{"id":38151,"date":"2025-05-29T18:05:34","date_gmt":"2025-05-29T18:05:34","guid":{"rendered":"https:\/\/sfuturem.org\/?p=38151"},"modified":"2025-07-31T17:57:34","modified_gmt":"2025-07-31T14:57:34","slug":"the-ten-days-of-dhul-hijjah-from-the-sacred-to-the-societal-a-modern-purpose-based-reading-in-the-context-of-the-syrian-transformation","status":"publish","type":"post","link":"https:\/\/sfuturem.org\/en\/2025\/05\/the-ten-days-of-dhul-hijjah-from-the-sacred-to-the-societal-a-modern-purpose-based-reading-in-the-context-of-the-syrian-transformation\/","title":{"rendered":"The Tenth of Dhu al-Hijjah From the Sacred to the Societal \u2013 A Contemporary Maqasid-Based Reading in the Context of the Syrian Transformation"},"content":{"rendered":"\n

 <\/h2>\n\n\n\n

Introduction:<\/strong><\/h2>\n\n\n\n

The Sacred Time and the Time of Humankind:<\/strong><\/p>\n\n\n\n

The first ten days of Dhu al-Hijjah represent a unique temporal space in the collective Islamic consciousness, where the sacred intersects with the historical, and the spiritual with the societal. In this year (1446 AH \u2013 2025 CE), these days begin on May 28, coinciding with a decisive historical stage in post-liberation Syria, as the country undergoes a fundamental transformation towards building a pluralistic state that respects religion, humanity, and life.<\/p>\n\n\n\n

Through the lens of contemporary Islamic thought, we revisit this occasion not as a mere religious ritual, but as a living symbolic system capable of generating new meanings that serve the construction of societies.<\/p>\n\n\n\n

 <\/p>\n\n\n\n

The Ten Days of Dhu al-Hijjah in the Religious Tradition \u2013 Textual Construction and Social Function:<\/strong><\/p>\n\n\n\n

From the perspective of the textual foundations of temporal virtue, the merit of these days rests upon foundational texts. The first is the Quranic oath, {By the dawn, and [by] ten nights}<\/strong> [Al-Fajr: 1-2], which many exegetes interpret as referring to the ten days of Dhu al-Hijjah. The second is the prophetic affirmation: “There are no days in which righteous deeds are more beloved to Allah than these days”<\/strong> (meaning the ten days of Dhu al-Hijjah) [Narrated by Al-Bukhari]. The third is the distinctiveness of the Day of Arafah: “There is no day on which Allah frees more slaves from the Fire than on the Day of Arafah”<\/strong> [Narrated by Muslim].<\/p>\n\n\n\n

From the standpoint of temporal preference, we observe the issue of hierarchy. Ibn Taymiyyah presents a precise distinction: “The days of the ten days of Dhu al-Hijjah are better than the days of the last ten of Ramadan, but the nights of the last ten of Ramadan are better than the nights of the ten days of Dhu al-Hijjah.”<\/strong> This distinction reconfigures the spiritual calendar of the Muslim, as the seasons are distributed to achieve complementarity rather than conflict.<\/p>\n\n\n\n

 <\/p>\n\n\n\n

The Ten Days of Dhu al-Hijjah through the Lens of Modernist Thought:<\/strong><\/p>\n\n\n\n

In his project to \u201cCritique of Islamic Reason,\u201d<\/strong> Arkoun offers tools for interpreting religious phenomena as symbolic systems through \u201creligious anthropology.\u201d<\/strong> In this perspective, the ten days of Dhu al-Hijjah become:<\/p>\n\n\n\n

