Relevant bibliographies by topics / Takfiri

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Takfiri'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Takfiri"

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Kadivar, Jamileh. "Exploring Takfir, Its Origins and Contemporary Use: The Case of Takfiri Approach in Daesh’s Media." Contemporary Review of the Middle East 7, no. 3 (May 18, 2020): 259–85. http://dx.doi.org/10.1177/2347798920921706.

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Muslims have been the primary targets of Daesh’s attacks since 2014 in different countries such as Afghanistan, Iraq, and Syria. These attacks were based on its takfiri ideology. As Daesh official media and documents indicate, kufr (unbelief, infidelity) in Daesh’s approach is not limited to non-Muslims (original disbelievers), but Muslims are the most significant parts of kuffar (unbelievers) in its view and defined as incidental disbelievers. Through studying Daesh’s official documents and various Arabic, English, and Persian media productions, in an explanatory research, this article attempts to display Daesh’s takfiri approach toward Muslims and explains its historical and ideological roots, difference with Al-Qaeda’s takfiri approach, different approaches to takfir inside Daesh, main targets of Daesh’s takfir, and the reasons behinds its takfiri view. This article displays that for Daesh, the Muslims are limited only to Sunni Muslims who are accepting and following its approach. Other Sunni and non-Sunni Muslims are thus kuffar. This study also shows that the assertion of takfir has become a method for Daesh to discredit its opponents, such as Shi’a Muslims and other Muslim groups.
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Aniek Nurhayati, Dwi Astiti Hadiska Putri, and Andin Desna Savitri. "Indonesian Takfiri Movement on Online Media in Umberto Eco's Semiotic Perspective." ISLAMICA: Jurnal Studi Keislaman 15, no. 2 (March 1, 2021): 195–222. http://dx.doi.org/10.15642/islamica.2021.15.2.195-222.

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In the era of online media, the Takfiri movement uses websites and social media to propagate its religious understanding. In Indonesia, they also do the same. Through a semiotic perspective, this paper seeks to question how communication and interpretation are carried out by Takfiri groups in producing signs, and how they express signs in online media. The relevance of Umberto Eco’s semiotics is due to its communicational character, and as a contemporary semiotic philosopher, Eco has reminded of how sign production is happening in the era of internet technology. With narrative and semiotic analysis methods, this paper draws data from online media in the form of websites and social media such as Twitter, Instagram and Facebook. The analysis shows that Takfiri content in online media, which creates radical attitudes in some circles of society, has been captured without a meaningful process, so there is no critical thinking process. The propaganda of Takfiri is expressed in the very well-known sentence, al-walā’ wa al-barā’, namely love and loyalty to believers and hate, and hostility to unbelievers, and it is a sign that Takfirism is an ideology whose followers are ready to commit violence in the name of religion.
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Ali, Isa Abdullah. "The Role of Sufism in Spreading Islam and Fighting Atonement." DINIKA : Academic Journal of Islamic Studies 3, no. 2 (December 17, 2019): 239. http://dx.doi.org/10.22515/dinika.v3i1.1628.

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This paper delivered the need for Islamic thought to confront the Takfiri thought, through the return of Sufi thought. Sufism does not have fatwa to kill others, Sufism talks about tolerance, the love of the Prophet, and the non-compulsion of others tojoin either Islam or the way the murid belongs to. Sufism represents the spiritual and faithful state of Islam, the core of Islam. This paper find out the role of Sufism in the spread of Islam; in the past, and the contemporary in the fight against atonement. The aim of this paper is to describe the culture of Sufism, this paper studies the intellectual of Sufism, Sufim cultural, and politics as well. This paper studied about three main axis of Sufism; the culture and history of Sufism, the role of Sufism in spreading Islam, and the role of Sufism in addressing the Takfiri thought. Based on this study, the Islamic institution and government should adopt and adapt the Sufi thought, and to address the Takfiri culture, to prevent Muslim from joining the Takfiri groups
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Mulyono, Puput. "MEMBUMIKAN NU KULTURAL." Manarul Qur'an: Jurnal Ilmiah Studi Islam 17, no. 1 (December 1, 2017): 109–26. http://dx.doi.org/10.32699/mq.v17i1.926.

