Lebanese Shia Muslims
Total population | |
---|---|
~1,800,000 | |
Languages | |
Vernacular: Lebanese Arabic | |
Religion | |
Islam (Shia Islam) |
Part of Lebanese cedar ) |
Lebanon portal |
Lebanese Shia Muslims (
Today, Shia Muslims constitute around 32% of the Lebanese population,
History
Origins
The cultural and linguistic heritage of the Lebanese people is a blend of both indigenous elements and the foreign cultures that have come to rule the land and its people over the course of thousands of years. In a 2013 interview the lead investigator, Pierre Zalloua, pointed out that genetic variation preceded religious variation and divisions: "Lebanon already had well-differentiated communities with their own genetic peculiarities, but not significant differences, and religions came as layers of paint on top. There is no distinct pattern that shows that one community carries significantly more Phoenician than another."[12]
During the Iron Age, the Bekaa was dominated by the
During Roman rule, Aramaic became the lingua franca of the entire Levant, including what is nowadays known as Lebanon, replacing spoken Phoenician on the coast. Meanwhile Greek was used as language of administration, education and trading. It is important to note that most villages and towns in Lebanon today have Aramaic names, reflecting this heritage. However, Beirut became the only fully Latin-speaking city in the whole East. On the coast, Tyre prospered under the Romans and was allowed to keep much of its independence as a "civitas foederata".[14]
On the other hand, Jabal Amel was inhabited by Banu Amilah, its namesake, who have particular importance for the Lebanese Shia for adopting and nurturing Shi'ism in the southern population. The Banu Amilah were part of the Nabataean Arab foederati of the Roman Empire, and they were connected to other pre-Islamic Arabs such as Judham and Balqayn, whose presence in the region likely dates back to Biblical times according to Irfan Shahîd.[15] As the Muslim conquest of the Levant reached Lebanon, these Arab tribes received the most power which encouraged the non-Arabic-speaking population to adopt Arabic as the main language.[16]
Early Islamic period
The spread of Shia Islam in Lebanon was a complex, multi-faceted phenomnon over a few centuries. By the time of the Islamic conquest, Jabal Amel was an ethno-linguistic hybrid which included the tribes of Amilah and Judham as well as Hamdan émigrés,[17][18] and non-Arab communities.[19] According to Irfan Shahîd, the pre-Islamic tribes of Amilah and Judham were part of the Nabataean foederati of the Romans, whose presence in the region dates back to Biblical times.[15][20] Banu Amilah, according to tenth century historian al-Tabari, were also affiliates of the Ghassanids who supplied troops to the Byzantines.[21]
During the early Islamic period,
In Syria,
Shiites also had a strong presence in certain areas in northern
Mamluk period
By the early 14th century,
Between 1292 and 1305, the Mamluks carried out a series of punitive expeditions against the Shia population of
Under Ottoman rule
After the conquest in 1516, leading Shia families in
For most of the period, Shia-populated districts were governed by Shiite multezims, who frequently refused to contend the authority of the Ottoman Sultan and remit tax money. This lead the Sublime Porte to occasionally invoke Ebussuud Efendi's fatwa and to castigate them as Qizilbash heretics.[49][39] According to Stefan Winter, however, the Ottoman authorities saw the Shiites neither as connected with the Anatolian tribes nor as supporters of Safavid Iran.[49] Per Kamal Salibi, Shia-populated districts were regarded with suspicion during the Ottoman–Safavid wars, and iltizam was relayed to rival families in an effort to leverage their power base against the Shia.[50][51][52]
According to Winter, contemporaneous Shiite sources describe a 'Shia golden age' before 1781, concurrent with political power over large swaths of the Syrian coastal highlands and the building of elaborate religious libraries.[49][53][39] Jabal Amel greatly benefited from the foreign demand for dyed cotton at the time, and by the 1750s the area provided more tax revenues than Mount Lebanon.[54][5] By the late 18th century, Shiite influence much diminished in favor of an increasingly powerful Maronite-Druze alliance, which reached heights under the Sunni (and later Maronite) Shihab dynasty. The regression amplified in 1781 following the death of Nasif al-Nassar in battle against Jazzar Pasha, who brought Jabal Amel under his suzerainty, concurrent with the earlier fall of Shiite multezims in Kisrawan and North Lebanon.[39] According to Comte de Volney, no more than 500 Shiite families had survived Jazzar's rampage at the time of his visit in 1785.[55] Jazzar's victory effectively brought an end to Shia autonomy and prosperity. According to Tamara Chalabi, these events would persist in the collective memory of the Shia of Jabal Amel well into the early 20th century.[56]
Relations with Safavid Iran
During this time period, Shiites built particularly close ties with the
French mandate period
With the Ottoman withdrawal in 1918, the French entered
Following the official declaration of the
The armed effort was paralleled by the nonviolent resistance movement led by Abdul Husayn Sharafeddine since 1919, who demanded US support for Syrian unity during the King–Crane Commission visit. This angered the French, who encouraged an unsuccessful assassination attempt against him. Sharafeddine strongly denounced sectarian hostility as it only gave purpose for the French military presence. During the famous the conference of Wadi al-Hujayr on 24 April 1920, he called for the protection of Christians.
