3 sheikhs, 2 bodies, Druze in Suwayda divided between unity and conflict

Religious authorities are a fundamental component in shaping the identity of the Druze community, playing a central role in guiding political and social awareness and managing community affairs through religious occasions and communications with official authorities to secure rights and resolve disputes.

 Historically, Syrian authorities have sought to co-opt Druze influence within their dominance. However, these authorities have been unable to overcome longstanding internal divisions, which have resurfaced amid the complexities of the political landscape.

In 2012, an internal conflict emerged between Sheikh Hikmat al-Hijri and Sheikh Yusuf Jarbou over leadership of the community, leading to the formation of two bodies: one led by al-Hijri in Dar Qanawat and the other by Jarbou and Hammoud al-Hanawi in Ain al-Zaman. These disputes persist to this day.

Recently, Suwayda has seen a notable increase in attacks on the Druze community in the city and its countryside, along with security tensions that have resulted in hundreds of deaths. This has brought renewed attention to the role and positions of the most prominent Druze religious leaders, known as the "Spiritual Leaders." These leaders, who hold a prominent position in Druze society, have expressed differing stances toward the transitional government in Syria, particularly regarding the community's demands in Suwayda, the issue of surrendering weapons, and the community's relationship with Damascus, amid growing instability.

Three Sheikhs and Two Bodies:

 At the heart of the scene stand three of Suwayda’s most prominent Spiritual Leaders: Yusuf Jarbou, Hammoud al-Hanawi, and Hikmat al-Hijri, each representing a different faction that reflects divisions in the community’s vision for its future.

Sheikh Yusuf Jarbou, from the renowned Jarbou family, which has led the Druze spiritual leadership in Jabal al-Arab for centuries, takes a position that seeks to align the community with the transitional government. Previously known for supporting the Assad regime, Jarbou, amid escalating confrontations, has advocated for a truce agreement with Damascus, calling for the activation of state institutions and the formation of joint monitoring committees comprising government representatives and local notables.

 In contrast, Sheikh Hikmat al-Hijri, the leader of the Druze community, rejects truce agreements and the surrender of weapons without the consent of Suwayda’s society. After succeeding his brother in the Druze leadership, al-Hijri has called for continued resistance against the transitional government, claiming that the Druze face a "war of extermination." He views the current government as an "extension of ISIS and terrorism" and believes that "democratic decentralization" is the realistic solution for relations with Damascus.

 He rejects any settlement that does not stem from local consensus, even with potential international intervention to protect the Druze. His refusal to a ceasefire with the transitional government highlights the deep tension between some sheikhs’ desire for reconciliation and others’ commitment to armed resistance until the community’s rights are secured in Syria’s future.

Meanwhile, Sheikh Hammoud al-Hanawi is known for his moderate stance, advocating for national dialogue and rejecting division and internal conflict. Al-Hanawi emphasizes regulating weapons through state institutions and opposes foreign intervention, while also stressing the need for local consensus to protect civilians. This has led him to participate in statements calling for temporary international protection without imposing coercive solutions. Despite his mediating role and desire to maintain civil peace, he has not issued direct comments recently amid escalating events.

 These divergences come at a time when the transitional government forces are attempting to impose control over Suwayda, a goal that has not yet been achieved following bloody clashes between local military forces, which now fully follow the directives of Sheikh Hikmat al-Hijri, and groups affiliated with the transitional government forces. 

In the same context, Israeli reports revealed prior coordination with the transitional government before entering Suwayda. However, the violation of this understanding raised regional concerns about military mobilization along the border, leading to Israeli airstrikes on targets in Damascus and Suwayda. 

Suwayda, under the leadership of these religious figures, remains a complex arena reflecting deep political and social contradictions. It highlights how the stances of the Spiritual Leaders vary between those who seek submission and normalization of relations with the transitional government and those who view armed resistance as a duty to protect the community and secure its rights, amid internal and external tensions over the identity and future of this strategically important city. 

a.k

ANHA