The missing status of Israel's largest religious minority

Cultures · Published 3 October 2026 Swipe more like this →

In short: While other religious groups in Israel enjoy formal legal autonomy, Islam does not. This unique administrative gap means that while Shari’ah courts exist, the Muslim community lacks the official 'Millet' status granted to others, leaving their internal affairs largely under direct government control.

To understand this, one must look back at the Ottoman Empire, where the Millet system allowed religious minorities like Christians and Jews significant autonomy over their own holy places, clergy appointments, and personal status. This was governed by the 'Status Quo' principle, which protected existing control of holy sites. However, because Islam was the state religion under the Sultan (who also served as Caliph), Muslims did not receive this same autonomous status; they were simply the majority.

The British Mandate (1922–48) maintained these Ottoman structures but introduced a Supreme Muslim Council and the office of Grand Mufti to provide Islam with an equivalent level of autonomy. This changed abruptly in 1948. Following the Arab-Israeli War, which saw over 80% of the Arab Palestinian population flee or be expelled—including much of the religious elite—the Israeli government prohibited the resurrection of these national institutions, effectively abolishing Muslim communal autonomy.

Today, Israel recognizes the Druze, Baháʼí, and certain Christian communities as 'Millet' communities under the 1922 Palestine Order-in-Council. Islam, however, is not granted this recognition. While Shari’ah courts operate within the judicial system, the Qadis (judges) are appointed by a government committee where the majority of members are chosen by bodies dominated by the Jewish majority, rather than by the Muslim community itself.

This structural difference matters because it shapes how religious life is governed. For example, while 18.1% of the population identifies as Muslim (mostly Sunni Arabs), their communal affairs remain more directly managed by the state. This stands in contrast to the Druze or Christian communities, whose internal regulations are legally shielded from such direct oversight.

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