Introduction: The Problem of Religious Modernization in Post-Conflict Thought
The project of religious modernization in the Syrian context constitutes a complex problem, falling within the broader challenges facing contemporary Islamic thought in its relationship with modernity.
The central question posed by this study is the possibility of constructing a modern Islamic model that responds to the profound transformations Syrian society is undergoing after the conflict, while preserving religious authenticity and revitalizing Islamic heritage as a source of renewal.
In his analysis of the crisis of contemporary Islamic thought, researcher Taha Abdel Rahman points out that the core of the problem lies in the disconnect between moral reason and instrumental reason. This disconnect renders religious discourse either mired in abstract morality or confined to an instrumentalism devoid of values. This disconnect manifests itself in a highly complex manner within the Syrian context, where religious discourse is sometimes invoked as a bulwark of identity against external challenges, and at other times as a revolutionary project against internal ones. It is rarely presented as a renewalist epistemological discourse capable of encompassing societal transformations.
Religious and sectarian pluralism in Syria constitutes a central entry point for understanding the problem of religious renewal.
Furthermore, renewing religious discourse in religiously diverse Arab societies requires a three-pronged dialogue between tradition, modernity, and local particularities, while also considering the necessity of constructing a consensual discourse that transcends sectarianism. The importance of this approach is evident in the Syrian case, given the historically diverse social composition, which simultaneously presents a challenge and an opportunity for the project of religious renewal.
This paper proceeds from the fundamental premise that the Syrian case, despite all its complexities, offers the possibility of developing an Islamic renewal model that combines the theoretical depth represented by modern Islamic approaches with the practical realism that responds to the specificities of the Syrian context. The paper seeks to answer a central question: How can modern Islamic approaches be employed in constructing a project for the renewal of religious discourse in post-conflict Syria?
Chapter One: The Philosophical Foundations of Religious Modernization in Contemporary Islamic Thought:
1.1 Critical Rationalism Based on Revelation: Taha Abd al-Rahman’s Approach and its Syrian Applications:
In his philosophical project, the Moroccan thinker Taha Abd al-Rahman presents a vision of Islamic modernity that originates from within Islamic civilization itself, rather than through the adoption of a ready-made Western model. Abd al-Rahman argues that Islamic modernity is not an adoption of the spirit of Western modernity, but rather the cultivation of a new spirit emanating from the very core of Islamic heritage, benefiting from the achievements of the age without losing its ethical essence.
Abdel Rahman also establishes the concept of “foundational ijtihad,” distinguishing it from “eclectic ijtihad.” He argues that “foundational ijtihad reconnects the Muslim community to the primary objectives of Islamic law, while eclectic ijtihad merely compiles opinions without considering their overarching aims.” This distinction provides an important methodological tool for understanding the problem of renewal in the Islamic context, where ijtihad is often reduced to rearranging inherited legal opinions without re-examining their underlying principles.
In the Syrian context, this approach can offer a theoretical basis for reconstructing religious thought, moving beyond the dichotomies of blind imitation and subservience to the West.
Given its pluralistic composition and its rich history spanning from the Umayyad era to the Ottoman Empire, Syrian society appears well-suited to serve as a living laboratory for developing a modern, inclusive Islamic model that blends tradition and modernity. The practical applications of this approach in Syria are manifested through several avenues:
First, revitalizing the Syrian intellectual heritage embodied in the school of Ibn Taymiyyah of Damascus, while interpreting it in light of contemporary realities.
Second, reviving the rationalist tendency within the Syrian intellectual tradition as exemplified in the thought of Ibn Rushd, al-Kindi, and other Islamic philosophers active in the Levant.
Third, developing a religious discourse that restores the ethical dimension to Islam, based on the concept of “Islamic ethics” developed by Abd al-Rahman, in contrast to “Western ethics,” which he views as devoid of spirituality.
1.2 Historical Criticism of Texts: Mohammed Arkoun’s Methodology and its Application in Understanding Syrian Transformations:
In his project “Critique of Islamic Reason,” the Algerian thinker Mohammed Arkoun develops a historical-critical methodology that treats religious texts as historical phenomena open to deconstruction and analysis.
Arkoun emphasizes that the Quran, as a historical and metaphysical reality, requires multi-layered readings and cannot be reduced to a single interpretation, no matter how comprehensive it claims to be.
Arkoun’s fundamental contributions lie in applying modern human science methodologies, such as semiotics, historicism, and anthropology, to Islamic religious texts.
He argues that Islamic reason suffers from a “historical” tendency that renders it incapable of understanding texts within their historical contexts, leading to unsystematic projections onto contemporary reality.