    \n
  1. An anthropological phenomenon<\/strong> that embodies the triangle of \u201cviolence, prohibition, and truth,\u201d where sacrifices are made as a symbol of transforming primitive violence into a sacred ritual.<\/li>\n\n\n\n
  2. A mechanism for building collective memory<\/strong>, by re-enacting major events (like Adam\u2019s standing after his descent and the culmination of the life of Abraham, peace be upon them).<\/li>\n\n\n\n
  3. An open symbolic system<\/strong> capable of generating new meanings to meet the needs of contemporary societies.<\/li>\n<\/ol>\n\n\n\n

    Meanwhile, Hassan Hanafi<\/strong> (in his project \u201cFrom Text to Reality\u201d) reads this occasion as a revolutionary reserve<\/strong> through:<\/p>\n\n\n\n

      \n
    1. Takbir<\/strong> (proclaiming \u201cAllahu Akbar\u201d) not merely as verbal recitation but as a rejection of the deification of oppressive authorities<\/strong>, declaring \u201cGod is greater\u201d<\/strong> above any human power.<\/li>\n\n\n\n
    2. Sacrifice<\/strong>, representing the necessity of sacrifice for change\u2014an urgent need in Syria today.<\/li>\n\n\n\n
    3. Hajj<\/strong>, as a microcosm of the ideal society, symbolizing equality in ihram (pilgrim garb) and in circumambulation (tawaf).<\/li>\n<\/ol>\n\n\n\n

      Meanwhile, Nasr Hamid Abu Zayd<\/strong>, in \u201cThe Concept of the Text,\u201d<\/strong> reveals the historical contexts in which these rituals were formed, affirming that their meanings have remained flexible through the ages<\/strong>, adapting to the needs of societies. The \u201cknown days\u201d<\/strong> in the Quran (Al-Hajj: 28<\/strong>) carry an open-ended significance<\/strong> capable of absorbing new dimensions.<\/p>\n\n\n\n

       <\/p>\n\n\n\n

      The Ten Days of Dhu al-Hijjah and the New Syria \u2013 A Vision for Societal Engagement:<\/strong><\/p>\n\n\n\n

      The fast of the Day of Arafah \u2014 which \u201cexpiates the sins of the past and coming year\u201d \u2014 can be transformed into a symbol of national reconciliation, where Syria atones for the \u201cyears of war\u201d through amnesty and forgiveness initiatives. It also serves as a mechanism for transitional justice, as the success of the Islamic movement in Syria hinges on the \u201cbet on freedoms\u201d<\/strong> and the \u201cbet on citizenship.\u201d<\/strong><\/p>\n\n\n\n

      Regarding the sacrifice (udhiyah)<\/strong>, this vision sees it linked to reconstruction efforts in Syria<\/strong>, where 7,849 schools and many mosques have been destroyed. Thus, the sacrifices can be transformed into reconstruction projects, where the \u201cmeat\u201d becomes a symbol of building materials for schools, and restoration becomes a perpetual charity<\/strong> \u2014 meaning that \u201crestoring mosques and schools revives the spirit of the community,\u201d<\/strong> aligning with the Hadith: \u201cWhen the son of Adam dies, his deeds end except for three: a perpetual charity\u2026\u201d<\/strong> [Muslim].<\/p>\n\n\n\n

      As for the Hajj<\/strong>, it is viewed as laying the foundation for the idea of pluralistic identity<\/strong>. Syria is home to a diversity of sects and ethnicities, and the Hajj can inspire a model of unity within diversity<\/strong>, where \u201cArabs and non-Arabs are equal, and there is no superiority except through piety.\u201d It also encourages overcoming sectarian discourse in favor of a unifying identity, echoing the \u201creformist Levantine Salafism\u201d<\/strong> known for its \u201cacceptance of intellectual diversity,\u201d<\/strong> as highlighted by the writer Muhammad Amir Nasher Al-Ni\u2018am.<\/p>\n\n\n\n

       <\/p>\n\n\n\n

      Reshaping Religious Discourse \u2013 Towards a Modern Syrian Model:<\/strong><\/p>\n\n\n\n

