Sultan Al-Atrash, Antun Sa’adeh, Michel Aflaq: The quest for secularism in Syria
Reem al-Atrash
Freedom of belief is inherently opposed to coercion in religion or ideology. Similarly, equality of rights cannot coexist with valuing one belief above others. Authority must be shared, maintaining a neutral stance toward all beliefs. Ensuring equal rights necessitates fair legal decision-making processes to maintain state neutrality. This outlines the foundation of secularism, which can only thrive in a democratic society. The French Secularism Law of 1905 states that "the Republic protects freedom of belief and guarantees the free exercise of worship, including in matters of public interest."
This paper explores the concept of secularism as a requirement for achieving citizenship, with particular reference to the views of Sultan Al-Atrash, Antun Sa’adeh, and Michel Aflaq. It will also consider the relevance of the concept in contemporary society.
Secularism with Sultan al-Atrash
Sultan Al-Atrash championed the slogan "Religion is for God, and the homeland is for all," originating from the Arab literary nahda era. He emphasized the revolution's religious neutrality and highlighted that all people in "the Levant" were equal in rights and duties. This principle forms the essence of citizenship.
There was a strong awareness among the revolution's leadership of the sensitivity surrounding religious issues in our country. To prevent these issues from being used against the revolution, this slogan was adopted, particularly in response to attempts by France to exploit it. The General Command’s statements unequivocally affirmed the revolution's neutrality towards Syrians of all religions and sects, emphasizing the concept of citizenship. Al-Atrash, in one of his letters to his brother Zaid, Deputy Commander-in-Chief, wrote: “Protect the Christians and ensure that no harm comes to them. Safeguard their lives and property, and prevent any attacks on them because we are all sons of one nation, all Syrian Arabs.”
In the first part of this slogan, "Religion is for God," the revolution’s neutrality concerning religion is evident, ensuring impartiality by respecting religions and eliminating fanaticism. It allows individuals to identify with their homeland and see themselves as equal to others, regardless of their spiritual beliefs. The second part of the slogan, "The homeland is for all," aims to resist sectarian divisions imposed by "secular" France in our Levantine countries. The revolution stood against these divisions, advocating for the unity and complete independence of Syria’s coast and interior.
In 1954, President Hashem Al-Atassi appointed Mr. Fares Al-Khoury as Prime Minister. Some patriotic citizens approached the Sultan to seek his opinion, and he detected some disapproval from them. The Sultan asked, “Will Al-Khoury and Al-Atassi govern us by the Bible, by the Qur’an, or by the constitution?” They replied, “By the constitution!” He responded, “That is what is necessary. So why should we concern ourselves with their personal beliefs?”
Secularism with Antun Sa’adeh
Antun Sa’adeh clearly approached secularism and gave it the conventional definition, considering it the most important issue in the life of the nation. He stated: "...the most important socio-political issues for the nation involve separating religion from the state, uniting the people under true nationalism, and preventing religious hatred by quelling inter-religious hostility." Wars of a religious and sectarian nature, although their instigators are known, would not have occurred in our country if religion had not interfered in political life to incite people. “The first reform principle in his national doctrine is: separation of religion from the state.”
"The second principle advocates for preventing clerics from interfering in national politics and the judiciary. Sa’adeh demonstrated a practical approach to implementing secularism with the aim of achieving true citizenship: “National civil conditions and public rights cannot be established where the judiciary is fragmented and divided according to religious sects. This division prevents the unity of laws necessary for a cohesive system. A social national state must have a unified judiciary and legal system. Such unity ensures that all citizens feel equal before the law, which is an essential aspect of a cohesive society.”
Today in our country, we have personal status laws specific to each sect. How can citizenship be achieved with these legal disparities? How can the people be united when one group cannot merge with another? Isn't this an acknowledgment of the nation's internal differences? How can we form a single nation when its members are constantly aware of these divisions? Distribution cannot be equal in all aspects; instead, each group is labeled differently, reinforcing these separations.
Sa’adeh clearly distinguished between the matters of heaven and earth: “The social nationalist renaissance asserts that issues of heaven are to be resolved in heaven. These are matters between the individual and God, not between groups. There is no benefit in groups fighting over heavenly matters since God is the ultimate Judge on the Day of Judgment, and as long as people have submitted to God.” In this way, he fully agrees with Imam Abd al-Rahman al-Kawakibi, who said: “Let us manage our worldly life and let religions govern only themselves!” Sa’adeh emphasized that both the Christian and Islamic messages convey a single message to the Syrians: “There is no Syrian who does not submit to the Lord of the Worlds (...) Islam unites us: some of us submit to God through the Gospel, others through the Qur’an, and others through wisdom.”
