanding.” The Romans destroy the “House of God” at Sina reports that his father & brother Jerusalem in 70 CE. responded to the “Egyptian Call” of the Ismailyyis. Our understanding of longterm accountability is His doctrine of ‘Aql alkulli’ based on neoplatonic reflected in how we visualize “progressive Constantine adopts Christianity for his own philosophy paralleled that of Hamza’s Call to revelation” . I have dwelled on five of the seven purposes in 313 CE. NeoPlatonism thrives Oneness with its claim that the First Emanation is cycles when the “Word” is documented. In the in Alexandria after the works of Plotinus the Universal Mind. Having mentioned this Hikma each of the seven is identified with a become available in Greek. philosopher, I want to introduce you to a term that proclaimer (natiq) & a founder (assas). A chart will The Roman Church & the Byzantine Church we have yet to mention, which is “”. I help us grasp the continuity of the essence of this are conflicted over doctrine & authority. will define it as “a system of thought that proposes spiritual evolution: Rome is overrun by barbarians in 410 CE. direct contact with divine principle in order to gain The Sasanian (Zoroastrian of Persia) & spiritual insight superior to empirical knowledge.” CYCLE PROCLAIMER FOUDER Byzantine (Christian of Anatolia) Empires Now, doesn’t this sound a lot like “heart 2 Noah Shem are depleted militarily after warring together knowledge’? Intellectually, “theosophy” is a better 3 Abraham Ishmael over decades (500600 CE) characterization of Oneness than “religion”. Just 4 Moses Aaron

as philosophy leads us to a first principle & to the 5 Jesus Peter (+) None of the Monotheistic Religions had ever necessary One , theology leads us to the Unity of 6 Muhammad Ali been comfortable with philosophy because they God or the One before which there is nothing. perceived reason as a threat to faith . Said In the 13 th century in Muslim Spain, ibnRusd differently, heart knowledge & head knowledge In the 11 th century the intellectual activity in and ibn al‘Arabi gave the use of reason (the role seemed incompatible. theology shifts from Baghdad to Cairo where a of al‘Aql) a boost, arguing that philosophy and rival “House of Knowledge” is established under theology are compatible. I’d like to quote ibn al In 700 CE Arabic becomes the official language the sponsorship of the “boy” Caliph alHakim in ‘Arabi from an English translation: of the expanding Muslim Empire. The Sanskrit the alAzhar Mosque. Its’ provost is a Persian by numbering system & astronomy are imported the name of Hamza who is the same age as al “Do not attach yourself to any particular from India. Greek & Aramaic works of Aristotle, Hakim. He is designated the Leader of the creed exclusively , so that you may disbelieve Plato & Porphyry are translated; all fuel for “new” Egyptian call. One needs to remember all the remainder; otherwise you will lose civilization to make a giant leap forward. The that this was NOT the first “call” to be issued by much good . In fact, you will fail to recognize Middle East is poised to begin a wave of the Ismaillyyi. In fact, this new call had to the real truth of the matter. God, the intellectual activity that reaches a crescendo in undergo a hiatus one year after it began because omnipresent and omnipotent, is OT limited the 9 th Century with the establishment of “The it became confused with previous calls. by any one creed for He says, “Wheresoever House of Wisdom” in Baghdad. The first major you turn there is the face of God.” Everyone school of theology called the Mu’tazila is Let’s skip forward to the 12 th century when “ilm praises what they believe; their god is their founded & their views become dominant. My alklaam” (theology) overtakes the viability of al own creation, and in praising ‘It’ they praise research shows that the use of “MuwaHHidun” falsafa (philosophy). Because this discourse is a themselves. Consequently they blame the for the first time is applied to people holding survey, we do not need to dwell on the details of belief of others which they would not do if their views. The five basic tenets of their this transition. Suffice it to say that Ash’arite they were just, but their dislike is based on theology are: theology replaced the Mu’tazilite doctrines. A ignorance.” popular motto at that time became “bala 1. Oneness (TawHid) of God & man’s free will kayfa” (without reasoning “how”). The great So, do the Monotheistic religions worship the 2. God’s prerogatives & man’s responsibility Sunni theologian, alGhazali, put an end to same God? Do we worship the same God that 3. The intermediary position (between prerogative ijtihad (innovative interpretation) with his corpus they worship? I hope your personal Journey to & responsibility); this agrees with the The Incoherence of the Philosophers in 1104 CE. Wisdom helps you find a meaningful answer. I philosopher’s notion of “the golden mean” Until then the great Islamic thinkers considered would advise you, regardless of what you may 4. Injunction of right philosophy to be compatible with theology. He conclude, to remember that humans are all in one 5. Prohibition of wrong unseated the philosophers using the method of boat. There is only: One God, One Humanity, and One Spirituality. 54 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE EEE EEE E E If I thought If I die was tomorrow,to going I shouldne L L L L I I I I A A A A M M M M L L L L I I I I A A A A M M M M LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON LEBANON : : : : : : : : DDDDD D D D E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R D@ D@ D D@ @ @ @ D D D D@ @ E E E E Z Z Z Z U U U U R R R R E E E E Z Z Z Z U U U U R R R R W W W W W W W W E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O E E E E D D D D I I I I W W W W D D D D L L L L R R R R O O O O ...... M M M M O O O O C C C C M M M M O O O O C C C C today. today. ------