      It seems that reshaping religious discourse in Syria by shifting from ritualistic<\/strong> to ethical<\/strong> dimensions is an inspiring idea to anchor the positive role of religion in societies. This is achieved by refocusing from:<\/p>\n\n\n\n

        \n
      1. The mere performance of rituals to the production of their values<\/strong> \u2014 such as justice (in the distribution of sacrifices), solidarity (in fasting), and equality (in the takbir). Additionally, employing the Quranic verse: \u201cIt is neither their meat nor their blood that reaches Allah, but your piety that reaches Him\u201d<\/strong> [Al-Hajj: 37] as a basis for activating the ethical dimension.<\/li>\n\n\n\n
      2. Worship as an act of liberation<\/strong>, as viewed by Mohammed Arkoun<\/strong>, to free the sacred from the monopoly of traditional religious authorities and make the Ten Days of Dhu al-Hijjah<\/strong> a platform for national dialogue through conferences gathering religious scholars, intellectuals, and statesmen.<\/li>\n\n\n\n
      3. Religion in the public space, such as moving beyond mosques to restoring schools<\/strong> \u2014 a form of \u201cgetting closer to God\u201d in Syria, where 2,071 schools<\/strong> need major repairs. Likewise, transforming mosques into community centers<\/strong>, as they historically were, not merely for prayer but also for education and conflict resolution.<\/li>\n<\/ol>\n\n\n\n

         <\/p>\n\n\n\n

        It appears from all of this that the occasion of the Ten Days of Dhu al-Hijjah in the current Syrian context represents a historic opportunity to:<\/p>\n\n\n\n

          \n
        1. Transform the symbolic religious capital<\/strong> into a societal energy for reconstruction<\/strong>.<\/li>\n\n\n\n
        2. Restore the civilizational role<\/strong> of religious seasons as a driving force for renewal.<\/li>\n\n\n\n
        3. Build a Syrian model<\/strong> that combines religious authenticity with political modernity, where \u201ccitizenship means complete equality.\u201d<\/strong><\/li>\n<\/ol>\n\n\n\n

          It also seems that reinterpreting these days<\/strong> through the methodology of \u201capplied Islamic studies\u201d<\/strong> (as developed by Arkoun) enables Syria to forge from its religious heritage a bridge to the future<\/strong>, where the Day of Sacrifice<\/strong> \u2014 \u201cthe greatest of days in the sight of Allah,\u201d as in the Hadith \u2014 becomes a symbol of slaughtering the god of war<\/strong> (it is permissible to use the term “god” for both truth and falsehood that becomes worshiped, as reported by Ibn Kathir and others), and the birth of a new human who believes in life.<\/p>\n\n\n\n

           <\/p>\n\n\n\n

          Here\u2019s the English translation:<\/p>\n\n\n\n

          Conclusion:<\/strong><\/p>\n\n\n\n

          In the Maqasid-based vision<\/strong>, the Ten Days of Dhu al-Hijjah form an integrated system for realizing the five objectives of the Sharia:<\/p>\n\n\n\n

            \n
          1. Preservation of religion<\/strong> through collective Takbeer, which returns religion to its public sphere without monopolization.<\/li>\n\n\n\n
          2. Preservation of life<\/strong> by fasting on the Day of Arafah as a mechanism for renewing the social contract against violence.<\/li>\n\n\n\n
          3. Preservation of intellect<\/strong> through reading the Quran as a societal dialogue, not a monolithic discourse.<\/li>\n\n\n\n
          4. Preservation of lineage<\/strong> through sacrificial offerings that become support for affected families.<\/li>\n\n\n\n
          5. Preservation of wealth<\/strong> by investing the pilgrimage obligation in the development of religious tourism.<\/li>\n<\/ol>\n\n\n\n

             <\/p>\n\n\n\n

            Accordingly, we at the Religious Office of the Syrian Future Movement recommend a Maqasid-based utilization of the Ten Days of Dhu al-Hijjah through:<\/strong><\/p>\n\n\n\n

