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The Muslim world in the colonial era experienced rapid changes in all aspects of life; the development of Muslim modernist thought as a form of Salafism in this era had a profound impact on how approaches to Islam influenced the course of socio-political life in the decades that followed. This modernist influence and its shift from Islamic tradition paved the path for the re-emergence of the neo-Kharijite sect in Islam. One of the exceptions to this mode was the response of Kurdish scholar Said Nursi (1877–1960), who called for social activism rooted in non-violence as well as an absolute apolitical attitude. This chapter critically examines his revivalist work, the Risale-i Nur, and discusses the historical context within which he worked. It contrasts the variation in Nursi’s theological arguments, methodologies, and discourses and his contemporaries, which resulted in either apolitical activism or political Islam-based activism. This significant distinction can provide a workable framework to critically analyse contemporary Islamic movements.
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Kharijism sums up all the evils that are attributed to the revolt as a form of breakdown of the legitimate order and of the unity in medieval Islam. The figure of “Kharijite” is associated with a scandalous reputation of sectarian isolationism, violence and fanaticism. This semantic prevails because it stems from the fact that this figure of dissent was transformed into a literary subject matter in the Abassid period. The Kharajite is an ambiguous figure who was alternately a desperado, a highwayman, a fanatic murderer, an individual wreaking havoc, but also an exemplary ascetic, a righter of wrongs, a victim of a power whose abuses and even the tyrannical nature were acknowledged. Kharijism appears as a political threat and outlines the legitimate order, but it also highlights the excesses of domination and the gap that separates men from the blessed time of the origins.,Le kharijisme résume tous les maux que l’on attribue à la révolte comme forme de rupture de l’ordre légitime et de l’unité en Islam médiéval. Au « kharijite » est associée une sulfureuse réputation de repli sectaire, de violence et de fanatisme. La raison d’un tel succès sémantique tient à la transformation de cette figure de la dissidence en matière littéraire dès l’époque abbasside. Figure ambiguë que celle du « kharijite », tour à tour desperado, bandit de grand chemin, assassin fanatisé, semeur de chaos, mais aussi ascète exemplaire, redresseur de torts, victime d’un pouvoir dont on reconnaît, au fond, les abus, voire la nature tyrannique. Épouvantail politique, le kharijisme dessine les contours de l’ordre légitime, mais il souligne aussi les dérives de la domination, et l’écart qui sépare les hommes du temps béni des origines.
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"The Umayyad World encompasses archaeology, history, art and architecture, and the study of manuscripts and documents of the Umayyad era (644-750 CE). This era was formative both for world history and for the history of Islam. Subjects covered in detail in this collection include regions conquered in Umayyad times, ethnic and religious identity among the conquerors, political thought and culture, administration and the law, art and architecture, the history of religion, pilgrimage and the Qur'an, and violence and rebellion. Close attention is paid to new methods of analysis and interpretation, including source critical studies of the historiography and inter-disciplinary approaches combining literary sources and material evidence. Scholars of Islamic history, archaeologists and researchers interested in the Umayyad Caliphate, its context and influence on the wider world, will find much to enjoy in this volume"--
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The author tries to see influences emanating from Khārijism in North Africa on modern Islamists in West Africa.
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P. 373: the purpose of this paper is to call attention to some aspects of Khārijite history which have been somewhat neglected, and to propose a change in the point of view from which we at present consider the development of Khārijite doctrines. Briefly stated, the thesis maintained will be that our conception of the origin and nature of Khārijitism require revision, not only in the light of certain historical facts and the known geographical spread of Khārijite sects, but also because the inner relation of Khārijite thought to contemporary movements has not been clearly recognized and its true character defined.
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- Kharijisme
- Ibn Kaydad (1)
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