The largest religious group in Syria is the Sunni Muslims, of whom about 80 percent are native Syrian Arabs, with the remainder being Kurds, Turkomans, Circassians, and Palestinians. Sunni Islam sets the religious tone for Syria and provides the country's basic values.

Sunnis follow nearly all occupations, beloÍÍÍÍng to all social groups and nearly every political party, and live in all parts of the country. There are only two provinces in which they are not a majority: As Suwayda, where Druzes predominate, and Al Ladhiqiyah, where Alawis are a majority. In Al Hasakah, Sunnis form a majority, but most of them are Kurds rather than Arabs.

In theory, a Sunni approaches his God directly because the religion provides him no intercession of saints, no holy orders, no organized clerical hierarchy, and no true liturgy. In practice, however, there are duly appointed religious figures, some of whom exert considerable social and political power. Among them are men of importance in their community who lead prayers and give sermons at Friday services. Although in the larger mosques the imams are generally well-educated men who are informed about political and social affairs, an imam need not have any formal training. Among beduin, for example, any literate member of the tribe may read prayers from the Quran. Committees of socially prominent worshipers usually run the major mosques and administer mosque-owned land and gifts.

The Muslim year has two canonical festivals--the Id al Adha, or "sacrificial" festival on the tenth of Dhul al Hijjah, the twelfth Muslim month and the Id al Fitr, or "festival of breaking the fast," which celebrates the end of the fast of Ramadan on the first of Shawwal, the tenth month. Both festivals last 3 or 4 days, during which people wear their best clothes, visit and congratulate each other, and give gifts. People visit cemetaries, often remaining for some hours, even throughout the night. The festival of the Id al Fitr is celebrated more joyfully than the Id al Adha because it marks the end of the hardships of Ramadan. Lesser celebrations take place on the Prophet's birthday, which falls on the twelfth of Rabia al Awwal, the third month, and on the first of Muharram, the beginning of the Muslim new year.

Islamic law provides direction in all aspects of life. There are four major schools of Islamic law--the Hanafi, the Hanabali, the Shafii, and the Maliki--each named after its founder and all held to be officially valid. Any Muslim may belong to any one of them, although one school usually dominates a given geographical area. The schools agree on the four recognized sources of law-- the Quran, the Sunna, the consensus of the faithful (ijma), and analogy (qiyas)--but differ in the degree of emphasis they give to each source. Represented in Syria are the Shafii school and the more liberal Hanafi school, which places greater emphasis on analogical deduction and bases decisions more on precedents set in previous cases than on literal interpretation of the Quran or Sunna.

Conservative, Sunni leaders look to the ancient days of Islam for secular 72eguidancece. Only since the first quarter of the twentietÍÍÍÍh century have Syrian Sunnis become acutely aware of the need for modern education. Therefore, secularization is spreading among Sunnis, especially the younger ones in urban areas and in the military services. After the first coup d'état in 1949, the waqfs were taken out of private religious hands and put under government control. Civil codes have greatly modified the authority of Islamic laws, and the educational role of Muslim religious leaders is declining with the gradual disappearance of kuttabs, the traditional mosque-affiliated schools.

Despite civil codes introduced in the past years, Syria maintains a dual system of sharia and civil courts (see The Judiciary , ch. 4). Hanafi law applies in sharia courts, and nonMuslim communities have their own religious courts using their own religious law.

Data as of April 1987