Introduction:

Amidst the transitional phase that Syria is experiencing following the fall of the Assad regime on December 8, 2024, one might ask: what is the true starting point for rebuilding the state and society? Is it the economy, security, or infrastructure?
In truth, all of these are necessary; yet, there exists a deeper foundation—one without which no revival can take place: consciousness (awareness).
Societies do not rise through wealth or arms, but rather through the consciousness that directs such resources toward construction rather than destruction.
This is a lesson taught by the Holy Quran, which places “consciousness”—expressed through terms such as ‘aql (intellect/reason), tafakkur (reflection), tadabbur (contemplation), and basirah (insight)—at the very heart of human responsibility (taklif).

In the Islamic worldview, a human being is not merely a biological entity driven by instinct; rather, a human is a being entrusted with a responsibility—a responsibility that cannot exist without consciousness. This article seeks to establish the foundations for a project of “raising consciousness” in the new Syria, viewed through the lens of “civilizational Islam”—a perspective championed by the Syrian Future Movement. It draws upon scriptural texts, historical Islamic experience, and modern sociology to provide a methodological framework and practical recommendations.

First: What is consciousness within the framework of “civilizational Islam”?

In the Islamic civilizational perspective, “awareness” is not merely “knowledge” (accumulated information) or simply “intelligence” (the capacity for analysis); rather, it is a comprehensive state of perception that connects three dimensions:

The first dimension: Self-awareness. The Almighty says: “O you who have believed, upon you is [the responsibility for] your own souls” (Al-Ma’idah: 105). There is also a well-known (though not definitively attributed to the Prophet) saying: “Whoever knows himself knows his Lord.” Self-awareness entails that an individual understands who they are, why they exist, and what their responsibilities are. This awareness is the foundation of any revival, for those who do not know themselves cannot change themselves.

The second dimension: Awareness of reality. The Almighty says: “It is He who made the earth manageable for you, so travel along its paths” (Al-Mulk: 15). He also says: “Say, ‘Travel through the land and observe how was the end of those before [you]'” (Ar-Rum: 42).
Awareness of reality means understanding the divine laws (sunan) that govern history and society, recognizing the possibilities inherent in time and place, and remaining engaged with material and social conditions.

The third dimension: Awareness of purpose. The Almighty says: “And I did not create the jinn and mankind except to worship Me” (Adh-Dhariyat: 56). He also says: “Indeed, I will make upon the earth a successive authority [khalifah]” (Al-Baqarah: 30). Awareness of one’s purpose means that an individual understands their life’s mission and connects their worldly endeavors to the ultimate objective of istikhlaf (stewardship/vicegerency). In this view, one is not a slave to materialism, but rather a steward who builds and cultivates the world.

Together, these three dimensions constitute what may be termed “civilizational consciousness”—a form of awareness that does not merely observe reality, but transforms it; that does not stop at understanding religion, but builds a civilization; and that goes beyond individual acts of worship to reform society.

Second, the Quranic and Prophetic Foundation: Why Consciousness?

The Quran: A Book of “Consciousness” Above All Else:
The Holy Quran is, fundamentally, a book of “awakening.” Consider the recurring verses that begin with:

“Do you not use your reason?” (afala ta‘qilun) (Al-Baqarah: 44, and elsewhere) — an awakening of the intellect.

“Do you not reflect?” (afala tatafakkarun) (Al-An‘am: 50, and elsewhere) — an awakening of thought.

“Do they not contemplate the Quran?” (afala yatadabbarun al-Quran) (An-Nisa’: 82) — an awakening of deep reflection.

“So that perhaps they may remember” (la‘allahum yatadhakkarun) (Al-A‘raf: 57, and elsewhere) — an awakening of memory.

“And how could they possibly remember?” (wa anna lahum al-dhikra) (Al-Ahqaf: 35) — a warning against the loss of consciousness.
These verses—framed as commands or rhetorical questions—aim to stir consciousness; the Quran addresses the human being as a conscious, responsible agent, not as a creature driven by mere compulsion.

The Sunnah: “Those Who Are Awake” and “Those Who Perceive”:
The Prophet (peace be upon him) established “awareness” as a hallmark of a true believer. For instance:
“Whoever among you sees an evil, let him change it with his hand; if he cannot, then with his tongue; and if he cannot, then with his heart—and that is the weakest level of faith” (narrated by Muslim). Change cannot begin without awareness.
“Whoever among you sees an evil…” — conscious perception is a prerequisite for change.
“None of you truly believes until he loves for his brother what he loves for himself” (narrated by al-Bukhari and Muslim) — social awareness is a condition of faith.
“Religion is sincere counsel” (narrated by Muslim) — offering counsel is a conscious, responsible act.
“Whoever among you wakes up secure in his home, healthy in his body, and possesses his daily sustenance, it is as if the entire world has been gathered for him” (narrated by al-Tirmidhi) — awareness of one’s blessings is a prerequisite for gratitude.
The awareness advocated by Islam is not merely “theoretical awareness”; rather, it is a “responsible awareness” that entails “moral and legal obligation” (taklif).
Consequently, jurists have linked “intellect” (‘aql) to “obligation” (taklif), asserting that there can be no obligation without an intellect, and no intellect without awareness.

