Lebanon differs from other Middle East countries where Muslims have become the majority after the civil war, and somewhat resembles Bosnia-Herzegovina and Albania, both are in Southeast Europe, and have a diverse mix of Muslims and Christians that each make up a large proportion of the country's population. Christians were once a majority inside Lebanon and are still an overwhelming majority in the diaspora, which consists of nearly 14million people.[5][6]
Besides Lebanese citizens in Lebanon, a large proportion of people in the country are refugees, accounting for approximately 2 million people out of a bit over 6million in 2017, which affects statistics.[2] The refugees, who mostly are of Syrian or Palestinian origin, are predominantly Sunni Muslim, but include Christians and Shia Muslims.[2]
No official census has been taken since 1932, reflecting the political sensitivity in Lebanon over confessional (i.e., religious) balance.[10] As a result, the religious affiliation of the Lebanese population is very difficult to establish with certainty and various sources are used to get the possible estimate of the population by religious affiliation. The following are different sources that do not pretend to be fully representative of the religious affiliation of the people of Lebanon.[citation needed]
A 2012 study conducted by Statistics Lebanon, a Beirut-based research firm, estimated Lebanon's population to be 54% Muslim (27% Shia; 27% Sunni), 46% Christian (31.5% Maronite, 8% Greek Orthodox, 6.5% other Christian groups) [11]
The CIA World Factbook estimates (2020) the following, though this data does not include Lebanon's sizable Syrian and Palestinian refugee populations: Muslim 67.8% (Sunni, Shia and smaller percentages of Alawites and Ismailis), Christian 32.4% (mainly Maronite Catholics are the largest Christian group), Druze 4.5%, and very small numbers of Jews, Baha'is, Buddhists, and Hindus.[12]
According to a 2022 analysis by the Pew Research Center, the demographic landscape of Lebanon reveals a Christian population estimated at 43.4%, with Muslims constituting the majority at 57.6%. This data underscores the religious diversity within Lebanon, reflecting a dynamic interplay of different faith communities within the country.[13]
Lebanon has a community of around 13,000 Hindus.[14] There is a very small and ancient community of Zoroastrians, numbering between 100–500 individuals.[15][16] Lebanon also has a Jewish population estimated at less than 100.[2]
Confessional breakdown of registered voters in Lebanon
The confessional breakdown of registered voters in Lebanon between 2011, 2018, and 2024 offers a detailed look at the demographic trends among the country’s various religious sects, including Christians, Muslims (Shias, Sunnis, and Alawites), and Druze. Lebanon’s complex socio-political environment and history of conflict have heavily influenced these trends, with shifts in population numbers reflecting broader regional upheavals, such as the Syrian civil war, the Lebanese-Israeli conflicts, and internal economic and political struggles. This review will explore the changes within each major sect and the possible factors driving these shifts.
Christians Lebanon’s Christian population, historically a dominant political force, remains a significant part of the electorate. The Christian category is diverse, including Maronites, Greek Orthodox, Catholics, Armenians (Apostolics and Catholics), Protestants, and other smaller groups. A general upward trend can be seen in the voter registration figures for Christians, contrasting with the relative stagnation or decline in Muslim sects.
2011: Maronites made up 21.71% of the total voter base, representing over 700,000 individuals. 2018: Their percentage dipped slightly to 21.11%, but their absolute numbers grew to 778,032. 2024: By this year, Maronites saw a growth in both their percentage (22.47%) and absolute numbers (891,498). This upward trend, particularly from 2018 onwards, could be linked to the return of displaced individuals and demographic recovery following the initial effects of the 2011 Syrian crisis. During the Syrian conflict, many Maronites living in areas near the Syrian border or in vulnerable economic situations were likely displaced, resulting in a temporary stagnation. However, by 2024, their voter base had expanded, reflecting improved social and political conditions for this community. Their growth can also be attributed to higher birth rates or returns from the diaspora.
2011: Represented 7.34% of voters, with around 244,627 people. 2018: This number increased to 8.1%, or 298,534 voters. 2024: The percentage reached 8.3%, with 329,303 voters. Orthodox Christians have experienced steady growth, reflecting similar factors that benefited the Maronites. Orthodox communities, largely based in stable urban centers or regions less affected by direct conflict, may have benefited from higher birth rates and lower emigration compared to other groups. Their growth could also reflect increasing stability in their traditional areas of residence.