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(Continued from page 141414)14 ))) mixed marriage involves the status of young Druze to marry outside the faith. the nonDruze spouse and that of the The fact that this issue is raised at all serves to connect people across children. Until recently this situation indicates genuine care by the reform distances; and the recent success of Al was to the best of my knowledge minded members for the integrity of Fajr attests to the utility of positive role totally ignored by the religious the Druze community and an appeal to of modern tools in promoting establishment and the sectarian courts reason and realism in handling this community relationships in marriage. in Lebanon. It was as though they and other issues of concern. If the were wishing it away. When it could no traditionalists would much rather keep However, notwithstanding all of the longer be ignored, the said courts their heads in the sand than come to attempts to facilitate marriage within more recently ruled that the children the fore with constructive alternatives the Druze community and discourage from the marriage of a Druze father then that would constitute a major error marriage from outside the community, and a nonDruze mother can be as the erosion will continue unabated we all know that marriage across considered as Druze and thereby in the status quo posture thus far. religious boundaries will continue. In included in the family registry. The fact it is likely to increase with the reverse however is not true thereby While it is intuitively accepted that integration of more and more Druze denying the right of the children from marriage between two people who families into the global scene. Many of the marriage of a Druze woman to a share the same heritage is likely to us have witnessed in our lifespan the nonDruze man to be registered as have more support from both sides, weakening or abolition of racial Druze. This is more in keeping with the and therefore is more likely to barriers, gender barriers, sexual patriarchal traditions of the East than succeed, the reverse has not been discrimination, slavery, and the teachings of Tawhid which preachs proven. To the best of my knowledge, discrimination based on medical strict gender equality in marital marriage between Druze men and non conditions to name a few. The pace of situations. Moreover, neither Lebanon Druze women did not show that the change has been slower in the East nor any other Country in the Middle majority of such marriages adversely than in the West but change is coming East allows civil marriage, as all affected the commitment of Druze men anyway and it is irrevocable. The marriages must be performed through or their progeny to the Druze Druze must deal with the question of sectarian courts. Couples seeking to community. Moreover we all know mixed marriages in marry across cases where many of these men were more realistic ways religious lines have and continue to occupy leadership than mere to either convert to positions in Druze organizations and denunciation or denial. one religion or leave the Druze community at large. Such Families who raise the country and get attachment to the Druze community their children in large married in countries would not have been possible without urban areas or in the where marriage can the whole hearted support of the non West must be be performed in civil Druze spouse, and her understanding prepared to deal with courts. Since there and internalization of what Tawhid is an outcome that they is no conversion really about. In many instances the may not have allowed by the nonDruze spouse has taken the lead anticipated. It is after Druze, wile almost in activities that promote and guard the all a result of a choice all the religions of welfare of the Druze with dedication that the parents made the nonDruze and generosity. Who is to say that a when arranging their spouse welcome mere accident of birth is enough to priorities as to where converts the include or exclude a person in the they live and how to passage could spiritual sense when we all admit that raise their children. It become a one way Tawhid encompasses a much wider is a well established sociological fact ticket to exit the faith. In the case of the circle than the tiny Druze dot on this that when the density of a population woman there is no other option. earth? After all, the calls to Tawhid falls below a certain level it becomes recurred since the dawn of human harder to maintain the purity of the One cannot but wonder how long awareness and the latest one of which social fabric. With few exceptions, the this situation can go on before the the Druze became standard bearers Druze at least in the West are Druze community realizes that such was selective in scope. Moreover the scattered over large areas making it grave defections cannot be sustained essence of Tawhid is embedded in all virtually impossible to hold onto by a minority that can ill afford to lose faiths according to the Druze inherited traditions. Thus much to the any member. What is more distressing scriptures. In fact, the Luminaries of disappointment of many parents mixed is that any initiative to deal realistically Tawhid were (are) present in every marriages are a fact of life and should and constructively with these issues is age and stage, often acting behind the be realistically addressed. met with accusations that such scenes in support of the growth of initiatives represent encouragement for (Continued on page 575757)57 ))) Beyond the parents in question 56 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE

