The early Druze thought in 11th century has not been sufficiently studied since 19th century because of some reasons in spite of its importance. So we must comprehend the thought of Hamza ibn 'Ali, the founder of Druze religion, at first by researching into al-Hikma al-Sharifa, the sacred book of Druzes. Hamza inherited Isma'ilism which was the origin of most of Druze thoughts and created the peculiar doctrines different from it. We will see the most striking similarity and distinction between the two in the cosmogony and the theory on the organization (da'wa). Most of Hamza's doctrine was based on Isma'ili philosophical doctrines introduced by Isma'ili Persian School in 10th century, but he alleged the humanization of the Unknowable God in Fatimid Imam al-Hakim, and the ultimate origin of the evil, that is, the Opponent (Didd) in his cosmogony, which we can not find in Isma'ilism. The Opponent and its companion are confronted with the righteous organization which is composed of the Universal Intellect, the Universal Soul, the Word, Jadd, Fath and Khayal. As the God and six components of the right heavenly organization appear in figures of Hakim, Hamza and his comrades, so six components of the wicked organization emerge in figures of high dignitaries of Fatimid government. Hamza claimed that he was an Imam of new cycle (dawr) and that the old cycle of Muhammad ended in 1017. Hamza identified the confrontation between his organization and Fatimid officials with the one between the righteous hierarchy and the wicked principles in the heaven, giving themselves justification based on the recognition of their enemies as embodiment of the absolute evil. Such Hamza's doctrine affected the historical point of view of Druze believers.
