Takfeer ((Excommunication)) is a phenomenon with which the Muslim world has been preoccupied since the era of Imam Ali and the event of Hakamiyyat. It is also utilized today as an instrument by some Salafis, called Takfeeris, who take a pride in slaughtering the Muslim, documenting it as legal through the theories of their early scholars. Rashid Rida, one of the contemporary Salafi theorists, has well surveyed various aspects of Takfeer, being deeply influenced by the positions of Ibn Taymyyah. This article seeks to explore the conditions of Takfeer from the viewpoint of Rashid Rida, who believes there must be distinguition amongst general conditions of Takfeer, (Excommunication) of a definite person and the implementation of Takfeer laws. He defines the general condition of Takfeer as denial of one of the principles of religion but maintains Jahl (Ignorance) and Ta, weel (Interpretation) as two of the barriers on the way of excommunicating a definite person.

The specific interpretation of the concept of (Excommunication) (Takfir) and the designation of its applications are the major sources of the extremist Jihadist Salafism. It should be emphasized that the bases of the mentioned flaw in the context of defining (Excommunication) are in contradiction with the views of Salafi authorities. In fact, this contradiction has created an internal challenge in the theological and ideological system of the school of Salafism. The Takfiri Salafists’ belief in the details of practice for the realization of faith is an essential factor in the exaltation of practical disbelief which leads to (Excommunication) of those who, for example, abandon the daily prayers or Zakat as disbelievers without considering their heart judgment. This is in direct contrast with the views of Ibn Taymiyyah and Al-Bani, the two important Salafi intellectual authorities, who put emphasis on the heart’ s approval as the realization of faith, not the body organs’ acts. Moreover, consistent with their refutation of the views expressed by some of the movement Imams, the Takfiri Salafists refuse to confirm the principle of ignorance in relation to issues of major Shirk such as supplication. This has completed their violent manifesto. The false interpretation of the notion of divine sovereignty and the lack of distinction between absolute and definitive Takfir are in contradiction with the views of the majority and is the major source of the expansion of the applications of Takfir.

(Excommunication) of Shiites has long been an issue of discussion. Supporters of this view has raised many reasons over history to prove their claim. However, considering Shiites as Non-Muslims, is not the consensus of all Sunnis, and while Some of the Sunni Scholars condemn the Shiites of heresy, some others believe that Shiism is one of the Islamic Schools and even imitation of the Ja‘ fari School is permitted. In addition, the reasons of Takfiri currents is not valid from the aspects of methodology as well as content. Therefore, Takfir or (Excommunication) is incorrect basically. Also, Takfir or (Excommunication) of Muslims has been considered Haram in Sunni jurisprudence. The general proofs of forbidding the (Excommunication) of Muslims also denote forbidding the (Excommunication) of Shiites. Forbidding the curse of a Muslim, Permission to imitate Ja‘ fari School, Purposes of Sharia, proofs of the necessity of unity of Muslims as well as the proofs of forbidding suspicion towards Muslim also signify forbidding (Excommunication) of Shiites.

The study of the history and the course of Ijtihad in Islam indicates that Ijtihad was carried out with two approaches; the first approach of Ijtihad was to understand and interpret Islam. Following the advent of Ijtihad, in order to understand the word of Islam, Ijtihad was used to prove the legitimacy of Ijtihad itself and to give reasons for the legality of Ijtihad and determine the value of opinions based on Ijtihad. The issue was whether Ijtihad is possible to achieve the truth or not. Also, the other question was that in which fields Ijtihad is allowed. In this way, the possibility or impossibility of knowing about the truth of the opinions based on Ijtihad was raised; this concept can be called Ijtihad in Ijtihad. It is through Ijtihad in Ijtihad that mujtahids can judge about the truth or falsehood of Ijtihads of other mujtahids. Some of the Ijtihads of the Mujtahids have been described as deviation and the Mujtahids have been described as blasphemers, corrupted, wicked, aberrant and misled while the nature of Ijtihad necessitates the existence of different and dissimilar opinions and it is possible that the Ijtihads of the Mujtahids who have been attributed by those descriptions, be true, and this lack of commitment to the right to express different ideas and creation of different Ijtihads has led to the emergence of extremism. Therefore, the way to fight against extremism is commitment to Ijtihad, i. e. the right to have a different theory in the Islamic society.

