{"id":63277,"date":"2026-04-03T11:47:12","date_gmt":"2026-04-03T08:47:12","guid":{"rendered":"https:\/\/sfuturem.org\/?p=63277"},"modified":"2026-04-03T11:49:05","modified_gmt":"2026-04-03T08:49:05","slug":"towards-a-reconstructive-religiosity-in-a-renewed-syria","status":"publish","type":"post","link":"https:\/\/sfuturem.org\/en\/2026\/04\/towards-a-reconstructive-religiosity-in-a-renewed-syria\/","title":{"rendered":"Towards a “Reconstructive Religiosity” in a Renewed Syria"},"content":{"rendered":"\n

The Syrian state is currently undergoing a difficult transitional period, where economic hopes intersect with political challenges. This necessitates a re-examination of the “religious value system” by the Syrian collective consciousness, not as a set of isolationist rituals, but as a “renaissance engine” capable of regulating the pace of development and guiding the compass of national interests.<\/p>\n\n\n\n

First, the purpose of stewardship:<\/strong><\/p>\n\n\n\n

The modern vision of Islam stems from the understanding that worship is not an end in itself, but rather a means to achieve the “development of the earth.”<\/p>\n\n\n\n

God Almighty says: {He is the One Who created you from the earth and settled you therein} (Hud: 61).<\/p>\n\n\n\n

Here, Al-Qurtubi, in his commentary, indicates that “settlement” is the pursuit of development, which is an obligation.<\/p>\n\n\n\n

In the modern era, the Islamic thinker Malek Bennabi, in his treatise on “the conditions of renaissance,” argued that religion is the “social construct” that transforms the individual from a biological being into a “civilized human being.” Therefore, prayers that do not yield “proficiency” in airport management or “integrity” in commercial transactions (as in the recent agreements with Germany and Jordan) are prayers with incomplete civic impact.<\/p>\n\n\n\n

Secondly, the jurisprudence of public interest and pragmatic faith:<\/strong><\/p>\n\n\n\n

The Maqasid-based approach of Imam al-Shatibi in his work “Al-Muwafaqat” rests on the principle that “Sharia was established to achieve the interests of people in this life and the hereafter.”<\/p>\n\n\n\n

Hence, the “public interest” of Syria today necessitates a well-considered economic opening, infrastructure development, and securing livelihoods.<\/p>\n\n\n\n

Al-Izz ibn Abd al-Salam (the Sultan of Scholars) said: “Any action that falls short of achieving its intended purpose is invalid.”<\/p>\n\n\n\n

Applying this to our reality, any religious or preaching policy that does not encourage Syrians to engage in the “blue economy,” “international trade,” or “digital technology” is preaching that falls short of the Sharia’s objective of preserving the five necessities, foremost among them (life and property).<\/p>\n\n\n\n

Third, the ethics of “citizenship,” not “dhimma”:<\/strong><\/p>\n\n\n\n

Given that this Friday coincides with national and religious occasions for other Syrian communities (such as Good Friday), we see a renewed interest in the vision of Sheikh Yusuf al-Qaradawi and Dr. Radwan al-Sayyid regarding “citizenship.” The future of Syria will not be built on the jurisprudence of “minority and majority,” but rather on the “Constitution of Medina,” which established the concept of “one nation, distinct from all others,” encompassing religious diversity.<\/p>\n\n\n\n

The Prophetic Hadith, “All of creation is God’s family, and the most beloved to God are those who are most beneficial to His family,” establishes the criterion for national distinction as “benefit,” not merely “sub-national identity.”<\/p>\n\n\n\n

The Syrian engineer who repairs airport runways and the merchant who adheres to quality standards in exports are practicing a “civil jihad,” which is paramount in the jurisprudence of this transitional phase.<\/p>\n\n\n\n

Fourth, Recommendations:<\/strong><\/p>\n\n\n\n

The Syrian Future Movement, through its interpretation of the objectives of Islamic law (Sharia), believes that “constructive religiosity” requires:<\/strong><\/p>\n\n\n\n