Sabbatarianism in Seogwan

Sabbatarianism is the largest religion in Seogwan. The vast majority of Sabbatarianists in the country are, and believe in forms of (') as have been  from indigenous (') and neighboring faiths.

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Founding of the Caliphate
The area of modern-day Seogwan had been annexed by the Takhuit dynasty of Mennefer as early as 203 CE. After the collapse of the dynasty in 714 CE, Seogwan became formally independent, but had been left financially devastated and severely decentralized into hundreds of kingdoms of varying sizes. In the meantime, White-Cap Sabbatarianists began assuming political control in Mennefer. Not long after, Seogwan was met with an influx of proselytizers from the north, and a deliberative assembly of all Seogwanese kings was held in 802 CE to address the emergency. After a month's worth of argumentations and settlements between the various kings, the Seogwanese Caliphate (–1796 CE) was proclaimed as a encompassing all of Seogwan. Sabbatarianism had thus become the of Seogwan primarily for administrative reasons;  was viewed as an avenue for undermining, and for amending relations with Mennefer.

Only under Caliph Belrušu (reigning 1014–49) were the foundations and impetuses laid out for the of the commoners. In particular, temples and were forcibly turned into. Jaatunism returned to the forefront in Mennefer by the 11th century, leaving many persecuted Sabbatarianists to seek refuge in Seogwan, and they too helped relay Sabbatarianism to the common people. By the start of the 13th century, Sabbatarianism was decisively a majority religion in Seogwan. Under the Caliphate, comprehensive schools (') were built, which led to the emergence of an —made of scholars ('), judges ('), and enforcers (') among others—all set to interpret and apply () in everyday settings. The Caliphate entered a "golden era" (roughly 1300–1600) as characterized by many advances in, and ; all of which trickled down to neighboring states. The Caliphate is also accredited with spreading Sabbatarianism to annexed areas in Tagol, by means of non-violent ().

Purposivism and mysticism
In, the golden era marked the beginning of (Niyyiyya) as a movement espoused by scholar Suusaandar of Ghalzur (1301–1359), in which the Holy Recitation () was regarded as "", "at times incompatible with the  in the Caliphate", and therefore necessitating "a breath of  to its ." According to that school of thought, the Qeryana continued to be the principal, but a revelation "tainted with many of the past" and which should "by no means disparage the manifestations of  in the current time." The primary goal of purposivism therefore was to elevate the status of spiritual accounts (') by established figures—such as saints ('), priests ('), and educators (')—especially those native to Seogwan. In the most radical of cases, purposivism advocated for lessening the importance of in Seogwanese canon, citing that the "Prophet is but a long-departed figurehead with no relevance or impact on Seogwanese lives, apart from His fortune in being the founder of the faith." Purposivism was met with fierce opposition from, with some debates between scholars of competing movements settled by physical confrontations and.

While surfacially an to all that is White-Cap, purposivism was founded upon actual Sabbatarianist principles of  (fiqh), such as "contextual analogy" (') and "independent reasoning" (') and "the right to disagree" (), which had all been practiced for centuries before the movement's appearance. (tasawwuf), primarily in the form of persisting beliefs from the and, had an immense influence on purposivism. At a time when most scriptural knowledge was transmitted from priest to the congregated, inexplicable events (whether public or private) were left to popular imagination and interpretation. (TBD) Hamid Karbu (1473–1516), a polymath () and personal tutor to Caliph Keenu-gimillu (reigning 1501–1524), used his position to persuade the Caliph to make purposivism official. Some accounts say that he had kneeled down before the Caliph and kissed his hand "for a hundred thousand times" in submission, begging him to consider "the progeny of Seogwan" as was the customary of purposivists, who thought of their movement as a way to celebrate ethnic identity and promote national unity. (It is also argued that purposivism was fueled by, especially towards perceived "savages" and "infidels" in Tagol.) More dubious accounts say that the outcome was decided on a game of. On 4 Chirwol 1516, the Caliph decreed an "immediate application of purposivist rhetoric in all mosques and madaris"; the date is considered to be the start of the "Purposivist Reformation." The decree triggered a nationwide Textualist Rebellion (1516–18) with many incurred casualties, including the assassination of Hamid Karbu by a (mukbir).

After the rebellion was quelled, disciples of Hamid Karbu appealed to the Caliph for permission to translate the Qeryana into. "The rebellion," it was deemed, "had catastrophic consequences to the masses, who did not deserve to be caught in the crossfire. If they were to read the Qeryana in a language more homely, maybe they would forgive us for this transgression of their peace, by understanding the reasoning behind the war." (In, peace and prosperity in the , at the height of Seogwanese expansionism, was considered the highest achievement of the Caliphate.) Permission was granted and the translation surfaced in 1523. It was the earliest book in Seogwan to be published using on, a method originating in Jungju that only reached Napsal a decade prior. At a time when common people had no knowledge of or were otherwise apathetic towards Sabbatarianist scripture, the Maikhan translation helped form the very first generation of "proper believers" ()—as later philosophers remarked.

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