Arkoun advocates for what he calls “applied Islamology,” which is based on “desacralizing human interpretations of the sacred text while preserving the sanctity of the text itself.”
This methodology offers crucial epistemological tools for understanding the evolution of Syrian religious discourse in its various phases. As can be observed, “religious discourse in Syria has undergone profound structural transformations reflecting the struggle for legitimacy in religious representation, with multiple discourses vying for dominance, each claiming to represent true Islam.”
Arkoun’s methodology can be applied to the Syrian context through several avenues:
First, analyzing the competing religious discourses during the revolution and understanding their underlying historical and social foundations.
Second, understanding the transformations in the official discourse of Syrian religious institutions and how it interacts with political and social challenges.
Third, examining the impact of historical factors on the formation of Syrian religious identity, particularly in its relationship to the state and society.
1.3 The Purposeful Renewal: Nasr Hamid Abu Zayd and Abd al-Jawad Yassin in Light of the Syrian Experience:
The Egyptian thinker Nasr Hamid Abu Zayd presents a reading of the Quranic text that focuses on its human and social dimensions. He considers the Quran a text produced within history, and therefore bearing the concerns of its era, and must be understood within its historical context. This does not, however, preclude its transcendence of history. Abu Zayd argues that prevailing readings of the Quranic text often neglect its human dimension, reducing it to formalistic legalistic aspects.
The Egyptian researcher Abd al-Jawad Yassin develops this approach further in his book “The Authority of Religion,” where he distinguishes between “the religion of the text” and “the religion of history,” calling for the liberation of the former from the grip of the latter.
Yassin argues that the religion of the text is embodied in the overarching values and principles brought by Islam, while the religion of history is the human manifestations of these values throughout the ages, which often bear the imprints of the eras in which they arose.
In the Syrian context, this distinction offers an important analytical tool for understanding the differences between Islam as values and objectives, and Islam as history and institutions. Therefore, “the Syrian experience presents a model for the interaction of Islam with the institutions of the modern state, from the Ottoman era, through the French Mandate, to the modern nation-state.”
The importance of the objectives-based approach in Syria lies in its ability to offer a religious discourse that transcends minor jurisprudential differences and focuses on the overarching values and objectives of Islamic law. This aligns with the diverse social fabric of Syria, where the objectives-based discourse can form common ground among different Islamic schools of thought, and even between Islam and other religions within the framework of shared citizenship.
1.4 Dialogue Among Approaches: Towards an Integrated Theoretical Framework:
Despite the differences in their methodologies and tools among the three aforementioned approaches, they share a common goal: to renew Islamic thought from within, while remaining open to the achievements of contemporary human thought. Abdel Rahman’s approach emphasizes the ethical and spiritual dimensions, Arkoun’s focuses on the historical-critical method, and Abu Zayd and Yassin’s approach is concerned with the human and teleological dimensions.
In the Syrian context, these approaches can be combined into a comprehensive theoretical framework. Abdel Rahman’s approach provides the ethical foundations for renewal, Arkoun’s offers the methodological tools for understanding texts within their historical contexts, and Abu Zayd and Yassin’s approach presents a teleological perspective that focuses on universal values.
This integration can form the basis for a renewal project that responds to the complexities of the Syrian reality and benefits from its cultural and religious diversity.
Chapter Two: Syria in Arab Comparison
Lessons and Challenges:
2.1 Lessons from Comparative Arab Experiences:
A comparison with Arab experiences in the field of renewing religious discourse reveals a diversity of models and approaches, each responding to the specificities of its national and historical context.
The Moroccan Model: The Moroccan model is characterized by the development of a moderate Islam under state auspices, while preserving traditional institutions and modernizing them from within.
The Moroccan researcher Abdelilah Belqaziz observes that the Moroccan model has managed to achieve a balance between modernity and tradition through the institution of the Commander of the Faithful, which provides a legal framework for official religious discourse while allowing for spaces for independent reasoning and renewal. Among the most important features of this model are the establishment of the Supreme Council of Scholars, the reform of religious education, and the development of a moderate religious discourse that counters extremism.
The Tunisian Model (The Experience of Tahar Ben Achour and His Successors): The Tunisian model is characterized by the development of early reformist thought with a focus on the objectives of Islamic law and rationality.
Religious reform in Tunisia is characterized by its link between religious renewal and educational reform. The religious education curriculum at Al-Zaytuna University has been modernized since the first half of the 20th century. Among the most prominent achievements of this model are the development of Maqasid-based jurisprudence (the objectives of Islamic law), openness to modern humanities, and the separation of the religious and political spheres.