2011: Catholics made up 4.8% of the electorate, totaling 158,723 voters. 2018: Their percentage slightly increased to 5.2%, with 191,651 voters. 2024: Catholics remained at around 4.97%, with 197,185 voters. Although the Catholic community’s percentage growth has been modest, their total numbers have increased significantly. This suggests that while their overall demographic proportion is stable, the absolute growth in voters reflects a broader trend of population growth in Christian communities.
Armenian Apostolics: 2011: Represented 2.64% of voters (88,005 people). 2018: This percentage increased to 2.88% (106,145 people). 2024: By this time, Armenian Apostolics made up 2.92% (115,851 people). Armenian Catholics: 2011: Made up 0.62% of voters (20,514 people). 2018: This number increased to 0.65% (23,956 people). 2024: Reached 0.67%, with 26,582 voters. The Armenian communities, both Apostolic and Catholic, have seen steady growth. The Armenian diaspora in Lebanon has long maintained close ties to its homeland and international diaspora, which might explain the resilience and growth of these communities. Given Lebanon's relatively stable environment for religious minorities, Armenians have seen a consistent rise in voter registration, suggesting healthy birth rates and potential return migration.
Protestants and Other Christians:
Protestants: 2011: 0.53% of voters, with 17,633 individuals. 2024: Grew to 21,027 voters, marking a significant increase of 16.14%. Other Christians: 2011: Represented 1.46% (48,428 voters). 2024: Increased to 65,067 voters, a growth of 25.57%. Smaller Christian sects, such as Protestants and various independent Christian groups, have also seen healthy growth. This could be due to greater political and social organization, increased migration from other regions, or higher fertility rates.
Muslims The Muslim population in Lebanon is primarily divided between Shia, Sunni, and Alawite communities. While they constitute a significant portion of the voter base, the overall Muslim population has seen a slight decline as a percentage of the electorate, particularly in areas heavily affected by conflict.
2011: Shias made up 27.35% of the voter base, with 912,095 registered voters. 2018: This number rose to 28.2%, totaling 1,039,341 voters. 2024: However, the percentage decreased to 26.2%, with 1,039,487 voters. Shia Muslims experienced an increase between 2011 and 2018, but this trend reversed by 2024. The Lebanese-Israeli conflicts, which have disproportionately affected southern Lebanon (where many Shias reside), likely led to this decrease. Many Shia residents of southern Lebanon have faced displacement, economic hardship, and lower birth rates due to instability and conflict. Additionally, some may have migrated to Syria or other countries in search of better living conditions, further contributing to their reduced voter base.
2011: Sunnis constituted 27.65% of voters, with 922,125 individuals. 2018: This percentage fell to 25.49%, with 939,461 registered voters. 2024: Their proportion stabilized slightly, reaching 26.55%, with 1,053,373 voters. Like the Shia, the Sunni population has experienced fluctuations. While their absolute numbers have grown, their overall percentage of the population has seen a slight decline. Many Sunni communities reside in regions of Lebanon that have been economically challenged, such as Tripoli and parts of the Bekaa Valley. These areas have been affected by both internal Lebanese political struggles and the Syrian crisis, which may have led to migration or reduced birth rates.
2011: Alawites made up 0.88% of voters, with 29,314 individuals. 2018: Their number slightly increased to 0.89%, with 32,802 voters. 2024: The Alawite percentage decreased to 0.64%, with 25,392 voters, marking a decline of -15.44%. The Alawite community, which is closely tied to the Assad regime in Syria, has seen a significant decline in Lebanon. The Lebanese-Israeli conflicts and their connection to the Assad regime likely contributed to their displacement or migration back to Syria, as many Alawites fled Lebanon due to political instability and threats to their safety.
Druze The Druze community, a significant but small religious group in Lebanon, has seen a relatively stable voter base:
2011: The Druze represented 5.74% of voters, with 191,321 individuals. 2018: This percentage decreased to 5.42%, with 199,760 voters. 2024: The Druze voter base grew to 206,707 individuals, constituting 5.21% of voters. The Druze have maintained a relatively stable population in Lebanon, with minor fluctuations in their overall percentage. Their traditional strongholds in the Chouf mountains have largely remained insulated from the worst effects of conflict, allowing their population to grow modestly over time.
Lebanese Greek Catholics are found across the country but in particular in districts on the eastern slopes of the Lebanese mountain range and in Zahlé where they are a majority.