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Akhir-akhir ini ada sebagian golongan muslim yang berperilaku beragamagampang mengkafirkan, bid’ah, sesat, syirik kepada muslim yang lain ataugolongan takfiri. Golongan takfiri tersebut seolah menutup mata dengankeberhasilan dakwah Walisongo yang melakukan pendekatan langsung kebudaya (kultural) dan adat istiadat lokal. Pendekatan langsung ke budaya(kultural) tersebut diteruskan oleh warga NU. Menurut Gus Dur NU ituada dua: NU Struktural dan NU Kultural. Struktural yaitu Kyai-kyai yangmenduduki posisi di Tanfidhiyah dan Syuriah. Sedangkan kultural yaituKyai-kyai yang menghidupkan tradisi NU. Tradisi NU itu diantaranya:ziarah kubur, tawasul, tahlil, istigasah, zikir bersama, peringatan maulid,manakib, ngalab berkah dan lain-lain. Dan NU berkembang karena NUkultural.Dalam penelitian ini akan diuraikan tentang hal yang menjadi rumusanmasalah yaitu bagaimana kontribusi NU kultural dalam menghadapigolongan takfiri di Indonesia. Adapun maksud dan tujuan penulisanjurnal ini adalah untuk mengetahui kontribusi NU kultural dalammenghadapi golongan takfiri di Indonesia. Penelitian ini merupakanpenelitian kepustakaan (library research) yang menitikberatkanpembahasan yang bersifat literer. Metode pengumpulan datamenggunakan sumber primer dan sekunder. Adapun analisis datanyamenggunakan analisis isi (content analysis). Dalam tulisan inidiungkapkan bahwa prinsip gerakan NU kultural metodologinya samayang dilakukan ketika zaman Walisongo yaitu Al-muhafazhah ‘ala al-qadimash-shalih wa al-akhdz bi al-jadid al-ashlah (menjaga tradisi lama yang baik,sambil menerima tradisi baru yang baik).
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Alinejad Omran, Ruhollah, and Mousa Abdollahi. "Theological principles of communicative (Takfiri) thought." E3S Web of Conferences 258 (2021): 05013. http://dx.doi.org/10.1051/e3sconf/202125805013.

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Looking at the calamities that have inflicted on the Islamic society by its atheistic currents, it is indispensable to confront and fight against it radically. Getting acquainted with the principles of the criticism of the aforementioned currents is of great importance. Among the contemporary seditions that have led to the separation of the Muslim ummah is the excommunication (Takfir) of Muslims by each other in which one religion is accused of blasphemy by another school and they have to hear the most severe and most vulgar words and ultimately due to an imaginary crime of blasphemy and shirk, they will be slaughtered by the claimant. However, the process of excommunication, as it should be, does not emphasize on the debate and assumes that the insistence on excommunication and sins of other religions is to revive the tradition and to destroy heresy (Bid’ah); therefore it is necessary for Islamic researchers who consider fairness in their scientific discussions to understand the basics of the excommunicative movement to defend the legitimacy of Islam and Shi'ism and also protect them from falling into the trap of fallacies. Accordingly, the present article seeks to clarify the principles of excommunicative thought criticism in terms of Quranic verses, Hadith, Sirah Mutawatir (successive conducts) and rational arguments. Determining the position of conflict on matters such as intercession and resort (Tawassul) to prophets and imams while addressing issues such as the attribution of shirk to Shia, non-adherence to the well-known sirah of Salaf of blessing and visiting the tombs, and the need to pay attention to good heresy (Bid’ah) in the form of a superior controversy are considered the principles of excommunicative (Takfiri) thought criticism.
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Mohammadi, Shoayb. "On the causes of occurrence of Islamic Takfiri groups: the example of ISIS." Конфликтология / nota bene, no. 1 (January 2020): 26–37. http://dx.doi.org/10.7256/2454-0617.2020.1.32724.

