In the wake of the regime’s collapse, public spaces in Syria have seen a rise in religious proselytisation, or what many now refer to as “calls to Islam.” These efforts have taken various forms—from posters urging men and women to adopt modest dress, to veiled women approaching others in the street encouraging them to wear Islamic attire, and even mobile loudspeakers broadcasting religious messages.
Vehicles promoting Islam have periodically toured predominantly Christian neighborhoods in Damascus, amplifying phrases such as, “Truly, the religion in the sight of God is Islam. And whoever seeks a religion other than Islam, it will never be accepted from him.” These cars, often accompanied by motorbikes, pass through areas like Bab Touma, Bab Sharqi, Qassaa, and Dweilaa. In a recent incident, one such vehicle stopped in front of St. Joseph Church in Dweilaa, adjacent to Bab Sharqi. A video from the scene showed a crowd gathering around the car, with one visibly angry man shouting, “I’m a Muslim, and you’re insulting my intelligence!” before pushing one of the men near the vehicle and climbing inside with another man to drive it away.
Heightened Anxiety Among Syrian Christians
These religious calls have unsettled not only the Christian minority but also other minorities and even moderate Muslims. Many view them as an imposition at a time of great sensitivity in Syria’s history. “All religions seek to spread their teachings,” says Rita (a pseudonym), a young Christian woman from Damascus. “But the method matters. In Europe, for example, people may hand out Bibles on the street, inviting others to read passages—but they do so respectfully.”
Rita continues, “What’s troubling in Syria is the exclusionary mindset. Others are seen as ignorant or misguided, while Islam is presented as the only path. What’s more, the approach is coercive, relying on unfamiliar and unsettling visuals, even for Muslims—like long beards and traditional robes. Christians are being approached as if they are lost souls in need of salvation, which is both patronising and alienating.”
Christine (also a pseudonym), another young Christian, witnessed one of these vehicles in Dweilaa just days ago. “From the beginning, only a handful of Christians truly rejoiced at the fall of the regime. Most of us were filled with fear—concerned that the country might slide into religious extremism, especially if Islamist factions were to take power.”
Christian apprehensions are often dismissed, both in public discourse and online, as an overreaction—framed as opposition to freedom of expression. Yet writer and researcher Roger Asfar questions this claim: “Does this freedom apply equally to all? Could I, as a Christian, go to a Muslim-majority neighbourhood and preach Christianity using the same methods? Most would agree that it’s simply not possible. So this is no longer about freedom of expression—it’s freedom for a particular group, at the expense of others.”
Asfar elaborates, “Given the prevailing power dynamics—majority versus minority, victor versus vanquished, alongside a deep and legitimate Sunni sense of grievance—this becomes more than a matter of free speech. It’s about asserting dominance, even provocation. If this were a one-off event, people might dismiss it. But when it becomes a pattern of behaviour sanctioned or tolerated by those in power—especially when aimed at imposing religious views on Sunni Muslims of varying sects—it’s naive to see it as mere personal initiative. It becomes an act of imposition and provocation.”
Rita adds, “What disturbs me most is that these religious calls often come with implicit threats of punishment for non-compliance. This undermines people’s sense of safety and heightens anxiety and tension.”
Her greatest fear is that this form of religious pressure could escalate into direct threats, or even acts of violence. After the incident in Dweilaa, rumours circulated among residents about possible retaliation by the proselytisers, adding to the atmosphere of fear.
Concerns over these developments are shared not only by minorities but also by moderate Sunni Muslims, unaccustomed to such displays. Christine encapsulates this sentiment succinctly: “Muslims are more disturbed than Christians,” she says, referring to the Dweilaa incident where a Muslim man confronted the preaching vehicle and expelled it from the area.
Fears Over Religious Freedom
Christine had previously defended the new government to her family and friends, reassuring them that, as a minority, they had little to fear and that the authorities—keen to maintain their international image and lift sanctions—would not dare commit any abuses. Now, she feels differently. “The reality isn’t what I expected. There’s a real danger looming.”
She adds, “Christians may not leave Syria altogether, but they could lose the freedom to practice their faith openly, especially if the state embraces an explicitly Islamic identity. It could end up resembling the situation in Jordan, where Christians can worship, but in a subdued and largely invisible way.”
Roger Asfar agrees: “There’s no imminent threat to Christians’ lives due to their religion. The greater danger lies in the erosion of their rights and personal freedoms. They live with constant anxiety about how their way of life might be altered by political and social change. They’re like canaries in the coal mine—if something toxic is brewing, they’ll be the first to feel it.”
The fall of Bashar al-Assad’s regime sowed panic in Maaloula, a predominantly Christian town, prompting some residents to flee to Damascus after the previous regime’s military withdrawal and the advance of Hay’at Tahrir al-Sham. Many feared a repeat of 2013, when Jabhat al-Nusra took control of the town for seven months, unleashing violence, kidnappings, and the destruction of churches and homes.
Where Does the New Authority Stand?
The current situation raises questions about the role—and tacit approval—of the new authority. Roger Asfar observes, “From what I’ve seen, the authorities are deliberately allowing a degree of chaos, employing a media strategy rooted in ambiguity. This could be a calculated effort to test public reactions and to introduce certain views under the guise of religion. Some zealots are given the green light to express their beliefs, but if pushback is strong, they may be curtailed—allowing the government to appear protective of freedom and minority rights.”
“Daraj” contacted Father Firas Lutfi in Damascus, who confirmed receiving videos of Islamic preaching in Christian districts like Bab Sharqi and Bab Touma. “We immediately notified the local authorities, who strongly condemned the incidents and labelled them unofficial, individual actions.” He said officials assured him those involved had been arrested and encouraged him to file a formal complaint should similar incidents occur again. However, the appearance of another vehicle just days ago in Dweilaa casts doubt on the seriousness of their response.
There are no reliable figures on Syria’s Christian population today, but their numbers have clearly declined since the start of the uprising, with many emigrating—particularly to Europe, where humanitarian policies aimed to “rescue Eastern Christians” facilitated their relocation.
“The threat to Christian presence in Syria is growing under the current authority,” says Asfar. “Christians are facing diminishing freedoms and growing religious and societal pressure. They may have welcomed Assad’s departure, but they see no signs of improvement under the new regime. In fact, nothing suggests their situation is better than before.”
Syria’s worsening economy has further fuelled frustration and despair, particularly among young people who remained in the country despite the Assad regime’s abuses.
“I spent years clinging to the idea of staying,” says Rita. “I love this country, and I always wanted to return whenever I was away. But lately, a new feeling has crept in—perhaps it’s time to leave. The fear is constant, as if we’re living under threat. I used to think the hardship in Syria was due to the regime and economic conditions. Now it feels like we’re living under oppression, like we could be the next victims.”
She adds, “Even my Christian friends are talking the same way—about leaving, about fear. We no longer just fear arrest or censorship. Now, we fear that our very religious identity could put us at risk.”
This article was translated and edited by The Syrian Observer. The Syrian Observer has not verified the content of this story. Responsibility for the information and views set out in this article lies entirely with the author.