The other Lebanese Christians and non-native Christian communities are concentrated in similar areas like in east Beirut (northern parts of Greater Beirut), Mount Lebanon, Zahlé, and Jezzine.
As of 2021, there are only 69 Jews remaining in Lebanon.[23] The majority of the remaining Jewish population is concentrated in Beirut. The Jewish community was traditionally located in Wadi Abu Jamil and Ras Beirut, with other communities in Chouf, Deir al-Qamar, Aley, Bhamdoun, and Hasbaya.[24]
Religion plays a major role in politics. Some researchers describe the political system in Lebanon as "coming out of the womb of religion and politics".[26] After the independence from France in 1943, the leaders of Lebanon agreed on the distribution of the political positions in the country according to religious affiliation, known as the National Pact. Since then, the President is always a Maronite Christian, the Prime Minister is at all times a Sunni Muslim and the Speaker of the Parliament must be a Shia Muslim.
Most political parties are based on sectarian belongingness and represent their religion's interests. It is not rare to find the clergy involved in political activities, either as members or as leaders.[27]
Since Lebanon is a country that is ruled by a sectarian system, family matters such as marriage, divorce and inheritance are handled by the religious authorities representing a person's faith. The modern Lebanese state regulates the intersection between rights, sex, and kinship through the simultaneous application of civil and personal status law and through civil institutions that provide oversight over the legal system as a whole.[30] Calls for civil marriage are unanimously rejected by the religious authorities but civil marriages conducted in another country are recognized by Lebanese civil authorities. In the case of Lebanon, many Lebanese couples therefore conducted their civil marriage in Cyprus, which became a well-known destination for such instances.[31]
Overall, societal norms and family dynamics create significant obstacles for mixed-sect couples in Lebanon, impacting their relationships and the acceptance of their unions within their communities and families.[32]
In April 2010, Laïque Pride, a secular group co-founded by feminist Yalda Younes, called for "an end to the country's deep-rooted sectarian system" and for a "secular Lebanon". Laïque Pride supports the enacting of a unified Civil Code for the Personal Status Law.[35]
On April 26, 2010, in response to Hizb ut-Tahrir's growing appeal in Beirut and demands to re-establish an Islamic caliphate, a Laïque Pride march was held in Beirut. Three days later, 70,000 gathered in Martyrs' Square, Beirut for a march organized by Laïque Pride.
In 2011, hundreds of protesters rallied in Beirut on 27 February in a Laïque Pride march, calling for reform of the country's confessionalpolitical system. At the same time, a peaceful sit-in took place in Sidon.[36]
In October 2019, and until August 2020, a series of civil protests ensued in Lebanon, now known as the 17 October Revolution condemning sectarian rule amongst a myriad of other issues plaguing their country.[37]Lina Khatib, a journalist for Al Jazeera, has labelled these protests as "cross-sectarian". She notes: "They are taking place across Lebanon, rather than only in Beirut. And they are demanding the fall of the government from the outset, while criticizing political leaders from every sect."[38]
An individual may change religions if the head of the religious group the person wishes to join approves of this change. Religion is encoded on national identity cards and noted on ikhraaj qaid (official registry) documents, and the Government complies with requests of citizens to change their civil records to reflect their new religious status. In Lebanon, proselytizing is not punishable by law in contrast to many countries in the Arab World.[41]
Unrecognized groups, such as Baháʼís, Buddhists, Hindus, and some evangelical denominations, may own property and assemble for worship without government interference. However, they are disadvantaged under the law because legally they may not marry, divorce, or inherit property in the country.
Gallery
Mohammad Al-Amin Mosque in downtown Beirut
Saint George Eastern Orthodox Cathedral in downtown Beirut
This is a demography of the population of Lebanon including population density, education level, health of the populace, economic status, religious affiliations and other aspects of the population.
Sectarianism is a debated concept. Some scholars and journalists define it as pre-existing fixed communal categories in society, and use it to explain political, cultural, or religious conflicts between groups. Others conceive of sectarianism as a set of social practices where daily life is organized on the basis of communal norms and rules that individuals strategically use and transcend. This definition highlights the co-constitutive aspect of sectarianism and people's agency, as opposed to understanding sectarianism as being fixed and incompatible communal boundaries.
