التكفير بين القديم والحديث

The purpose of my thesis has been to explain the meaning of takfir and what are the criteria and rules that scholars and scholars of kalam identified. It also aimed to explain who can be described as kafir and who cannot; and that a muslim cannot be considered as kafir except by the conditions agreed on by Ahlu Sunnah Wal Jama'a. This thesis also clarifies that takfir started with the Kharijites and the Wahabists after them. It also shows the approach of Ahlu Sunnah Wal Jama'a of scholars of kalam and fiqh. The subject of my thesis talks about takfir, in which many half-scholars went too far and started accusing people of kufr for every sin and every small sin, following in the footstep of the Kharijites before them, who didn't even spare the esteemed companions of the prophet. They accused them of kufr, although we did not hear such takfir words during the era of the Prophet Muhammad (SAW) and his esteemed companions after him. Rather, the Prophet warned against issuing such words arbitrarily and that they lead to dooming their utterer. Here the understanding of the Sunni scholars, scholars of kalam and fiqh, of the provisions of the Sharia was also demonstrated, and they set the measures and the correct rules through which one can know who is considered kafir and who cannot be considered kafir. All scholars, scholars of kalam and fiqh, agree that you should not accuse anyone of kufr except by what the scholars agreed upon of measures The research contained an introduction and a foreword, three sections, a conclusion, and an index that included the sources and references and an annex. I talked in the introduction about takfir in general, and who spoke about takfir in previous studies, and I showed some of what distinguishes my research from the previous writings and studies. And in the foreword I mentioned the subject of the research, and the purpose of this research, the importance of the research, and the approach that I followed in my research, and mentioned some of the difficulties and problems that faced me during this research, and I mentioned some old and recent resources that I consulted. In the first section of the research, I explained takfir and how people suffered because of this thought and the reasons that led to the spread of such takfirist ideas, then I explained in the first chapter the meaning of the real takfir among the scholars of kalam and fiqh. Then in the second chapter I explained the definition of takfir by the scholars of kalam, and in the third chapter I explained the most important factors of kufr that deem a person as kafir if found in them. The fourth chapter is dedicated to the Sharia measures for deeming someone as kafir and their justifications. In the fifth chapter I talked about the issue of not adopting Sharia as the only law; where I indicated the sayings of the scholars and before them the esteemed companions, and that it is more about ingratitude and lack thereof. In the remaining chapters for this section I talked about the reasons for the spread of the phenomenon of takfir in the Islamic society. In the second section, I talked about takfir for the Kharijites and Wahhabis. In the first chapter I mentioned the origin of the takfir for the Kharijites and what they relied upon in their takfir for the honorable companions; and in the second chapter I included some hadiths and texts that warned of the Kharijites and their takfiri thoughts, then I explained in the third chapter what the Kharijites thought about the Companions and the Followers. Then I mentioned in the fourth chapter the position of the scholars regarding the actions and ideas of the Kharijites and that they are not on the right path that the Prophet (SAW) had drawn, but they are the most distant people from him. And in chapter five came the mention of Wahhabism and they are followers of Muhammad Bin Abdul Wahab, who call themselves salafists, whereas in fact they are not real salafists as salafists have nothing to do with their takfiri ideas. Then mentioned some of what Wahhabists believed in their mixing of many fiqh provisions with doctrinal provisions, and that they understood the texts wrongly thus got distracted and misguided. Then I mentioned in the last chapter the extent of the impact of this thought on the Islamic world and how it began to draw people away from them because of those ideas and beliefs. In the third section, I explained some of the ideas of contemporary takfiris. In the first chapter I explained the emergence of contemporary takfiris, and in the second chapter I mentioned some ideas of contemporary takfiris compared to the thoughts of the Kharijites and that they come out from one source. And in the third chapter I mentioned the positions of contemporary scholars on takfiris, as we did not find any of the accredited scholars agrees with them in any of their thoughts. And in the last chapter I mentioned how to discard such thought and what is the useful solution to get rid of it. In the conclusion, I mentioned the most important results of the research, which is that takfir in Islamic Sharia exists, and it, and its provisions, cannot be denied. But there are those who went too far in it and accused people of kufr, and they are half-scholars and the reason for this is only because of their lack of knowledge and misunderstanding of the provisions of Sharia. Some others denied the existence of takfir in the first place, and this is also a mistake. Then came the approach of the Sunni scholars, scholars of kalam and fiqh, who indicated that there are measures and justifications for takfir, that shouldn't be by assumption and whimsical speculation. At the end of the research, I mentioned the resources and references that were referred to, then an annex to the research abstract in English, Turkish, and Arabic. I followed in this thesis the induction method; i.e., presenting the sayings of reliable scholars of Ahlu Sunnah Wal Jama'a, and shunning the odd and unreliable sayings especially that I am dealing with such sensitive matter. Then at the end of the chapter I show the correct method that is approved by the scholars of Sunnah.