The Christians (Nasara) are your brethren in the country and in destiny. Show to them the love you show to yourselves. Protect their lives and possessions as you do to your own. Only by this can you face the conspiracy and put an end to the civil strife.[45]
This period of unrest ended in 1921 with a
What the Shi'ites did for the Christians in the south will be cherished in our hearts for as long as Lebanon and the Christians remain. What happened should be written in gold. Long live Lebanon, Long live Lebanese unity and long live the Shiites.[45]
The region experienced a decade of stability following the revolt. Shiites had become largely accepting of Greater Lebanon for sectarian and non-sectarian reasons, and the establishment of the Ja'fari court further strengthened communal ties and validated a sense of particularism otherwise denied under the Ottomans.[46] Consequently, the establishment of Ja'fari shari'a courts during the French Mandate period in Lebanon complicated the understanding of citizenship by intertwining it with sectarian identification, while also reinforcing sectarian divisions within the legal and political framework of the nation-state.[64] Instead of armed rebellion and uprisings, protests and civil strikes in Shia areas became the medium to protest French policies and tobacco prices.[46][45] Shiites were later active in providing ammunition, manpower and assistance to Palestinian rebels during the 1936–1939 revolt in Palestine, which was co-administered from Bint Jbeil.[45]
Education
In the 19th century, Lebanon saw dramatic changes when missionaries started establishing schools throughout the country. While the
During the 1920s and 1930s, educational institutions became places for different religious communities to construct nationalist and sectarian modes of identification.[65] Shia leaders and religious clergy supported educational reforms in order to improve the social and political marginalization of the Shia community and increase their involvement in the newly born nation-state of Lebanon.[66] This led to the establishment of several private Shia schools in Lebanon, among them The Charitable Islamic ʿĀmili Society (al-Jamʿiyya al-Khayriyya al-Islāmiyya al-ʿĀmiliyya) in Beirut and The Charitable Jaʿfari Society (al-Jamʿiyya al-Khayriyya al-Jaʿfariyya) in Tyre.[66] While several Shia educational institutions were established before and at the beginning of the mandate period, they often ran out of support and funding which resulted in their abolishment.[66]
The primary outlet for discussions concerning educational reforms among Shia scholars was the monthly Shiite journal al-'Irfan, founded in 1909. In order to bring their demands (muṭālabiyya) to the attention of the French authorities, petitions were signed and presented to the French High Commissioner and the Service de l'Instruction Publique.[67] This institution – since 1920 headquartered in Beirut- oversaw every educational policy regarding public and private school in the mandate territories.[63] According to historian Elizabeth Thompson, private schools were part of "constant negotiations" between citizen and the French authorities in Lebanon, specifically regarding the hierarchical distribution of social capital along religious communal lines.[68] During these negotiations, petitions were often used by different sects to demand support for reforms. For example, the middle-class of predominantly urban Sunni areas expressed their demands for educational reforms through petitions directed towards the French High Commissioner and the League of Nations.[69]
Sayyid Abdul-Husayn Sharafeddine believed that the only way to ward off foreign political influence was to establish modern schools while maintaining Islamic teachings. In 1938, he built two schools, one for girls and another for boys, at his own expense. However, the girls' school did not last long due to financial difficulties and traditional views, prompting Sayyid Sharafeddine to transfer the girls and teach them in his own home. The boys' school was known as al-Ja'fariyya, and was able to continue despite financial difficulties.[45]
Ja'fari shar'ia courts
In January 1926, the French High Commissioner officially recognized the Shia community as an "independent religious community," which was permitted to judge matters of personal status "according to the principles of the rite known by the name of Ja'fari."