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Over the recent years, multiple Muslim countries are involved in geopolitical crises and disputes. The strengthening of Islamic Salafist fundamentalism and extremism, which is a threat to the world, manifests as one of the most discussed and studied problems. Special relevance this question gained after the events known as the “Arab Spring”. Extremist groups that attempted to implement their own administrative model were able to seize the power in a number of countries of Near East and North Africa due to the weakness of political regimes. One of such groups is the prohibited in Russia terrorist organization “The Islamic State of Iraq and the Levant” (ISIS), which emergence was influences by both, internal and external factors. The scientific novelty consists in a comprehensive analysis of various external and internal aspects that contributed to creation of ISIS. The author meticulously examines the extremist ideas based on the Salafist way of thinking, as well as acknowledges the widespread in Saudi Arabia irrationality, economic issues and impact of countries outside the region as the key factors contributing to establishment of “The Islamic State of Iraq and the Levant”. The paper also analyzes the role of financial and logistical support of the United States, presence of regional allies, primarily Saudi Arabia, which are viewed as the external stimuli of the emergence of ISIS.
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Al-Ghazzi, Omar. "Modernity as a False Deity: Takfiri Anachronism in the Islamic State Group’s Media Strategy." Javnost - The Public 25, no. 4 (July 27, 2018): 379–92. http://dx.doi.org/10.1080/13183222.2018.1463347.

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Widodo, M. Hafidh. "IDEOLOGI TAKFIRI MUHAMMAD AL-MAQDISI: Memahami Hubungan Beragama dan Bernegara Perspektif Maqāshid asy-Syarī‘ah." Living Islam: Journal of Islamic Discourses 1, no. 2 (November 28, 2018): 379. http://dx.doi.org/10.14421/lijid.v1i2.1709.

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The term "kaafir" (infidel) has existed since the time of the Prophet Muhammad. In the Koran, it is stated that kaafir is a person who does not believe that Allah Swt. as God Almighty, people who worship idols, and Ahl Kitab (Jewish and Christian). The meaning of this term then changed, not only aimed at non-Muslims but also addressed to Muslims themselves. Muhammad al- Maqdisi accused kaafir of those who did bid'ah, for those who made laws and those who followed laws other than the laws of the Koran and al-Hadith—then the Law, the 1945 Constitution, and Pancasila included kaafir products. As a consequence, they have been considered apostates and truly have become non-Muslims, and their blood is halal to be killed. The question is "how did the takfiri ideological concept according to Muhammad al-Maqdisi relate to religion and state".
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Mohi, Ahmed Ghaleb. "Social and cultural policies to confront the Takfiri speech in Iraq after the year 2003." Tikrit Journal For Political Science, no. 18 (May 30, 2020): 37. http://dx.doi.org/10.25130/poltic.v0i18.221.

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The American occupation of Iraq in 2003 represented a detailed event whose repercussions and repercussions affected not only the level of changing the Iraqi political system, but this event had geo-political and strategic long-term dimensions, as the United States of America was able to redraw the paths of the Middle East region again, in line with The strategic dimensions that I planned to achieve.
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Syaeful Bahar, Moh, and Rofii Ali. "Pemikiran Dan Gerakan Islam Fundamentalis." KASBANA : Jurnal Hukum Ekonomi Syariah 1, no. 2 (July 31, 2021): 101–9. http://dx.doi.org/10.53948/kasbana.v1i2.26.

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Fundamentalism is a religious ideology that emphasizes the existence of divinely revealed texts as they are. So that the term fundamentalist is equated with scripturalist because the religious rituals refer to the text rigidly. Etymologically the term fundamentalism in Islam has no equivalent, but in a historical perspective the movement is identical with the khawarij with its takfiri idiom. Indonesia is one of the countries where the ideology of fundamentalism has spread, infiltrating the domestic and public spaces of government and social organizations both personally and communally.
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Dissertations / Theses on the topic "Takfiri"

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Kamolnick, Paul. "Abu Muhammad al-Adnani’s May 21, 2016 Speech: More Evidence for Extreme Marginalization, Implosion, and the Islamic State Organization’s Certain Future as a Hunted Underground Ultra-Takfiri Terrorist Criminal Entity." Digital Commons @ East Tennessee State University, 2018. https://amzn.com/1543478824.