Alawites are an Arab ethnoreligious group who live primarily in the Levant region in West Asia and follow Alawism, a sect of Islam that splintered from early Shia as a ghulat branch during the ninth century. Alawites venerate Ali ibn Abi Talib, the "first Imam" in the Twelver school, as the physical manifestation of God. The group was founded by Ibn Nusayr during the 9th century. Ibn Nusayr was a disciple of the tenth Twelver Imam, Ali al-Hadi, and of the eleventh Twelver Imam, Hasan al-Askari. For this reason, Alawites are also called Nusayris.
The National Pact is an unwritten agreement that laid the foundation of Lebanon as a multiconfessional state following negotiations between the Shia, Sunni, Maronite, and Druze leaderships. Enacted in the summer of 1943, the National Pact was formed by president Bechara El Khoury and prime minister Riad Al Solh. Mainly centered around the interests of political elites, the Maronite elite served as a voice for the Christian population of Lebanon while the Sunni elite represented the voice of the Muslim population. The pact also established Lebanon's independence from France.
The Catholic Church in Lebanon is part of the worldwide Catholic Church under the spiritual leadership of the Pope in Rome.
Christianity has a long and continuous history in Lebanon. Biblical scriptures show that Peter and Paul evangelized the Phoenicians, leading to the dawn of the ancient Patriarchate of Antioch. As such, Christianity in Lebanon is as old as Christian faith itself. Christianity spread slowly in Lebanon due to pagans who resisted conversion, but it ultimately spread throughout the country. Even after centuries of living under Muslim Empires, Christianity remains the dominant faith of the Mount Lebanon region and has substantial communities elsewhere.
Several different denominations and sects of Islam are practised within Syria, who collectively constitute approximately 87% of the population and form a majority in most of the districts of the country.
For approximately a millennium, the Abrahamic religions have been predominant throughout all of the Middle East. The Abrahamic tradition itself and the three best-known Abrahamic religions originate from the Middle East: Judaism and Christianity emerged in the Levant in the 6th century BCE and the 1st century CE, respectively, while Islam emerged in Arabia in the 7th century CE.
Religion in Syria refers to the range of religions practiced by the citizens of Syria. Historically, the region has been a mosaic of diverse faiths with a range of different sects within each of these religious communities.
According to Article 9 of the Lebanese Constitution, all religions and creeds are to be protected and the exercise of freedom of religion is to be guaranteed providing that the public order is not disturbed. The Constitution declares equality of rights and duties for all citizens without discrimination or preference. Nevertheless, power is distributed among different religious and sectarian groups. The position of president is reserved for a Maronite Christian; the role of Presidency of Parliament for a Shiite Muslim; and the role of Prime Minister for a Sunni Muslim. The government has generally respected these rights; however, the National Pact agreement in 1943 restricted the constitutional provision for apportioning political offices according to religious affiliation. There have been periodic reports of tension between religious groups, attributable to competition for political power, and citizens continue to struggle with the legacy of the civil war that was fought along sectarian lines. Despite sectarian tensions caused by the competition for political power, the Lebanese continue to coexist.
The Lebanese Druze are an ethnoreligious group constituting about 5.2 percent of the population of Lebanon. They follow the Druze faith, which is an esoteric Abrahamic religion originating from the Near East. They identify as unitarians.
Lebanese Shiite Muslims, communally and historically known as matāwila, are Lebanese people who are adherents of Shia Islam in Lebanon, which plays a major role alongside Lebanon's main Sunni, Maronite and Druze sects. The vast majority of Shiite Muslims in Lebanon adhere to Twelver Shi'ism.
Sectarianism can be defined as a practice that is created over a period of time through consistent social, cultural and political habits leading to the formation of group solidarity that is dependent upon practices of inclusion and exclusion. Sectarian discrimination focuses on the exclusion aspect of sectarianism and can be defined as 'hatred arising from attaching importance to perceived differences between subdivisions within a group', for example the different denominations of a religion or the factions of a political belief.
Beirut III was an electoral district in Lebanon. It covered six neighbourhoods (quartiers) in the western parts of the capital; Dar El Mreisse, Mazraa, Minet El Hosn, Moussaitbeh, Ras Beirut and Zuqaq al-Blat. The constituency elected ten members of the Parliament of Lebanon; five Sunni Muslim, one Shia Muslim, one Druze, one Protestant, one Greek Orthodox and one Minorities. The constituency was created with the 2008 Doha Agreement, ahead of the 2009 parliamentary election.
