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Gaiser, A. R. (2022). Sectarianism in Islam: the Umma divided (1st ed.). Cambridge University Press.
"This is a book about intra-religious divisions among Muslims - what medieval Muslims might have called, and contemporary Muslims might call (sing. madhhab). That is to say, it is a book about how Muslims have, over the course of their long history and in the many geographical areas where they found themselves, forged and often re-forged divergent notions of what it means to be a Muslim. This process might be called "sectarianism," or even "Islamic sectarianism," though the moniker is fraught with problems, not the least of which being that several of the recognized divisions among Muslims (e.g. ) would not technically qualify as being "sects" according to the myriad scholarly definitions of that term. To account for this particular issue, this work focuses on Muslim sects and "schools," meaning here schools of thought, as a means of approaching what Muslim authors might have implied when they described these groups as At the outset, it is worth asking after the purpose of such a book? Why read it? On the face of it, it would seem that current world conditions make the answers to these questions obvious: communal unrest or outright violence in Muslim majority countries such as Iraq, Bahrain, Lebanon, Yemen, and Pakistan (to name a few) often gets articulated in sectarian terms, not only by the actors and the victims of such violence, but also by the various journalists, anchors, and writers whose task it is to report and explain these events to the rest of the world. For many popular media outlets, affiliations, such as Sunni or , offer convenient identity markers by bounding groups by their communal affiliation. These sectarian classifications are meant to "make sense" of conflict in the Islamic world by providing their readers a means to navigate that world, and they gain legitimacy as explanatory devices insofar as they reflect the ways that some Muslims articulate the underlying causes of their conflicts. Indeed, many Sunnis and among others, employ sectarian categories as a means to identify themselves, or as the basis for polemics (as a simple search of the internet will show), or as a reason to engage in violence. Journalists, then, can accurately claim that their reporting reflects "local" perceptions of the situation on the ground"--
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In light of recent evidence that indicates al-Shahrastānī's adherence to Nizari Ismaʿilism, this article highlights certain structural and thematic characteristics of al-Shahrastānī's Kitāb al-Milal wa-l-niḥal by comparing it to earlier (especially fourth/tenth-century) Khurasani Ismaʿili heresiographies such as Abū Tammām's Kitāb al-Shajara and al-Rāzī's Kitāb al-Zīna. Shared features of these works include the avoidance of specifically Ismaʿili language in the body of the work, utilization of neo-Platonic symbolism and language, and (for al-Shahrastānī and Abū Tammām) use of Satan (or satans) as the origin of sectarian differences among humankind. An awareness of these features will better allow scholars to contextualize al-Shahrastānī's work in relation to other heresiographies, and may point to the existence of a Khurasani Ismaʿili ‘school’ of heresiography. At the very least, the similarities show the influence of Abū Tammām's work on al-Shahrastānī. An awareness of al-Shahrastānī's Ismaʿili inspired methodology in his Kitāb al-Milal, in turn, challenges the prevalent scholarly view of al-Shahrastānī as an objective cataloguer of sectarian divisions.
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The Muslim community, known as the umma, is meant to be united. The Qur’an, in chapter 29, verse 92, states that ““Indeed, this your umma is one umma, and I am your Lord; so worship Me.” Yet Muslims, just like Jews, Christians and other religious groups, divided into various communal divisions quite early in their history.
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Des trois branches de l’islam, on connaît généralement le sunnisme et le chiisme. La troisième, le kharijisme, constitue une catégorie beaucoup plus difficile à cerner, mais son image dans les sources majoritaires est celle de la dissidence, voire de la déviance, politique et religieuse. Les Kharijites sont très présents dans la littérature arabe pour incarner un anti-modèle, celui du chaos politique, de la révolte permanente, de l’excès de zèle religieux et dévotionnel. A tel point que leurs leaders, qui défièrent à plusieurs reprises l’Empire omeyyade, puis abbasside, sont dépeints tantôt comme des rebelles insaisissables, tantôt comme des desperados, des bandits de grand chemin ou des fous de Dieu. Nous analyserons et déconstruirons tout d’abord cet imaginaire de la dissidence, qui participe à la construction de cet islam hégémonique que devint le sunnisme au cours des premiers siècles. Occasion pour nous de revisiter quelques récits qui structurent la narration historique en islam : le règne d’Uthmân, calife de la discorde, la bataille de Siffîn, matrice symbolique des trois branches que se reconnaît l’islam, le meurtre d’Ali, qui met en jeu la question du meurtre politique… Les Kharijites ont constitué une nébuleuse dont nous tenterons aussi de cerner les caractéristiques, de comprendre le programme politique et religieux. Mais pour cela, il faudra tenter de passer de l’autre côté du miroir en essayant d’identifier les textes et les témoignages qui documentent ce courant au plus juste. Nous nous appuierons pour cela sur la production écrite des Ibadites, leurs lointains héritiers idéologiques.
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