The Higher Objectives (Maqasid): Awareness as a Prerequisite for Preserving the Five Essentials:
In al-Shatibi’s classification of the higher objectives of Islamic law, there are “five essentials” (al-daruriyyat al-khams): religion, life, intellect, lineage, and property.
However, the “intellect” is not merely a tool for thinking; it is the “instrument of awareness.” Without such awareness:
Religion cannot be preserved (as ignorance of religion leads to deviation).
Life cannot be preserved (as ignorance of dangers leads to destruction). Progeny cannot be preserved (as ignorance regarding the upbringing of children leads to their deviation).
Wealth cannot be preserved (as ignorance of economics leads to poverty).
For this reason, the “seeking of knowledge” in Islam is considered a collective obligation (fard kifayah—meaning that if some do not undertake it, the entire community incurs a sin); furthermore, it is an individual obligation (fard ‘ayn) to the minimum extent required by every Muslim.

Third: Historical Experience:

The Foundational Phase:
Before the advent of Islam, the Arabian Peninsula existed in a state of Jahiliyyah (a term denoting not merely the worship of idols, but a profound absence of awareness). Islam arrived, bringing with it a “revolution of consciousness”:
It transformed the concept of the human being: shifting from a “tribal” identity to a “universal” one, and from a “subject/slave” to a “steward” (khalifah).
It transformed the concept of knowledge: shifting from “magic” to “science,” and from “poetry” to “rational thought.”
It transformed the concept of labor: shifting from “raiding” to “civilizational construction,” and from “wealth” as mere possession to “wealth” as a “trust” (amanah).
It transformed the concept of time: shifting from “cyclical” patterns to “linear history,” and from “fatalism” to “personal responsibility.”
Ibn Khaldun summarized this revolution by noting that the Arabs “were a people of the desert and ignorance, yet through Islam, they became a people of knowledge and civilization.”
This transformation was not a “miracle” in the supernatural sense, but rather the result of “diligent effort”—beginning with the divine command “Read!” (Iqra’) and extending into the pursuit of knowledge across all fields.

The Phase of Flourishing:
In the early centuries, this consciousness evolved into a “civilizational project,” exemplified by:
The House of Wisdom (Bayt al-Hikmah) in Baghdad, which facilitated the translation of Greek, Persian, and Indian scientific works.
Scholars such as al-Khwarizmi, al-Shafi’i, Ibn Sina (Avicenna), Ibn al-Haytham (Alhazen), and Ibn Khaldun.
Scientific centers established in Cairo and Damascus.

And Cordoba and Samarkand—
libraries housing millions of books.
George Sarton, a historian of science, noted that Islamic civilization was the greatest in the world during the ninth and tenth centuries AD, producing more scholars than any other civilization in history.

The Phase of Decline:
The decline began when science turned into mere “imitation,” consciousness into rote “memorization,” and civilization into nothing more than “history.”
Malek Bennabi summarized this crisis by stating that “the problem is not a lack of resources, but a lack of the ‘ideas’ that drive human beings.” He argued that “susceptibility to colonization” begins with a “susceptibility to consumption,” which in turn stems from an “absence of consciousness.”

Fourth: The Syrian Context:

In Syria today, a question arises: why do we need a project for “raising consciousness”?
The answer is multifaceted, but it can be summarized into three main points:

The legacy of five decades of “political desertification”—for consciousness is either built up or torn down depending on the environment in which an individual lives. For fifty years, Syrian citizens lived within a “culture of fear”:
Fear of speaking (as a single word could lead to arrest).
Fear of thinking (as independent thought could lead to accusations of treason).
Fear of taking initiative (as any initiative could lead to failure).
Fear of others (as anyone else could be an “informant”). This has produced a “cultural legacy” that does not vanish simply with a change in regime—a point echoed by Ibn Khaldun, who observed that “despotism corrupts human nature,” rendering people “incapable of taking initiative,” “incapable of thinking,” and “incapable of awareness.”