Sa’adeh emphasized social justice through a productive economy, essential for building a self-sufficient state that prioritizes public interest and curbs selfish capitalism. He stated, “Production was crucial in the conception of the nation-state. Only through production can we achieve social and legal justice for those involved in it.” He also said, “The nation’s wealth must serve the general interest and remain under national control.” Furthermore, he highlighted the importance of freedom of thought and noted that a democratic state must be national and represent the people's interests.
Sa’adeh emphasized the importance of separating the three powers: “Representing the people is a fundamental democratic principle. The method that allowed the nations to achieve this principle was political representation, which enabled the separation of legislative and executive authorities and gave preference to the legislative authority, as it represents the people.”
Secularism with Michel Aflaq
Michel Aflaq assigns spiritual significance to religion in life and extends this to secularism, without explicitly naming it. He conveys the essence of secularism through his teachings: the party's neutrality regarding religious beliefs and the promotion of citizenship by emphasizing equality, rights, and duties. The founder of the Baath Party stated that “religion is a true expression of human nature,” thereby defining what is termed as faithful secularism. According to writer Samer Khair Ahmed, this concept is grounded in three principles: it originates from Arab-Islamic culture, advocates for the separation of clergy from the state, and aspires to build a civil society based on law, respect for pluralism, diversity, and freedom of thought without the aim of ideologizing the state.
Aflaq wrote: "We are the new Arab generation. Only those who truly believe in God understand us. While we may not always be seen praying or fasting with others, our belief in God stems from our urgent need, our challenging poverty, and the heavy burden we carry. Our path is difficult, and our goal is distant."
Most Baath members have distanced themselves from democracy, despite its vital role as a foundation for secularism to flourish. Early Baathists, particularly the civilians among them, generally embraced secularism in both thought and practice. They comprehensively grasped Aflaq’s vision of building a "new Arab generation"—one that was faithful yet impartial regarding religious beliefs and ethnic diversities within a just and democratic Arab state: “When we call for economic equality and equal opportunities, we mean entrusting the nation's future to its rightful owners: the people. In essence, there is no distinction between a Muslim, a Christian, an Arab, a Kurd, or a Berber.”
Early Baathists understood the connection between Arabism and Islam well: Arabism is an identity, while Islam embodies a social revolution and spirit. Aflaq elucidated this relationship in “Memory of the Arab Messenger,” stating: “This experience... represents a constant readiness within the Arab nation—if Islam is comprehended correctly—to rise at any moment when materialism overtakes spirituality, and appearances overshadow essence, leading to division. It strives for ultimate unity and profound harmony, reinforcing its morals while adapting gracefully...”
Aflaq also discussed the understanding of Arabism among Christians of the new Arab generation and its relationship with Islam, stating: "Arab Christians will realize that Islam is a national culture they must embrace to understand and appreciate it." He highlighted the humanity inherent in Arabism, advocating for respect toward freedom of thought and ethnic diversity within the Arab world. Furthermore, he emphasized the importance of recognizing the rights of cultural ethnicities in a manner that safeguards national security against the aspirations of imperialism and Zionism.
“No one prevents the Kurds from learning their language, as long as they adhere to the state’s laws and do not pose a threat. Arabism represents humanity, and our understanding of Arab nationalism encompasses true humanity and respects the nationalities of others, fostering this sentiment among all peoples. So, what do the Kurdish people desire besides living a decent and happy life and having the same opportunities and rights as everyone else? Apart from a few leaders with feudal interests, the Kurdish people want no more than what the Arabs themselves seek.”
For Aflaq, sectarianism is “the predominance of trivial, superficial bonds over deep, fundamental bonds,” considering it a state of emergency. Therefore, Arabism's nature is non-exclusive and revolves around a revivalist project characterized by unity, popular democratic participation, national independence, development, social justice, and cultural renewal. As Arabists assert, “The culture of Arabism can only be a culture of dialogue, far from the culture of exclusion. Thus, there is no place for any kind of discrimination, let alone racism.”
In 1950 Syria, the Constituent Assembly was working on drafting a new constitution when religious movements held demonstrations to impose Islam as the state religion. Unfortunately, the Constituent Assembly declared that “the religion of the head of state is Islam,” which remains a condition in Article Three of the Constitution that undermines citizenship to this day.
