[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"doc-detail-46416-en":3,"doc-seo-46416-105":29,"detail-sidebar-cat-0-en-105":91},{"code":4,"msg":5,"data":6},0,"success",{"doc_id":7,"user_id":8,"nickname":9,"user_avatar":10,"doc_module":4,"category_id":11,"category_name":12,"doc_title":13,"doc_description":14,"doc_content":15,"file_id":16,"file_url":17,"file_type":18,"file_size":19,"view_count":20,"is_deleted":4,"is_public":20,"is_downloadable":20,"audit_status":20,"page_count":21,"language":22,"language_code":23,"site_id":24,"html_lang":23,"table_of_contents":25,"faqs":26,"seo_title":13,"seo_description":14,"update_tm":27,"read_time":28},46416,13056703020460,"Valentina","https://ap-avatar.wpscdn.com/avatar/be000253dac470eee5d?_k=1778207105932848923",8,"Research & Report","Accusations of Unbelief in Islam: A Diachronic Perspective on Takfīr","Scholarly coverage of allegations of unbelief in Islam through a diachronic study of takfīr, tracing how accusations are articulated, justified, and contested across historical periods. The work examines developments from early Ibāḍī dynamics, Umayyad-era debates, and Fatimid Ismāʿīlī perspectives to classical, post-classical, and modern articulations. A focused chapter analyzes how contemporary Saudi militant Islamism frames the state as apostate, embedding political legitimacy disputes within takfīr claims and militancy.","Accusations of Unbelief in Islam  \nA Diachronic Perspective on Takfīr  \nEdited by  \nCamilla Adang, Hassan Ansari, Maribel Fierro and Sabine Schmidtke  \nLEIDEN | BOSTON  \nFor use by the Author only | © 2016 Koninklijke Brill NV  \nContents  \nPreface and Acknowledgements ix  \nList of Contributors xi  \nIntroduction 1  \npart 1  \nTakfīr through Islamic History  \nsection 1  \nThe Early Period (First/Seventh–Fourth/Tenth Centuries)  \n1 Self-defijining through Faith: The walāya and barāʾa Dynamics among the  \nEarly Ibāḍis 29  \nErsilia Francesca  \n2 Were the Umayyad-Era Qadarites Kāfijirs? 42  \nSteven Judd  \n3 Denouncing the Damned Zindīq! Struggle and Interaction between  \nMonotheism and Dualism 56  \nIstván T. Kristó-Nagy  \n4 Kufr et takfīr dans l’ismaélisme fatimide: Le Kitāb Tanbīh al-hādī de Ḥamīd al-Dīn al-Kirmānī 82  \nDaniel DeSmet  \nSection 2  \nThe Classical and Post-Classical Period (Fifth/Eleventh– Eleventh/Eighteenth Centuries)  \n5 The Vocabulary of“Unbelief” in Three Biographical Dictionaries and  \nTwo Historical Chronicles of the 7th/13th and 8th/14th Centuries 105 Sonja Brentjes  \nFor use by the Author only | © 2016 Koninklijke Brill NV  \nvi contents  \n6 Takfīrin Egypt and Syria during the Mamlūk Period 155 Amalia Levanoni  \n7 Takfīrand Messianism: The Ḥurūfī Case 189 Orkhan Mir-Kasimov  \n8 The Qāḍīzādeli Movement and the Revival of takfīrin the Ottoman Age 213  \nSimeon Evstatiev  \n9 The takfīr of the Philosophers (and Sufijis) in Safavid Iran 244 Sajjad Rizvi  \nSection 3  \nThe Modern Period  \n10 The Cost of Condemnation: Heresy and takfīrin a South Indian  \nCommunity 273  \nBrian J. Didier  \n11 The Sum ofits Parts: The State as Apostate in Contemporary Saudi  \nMilitant Islamism 304  \nJustyna Nedza  \n12 “The Kāfijir Religion of the West”: Takfīr of Democracy and Democrats  \nby Radical Islamists 327  \nJoas Wagemakers  \n13 On the takfīr of Arab Women’s Rights Advocates in Recent Times 354 RoswithaBadry  \n14 Apostasy in the West: A Swedish Case Study 381  \nGöran Larsson  \nPart 2  \nDiscussing Takfīr: Diffferent Perspectives  \n15 Essential Islam: The Minimum that a Muslim is Required to  \nAcknowledge 395  \nHossein Modarressi  \nFor use by the Author only | © 2016 Koninklijke Brill NV  \ncontents vii  \n16 Abandoning Prayer and the Declaration of Unbelief in Imāmī  \nJurisprudence 413  \nRobert Gleave  \n17 Society and Propriety: The Cultural Construction of Defamation and  \nBlasphemy as Crimes in Islamic Law 434  \nIntisarA. Rabb  \n18 Literary Works as Evidence of Unbelief 465  \nZoltanSzombathy  \n19 “Religions, Opinions and Beliefs are Nothing but Roads and Paths . . . While the Goal is One”: Between Unity and Diversity in  \nIslamic Mysticism 488  \nMichael Ebstein  \nIndex 525  \nFor use by the Author only | © 2016 Koninklijke Brill NV  \nchapter 11  \nThe Sum ofits Parts: The State as Apostate in Contemporary Saudi Militant Islamism  \nJustyna Nedza  \n1 Introduction  \nFor a long time the state of Saudi Arabia has hardly been targeted at allby militant Islamists.1 Unlike Egypt, for example, where terrorist attacks against state institutions and political functionaries were widespread, Saudi Arabia was fora long time spared this fate.2 So far the focus of Saudi Islamists has been mainly on the so-called “far enemy”, represented not least by the numerous Western foreigners living in the kingdom. Their ideology has been shaped in particular by Pan-Islamist elements, which fijind their expression in the call to Muslims to defend the Muslim umma against any external threat.3 This notion has apparently been emphasized even more since fijifteen of the nineteen 9/11 attackers were identifijied as Saudi citizens and the kingdom gained the reputation of being a major exporter of radical Islamists, notwithstanding the constant assurance of the Saudi government that it actively contributes to the “War on Terror”.4 Even the events in and around the year 2003, when the Saudi branch of al-Qāʿida (later known as al-Qāʿida fī Jazīrat al-ʿArab) perpetrated a number o","cbCaibsedRXRgFTI","https://ap.wps.com/l/cbCaibsedRXRgFTI","pdf",225421,1,27,"English","en",105,"# Introduction\n# Takfīr through Islamic History\n## The Early Period (First/Seventh–Fourth/Tenth Centuries)\n## The Classical and Post-Classical Period (Fifth/Eleventh–Eleventh/Eighteenth Centuries)\n## The Modern Period\n# Discussing Takfīr: Different Perspectives","[{\"question\":\"What does the diachronic perspective on takfīr focus on in the document?\",\"answer\":\"It tracks how accusations of unbelief (takfīr) are expressed and argued across successive historical periods, showing changes and continuities in Islamic thought and practice.\"},{\"question\":\"How is takfīr treated in contemporary Saudi militant Islamism according to the chapter content?\",\"answer\":\"The chapter explains a dynamic in which the Saudi state is framed as an infidel enemy, linking political-religious condemnation with militant activism.\"},{\"question\":\"Which kinds of topics are included under “Discussing Takfīr” in the book’s contents?\",\"answer\":\"The contents cover theoretical and legal-religious discussions, including minimum requirements for being a Muslim, issues like abandoning prayer, and how defamation or blasphemy are treated as crimes in Islamic 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