EEE E actionourtouches inEvery on lives chord some that will L L I I A A M M And on what basis basis what on And (Continued from page 56 page from (Continued page from (Continued foresight when it took the rest of the the of rest the took it and when foresight justice of pinnacle the represent slavery abolishing with along and edict This ago. years thousand a Tawhid in the equality to gender of out injunction laudatory point to ready always are Druze The man. nonDruze a marries woman Druze a when intractable more whose authority? by and rest position a such does other children? the the on have of one ranks the from the parent of such an does exclusion of t impact kind a What identity? family cultural and her of s terms in e cost m considerable her o c that of if even husband the adopt heritage heartedly whole to willing is when she when feel rejection with meets to she spouse nonDruze the expect we of do How regardless circumstances. the entrance exit for way none one and a only impenetrable allows that an wall into not should morphed it have but posture dignified a of spared and proper a is This converts. to attract modes race the have in beliefs various religious marketing Druze the the themselves mentioned As earlier, Call. the opening and converts seeking from different totally is Druze the with lot their cast to chose be an should and mind. open heart they warm a fact with embraced In community grateful do. a should that least is the Tawhid of understanding own their association reached have who and Druze by the with energized genuinely are who persons such accept To into? born are they societies the of context in believers the within fact and way own their in Tawhid in are vast an race this that human in people reason of number to untold stand religions. it various Doesn’t the within Tawhid L L I I A A M M (Continued from page page from (Continued page from (Continued The question of mixed marriage is is marriage mixed of question The who believers genuine Welcoming : : : : DDD D E E Z Z U U R R E E Z Z U U R R D@ D@ @ D D@ 565656) ) ))) E E Z Z U U R R E E Z Z U U R R

W W W W FRANCE FRANCE FRANCE FRANCE FRANCE FRANCE FRANCE FRANCE FRANCE FRANCE FRANCE FRANCE E E D D I I W W D D L L R R O O E E D D I I W W D D L L R R O O Sunni Shehab family through through the of line family male the with Ma’ans Druze the of line female the of Shehab intermarriage Sunni the to 1697 in family Ma’an Druze Druze the from passed example for among Lebanon Mt. for governance of of seat The leadership. historical marriages acceptability many the mixed are for there precedents fact In marriages. mixed of springs off the be may leadership Druze of positions the that and marriage mixed surrounding occasions. charged situations emotionally such at arise marriages, not need that mixed in dead the moments on prayer of conduct the embarrassing surround Many tradition also. from this Druze came imported they the West Lebanon, the of to most immigrants Since law. the Lebanese is it choose; to theirs not is It Druze. as the registered be cannot courts sectarian following children the The irreparable. forever be may breach not If accepted with. start has to marriage such family gatherings immediate the other Druze if is That family. immediate these or the beyond at children sees conventions their seldom or couples One non Druze. a to marriage by children her of that and heritage religious her granted forfeits for woman Druze a that taken West the in almost even is it Thus subservient. takes become The women East and over the another. of is climate one patriarchal practice is theory and that thing in find we application life to daily comes it when yet And history. Druze in be and always should is it pride of source A measures. similar adopt to centuries world known The irony is that the rules rules the that is irony The ... . M M O O C C M M O O C C