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Book Summary: This work is the fourth Small Wars Journal anthology focusing on radical Sunni Islamic terrorists and insurgent groups. It covers this professional journals writings for 2016 and is a compliment to the earlier Global Radical Islamist Insurgency anthologies that were produced as Vol. I: 2007-2011 (published in 2015) and Vol. II: 2012-2014 (published in 2016) and Jihadi Terrorism, Insurgency, and the Islamic State spanning 2015 (published in 2017). This anthology, which offers well over 900 pages of focused analysis, follows the same general conceptual breakdown as the earlier works and is divided into two major thematic sectionsone focusing on Al Qaeda and Islamic state activities in 2016 and the other focusing on US-Allied policies and counterinsurgent strategies.
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Kamolnick, Paul. "Abu Muhammad Al-Adnani’s May 21, 2016 Speech: More Evidence for Extreme Marginalization, Implosion, and the Islamic State Organization’s Certain Future as a Hunted Underground Ultra-Takfiri Terrorist Criminal Entity." Digital Commons @ East Tennessee State University, 2016. https://dc.etsu.edu/etsu-works/646.

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Excerpt: On May 21, 2016 a 31-minute audio file by Islamic State Organization (ISO) chief spokesman Abu Muhammad al-Adnani (real name: Taha Sobhi Falaha) was uploaded by the ISO’s Al Furqan Media outlet onto the internet.
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Whitehead, James Graeme Miles. "How does othering in Abu Bakr Naji’s The Management of Savagery and Anders Breivik’s 2083 reveal what the two authors perceive as the main external threats to their own groups?" Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-418930.

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Othering is central in the rhetoric of both Abu Bakr Naji and Anders Breivik throughout their works. Both authors use it as a device to drive a psychological wedge between the groups of ‘us’ and ‘them’. In the case of Naji, the in group is made up of violence oriented takfiris such as Al Qaeda, but Breivik hoped to appeal to other violence oriented far right groups and individuals, disillusioned with what he perceived to be a slow erosion of ‘traditional’ European life by the far left, feminism and other forces. My research question will revolve around how a use of othering by the authors can reveal what they regard as the major threat to their groups. Superficially, there seem to be many similarities in how each author uses othering to alienate and dehumanise different groups. However, closer inspection reveals entirely different priorities and different methods of othering in play. By examining how othering is used throughout the works, it is possible to see which outside groups are perceived to present the biggest threat to the inside groups and the results are perhaps surprising. Given that The Management of Savagery has been seen as the ISIS strategic manual and the key message throughout the work is try and bring the USA and her allies into a catastrophic war of attrition from which the violence oriented takfiris would rise, I had assumed that the USA, or the ‘Far’ enemy would take the brunt of Naji’s othering drive. Instead, the Shia and all Muslims who are unaligned with Al Qaeda, plus those Muslims closely aligned with the West or Western ideals are the key target for Naji. Likewise, I had expected most of the vitriol from Breivik’s right wing ‘manifesto’ to be directed at Muslim immigrants to Europe. However, his key concern, as evidenced by the othering used throughout his work, is in fact with what he terms ‘cultural Marxists’ – left leaning groups and political parties, which he sees as weakening Europe and allowing outsiders to take over.
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Rahman, Saodah. "The concept of Takfir (accusing of disbeleif) among some contemporary Islamic movements with special reference to Egypt." Thesis, University of Birmingham, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503358.

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Nagata, Masaki. "Assessing apostasy, blasphemy and excommunication (takfir) in Islam and their modern application by states and non-state actors." Thesis, Brunel University, 2016. http://bura.brunel.ac.uk/handle/2438/14413.

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In certain contemporary Muslim majority states apostasy and blasphemy are not merely religious sins; they are acts which potentially have legal, or extra-legal, consequences. Although apostasy has not been criminalised in many such states, extrajudicial killings of apostates are carried out by some extremist groups and individuals. Such groups always justify these murders of fellow Muslims and non-Muslims on the grounds of apostasy and blasphemy. The concept and use of takfir (excommunication) is also a serious issue in Muslim majority states. Groups such as Daesh (also known as Islamic State of Iraq and Syria) rely on takfir to attack fellow Muslims, despite there being no legal basis in Shari’a for the use of takfir or for criminalising apostasy. Although the concept was developed by people, not God, takfir are now being used to bypass rational human judgement. Their use plays a major role in many of the religious issues confronting Muslim majority states, such as the criminalisation of apostasy and blasphemy. This thesis analyses the central issues of apostasy, blasphemy and takfir collectively, as their history and their contemporary use and misuse by extremist groups are inextricably entwined. The key finding is that the right to punish apostasy and blasphemy and to issue declarations of excommunication (takfir), all originally reserved in Islam for God only, have been appropriated by man. Through developments in the understandings of these concepts, all three have come to be seen by some scholars and ordinary believers as a ‘right of man’. This evolution in interpretation and in application is inconsistent with Shari’a law.
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Larsson, Gustav. "The Caliphate and the Aiding Sword : A content analysis of "Islamic State" propaganda." Thesis, Stockholms universitet, Religionshistoria, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-139864.