The Fourth National Conference of the Baath Party in 1960 acknowledged that the best way to clarify the national idea is to emphasize its progressive and secular nature. Our current struggle should focus on affirming the secularism of our movement and its socialist content, in order to attract a broad, non-sectarian base.
The quest for secularism in Syria
(1) Secularization of public education: Secularism is based on three core principles: freedom of belief, equality for all, and the pursuit of the public interest as the sole justification for the existence of the state. A critical method to achieve this is through the secularization of public education, encompassing everything from public schools to higher education institutions. In schools, this means not adhering to religious authority, thereby making them inclusive for everyone. It is not anti-religious but non-religious, fitting into the public sphere while allowing ample space in private life for individual spiritual choices. Education should focus on developing individuals' capacity for enlightened and rational judgment. Schools can establish the foundations of a shared culture, with reason and truth being paramount. The curriculum should emphasize critical thinking and responsible freedom, avoiding indoctrination and not prioritizing any particular religion. This separation of religion from education does not grant the right for any other ideology to replace it. Secularizing schools requires educating students from a young age, much like democracy requires early education both at home and at school. The state, in partnership with civil society that supports secularism, can arrange awareness seminars in workplaces and public gatherings. Additionally, it can replace religious education with lessons on public morals. These seminars should aim to explain the state's neutrality toward all beliefs and the equality of rights and duties in an atmosphere of intellectual freedom and the freedom to practice religious rituals. They also emphasize that "freedom is a right for every citizen and does not necessitate a bloody clash."
(2) Secularism, democracy, citizenship, and social justice are deeply intertwined. Secularism thrives on the principles of democracy and public freedoms; without them, it cannot truly exist. Citizens play a vital role in fostering citizenship through secularism by freely expressing their opinions within a democratic environment. For national readiness to be most effective, the state must legally uphold the dignity of its citizens by ensuring decent living conditions, social justice, and equitable wealth distribution. The state must not neglect its social responsibilities, especially toward economically disadvantaged groups. Secularism demands individuals with free consciences who can formulate laws that unite society. The secular horizon embodies a sense of freedom and the commitment to exercise it responsibly. It necessitates respect for the right to believe or not believe and the right to think, as long as these actions reflect an individual's fundamental rights. Genuine democracy, which can only flourish with a clear and complete separation of legislative, judicial, and executive powers, provides the space for secularism. Unfortunately, this separation is not fully realized in our current constitutions.
(3) A proposal on the path to secularism today: After losing faith in nationalist parties due to their relentless quest for power, our only hope now lies in civil society working towards state neutrality and citizenship.
(4) We advocate for developing a clear national program that addresses society's needs and priorities, inspired by Sa’adeh’s secularism. This approach would be beneficial for constitutional, legal, political, and economic reforms, as well as for advancing education, curriculum development, and democratization. We call upon those who agree with this vision—across various ideologies, religions, and sects—to form a civil society front. This group would apply pressure on authorities to achieve state neutrality, citizenship, and social justice. Our aim is to shape public opinion, transforming the silent majority into an outspoken force working towards: (a) Developing school curricula in national education aims to prepare a generation for active citizenship through both classroom and extracurricular activities. Emphasizing the teaching of arts, public morals, dialogue techniques, and democratic representation while moving away from rote learning; (b) Preparing studies to amend constitutions to remove discriminatory articles, unify personal status laws, and revise election laws to achieve citizenship rights, approve unified statutory regulations for all citizens, and sanction optional civil marriage; (c) Improving the status of women is a key indicator of overall societal liberation. In political environments dominated by religious fanaticism, women's liberation tends to decline. The extent of women's emancipation reflects the degree of general liberation. According to Ibn Khaldun, advanced urban civilizations exhibit a diminished religious character.
Today, our country's situation raises a critical question: Can we achieve secularism? Unfortunately, we remain far from this goal. As long as public freedoms are suppressed, so too is the democratic space essential for secularism. However, those who believe in secularism, if united under a national program, can become a vocal and influential majority. They can advocate for the constitutional confirmation of state neutrality, enact laws that separate religion from politics, and integrate educational curricula that promote values fostering secularism—freedom, democracy, and equality as rights and duties. The ultimate aspiration is to build a state neutral regarding beliefs, rekindling hope for everyone in a society that upholds the values of truth, goodness, and beauty.