Contemporary Salafi social movements in the Middle East are the product of ideological principles derived from diverse and variegated social crises that have emerged and spread in the Islamic world throughout history. And now, in the minds and hearts of most Takfiri and Salafi movements, these are viewed as a precious legacy and a singular axis around which they should gather and reproduce that legacy. There is no doubt that the analysis of this legacy based on mere juridical and theological terms and teachings, while ignoring the social frameworks, contexts, and crises of its maturation in each historical period (and vice versa) will lead to an irrational reductionism in the research; which, ultimately, will include nothing but procrastination and subjugation of the force of argumentation. Therefore, in the course of this study, in addition to expression of the most important ideas of thinkers such as Ibn Taymiyyah, Abd al-Wahhab, and Muhammad Rashid Rida who have, directly or indirectly, influenced the contemporary neo-Salafism; the role of social crises, especially in the interaction of Islamic world with the West, in the past century was explored in a combined manner. In other words, what this study aims to explore from an intellectual and sociological perspective includes the explanation of ideological principles of the pioneers of the early and contemporary Salafism, and the sociological analysis of the social reasons for their genesis in the context of social, cultural, and political crises within the Islamic world.

After the expressing general standards for cause of atheism and recognizing infidel by jurisconsult, we must determine instances of it for enforcement of orders in out. determination of reference in certain commination and assessment of atheism are from most important topics in regarding issue of (Excommunication). There is not discussions on this issue in jurisprudence, but can be probable in foregoing assumptions to determine a certain reference generally in four theory of common custom, specific custom, jurisconsult, judge. this article checking description opinions and theories possible about this topic. result this research will be determine only one reference to certain (Excommunication) is not compatible with different dimensions and different forms of atheism issue. Know must here regarding to type of case, become believer to compilation of references to Islamic court, common and specific custom.

The special language of mysticism has a mysterious delicacy that often remains sublime in expressing lofty meanings or produces a product such as Shatah. Shatah, meaning the linguistic emanations of a rebellious mystic, has moved parallel to Takfir throughout history, and the hanging of Hallaj was its peak. The scope of this challenge continues from a mystic whose language has become God to an infidel whose killing is obligatory. Some people seek to justify the rise of shatah and consider the start of shatah from God and extend it to the innocent as well, which is the first of Ali's sermons. Mystics consider selflessness and annihilation, and on the other hand, the lack of interpretation and lack of expression and the audience as the main cause of the challenge that has arisen. By expelling Shatah from the circle of Islam, the opponents insist on criticizing the announcers and at least they see the announcers' methods as the news of concealment and taqiyyah and the life of Kamlin. Considering the change of the word rhyme to space in the sciences of the Quran, in order to avoid a poetic view of the word of God, which the Quran also commands, it is possible to interpret Shatah as the Quranic word and Aam al-Qoob, which are similar, and this conflict is limited to the verbal difference. reduced The research method was descriptive and analytical. Based on the findings of the research, by understanding the language of mysticism as much as possible and without prejudice, it is possible to approach its acceptance and consider shatah not against religion and reason but beyond reason.

The main criterion of Islamic religions for Takfir is the necessary denial of religion, which is known as correct Takfir. On the other hand, there is false Takfir that none of the essentials of religion has been denied; However, due to ignorance of one's own religion or the religion of the other party or falsification of non-Islamic basis, things that are not considered as blasphemy have been considered as blasphemy. The most important titles of false (Excommunication) can be considered twelve, which are divided into two categories according to the basis and not according to the basis. Takfirs that are not in accordance with the basis are: denial of the caliphate of the caliphs, apostasy and sabbath, blasphemy of Ayesha, distortion of the Qur'an, exaggeration against the Ahl al-Bayt (a.s.), occult knowledge and infallibility of the imams , betrayal of the angel of revelation, innovation and regression. These factors are among the cases on the basis of which Takfir is not compatible with the basis of Ahl al-Sunnah; Therefore, by increasing knowledge and constructive interaction between Islamic religions, it is possible to remove these Takfirs. However, the Takfir of Muslims by Wahhabism for the crime of worshiping other than God, according to their basis in the polytheism of Muslims, and there is no way to correct it except to wash the hands of the foundations of this sect. Based on this division, Wahhabism can be considered a sect of Takfir, which Takfir of Muslims is part of their beliefs

(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

The history of the discussion on " (Excommunication) of the people of Qibla" dates back to the early Islamic centuries when differences between the Mu'tazilites, Kharijites, and Murji'ites were pronounced. This theological issue persisted both theoretically and practically as governments and sects engaged with it. During the seventh to ninth centuries, as the Islamic world experienced relative tranquility, the escalating Safavid-Ottoman conflicts brought the matter back to the forefront. During this period, some Sunnis vehemently advocated for the (Excommunication) of the people of Qibla, asserting its plausibility. However, moderate Sunni scholars sought to narrow the scope of this concept and create grounds for rejecting the Takfir of the people of Qibla. This article introduces and examines some unpublished texts on this subject, as well as reports on some lesser-known printed works from the Safavid era.