On the other hand, the official recognition of legal and religious Shiite institutions by the French authorities strengthened a sectarian awareness within the Shia community. Historian Max Weiss underlines how "sectarian claims were increasingly bound up with the institutionalization of Shi'i difference."[73] With the Ja'fari shar'ia courts in practice, the Shia community was deliberately encouraged to "practice sectarianism" on a daily basis.
Sub-groups
Shia Twelvers (Metouali)
Shia Twelvers in Lebanon refers to the
The jurisdiction of the Ottoman Empire was merely nominal in the Lebanon. Baalbek in the 18th century was really under the control of the Metawali, which also refers to the Shia Twelvers specifically from the landmass that is modern Lebanon.[39] Metawali, Metouali, or Mutawili, is an archaic term used to specifically refer to Lebanese Twelver Shias in the past. The term was a way to distinguish the uniqueness and unity of the community. The term 'mutawili' is also the name of a trustee in Islamic waqf-system.
Seven Shia (Mutawili) villages that were reassigned from French
In addition, the Shia Twelvers in Lebanon have close links to the
Alawites
There are an estimated 50,000
Isma'ilis
Though perhaps somewhat better established in neighbouring Syria, where the faith founded one of its first
The syncretic beliefs of the
The semi-divine personality of the Fatimid caliph in Isma'ilism was elevated further in the doctrines of a secretive group which began to venerate the caliph
Due to official persecution by the Sunni
Once far more numerous and widespread in many areas now part of Lebanon, the Isma'ili population has largely vanished over time. It has been suggested that Ottoman-era persecution might have spurred them to leave for elsewhere in the region, though there is no record or evidence of any kind of large exodus.[85]
Isma'ilis were originally included as one of five officially-defined Muslim sects in a 1936 edict issued by the French Mandate governing religious affairs in the territory of
The
War in the region has also caused pressures on Lebanese Isma'ilis. In the 2006 Lebanon War, Israeli warplanes bombed the factory of the Maliban Glass company in the Beqaa valley on 19 July. The factory was bought in the late 1960s by the Madhvani Group under the direction of Isma'ili entrepreneur Abdel-Hamid al-Fil after the Aga Khan personally brought the two into contact. It had expanded over the next few decades from an ailing relic to the largest glass manufacturer in the Levant, with 300 locally hired workers producing around 220,000 tons of glass per day. Al-Fil closed the plant down on 15 July just after the war broke out to safeguard against the deaths of workers in the event of such an attack, but the damage was estimated at a steep 55 million US dollars, with the reconstruction timeframe indefinite due to instability and government hesitation.[92]
Geographic distribution within Lebanon
Lebanese Shia Muslims are concentrated in south Beirut and its southern suburbs, northern and western area of the Beqaa Valley, as well as Southern Lebanon.[93]
Demographics
Note that the following percentages are estimates only. However, in a country that had last census in 1932, it is difficult to have correct population estimates.
A census in 1921 put the numbers of Shiites at 17.2% (104,947 of 609,069). The last official census in Lebanon in 1932 put the numbers of Shias at 19.6% of the population (154,208 of 785,543).[95] A study done by the Central Intelligence Agency (CIA) in 1985 put the numbers of Shias at 41% of the population (919,000 of 2,228,000).[95][96][94] More recently, the CIA World Factbook estimated that Shia Muslims constitute 31.2% of Lebanon's population in 2022.[6]
Between 1921 and 1988, Shiites maintained the highest fertility rate of all communities, contributing to a rapid increase from 17% to 32%.[97]
Year | Shiite Population | Total Lebanese Population | Percentage |
---|---|---|---|
1545 | 97,692 | 256,574 | 38% |
1861 | 55,120 | 487,600 | 11.3% |
1921 | 104,947 | 609,069 | 17.2% |
1932 | 154,208 | 785,543 | 19.6% |
1956 | 250,605 | 1,407,868 | 17.8% |
1975 | 668,500 | 2,550,000 | 26.2% |
1988 | 1,325,499 | 4,044,784 | 32.8% |
2022 | 1,652,600 | 5,296,814 | 31.2% |
Genetics