The Jordanian model (the experience of religious monarchy): The Jordanian model is distinguished by the development of moderate official religious institutions to counter radical currents. Jordanian researcher Ibrahim Gharaibeh notes that Jordan has succeeded in developing a moderate religious discourse through official and semi-official institutions, most notably the General Iftaa Department and the Scientific Council for Iftaa, in addition to religious universities that adopt a reformist discourse.
Among the advantages of this model are its emphasis on collective fatwas, openness to different Islamic schools of thought, and attention to contemporary societal issues.
2.2 The Specificity of the Syrian Case and its Challenges:
The Syrian case is characterized by several features that make the project of religious renewal there a complex and multifaceted issue:
First: Profound religious pluralism that extends beyond Islamic sectarian diversity to include other religious minorities.
This pluralism requires a consensual model that transcends the traditional sectarian model and builds upon the idea of shared citizenship while recognizing religious particularities.
Second: A rich and diverse intellectual heritage encompassing multiple schools of jurisprudence and thought, from the Umayyad school of Damascus to the schools of jurisprudence that arose during the Abbasid and Ottoman eras.
This heritage constitutes a resource for renewal, but it also carries historical issues that require critical analysis.
Third: The bitter experience of conflict, which has left deep scars on the Syrian social fabric.
This experience necessitates rebuilding social trust and developing a religious discourse that contributes to national reconciliation and heals the wounds of the past.
Fourth: The challenges of reconstruction, which require a religious discourse that supports building and reconciliation, not one that emphasizes divisions and differences. As is evident in post-2011 Syria, “the Syrian religious sphere has become an arena for conflicting identity projects, thus presenting any reform project with profound structural challenges.” (p. 9)
Fifth: The complex relationship between religion and the state, which has evolved through different historical phases, from the Ottoman Empire to the modern nation-state, requires re-examination in light of the transformations occurring within Syrian society and the Syrian state.
2.3 The Potential to Benefit from Arab Experiences:
Despite the unique nature of the Syrian situation, it can benefit from Arab experiences in several aspects. From the Moroccan model, it can learn from the concept of “moderate official Islam,” which combines tradition and modernity under the umbrella of the state.
From the Tunisian model, it can learn from the emphasis on the objectives of Islamic law and rationality in interpreting religious texts.
From the Jordanian model, it can learn from the mechanism of collective fatwas and openness to different schools of thought.
However, this learning must be critical, taking into account the specificities and complexities of the Syrian context. Syria is not Morocco, Tunisia, or Jordan; it has its own history, structure, and unique challenges that require a model tailored to its specific circumstances.
Chapter Three: Towards a Syrian Model for Religious Renewal (Practical Frameworks):
3.1 The Integrated Theoretical Framework: Combining Modernist Approaches:
This study proposes an integrated theoretical framework for religious renewal in Syria that combines the modernist Islamic approaches presented in Chapter One, while taking into account the specific Syrian context analyzed in Chapter Two.
This framework rests on several foundations:
The first foundation is critical rationality based on revelation, as developed by Taha Abd al-Rahman. This approach rejects the separation of reason and revelation and emphasizes the necessity of grounding rationality in Islamic ethical principles.
The second foundation is the historical critique of texts, as developed by Mohammed Arkoun. This approach enables the understanding of religious texts within their historical contexts, without falling into the trap of absolute relativism, which denies the text any transcendent dimension.
The third foundation is purposive renewal, as developed by Nasr Hamid Abu Zayd and Abd al-Jawad Yassin. This approach focuses on the overarching objectives of Islamic law (Sharia) and the human values brought by Islam.
The fourth foundation: Syrian particularity, which takes into account religious and sectarian diversity, the experience of conflict, the challenges of reconstruction, and the complex relationship between religion and the state.
3.2 Mechanisms for Transitioning from Theory to Practice:
First Stage: Reforming Religious Educational Institutions:
Religious educational institutions constitute the primary entry point for any renewal project, as they produce religious elites and shape the minds of new generations.
This study proposes several reforms in this area:
First, developing the curricula of Sharia colleges to include modern humanities disciplines, such as the sociology of religion, anthropology, history of religions, and the psychology of religion. These disciplines provide methodological tools for understanding the religious phenomenon in its various dimensions.
Second, establishing specialized research centers for contemporary Islamic studies that work to develop Islamic thought in light of the challenges of the age, while remaining open to global intellectual currents.
Third, incorporating critical thinking and interfaith and inter-sectarian dialogue into religious education to produce preachers and orators capable of engaging with diversity and differences.
Some researchers also emphasize the necessity of reforming religious education to include dialogue with the humanities, developing a critical methodology for interpreting texts, and embracing other cultures without losing one’s identity.