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ContinuedContinued ContinuedContinued ContinuedContinued ContinuedContinued challenges that they can no longer longer no can away. wish or ignore they with that faced challenges the are with Druze the or marriages, Tawhid mixed to from arising challenges ongoing Call the of that realities control. one’s any beyond are to the approach outside productive a for appeal marry an rather be but to community way youth for encouragement Druze no an as in construed this should Again discussion ones. endogamous from than marriages mixed from children at directed be should In attention heritage. more fact that in children to the desire raise parents the if and Druze, a is parents their of one either when birth would by Druze of requirement the children fulfill then The restriction. such no has Muwahhid a be To birth. of act the an through be only can Druze to a be to allegiance that considering Muwahidoun welcome fellow as them make their and community gain to Druze the for be would spouses Druze definitive faith. of articles the in than traditions Druze a the in more is It include issue. the this on position not knowledge do my writings the of to And best longer threats. no such to people respond young than and harm good, and more family causes from community estrangement and not threats does of use it The problem. and the solve afford the ill that can Druze bleeding the accentuates It counterproductive. is heritage religious their from progeny a their and female or as marriage conditions. male Druze the bans forever that taboo mixed with realistic Dealing and historical marriages of light the in reconsidered mixed be to need surrounding rules case the the establishment. religious by equally being treated not are from people far of However terms rituals. in Druze simple other and prayers treatment equal expect In would history. one equalizer, great the is death, rest the Maronite and Christians to converted Shehabs subsequently ruling The Shehabs. Sunni I I , , 3 3 . . 5 5 V V I I , , 3 3 . . 5 5 V V vibrate in vibrate eternity. Thus whether dealing with closure closure with dealing whether Thus non the to approach realistic The rigid the that apparent becomes It

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He said: “Between my eyebrows, ride eyelids that are afflicted by worry.” When N’aima spoke about truth, he I have a third eye without which I would be pointed out that the original truth lies in the blind.” In order to get to this knowledge and Mikhail N’aima drew upon Arabic soul. “ He who has no guidance from his soul is to achieve freedom, man has to overcome literature and was especially influenced by lost,” he said. He viewed love as the law of certain obstacles, according to N’aima. These the old poet Abul Ala’a alMa’arri. N’aima existence. He wrote: “The elements of the obstacles include: wrote: “I saw a funeral procession pass by universe are four: ‘L.O.V.E.’ and they are my window, and I said ‘May God bless his or combined by the individual’s component of 1. Sharp tongue. “Better to be bitten by her soul.’ Then a wedding procession passed ‘I.’” teeth than by a tongue.” by and I said, ‘May God bless him and her.” This was inspired by AlMa’arri’s poem in His philosophy eliminated distance. 2. A desire to harm. (Addressing which he said: “Your neighbor is the one that is close to you smokers), ’aima said, “If you have in heart,” he once wrote. “Whenever I put my to smoke, then use incense smoke.” I have no gain on my creed and faith; hand in a hand I had not touched before, I would say, ‘Praise be to God,’ for a new start 3. Anger. “Anger is the spume of the The lament of a wailer, or the chant of a that might cleanse his heart, at least one fire of ignorance,” he said. “I was singe. time.” angry for the sake of righteousness, but For the voice of mourning is similar, if His philosophy promoted forgiveness, righteousness became compare for “there is no defense of love other than angry with me.” forgiveness.” He stressed: “Love that does To that of the messenger of good tidings not forgive masquerades under a false name.” 4. Love of money. “He who in every corner. hoards money is an empty According to N’aima, love is protected safe.” Then, N’aima said: “The dead are but by peace. “There will be no peace on earth the soil of the living,” which was clearly until peace overcomes the last armed N’aima saw the image of God in the inspired by AMa’ari’s line in the same soldier.” He believed that life is an universe. He said: “Space is a giant egg and poem: everlasting cycle that is also indivisible. Give time is its crux.” He added: “(It is) an egg me a drop of water and I will give you a sea.” within an egg, within an egg, all the way Tread gently with your steps, for I down to infinity. But, the pollen of believe About happiness, N’aima said: “The root everything is God, and that is the Universe.” of pleasure lie in agony and the roots of He believed that man is the image of God. “I The face of earth is none but these agony are in pleasure, but happiness has no wonder how a believer in God can curse His bodies (of the dead). roots.” However, man’s endeavor to obtain image and His example.” The members of Pen Society, happiness can be fruitful only in knowledge, He believed that man owed his greatness particularly N’aima and Gibran, were because knowledge alone is the key to proponents of romanticism in calling for self existence, he argued. “I knew; I wanted, and to this image of God. “I have known ignorant people who claim to be knowledgeable, fools expression of spiritual experience, affection so I conquered fate,” but, “I was ignorant; I for nature, and love for the motherland. They rebelled, and I was crushed.” N’aima who claim to be wise, lowly people who claim to be superior, and poor people who all seemed to share a sense of melancholy believed that man learns when he errs and and rebellion and they believed in the that erring leads to pain. As for knowledge, it claim to be wealthy. Yet, I have not seen a human being who claims to be a human.” oneness of life and unity of mankind. A is the faith that rests in the heart. The mind is certain similarity could be discerned between imperfect, according to N’aima. In fact, it is the intellectual makeup of the ideology of “your most ignorant (part),” he proclaimed. The bible had an influence on N’aima. “It is an act of courage for a person who has a those émigrés and their attitudes after they The senses too, can belie the truth. “How left their homes, for one reason or another. It many sounds have passed through my ears, right to remain silent,” N’aima said. According to N’aima, Jesus Christ has seemed inevitable that they would experience sounds I did not hear? How many voices a severe cultural shock and alienation in the have I heard, but never with my ears?” preached selfdenial and conquest of desire. In N’aima’s words: “Freedom is a unique tree face of complex traditions of big cities. No N’aima also wrote: “It is through faith which grows upon a unique tree called doubt some of them did experience this kind that we reach eternity.” To him, faith understanding.” This is very similar to the of feeling, and so they kept their own represented life. “For atheists, cradles are Biblical: “Know the truth, and the truth will traditions and devotion to the Arabic graves, but the graves of believers are set you free.” language and culture. Some of them refused cradles.” He did not concern himself with to abandon the , or the waterpipe, or the analysis of faith. He once wrote: “I have N’aima was also influenced by large mustache. They stuck to their original broken my pen twice: once when I tried to traditional proverbs and old words of customs and culture and practiced their own analyze my belief in God, and the other time wisdom. For instance, he said: “A lesson traditions on all occasions, whether when I tried to analyze my belief in God, and would not be lost if it were a lesson to the celebrating or mourning. 60 www.DruzeWorldwide.com HOME OF AL FAJR THE DAW DRUZE ITERATIOAL MAGAZIE