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A content analysis of "Islamic State" (IS) propaganda material released around the movement's proclamation of a Caliphate in 2014, this study is an attempt at analysing ways in which presented arguments express a coherent narrative of symbolic meaning. Using Robert Benford & David Snow's ideas on the so-called three core framing tasks as a clarifying template, I discuss ways in which the analysed material argues for the legitimacy and relevance of the IS movement. IS propagandists argue that the Muslim umma is under attack, and that Muslims need to unite under a common authority that can protect their religion, restore their strength, and counteract their humiliation. The IS Caliphate is presented as a hopeful sign, but is in need of committed recruits who are willing to sacrifice for what is presented as the greater good. As the analysed propaganda is particularly focused on this latter (motivational) aspect of the narrative, it focuses extensively on formulating arguments that reinforce it. I hold that many of these arguments can be traced back to what can be described as appeals to virtues like sincerity, authenticity, and truthfulness – and that all of these are also used to argue for the credibility of the IS Caliphate as an Islamic authority. Arguing that this Caliphate will serve the role of an aiding sword of Islam, it is furthermore presented as a necessary and vigorous structure aimed at protecting "truth" and at eradicating "falsehood".
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Bjelke, Jesper, and Björn Edvard Lervik. "Excommunication, Apostasy, and the Islamic State : The practice of Takfir in the Islamic State, an analysis of the propaganda magazine Dabiq." Thesis, Högskolan för lärande och kommunikation, Jönköping University, HLK, Globala studier, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-49121.

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The Islamic State (IS) infamously carried out brutal acts of terrorism against the west. These acts of terrorism in Europe and the USA does, however, not make up most of the violence instigated by the Islamic State. This majority of violence took place in Iraq and Syria, where the Islamic State conquered large territories. The forces that the IS battled in the Iraqi-Syrian theatre of war consisted largely of individuals identifying as Muslim. In some cases, the Islamic State fought other Islamist militias. In this context the concept of Takfir, i.e. excommunication within Islam, is central in the rhetoric of persecution. This paper analyses the Islamic State’s beliefs and practices on Takfir, as it is shown in the propaganda magazine Dabiq. Following a qualitative content analysis of Dabiq's articles relevant to Takfir and defining true Muslims, central themes were identified.  The bulk of the apostasy arguments found in Dabiq is targeted against ethnicities and sects that the Islamic State is at war with. Several arguments for the apostasy of the IS's enemies are explored, and an internal logic is presented throughout Dabiq. Neither the criteria’s nor the process that leads to the proclamation of Takfir, outside fighting the Islamic State, are explained in Dabiq. While examples of such Takfiri declarations are found in Dabiq, they are considerably less common than war-aligned claims of apostasy. What motivates the Islamic State’s practice of Takfir is open ended, as it can be both considered a result of their religious doctrine and a justification for the conflicts which they have partaken in.
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Mimouni, Abdelghani. "Debating al-Ḥākimiyyah and Takfīr in Salafism : the genesis of intra-Salafī schism in the 1990s." Thesis, University of Exeter, 2016. http://hdl.handle.net/10871/25598.