The second stage: Renewing the Religious and Media Discourse:
The religious and media discourse constitutes the public face of religion in society, reaching the general public through mosques, the media, and social media.
This study proposes several improvements in this area:
First, developing a religious discourse that addresses contemporary societal issues, such as those concerning youth, women, employment, the economy, and international relations, and not just matters of worship and rituals.
Second, training preachers and orators in modern dialogue and communication skills, and the ability to address contemporary questions and challenges.
Third, producing religious media materials that address the concerns of young people and present Islam in a positive light, moving beyond prevailing stereotypes.
The third stage: Activating the Role of Religious Institutions in National Reconciliation:
National reconciliation is one of the major challenges facing Syria after years of conflict.
Religious institutions can play a significant role in this area by:
First, developing a “jurisprudence of reconciliation” based on Islamic values of forgiveness and tolerance, and providing practical tools to heal the wounds of the past and build a shared future.
Second, activating the role of mosques as centers for community engagement, working to unite people on common ground and address the root causes of division and discord.
Third, developing a religious discourse that focuses on shared values among different schools of thought and religions, and promotes the concept of shared citizenship based on mutual respect.
Religious institutions can play a pivotal role in national reconciliation by developing a religious discourse that unites rather than divides, and works to build bridges between different segments of society.
3.3 Indicators for Measuring Progress and Evaluation:
For a religious renewal project to be feasible and evaluable, it requires a set of indicators to measure progress in its implementation.
This study proposes several indicators in different areas:
- In the field of religious education, the percentage of reformist curricula in Sharia colleges can be measured, along with the diversity of academic disciplines taught and their openness to modern humanities.
- In the field of religious discourse, the extent to which contemporary issues are addressed in sermons and religious lessons can be measured, as well as the balance between constants and variables in the discourse and the ability to address different segments of society.
- In the area of community participation, the role of religious institutions in community development, youth participation in religious activities, and the interaction of religious institutions with societal issues can be measured.
- In the area of interfaith dialogue, the number of joint initiatives between different schools of thought can be measured, as well as the reduction of hate speech and incitement and the growth of a culture of dialogue and tolerance.
3.4 Expected Challenges and Obstacles:
No reform project is without its challenges and obstacles.
In the Syrian context, several challenges can be anticipated:
First challenge: Resistance from traditional currents that view reform as a threat to religious identity and a departure from the norm.
Second challenge: Political and sectarian polarization, which makes it difficult to develop a consensual religious discourse that is inclusive of all.
Third challenge: The weakness of official religious institutions and their ability to lead the reform process, especially given the difficult circumstances Syria is experiencing.
Fourth challenge: External interventions that attempt to exploit religion to serve political agendas, thus complicating the task of religious reform.
Therefore, confronting these challenges requires wisdom, patience, political and social will, and continuous dialogue among all concerned parties.
4.1 Practical Interim Recommendations:
In the short term (1-2 years):
First, hold dialogue conferences among the various currents of Syrian Islamic thought, aiming to build a common language and identify shared priorities for renewal.
Second, develop training programs for preachers and orators, focusing on dialogue and communication skills, understanding societal transformations, and the ability to address contemporary issues.
Third, launch research initiatives on religious renewal in the Syrian context, including studying Arab and international experiences, analyzing the Syrian reality, and developing practical proposals.
In the medium term (3-5 years):
First, reform official religious education institutions by modernizing curricula, teaching modern humanities, and developing critical thinking skills.
Second, establish centers for contemporary Islamic studies that work to develop Islamic thought in light of contemporary challenges and provide consultations to religious institutions.
Third, develop a renewed religious media discourse that utilizes modern methods, addresses diverse segments of society, and tackles contemporary issues.
In the long term (5-10 years):
First, establishing a distinctive Syrian model for religious renewal that combines tradition and modernity while respecting the specificities of the Syrian context.
Second, exporting Syrian expertise in religious renewal to other Arab and Islamic countries and participating in global dialogues on religion and modernity.
Third, contributing to the development of global Islamic thought by offering renewed interpretations of religious texts that address contemporary issues.
4.2 Implementation and Funding Mechanisms:
Proposed Implementing Bodies:
First, the Syrian Ministry of Religious Endowments, provided it is reformed and its structures are modernized, making it more open and diverse.
Second, universities and research centers, through faculties of Sharia and specialized centers for religious studies.
Third, religious civil society organizations, such as associations and charitable institutions working in the religious field.
Proposed Funding Sources:
First, the state budget allocated to religious affairs, with its redirection towards renewal and development projects.
Second, international grants directed towards peacebuilding and social reconciliation, especially from international organizations concerned with interfaith dialogue.