            First: In the legislative and institutional sphere:<\/strong><\/p>\n\n\n\n

              \n
            1. Approving a \u201cNational Reconciliation Day\u201d on the Day of Arafah to realize justice and compassion (achieving the objective of preserving life<\/strong>), through a mechanism of enacting legislation for amnesty in minor armed conflict cases and forming local reconciliation committees. The effect: transforming fasting from individual atonement to a purification of collective memory.<\/li>\n\n\n\n
            2. Establishing a \u201cDevelopmental Endowment Authority\u201d<\/strong>, with its Maqasid-based foundation in the cultivation of the earth (achieving the objective of preserving wealth<\/strong>), and its mechanism to unify the administration of sacrificial funds and donations to finance projects such as:<\/li>\n\n\n\n
            3. Rebuilding 100 schools annually.<\/li>\n\n\n\n
            4. Renovating hospitals in affected areas.<\/li>\n\n\n\n
            5. Its effect: turning the sacrifice from a consumptive ritual into a developmental investment.<\/li>\n<\/ol>\n\n\n\n

              Second: In the economic and social sphere:<\/strong><\/p>\n\n\n\n

                \n
              1. The \u201cMeat-for-Stone Project\u201d<\/strong>, with its Maqasid-based foundation in social solidarity (achieving the objective of preserving lineage<\/strong>), and its mechanism to allocate 30% of the value of each sacrifice to an infrastructure reconstruction fund. The effect: linking worship to urban development in<\/li>\n\n\n\n
              2. line with the Hadith: \u201cIndeed, Allah is Beautiful and loves beauty.\u201d<\/li>\n\n\n\n
              3. The \u201cSyrian Domestic Hajj Program\u201d<\/strong>, with its Maqasid-based foundation in the unity of the Ummah (achieving the objective of preserving religion<\/strong>), and its mechanism to organize free trips to historic sites (Damascus, Aleppo, Bosra) during and after the ten days, inspired by the Hajj experience. The effect: reviving the unifying spirit of Hajj in the local context.<\/li>\n<\/ol>\n\n\n\n

                Third: In the cultural and educational sphere:<\/strong><\/p>\n\n\n\n

                  \n
                1. The \u201cRenewal Discourse Initiative\u201d<\/strong>, with its Maqasid-based foundation in renewing religious thought (achieving the objective of preserving intellect<\/strong>), and its mechanism to train 500 imams on the methodology of \u201creading the text in the context of reality\u201d and to issue a guide for sermons during the ten days with a modern Maqasid-based perspective. The effect: resisting extremism by presenting an Islamic model reconciled with life.<\/li>\n\n\n\n
                2. The \u201cComprehensive Takbeer Festival\u201d<\/strong>, with its Maqasid-based foundation in unifying symbols (achieving the objective of social harmony<\/strong>), and its mechanism to organize peaceful marches in public squares under the patronage of the state. The effect: transforming \u201cAllahu Akbar\u201d from a confrontational slogan to a call for national unity.<\/li>\n<\/ol>\n\n\n\n

                  Fourth: In the realm of public policies:<\/strong><\/p>\n\n\n\n

                    \n
                  1. Integrating the Maqasid-based perspective into planning, with its Maqasid-based foundation in the wisdom of legislation (achieving the five objectives of Sharia<\/strong>), and its mechanism of adopting the \u201cMaqasid Card\u201d<\/strong> as a standard for all draft laws:<\/li>\n\n\n\n
                  2. How does the law preserve religion?<\/li>\n\n\n\n
                  3. How does it safeguard human dignity?<\/li>\n\n\n\n
                  4. How does it cultivate the earth?<\/li>\n\n\n\n
                  5. The effect: Islamizing modernity instead of modernizing Islam<\/strong>.<\/li>\n<\/ol>\n\n\n\n

