Excommunication Rules and Obstacles from Viewpoint of Sunnite Excommunication Rules and Obstacles from Viewpoint of Sunnite Abstract: Excommunication means deeming Muslim unbeliever, and has been always an important subject in discourse and jurisprudence. The importance of its subject matter and damaging results leads the Muslim authorities discuss and research on it from the early years of forming the verbal and jurisprudential movements to the present time. This paper discusses and examines the viewpoint of jurists and speakers of Sunnite and congregation on excommunication. The result of this paper is that the excommunication of Muslims is forbidden and contrary to the canonical rules, as a principle. Therefore, relinquishing the excommunication and cases of ordering the unbelief of people requires the presentation of reliable proofs and reasons empty of any ignorance, error, unintention, paraphrase, imitation, and with regard to the final notice, whose description is undertaken by the Islamic scientists. Keywords: Belief, Excommunication, Definite Excommunication, Excommunication Rules, Excommunication Obstacles

Terrorism is undoubtedly one of the main issues of international security, severely jeopardized people’s lives as well as the relations between nations. In the modern era, the Islamic world is faced with the growth of terrorist movements, originating from Wahhabi teachings and Salafism, which result in carnage. ‘Kafer’ (infidel) is a frequent key word in TAKFIRI terrorism. Terrorists accuse their adversaries of ‘Kofr’ (being infidel) and then kill them. So this type of terrorism is called TAKFIRI Terrorism. TAKFIRI thought, relying on its non-Islamic bases, challenges Islamic theological teachings. This movement changes the main religious teachings in Islam. It believes they are permitted do acts of violence against Muslims’ blood, property, and family, and consider Muslims worse than infidels. In fact, their religious and theological standpoint characterizes TAKFIRI groups. In order to find the difference between TAKFIRI and other Muslim groups, it is necessary to distinguish their religious and theological beliefs. Although religious misgivings in TAKFIRI thoughts are stated in the framework of jurisprudential statements, they are based on religious assumptions rooted in religious and theological discussions. This paper states that theological and religious bases play a pivotal role in the formation of TAKFIRI terrorism. This has been focused on in the paper so that it would be used in counter terrorism planning. This research, regarding its methodology, is descriptive-analytical. The data are collected by library, documents, and historical research. Since the main subject of the paper is to identify TAKFIRI terrorist thoughts, it uses a theoretical method to analyze the data.

The purpose of this research is to demonstrate a profound understanding of the media strategies of the TAKFIRI movement in increasing support and instilling fear against enemies, and to recognize the patterns of ideology promotion and recruitment in mental imagery. The research with a descriptive-post-event method with an analytical approach and using library and documentary sources tries to answer the question of intellectual and epistemological characteristics by observing the media channels of TAKFIRI movements, how can it reveal the strategies and effects of their movement? The statistical sample of the research includes content themes, discourse, social effects and fan attraction of Dabiq, Rumiyah, Al-Naba, Voice of Khorasan, "Amaq Al-Akhbariyeh" website and "Ilam" news website, which were published from 2014 to 2023. The findings indicate that the media, for the promotion of ideology, are a key tool for the TAKFIRI movement in the patterns of content themes, language, social effects, and supporter recruitment. TAKFIRIs use the media trick of the political and social conditions of the region and people's dissatisfaction with the rulers of Islamic countries and the disillusionment of the Muslim residents of Western countries due to the feeling of violation of the right of citizenship to strengthen their social base. To prove their existence, they use the media highlighting of the operations to show the crisis in the borders of the opposition

Action is to an intellectual system formed somehow in a complicated thought, based on a kind of ontology. Determination and identification of the thought, relying on the world view, shows man in a society with its epistemic discourse through the expression and emergence of individual and social activism. The realization of world views and the methodology of realization can observe, monitor, and inspect the individual. In fact, it can be claimed that events and actors in these fields and contexts are the result of the conflicts and dialectics of various world views. It is critical to understand why an activist chooses a “particular type” of action in the field. His choice is completely rooted in the cognitive model of the formed ontological world views and epistemology. Religious societies introduce religion by denominations, and the political by political theology. Theological viewpoints and denominations are the operational, descriptive, explanative, hermeneutic, and interpretive form of religion, which constructs its interactive context, security, life, and environment through a kind of “extremist textualism”. The cellular life is a form of informal organization like a Rhizome under the skin which the actors of this field, especially terrorist micro-organizations, carefully are inclined to. In fact, paradigms are furnished through intellectual systems and gradually begin and finally )if expired( institutionalize the model and pattern of life along with a particular kind of security with the curve of cellular life, ending to a particular type of civilization which relies on the theological, dispositional, and religious teachings. This paper intends to explain that the paradigms, the type of lifecellular life, and hermeneutic of security in action of TAKFIRI terrorism are interrelated. This also is strongly related to their theological )faith and political( basics which is considered by means of an analytical, descriptive, and semiotic method through the explanation of political theology and the political.