Third, private sector donations, through private sector institutions that wish to support community development projects.
4.3 Future Vision:
The future vision for the religious renewal project in Syria, which we in the Syrian Future Movement adopt, is summarized in building a distinctive Syrian model.
This model is characterized by several features:
First: Combining authenticity and modernity, preserving religious principles and constants while simultaneously embracing the demands and challenges of the modern age.
Second: Balancing identity and openness, strengthening religious and cultural identity while engaging with other cultures through dialogue and positive interaction.
Third: Focusing on shared values among different schools of thought, seeking common ground among the various Islamic schools and working to promote it.
Fourth: Linking religious renewal with societal development, where religious discourse contributes to addressing societal problems and supporting the comprehensive development process.
Conclusion:
In his analysis of the challenges of renewal in contemporary Islamic thought, Lebanese researcher Radwan al-Sayyid concludes that contemporary Islamic thought can only be renewed by engaging with the concerns and suffering of its nation, by embracing its critical heritage, and by courageously confronting the challenges of the age. This applies particularly to the Syrian situation, which is passing through a critical phase in its history.
Religious renewal, in its essence, is not an intellectual luxury, but a vital necessity for rebuilding Syrian society after years of conflict.
Indeed, it is a fundamental prerequisite for national reconciliation, for rebuilding trust among the components of society, and for establishing a future based on mutual respect and cooperation in building the nation.
Therefore, the success of this project requires an alliance between reformist intellectuals and traditional religious institutions, in a constructive dialogue aimed at producing a religious discourse that combines theoretical depth with practical realism, constants with variables, and identity with openness.
It is an ambitious project, but not impossible, if there is genuine will, wisdom in dealing with complexities, and patience along the way. The future of Syria, as a state and a society, is largely dependent on its ability to develop a renewed religious model that responds to the challenges of the age, preserves its authenticity, and contributes to building a society of justice, peace, and development.
This study seeks to contribute to this goal by presenting a theoretical and practical vision for religious renewal in the contemporary Syrian context.
References:
A. Key References in Modern Islamic Thought:
- Abdul Rahman, Taha. 2006. The Spirit of Modernity: An Introduction to the Foundations of Islamic Modernity. Doha: Arab Center for Research and Policy Studies.
- Arkoun, Muhammad. 1992. Critique of Islamic Reason. Translated by Hashim Saleh. Beirut: Dar al-Saqi.
- Abu Zayd, Nasr Hamid. 1990. The Concept of Text: A Study in Qur’anic Sciences. Cairo: Egyptian General Book Organization.
- Al-Sayyid, Radwan. 2010. Contemporary Islam: Problems of Renewal. Beirut: Arab Book House.
- Yassin, Abdul Jawad. 2012. The Authority of Religion: The Dialectic of Text and History. Beirut: Dar al-Tanwir.
B. Academic Studies on Syria (in English):
- Pierret, Thomas. 2013. Religion and State in Syria: The Sunni Ulama from Coup to Revolution. Cambridge: Cambridge University Press.
- Van Dam, Nikolaos. 2017. Destroying a Nation: The Civil War in Syria. London: I.B. Tauris.
- Hinnebusch, Raymond. 2001. Syria: Revolution from Above. London: Routledge.
C. Contemporary Islamic Studies:
- Al-Awa, Muhammad Salim. 2004. On the Political System of the Islamic State. Cairo: Dar Al-Shorouk.
- Al-Qaradawi, Yusuf. 2001. The Jurisprudence of the State in Islam. Cairo: Dar Al-Shorouk.
D. Articles in Peer-Reviewed Journals
- Saab, Jocelyn. 2020. “The Religious Sphere in Post-2011 Syria: Transformations and Reshaping.” Omran Journal of Social Sciences 9 (35): 145–167. https://doi.org/10.12816/0055182.
- Heydemann, Steven. 2021. “Syria’s Reconstruction and the Politics of Exclusion.” Carnegie Middle East Center. Accessed at https://carnegie-mec.org/.
E. Comparative and Analytical Studies:
- Belqaziz, Abdel-Ilah. 2012. Religion and the State in the Arab World. Beirut: Center for Arab Unity Studies.
- Phillips, Christopher. 2020. The Battle for Syria: International Rivalry in the New Middle East. New Haven: Yale University Press.
F. Methodological and Theoretical References:
- Ramadan, Tariq. 2010. The Quest for Meaning: Developing a Philosophy of Pluralism. London: Penguin Books.
- Al-Tawil, Muhammad Ammar. 2015. “Religious Reform in Contemporary Arab Thought.” Research Papers Series. Doha: Arab Center for Research and Policy Studies.