                     <\/p>\n\n\n\n

                    The purpose of the seasons of worship is not to merely replicate the past, but to build a future in which the culture of war is slaughtered on the altar of life. This vision embodies the essence of the Maqasid al-Sharia (where the ultimate aim is \u201cto bring about benefits and ward off harms\u201d<\/strong>) and imposes upon the new Syrian state:<\/p>\n\n\n\n

                      \n
                    • The liberation of the sacred<\/strong> from ritualistic exclusivity to the communal sphere.<\/li>\n\n\n\n
                    • The investment of the symbolic religious capital<\/strong> in building the social contract.<\/li>\n\n\n\n
                    • A redefinition of worship<\/strong> to include:<\/li>\n\n\n\n
                    • Renovating schools<\/strong> as a form of perpetual charity.<\/li>\n\n\n\n
                    • National reconciliation<\/strong> as a collective fast.<\/li>\n\n\n\n
                    • Reconstruction<\/strong> as a contemporary sacrifice.<\/li>\n<\/ul>\n\n\n\n
                      \n

                      “The ten days become truly sacred when they transform from a historical memory to a living force that gives birth to a new Syria\u2014diverse in its people, united in its objectives, harmonizing its faith and its humanity.”<\/p>\n<\/blockquote>\n\n\n\n

                      Renewing our understanding of the Ten Days of Dhu al-Hijjah\u2014in a post-liberation Syria\u2014is a living embodiment of the objective of Imam al-Shatibi, who said:<\/p>\n\n\n\n

                      \n

                      \u201cThe Sharia was established for the welfare of both this world and the hereafter together.\u201d<\/p>\n<\/blockquote>\n\n\n\n

                      Thus, there is no sanctity in a time that entrenches division<\/strong>, nor virtue in worship that does not produce a dignified life<\/strong>.\u00a0<\/p>\n\n\n\n

                      References:<\/strong><\/p>\n\n\n\n

                        \n
                      1. Islam Web (2025). “The Virtue of the First Ten Days of Dhu al-Hijjah.”<\/li>\n\n\n\n
                      2. Mominoun Bila Hudood (Believers Without Borders) (2025). “Report: Political Islam and the State: Possibilities and Prospects in Light of the Syrian Situation.”<\/li>\n\n\n\n
                      3. Islam Question and Answer (2007). “What is the Virtue of the First Ten Days of Dhu al-Hijjah?”<\/li>\n\n\n\n
                      4. Aleppo Facebook Page (2025). “Start of Fasting the First Ten Days of Dhu al-Hijjah.”<\/li>\n\n\n\n
                      5. Islamic Center for Strategic Studies (2019). “Mohammed Arkoun: Study and Critique of Theories.”<\/li>\n\n\n\n
                      6. Islamic Relief (2025). “Dhu al-Hijjah Ten Days: Everything You Need to Know.”<\/li>\n\n\n\n
                      7. Newsroom (2025). “A New Beginning Conditioned on Political Reform… The European Union Lifts Sanctions on Syria.”<\/li>\n\n\n\n
                      8. Mominoun Bila Hudood. “Some Features of Anthropological Analysis in Mohammed Arkoun\u2019s Islamology.”<\/li>\n\n\n\n
                      9. Al Jazeera Net (2023). “The Ten Days of Dhu al-Hijjah: Lessons and Virtues.”<\/li>\n\n\n\n
                      10. Grass Al-Khair (2025). “Restoring Mosques and Schools in Syria: Ongoing Charity in the Season of Reward.”<\/li>\n\n\n\n
                      11. Mohammed Amir Nasher Al-Na\u2019am (2025). Al-Salafiyya al-Shamiya: Horizons and Potentials.<\/li>\n<\/ol>\n\n\n\n

                         <\/p>\n\n\n\n

                         <\/p>\n","protected":false},"excerpt":{"rendered":"

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