|Syria Table of Contents
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. 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.
Source: U.S. Library of Congress