Salafiyan TAKFIRI are among the extremist groups of Muslims who are known by this title, given to them by their opponents, due to their particular ideas. The group emerged in Egypt but then later appeared in other Muslim countries. After the collapse of the Ottoman Empire and the emergence of new independent countries in the region in 1924, economic, social, and political developments in later decades gradually led to the idea of forming Islamic government as an alternative to the Caliphate in Egypt. The adherents of this vision were some Muslim groups who felt that their Islamic identity in such conditions was subject to the danger of destruction. They who, generally speaking, stem from the Muslim of Brotherhood and were under their influence in attitudes, occupied the socio-political atmosphere of Egypt in the seventies and eighties. Among them, the most important groups of those are TanUDm al-Faniyya al-YAskariyya, DjamAYa al-MuslimDn or DjamAYa al-TakfDr wa al-Hijra, DjamAYa al-Jihad. Introducing the ideas as well as the leaders of these groups, this paper tries to examine why they became well- known as Salafiyan TAKFIRI or al-Djihaddiyyun.

The contemporary international order is understandable from the perspective of the concepts, interpretations and experiences of the modern time. This order, which is also interpreted as a liberal order, reflects the interaction and relations established between its actors, at the center of which is the nation-state. In the 21st century, this order and this main actor were challenged by a new and emerging existence on the world stage, i.e., Islamic State of Iraq and the Levant (ISIL). ISIL has clearly challenged the international order and its central idea, the nation-state. This paper hypothesizes that TAKFIRI movements consider the hegemonic international order specifically as their main problem. The author tries to explain the attitude of TAKFIRI radicalism in confronting the international order. This is done by explaining the status of the idea of the nation-state in the contemporary international order, analyzing the perception and understanding of TAKFIRI movements from it and describing their action approach. The methodology of this paper is Derrida's deconstruction method.

The emergence of Wahhabism, followed by the emergence of new intellectual and political phenomena like the Taliban, al-Qaeda fi Bilad al-Rafidain and Isis different arguments in religious discourse in the Muslim world marked. in other Islamic sects such violence in Islamic history has been less experience. That in order to overcome the Muslim communities, the takfir of other Muslims and promote a new image of religious violence toward other Islamic sects that such violence has been lower in the history of Islam has a history. It seems that Wahhabism, Al-Qaeda and the Islamic State in early Islamic history was continuing stream of thought Kharijites whether the notion of deterministic philosophy and tradition in their looks and appearance were searching for. But we believe that this speculation does not seem correct And we Aztasyrgzary Kharijites down more fundamental ideological and intellectual terminals for shaping such developments do not know history Forth believe that this matter should be deeper and more thorough review and scrutinize and intellectual foundations of it be sought elsewhere.

Rise, growth and development of abrasive streams such as ISIS are of the mist important events of the west Asia. Understanding this phenomenon which is a new form of Salafigari modern activities requires an appropriate theoretical framework. By examining charismatic theory of Weber, this research investigates formation and function of ISIS and in response to the question "what is Weber charismatic theory approach for ISIS? " It says that "considering the match of derived models of governance structure and conceptual model of charismatic in Weber thoughts for nature of ISIS, we can view it as contemporary charismatic movements. This research was performed by descriptive-analytic method.

Relying on their inferential principles, i.e. considering everything quitted by the predecessors heresy and also the immoderate avoidance of the esoteric interpretation of the Quranic verses, TAKFIRI Salafists have come up with some conclusions which have led them into issuing peculiar tacfiri fatwas. In some of his books, ibn Taymiyyah has remarked that practicing something which was avoided by the predecessors is heresy and violating this principle is a blamable innovation.For instance, with regard to the Sariah rule of celebrating the Prophet’s (p.b.u.h.) birthday, he believes such celebrations were not hold by the predecessors although they could be hold and there was no obstacle to holding them. He adds that if holding such celebrations were a pious act, it would be worthier of the predecessors as they had more affection for the Prophet (p.b.u.h.), were more respectful toward him, and were greedier for good deeds.Ibn Taymiyyah consider scholars of the Islamic sects ignorant and believes that such legal Islamic celebrations as the Prophet’s (p.b.u.h.) birthday are blamable innovations since the predecessors did not approve of them. In modern times, following ibn Taymiyyah, some Wahhabi scholars have declared holding celebrations on the Prophet’s (p.b.u.h.) birthday illegal. They believe that this practice is one of the blamable innovations in Islam, because the Prophet (p.b.u.h.), the orthodox Califs, the Companions and the Successors did not do it. The principles drawn from the Quran and the definitive sunna of Imams disclose the fact that many of the claims of Salafism in this context are not rooted in Islam and, hence, they cannot be accepted.

The Political crisis in the Arabic countries which referred to as the Arabic spring, Not only have not established democratic regimes in the region, but also have leaded to emersion and expansion of Salafi-TAKFIRI groups in them. These groups emerged and began to recruit on regional countries, from the north and the Horn of Africa to Central Asia. Regard to Syria and Iraq are at the center of the terroristic crisis, threats of these terroristic groups become more visible for IRI. therefore, the central question of this study is that What is the main reason for the threat of Salafi-TAKFIRI groups against IRI security? The hypothesis of study is responding that ontological insecurity is the main reason for the threat of Salafi-TAKFIRI groups against IRI security. because the growth of Salafi-TAKFIRI groups has threatened IRI ontological security, with disrupting IRI foreign policy routines in Region.