ا ا ن واء ا ر ا واء ن ا ا إ وم رھ ، ، رھ وم إ . EEE E ا ا ذ و ت ول ول ت و ذ ا ا ات ھه ار ده Nasser Nakour Nakour Nasser او ات ھه ھ و ھ ھه ات او L L I I A A M M L L I I A A M M YYY Y A friend of mine forwarded me the me forwarded mine of friend A our sentiments. sentiments. our expressed you of enjoyed Both poem. Hamadeh's but Kurdab Celia issue and comment your whole reading the read did I not with. begin to organized was it why of vision the lost has ADS The only youth. the not Druzes all of mind the speaking aaie su #9 Issue Magazine Halime: Mr. Dear USAConnecticut, درره و درره ان. و ا أن ا ھه ھه ا أن ا و ان.

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Houston, Texas, USA Just wanted to thank you for the opening Hi Shauki, paragraph of your latest magazine… regarding A quick note to thank you & Sarah on the how the ADS Conventions have become cost outstanding latest issue of Al Fajr The Dawn. prohibitive due to many held at luxurious Obstacles are many, but your leadership in recognizing them, is inspiring. hotels and all. I couldn't agree with you more. Omar Faraj We are behind you , best of luck moving forward. Firas Hamdan San Francisco, California

We had the honor to attend the Wedding of our Dear friend Dana Rawdah &Tarek ElEl----AchkarAchkar This last summer in Lebanon Congratulations! Wishing you both a long & happy life together.

Al Fajr The Dawn is a free epublication for everyone which we voluntarily put together. We are receiving a few requests for a paper copy of the magazines, if you would like to have a hard copy we will do a special order for you only to cover the cost. To order a high quality copy with all pages in full color : Send your check with the Issue Number you are ordering (see website for Issue #). We provide this as a service for those who want it . Please allow 46 weeks after your check clears for delivery .

When ordering please include: Cost: $35 USA & CANADA, $50 INTERNATIONAL Full Name: ______Cost includes high quality color printing, postage & mailing. Full mailing address: ______Make your check payable to: SHAUKI HALIME ______Country: ______Mail to: Shauki Halime Phone number: ______Box 861561, Email address: ______Los Angeles, California, 90086, USA Issue # Ordering: ______

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