The Syrian Civil War is an intensely sectarian war. However, the initial phases of the uprising in 2011 featured a broad, cross-sectarian opposition to the rule of Bashar al-Assad, reflecting a collective desire for political reform and social justice, transcending ethnic and religious divisions. Over time, the civil war has largely transformed into a conflict between ruling minority Alawite government and allied Shi'a governments such as Iran; pitted against the country's Sunni Muslim majority who are aligned with the Syrian opposition and its Turkish and Persian Gulf state backers. Sunni Muslims made up the majority of the former Syrian Arab Army (SAA) and many held high administrative positions, while Alawites and members of almost every minority had also been active on the rebel side.
Lebanese Sunni Muslims refers to Lebanese people who are adherents of the Sunni branch of Islam in Lebanon, which is one of the largest denomination in Lebanon tied with Shias. Sunni Islam in Lebanon has a history of more than a millennium. According to a CIA 2018 study, Lebanese Sunni Muslims constitute an estimated 30.6% of Lebanon's population.
Islam in Lebanon has a long and continuous history. According to an estimate by the CIA, it is followed by 69.3% of the country's total population, up from about 30% of population in 1950s. Sunnis make up 31.9%, Twelver Shia make up 32%, next to smaller percentages of other Shia branches, such as Alawites and Ismailis. The Druze community is designated as one of the five Lebanese Muslim communities, even though most Druze do not identify as Muslims, and they do not accept the five pillars of Islam.
Beirut I is an electoral district in Lebanon. The district elects eight members of the Lebanese National Assembly – three Armenian Orthodox, one Armenian Catholic, one Greek Catholic, one Greek Orthodox, one Maronite and one Minorities.
The Kisrawan campaigns were a series of Mamluk military expeditions against the mountaineers of the Kisrawan, as well as the neighboring areas of Byblos and the Jurd, in Mount Lebanon. The offensives were launched in 1292, 1300 and 1305. The mountaineers were Shia Muslim, Alawite, Maronite and Druze tribesmen who historically acted autonomously of any central authority. The Maronites in particular had maintained close cooperation with the last Crusader state, the County of Tripoli. After the fall of Tripoli to the Mamluks in 1289, the mountaineers would often block the coastal road between Tripoli and Beirut, prompting the first Mamluk expedition in 1292 under the viceroy of Egypt, Baydara. During that campaign, the Mamluks, spread along the coastal road and cut off from each other at various points, were constantly harried by the mountaineers, who confiscated their weapons, horses and money. Baydara withdrew his men only after paying off the mountain chiefs.
Sectarianism in Lebanon refers to the formal and informal organization of Lebanese politics and society along religious lines. It has been formalized and legalized within state and non-state institutions and is inscribed in its constitution. Lebanon recognizes 18 different sects: 67.6% of the population is Muslim, 32.4% is Christian, the majority being Maronites Catholics and Greek Orthodox, while 4.52% is Druze. The foundations of sectarianism in Lebanon date back to the mid-19th century during Ottoman rule. It was subsequently reinforced with the creation of the Republic of Lebanon in 1920 and its 1926 constitution, and in the National Pact of 1943. In 1990, with the Taif Agreement, the constitution was revised but did not structurally change aspects relating to political sectarianism. The dynamic nature of sectarianism in Lebanon has prompted some historians and authors to refer to it as "the sectarian state par excellence" because it is a mixture of religious communities and their myriad sub-divisions, with a constitutional and political order to match.
References
↑ Hobby (1985). Near East/South Asia Report. Foreign Broadcast Information Service. p.53. the Druzes and the Christians in the Shuf Mountains in the past lived in complete harmony..
↑ Deeb, Marius (2013). Syria, Iran, and Hezbollah: The Unholy Alliance and Its War on Lebanon. Hoover Press. ISBN9780817916664. the Maronites and the Druze, who founded Lebanon in the early eighteenth century.
↑ Mikdashi, Maya (2022). "Regulating Conversion: Sovereignty, Bureaucracy, and the Banality of Religion". Sextarianism: Sovereignty, Secularism, and the State in Lebanon. Stanford University Press. ISBN9781503631564.
1 The Lebanese people has the most religious diversity of all peoples in the Middle East, comprising 18 recognized religious sects recognized by the Constitution of Lebanon. 2 Under the terms of the Constitution of Lebanon, the Druze community is designated as a part of the Lebanese Muslim community.
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