Damascene Communityand Da’wah[1] in the Religious Damascene Community in the Last Decade (before 2011)[2]
Index:
Introduction
Masjid and Qur’an Centers
Islamic institutions
Charities and Cultural Activities
Spread of Islamic Books and Cassettes, and revival of Da’wah
Private Conservative Schools
Religiosity and Da’wah in the Women Sphere
Conclusion and recommendations
Introduction:
The study of Damascene religious groups draws an overall picture about the reality of religious education and its manifestations, trends and outcomes.
The religious picture in Damascus is dominated by Da’wah and social discourse. Scholars from the traditional religious institutions –both official and unofficial- adopt religious preaching and guidance in order to preserve the Sunni religious identity and emphasize the cultural and civilizational characteristics of the Syrian society.
This paper shortly will present the Da’wah and religious practices and their reflection on the Damascene society on different levels:
Masjid and Qur’an Center
The last decade has witnessed a rise in number of mosques, mainly due to the significant ease in issuing building permits compared to the previous period and the increase of demand amongst the young generation.
Qur’an center reciting and memorizing centers played an active role in the society; first to emphasize the state’s support and adaptation to religious practices despite the secularism of the regime. Secondly, to make these centers the most suitable place for the scholars to exercise their educational and spiritual role.
Islamic institutions
In 1960s the nationalization policies applied to the Islamic institutions and Waqif[3] ended the era of economic independence for most religious institutions and put them under the control of political regimes that gained its independence recently in the Arab region.
Accordingly, masjids are listed under the Ministry of Waqif. Likewise, charities and Islamic Schools are listed under the Ministry of Social Affairs and Labor, and Ministry of Higher Education, respectively. These institutions, in turn, provide the state with a credible institutional and organizational structure, capable of applying some kind of “official Islam”. For example, Abo Alnur Center for Sheikh Ahmad Kaftaru (1915-2004) and Fath institute for Sheikh Farfour (1951- ). Both institutions have branches for women as well as for men.
Charities and Cultural Activities
For example, Zaid group[4] which is founded by Sheikh Abdul Kareem Al-Refaii (1904-1973) with cooperation with the most popular leader in religious community (Mashaekh Al-Maydan) in Damascus. This group worked on two levels; the first is charitable social, in a country lack of charities activities, while the second is related to Da’wah and inviting the public to follow to the religious guidance in their behaviors, actions and worships.
On the cultural level, the ideas of Javdat Sa’id (1931-2022) Group have prompted in the last decade of the 21st century. The group devoted important part of its work to the consolidation of non-violence.
Spread of Islamic Books and Cassettes, and revival of Da’wah
A significant rise has been witnessed in the market of Islamic books, tapes, and CD’s, in the last decade. This rise works on with the spread of the internet and social network sites, which further eased the accessibility to religious information. Moreover, with the spread of Fatwa T.V. channels (where devoted to discuss religious issues) it became easy to access information without the need to talk to Islamic scholars directly. The internet became the new platform of religious education, and the printed books and individual learning witnessed a decline compared to digital books and collective learning methods.
Private Conservative Schools
In the last decade, a number of conservative schools have been established. These schools stand out with their additional curriculum in religious subjects or with the Islamic atmosphere in the institution. The formal religious curriculum, which is highly stressed on in these schools, is of a secondary importance in the formal educational system in the country, as they have minimal effect on the public-level competition for higher education.
Religiosity and Da’wah in the Women Sphere
One of the manifestations of religiosity and Da’wah in the Women sphere is the Qubaseyat Group, established by Muneera AlQubaysi (1933-…). She was educated and supported by Sheikh Kaftaru, the Former Mufti[5] of the Syrian Republic. The group relies on spreading the Da’wah and the knowledge about worship and Islamic practices, encouraging memorizing Qur’an and encouraging women to wear hijab (headscarf). Their effect reached up to 30% of the children in elementary schools in Damascus.
The group focuses on these matters without involving itself in the higher intellectual specialized topics and without any interest in political issues.
Conclusion and recommendations:
The religiosity of the Damascene society –and in Syria generally- represents a natural instinctive need, which sometimes reveals itself publicly, and sometimes withdraws to the shadow. Religiosity fulfills the human need for belonging and self-realization in a society that turned its face to these needs, and within a system corrupted with individuality, selfishness, and alienation.
The characteristics of the rising religious groups and the way these characteristics contribute to shaping the religious scene in Damascus in last decade before 2011, as Da’wah methods have adapted to survive under the security measures and grown within the allowed frame.
However, Official religious institutions and their education system fall short from fulfilling the needs of the Damascene society. These religious activities, which are somehow seems open, have not always been positive.
As they have created a kind of religious chaos, ranging from sectarianism to the spread of religious ideologies with political orientations, to those promoting individualism especially among the youth, and not ending with the “Market Islam” as called by Patrich Haenni.
Moreover, this policy of Syrian state made the religious leaders as official employees in the state’s institutions, and balance to adjust social balances in the light of political developments at the local, regional and international levels. In other hand turned youth away from focusing in political issues and the problems of Poverty and unemployment, with the help of religious leaders themselves. Emphasizing on Popular typical religiosity that is exclusive to ritualism, created a very deep trouble which came to light after 2011 when the popular uprising has began.
In the other side as Habermas says: Betting on the disappearance of religion began to erode, therefore the religious educational institutions and the religious leaders have a spread role of restoration peace, safety, and stability, Building confidence among the people in Syria when the war will over. International actors (or policy makers) should understand the abilities and the responsibilities of the religious sharing in the new Syria.
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[1] Da’wah: Refers to the preaching of Islam and inviting Muslims and Non-Muslims to embrace the religion and its practices.
[2] European Academy of Religion – Annual Conference 2019, 04 March 2019 – 07 March 2019, Bologna, Italia.
[3] A funding made by Muslim to a religios educational or charitable cause.
[4] Takes its name from Zaid bin Thabit Masjid.
[5] A Muslim legal expert who is empowered to give rulings on religious matters.