Syria RELIGIOUS LIFE
One of the many mosques found throughout Syria
Courtesy Michael Eisenstadt
Islam, in addition to being a system of religious beliefs and
practices, is an all-encompassing way of life. Muslims believe
that Allah revealed to the Prophet Muhammad the rules governing
proper life of man and society; therefore, it is incumbent upon
the individual to live in the manner prescribed by the revealed
law and upon the community to build the perfect human society on
earth according to holy injunctions. Ideally, life for a Muslim
should take place within a religious community. As a consequence,
in Muslim countries religion has an importance in daily life far
greater than it has in the West.
The Prophet enjoined his followers to convert the infidel to
the true faith. However, he specifically exempted, the "people of
the book," Christians and Jews, whose religions he recognized as
forming the historical basis of Islam; these peoples were to be
permitted to continue their religious observances unimpeded so
long as they recognized the temporal rule of Muslim authorities,
paid their taxes, and did not proselytize or otherwise interfere
with the practice of Islam.
The Ottoman Empire organized the society of present-day Syria
around the millet, or autonomous religious community
(see Ottoman Empire
, ch. 1). The non-Muslim people of the book living under
Muslim occupation were called dhimmis. They paid taxes to
the government and, in return, were permitted to govern
themselves according to their own religious law in matters that
did not concern Muslims. The religious communities were therefore
able to preserve a large measure of identity and autonomy. Under
the Mandate, the French continued this system, tending to favor
the Christians.
In matters of personal status, such as birth, marriage, and
inheritance, the Christian, Jewish, and Druze minorities follow
their own legal systems. All other groups, in such matters, come
under the jurisdiction of the Muslim code.
Although the faiths theoretically enjoy equal legal status,
to some extent Islam is favored. Despite guarantees of religious
freedom, some observers maintain that the conditions of the nonMuslim minorities have been steadily deteriorating, especially
since the June 1967 War. An instance of this deterioration was
the nationalization of over 300 Christian schools, together with
approximately 75 private Muslim schools, in the autumn of 1967.
Since the early 1960s, heavy emigration of Christians has been
noted;in fact, some authorities state that at least 50 percent of
the 600,000 people who left during the decade ending in 1968 were
Christians. Many Christians remaining in the country, fearing
that they were viewed with suspicion, have attempted to
demonstrate their loyalty to and solidarity with the state.
Membership in a religious community is ordinarily determined
by birth. Because statistics on the size of the various religious
communities were unavailable in 1987, only rough estimates may be
made. Muslims were estimated as constituting 85 percent of the
population, although their proportion was possibly greater and
was certainly growing. The Muslim birthrate reportedly was higher
than that of the minorities, and proportionately fewer Muslims
were emigrating abroad. Of the Muslims, 80 to 85 percent were
members of the Sunni sect, some 13 to 15 percent were Alawis, and
approximately 1 percent were Ismailis; other Shia groups
constituted less than 1 percent of the population.
A striking feature of religious life in Syria is the
geographic distribution of the religious minorities. Most
Christians live in Damascus and Aleppo, although significant
numbers live in Al Hasakah Province in northeastern Syria. Nearly
90 percent of the Alawis, also known as Nusayris, live in Al
Ladhiqiyah Province in the rural areas of the Jabal an
Nusayriyah; they constitute over 80 percent of the rural
population of the province. The Jabal al Arab, a rugged and
mountainous region in the southwest of the country, is more than
90 percent Druze inhabited; some 120 villages are exclusively so.
The Imamis, a Shia sect, are concentrated between Homs and
Aleppo; they constitute nearly 15 percent of Hamah Province. The
Ismailis are concentrated in the Salamiyah region of Hamah
Province; approximately 10,000 more inhabit the mountains of Al
Ladhiqiyah Province. Most of the remaining Shia live in the
region of Aleppo. The Jewish community is also centered in the
Aleppo area, as are the Yazidis, many of whom inhabit the Jabal
Siman and about half of whom live in the vicinity of Amuda in the
Jazirah.
In addition to the beliefs taught by the organized religions,
many people believe strongly in powers of good and evil and in
the efficacy of local saints. The former beliefs are especially
marked among the beduin, who use amulets, charms, and
incantations as protective devices against the evil power of
jinns (spirits) and the evil eye. Belief in saints is widespread
among nonbeduin populations. Most villages contain a saint's
shrine, often the grave of a local person considered to have led
a particularly exemplary life. Believers, especially women, visit
these shrines to pray for help, good fortune, and protection.
Although the identification of the individual with his religious
community is strong, belief in saints is not limited to one
religious group. Persons routinely revere saints who were members
of other religious communities and, in many cases, members of
various faiths pray at the same shrine.
Unorthodox religious beliefs of this kind are probably more
common among women than men. Because they are excluded by the
social separation of the sexes from much of the formal religious
life of the community, women attempt to meet their own spiritual
needs through informal and unorthodox religious beliefs and
practices, which are passed on from generation to generation.
Religion permeates life in all but the most sophisticated
social groups. The Syrian tends to view religion instrumentally,
depending on the deity and subsidiary powers to aid in times of
trouble, solve problems, and assure success. The expressions
bismallah (in the name of Allah) and inshallah (if
Allah is willing) are commonly heard, expressing the individual's
literal dependence on divine powers for his well-being.
Data as of April 1987
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