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Chapter Two

The Influence of the Concept of Takfir on the Shia Conduct with the Rest of the Muslim World

Introduction

It has become evident to us in the first chapter of this treatise, while presenting narrations and explicit texts representing the establishment of the belief of Takfir according to the Shia, the existence of these narrations and texts in a multitude of books of Jafari Fiqh. This has stirred my fervour and spurred me to discuss the reason for this, especially when we know very well that these types of books set the standard for aspects connected to practical worship, jurisprudential transactions, and other similar aspects.[1]

I had hinted aforetime that including these texts in Fiqh books is manifest evidence to the intended corresponding behaviour to the concept of Takfir, from just simply believing and attesting to it by heart to the domain of active worship, including making declarations and passing verdicts and delving into behavioural and jurisprudential peculiarities. Probably, some might think that this indication of mine is taking the matter out of proportion and is an obstinate observance of a reality, one which is not apparent and without any clear support. However, the truth of this deduction will soon be established to all  in this section of the treatise when discussing the actual influence of the concept of Takfir according to the Shia. It assumes the form of issuing oppressive and malicious verdicts against their opposition, starting from the Companions of Rasulullah salla Llahu ‘alayhi wa sallam, especially the three Rightly Guided Khalifas radiya Llahu ‘anhum—sanctioning the ritualised swearing and cursing of them, then excommunicating them and dissociating from them—and ending at all the Muslims sects and factions of the Ahlus Sunnah wa al Jama’ah in their different forms and schools of thought—without any differentiation—and all the verdicts that follow upon this and its required outcomes in the form of negotiations, conventions, and recommendations. The mere recognition of this severs the rope of love and breaks the loops of compassion one after the other, to the extent that discussing brotherhood, unity, and unification while this is the reality is a form of mockery and absurdity, in fact foolishness which necessitates stoning and lashing.[2]

NEXT⇒ Section One – The Influence of their Concept of Takfir in dealing with the Sahabah of Rasulullah salla Llahu ‘alayhi wa sallam, especially the Khulafa’ Rashidun – 1. The Narrations which excommunicated and cursed the Khulafa’ Rashidun emphatically, with their names

[1] Not following the style of the books on ‘aqa’id, which focus generally on establishing a specific ideology or negating another to create a certain belief, followed by an effort to establish it in the hearts through cited proofs and evidences.

[2] Like their sanctioning, encouraging, and urging the killing of a Sunni Muslim and stealing his wealth.

BACK⇒ Return to Table of contents

Chapter Two

The Influence of the Concept of Takfir on the Shia Conduct with the Rest of the Muslim World

Introduction

It has become evident to us in the first chapter of this treatise, while presenting narrations and explicit texts representing the establishment of the belief of Takfir according to the Shia, the existence of these narrations and texts in a multitude of books of Jafari Fiqh. This has stirred my fervour and spurred me to discuss the reason for this, especially when we know very well that these types of books set the standard for aspects connected to practical worship, jurisprudential transactions, and other similar aspects.[1]

I had hinted aforetime that including these texts in Fiqh books is manifest evidence to the intended corresponding behaviour to the concept of Takfir, from just simply believing and attesting to it by heart to the domain of active worship, including making declarations and passing verdicts and delving into behavioural and jurisprudential peculiarities. Probably, some might think that this indication of mine is taking the matter out of proportion and is an obstinate observance of a reality, one which is not apparent and without any clear support. However, the truth of this deduction will soon be established to all  in this section of the treatise when discussing the actual influence of the concept of Takfir according to the Shia. It assumes the form of issuing oppressive and malicious verdicts against their opposition, starting from the Companions of Rasulullah salla Llahu ‘alayhi wa sallam, especially the three Rightly Guided Khalifas radiya Llahu ‘anhum—sanctioning the ritualised swearing and cursing of them, then excommunicating them and dissociating from them—and ending at all the Muslims sects and factions of the Ahlus Sunnah wa al Jama’ah in their different forms and schools of thought—without any differentiation—and all the verdicts that follow upon this and its required outcomes in the form of negotiations, conventions, and recommendations. The mere recognition of this severs the rope of love and breaks the loops of compassion one after the other, to the extent that discussing brotherhood, unity, and unification while this is the reality is a form of mockery and absurdity, in fact foolishness which necessitates stoning and lashing.[2]

NEXT⇒ Section One – The Influence of their Concept of Takfir in dealing with the Sahabah of Rasulullah salla Llahu ‘alayhi wa sallam, especially the Khulafa’ Rashidun – 1. The Narrations which excommunicated and cursed the Khulafa’ Rashidun emphatically, with their names

[1] Not following the style of the books on ‘aqa’id, which focus generally on establishing a specific ideology or negating another to create a certain belief, followed by an effort to establish it in the hearts through cited proofs and evidences.

[2] Like their sanctioning, encouraging, and urging the killing of a Sunni Muslim and stealing his wealth.