In a 2020 study published in the American Journal of Human Genetics, authors showed that there is substantial genetic continuity in Lebanon and the Levant since the Bronze Age (3300–1200 BC) interrupted by three significant admixture events during the Iron Age, Hellenistic, and Ottoman period, each contributing 3%–11% of non-local ancestry to the admixed population. The admixtures were tied to the Sea Peoples of the Late Bronze Age collapse, South or Central Asians and Ottoman Turks respectively.[101] Genetic studies have shown that there are no significant genetic differences between Lebanese Muslims and non-Muslims.[102]
Notable Lebanese Shia Muslims
Baha' al-din al-'Amili | |||||||
Religious figures
- Muhammad Jamaluddin al-Makki al-ʿĀmili(1334–1385) – Prominent Shia scholar from Jezzine, known as "Shahid Awwal"/"First Martyr"
- Nur-al-Din al-Karaki al-ʿĀmilī (1465–1534) – Shiite scholar and a member of the Safavid court
- Bahāʾ al-dīn al-ʿĀmilī (1547–1621) – Shia Islamic scholar, philosopher, architect, and polymath
- muhaddith and compiler of Wasa'il al-Shia
- Zayn al-Din al-Juba'i al'Amili – prominent Shia scholar during the 16th century
- social reformer and leader of nonviolent resistanceagainst the French
- Amal movement, philosopher and Shi'a religious leader
- Abbas al-Musawi – Shiite scholar and former leader of Hezbollah
- Hassan Nasrallah – Shiite scholar and Leader of Hezbollah
- Ragheb Harb – Shiite scholar and leader of resistance in South Lebanon
- Mohammad Hussein Fadlallah – Spiritual Leader and Shia Grand Ayatollah, former spiritual guide of Islamic Dawa Party in Lebanon
- Ahmad Rida – Shiite scholar and linguist, compiled the first monolingual Arabic dictionary, Matn al-Lugha
- Ahmed Aref El-Zein – Reformist scholar, Arab nationalist and founder of Al-Irfan magazine in 1909
- Sadr al-Din bin Saleh – Shiite scholar and patriarch of the influential Sadr family
Political figures
- Nassif al-Nassar (c. 1750–1781) – Sheikh of Jabal Amel
- Henri Gouraudin 1923
- Tawfiq Hawlo Haidar – Lebanese revolutionary who took part in the Great Syrian Revolt (1925–1927)
- Adel Osseiran – Speaker of the Lebanese Parliament, and one of the founding fathers of the Lebanese Republic
- Imad Mughniyah– Hezbollah's former Chief of Staff
- Mustafa Badreddine – Former military leader in Hezbollah and both the cousin and brother-in-law of Imad Mughniyah
- Amal movementand Speaker of Parliament
- Sabri Hamade– Former Speaker of the Parliament and political leader
- Kamel Asaad – Former Speaker of the parliament and political leader
- Nabih Berri – Speaker of the Parliament and political leader of Amal Movement
- Abbas Ibrahim – Former General director of the General Directorate of General Security
- Jamil Al Sayyed – Former General director of the General Directorate of General Security
- Hussein al-Musawi – Founder of Islamic Amal militia in 1982
- Lebanese Arab Socialist Baath Party
- Ali Qanso – Member of cabinet, former president of the Syrian Social Nationalist Party
- Husayn Muruwwa – Marxist philosopher and former key member of the Lebanese Communist Party
- Mahdi Amel – Marxist philosopher and prominent member of the Lebanese Communist party
- Muhsin Ibrahim – Founder and leader of the Communist Action Organization in Lebanon
Academics
- Hassan Kamel Al-Sabbah – Electrical engineer, mathematician and inventor with patents in television transmission
- Zaynab Fawwaz – Pioneering novelist, playwright, poet and historian of famous women
- Rammal Rammal – Condensed matter Physicist at CNRS
- Ali Chamseddine – Physicist
- Hanan al-Shaykh – Author and Novelist
- Amal Saad-Ghorayeb – Political writer and analyst
- Arab nationalist[107]
- Fouad Ajami – Former university professor at Stanford University
Artists, singers and journalists
- Haifa Wehbe – Singer and actress, considered one of the best-known artists in the Arab world
- dancer and fit model
- Rima Fakih – Model and winner of the 2010 Miss USA
- Ragheb Alama – Singer, composer, television personality, and philanthropist
- Assi El Helani– Famous singer
- Amal Hijazi – Singer and former actress
- May Hariri – Model, actress, and singer
- Rima Karaki – Television show host
- Melissa – Singer
- Alissar Caracalla – Lebanese Dance choreographer
- Mouhamed Harfouch – Brazilian-Lebanese actor
See also
- Religion in Lebanon
- Islam in Lebanon
- Lebanese Sunni Muslims
- Lebanese Druze
- Banu Amela, Shia tribe in Lebanon
- Jabal Amel, region in Lebanon
- Lebanese Maronite Christians
- Lebanese Melkite Christians
- Lebanese Greek Orthodox Christians
- Lebanese Protestant Christians
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