The Impact of War on the Social Fabric:
Fourteen years of war have not only destroyed physical infrastructure but have also shattered the social fabric:
The disintegration of families (due to killings, displacement, and detention).
The collapse of education (with 2.45 million children out of school).
The spread of poverty (90% of Syrians living below the poverty line).
The prevalence of psychological trauma (55% of young people suffering from post-traumatic stress disorder).
This implies that the “collective consciousness” of Syrian society has suffered a severe blow; rebuilding it will require an “extraordinary effort”—one that extends beyond the government to encompass all institutions within society.

The Danger of an “Alternative Consciousness”:
In the absence of a “civilizational consciousness,” an “alternative consciousness” fills the void. This alternative consciousness may manifest as:
Sectarian consciousness (dividing society into “us” and “them”).
Regionalist consciousness (prioritizing geographical affiliation over national identity).
Consumerist consciousness (transforming the citizen into a “consumer” rather than a “producer”).
Fatalistic/submissive consciousness (convincing the citizen that “there is no hope for change”).
Malek Bennabi warned that “dead ideas” and “debased ideas” can “take the place of living ideas” if a counter-consciousness is not cultivated. Fifth: The Approach:

“Raising awareness” is an approach that requires an “integrated strategy.”

Five levels can be proposed:

The Quranic Level: Re-reading the Quran as a “life project.” The Holy Quran is not merely a “book of worship,” but a “constitution for life.”
Therefore, the first step toward raising awareness is to “re-read the Quran” using a new methodology:
Moving beyond mere memorization and recitation.
Advancing toward “contemplation” and “reflection” on social laws and patterns.
Going beyond a focus solely on jurisprudential rulings (fiqh).
Extending toward “civilizational objectives” and “human values.”

The Historical Level: Restoring “civilizational memory,” for a nation that does not know its own history cannot build its future. Consequently, history must be “rewritten” from a “civilizational”—rather than a purely “political”—perspective, highlighting:
· The contributions of Muslims to science, philosophy, and the arts.
· Successful and unsuccessful experiences in state-building.
· The insights of Ibn Khaldun on social development (‘umran) and those of Malek Bennabi on colonialism.

The Social Level: Building “trust” between the citizen and the state. Awareness cannot be cultivated in a vacuum; it requires “trust”:
A citizen’s confidence that their voice is heard.
A citizen’s confidence that state institutions are fair.
A citizen’s confidence that the future will be better.
A citizen’s confidence that the “other” is a partner, not an enemy.

The Educational Level: Reforming the educational system. In Syria, education still relies on rote memorization rather than “critical thinking.” Therefore, curricula must be reformed to include:
Critical thinking (as opposed to memorization). Civic education (rather than indoctrination).
Practical skills (rather than abstract theories).
Digital awareness (rather than passive consumption).

In the media sphere: media focused on “awareness” rather than “entertainment.” Media in Syria continues to suffer from a legacy of propaganda; therefore, it must be “reformed” to become:
Objective (rather than propagandistic).
Development-oriented (rather than commercial).
Interactive (rather than didactic/indoctrinating).

Sixth: Conclusion

…toppled the regime.
A regime can fall in a single day, but “consciousness” requires an entire “generation” to build. This is what Malek Bennabi grasped when he stated: “The problem is not a lack of resources, but a lack of ideas.”

If a new Syria aspires to be a “civilization”—rather than merely a “state”—it must begin with consciousness, culminate in consciousness, and establish the cultivation of consciousness as its primary civilizational project.

First: Launch a “National Awareness-Raising Project.” This should be a “national” initiative—not a “partisan” one—involving the government, civil society, universities, and religious leaders, and targeting all segments of society (students, youth, women, workers, and employees).

Second: Establish a “National Institute for Civilizational Awareness,” which would serve as a research and training center tasked with:
Generating knowledge regarding civilizational awareness.
Training personnel (educators, media professionals, and community leaders).
Developing educational and media curricula.

Third: Reform educational curricula to include:
The Holy Quran (approached through reflection and contemplation, rather than rote memorization).
Civilizational history (rather than purely political history).
Philosophy and logic (to foster critical thinking).
Civic education (to strengthen citizenship).
Digital skills (to keep pace with the modern era).

Fourth: Reform national media, ensuring that it is:
Objective (rather than propagandistic).
Development-oriented (rather than commercial). Through interaction (rather than mere indoctrination).

Fifth: Building “trust” between the citizen and the state, which entails:
Opening channels of dialogue between the government and the citizens.
Responding to legitimate demands.
Holding the corrupt accountable (as corruption erodes trust).
Ensuring transparency in decision-making (as ambiguity erodes trust).

Ultimately, “raising awareness” is an “existential necessity” for any project of national revival. Societies do not flourish through wealth or weaponry, but rather through the awareness that directs such resources toward construction rather than destruction.

Syria today—experiencing a rare “historical moment”—is in need of a “revolution of awareness,” one no less significant than the “political revolution.”