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This study examines the intra-Salafī disputes in the 1990s over the legitimacy of present-day rulers in the Muslim world and their status as Muslims. While these issues are theological in their essence, they are intertwined with the political milieu of the Middle East. Fundamentally, these intra-Salafī disputes pivot around the central question of the impact of implementing manmade law systems (instead of sharīʿah) on the legitimacy of the ruler. This study tackles this question and related issues that form the themes addressed in this study. It begins by providing a minimal definition of Salafism which identifies its main characteristics that distinguishes its adherents from other Muslim denominations. Chapter two and three discuss the disputes over whether present-day rulers meet the required qualification to qualify as legitimate rulers in Islam and hence what position Muslims should take towards them. Chapter four digs deeper into the theological aspect of these debates in order to ascertain the different views on what acts can and cannot strip a Muslim from his/her status as a Muslim. It begins by highlighting the importance laid on creed in Salafism and providing the general principles on belief and unbelief upon which all Salafī proponents agree. After that, it examines the disagreements amongst contemporary Salafīs over which criteria should be considered to determine that an act of omission or commission is sinful enough to cause unbelief. Chapter five investigates the accusations levelled against the prominent Salafī scholar al-Albānī in regards to deviancy from the teachings of Salafism on belief and unbelief as an example of the importance of this debate. This study demonstrates how intra-Salafī disputes evolved from a mere disagreement over the legitimacy of political opposition to the state to become an intense complex quarrel on the nature of the Islamic faith. It argues that political affiliations alone fail to explain intra-Salafī disagreements over politics and violence and only through accurate analyses of the underpinning doctrinal differences one can understand their divergent reactions to contemporary political issues. This research aims to contribute to the study of the Islamic governance genre as well as to the studies on Salafism which despite its rapid spread worldwide, remains a scarcely studied subject.
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Brian, Anne Sophie. "LA LITTERATURE FRANCO-MAGHREBINE EN RECHERCHE D'UNE IDENTITE FRANCAISE." Miami University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=miami153309044925574.

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Alshammari, Mansour Salim H. "Takfīr and terrorism : historical roots, contemporary challenges and dynamic solutions, with special reference to al-Qacida and the Kingdom of Saudi Arabia." Thesis, University of Leeds, 2013. http://etheses.whiterose.ac.uk/5340/.

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Books on the topic "Takfiri"

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Sobri, Muhammad Asrie bin. Tauhid Hakimiyah: Akidah takfiri Sayyid Qutub. Kajang, Selangor: Badan Perkhidmatan Penerangan Islam Selangor dan Wilayah Persekutuan, 2012.

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(London), Afghan Academy International, ed. Britain's national security challenges: Extremism, cyber terrorism, sectarianism and takfiri jihadism. London: Afghan Academy International, 2010.

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Takfīr. [Tihrān]: Daftar-i Nashr-i Farhang-i Islāmī, 2001.

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Shādī, ʻAbd al-Raḥmān Aḥmad. Fawḍá al-takfīr. [Cairo]: ʻA.R.A. Shādī, 1986.

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al-Takfīr wa-al-takfīr al-muḍādd: Dirāsah. Dimashq: Dār al-Farqad lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ, 2005.

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Shukrī, Ghālī. Thaqāfat al-niẓām al-ʻashwāʼī: Takfīr al-ʻaql wa-ʻaql al-takfīr. al-Qāhirah: Kitāb al-Ahālī, 1994.

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Aḥmadī, Yaḥyá. Imraʻah wāḥidah takfī-- jiddan. al-Qāhirah: Dār al-Aḥmadī lil-Nashr, 1998.

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al-Takfīr wa-ḍawābiṭuhu. al-Dawḥah: Dār al-Imām al-Bukhārī, 2006.

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Shukrī, Ghālī. Thaqāfat al-niẓām al-ʻashwāʾī: Takfīr al-ʻaql wa-ʻaql al-takfīr. al-Qāhirah: Kitāb al-Ahālī, 1994.

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Shāhīn, ʻAbd al-Fattāḥ. Ẓāhirat al-takfīr: Shubuhāt wa-rudūd. [Cairo]: Dār al-Isrāʼ lil-Nashr wa-al-Tawzī, 1991.

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Book chapters on the topic "Takfiri"

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Mir, Raza, and Mohammad Ali Naquvi. "Fighting the Takfiris: Building an Inclusive American Muslim Community by Countering Anti-Shia Rhetoric in the USA." In Faith-Based Violence and Deobandi Militancy in Pakistan, 399–421. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-349-94966-3_14.

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Saade, Bashir. "Lebanon: Contending notions of terrorism in Lebanon: Politico-legal manoeuvres and political Islam." In Non-Western responses to terrorism, 322–43. Manchester University Press, 2019. http://dx.doi.org/10.7228/manchester/9781526105813.003.0013.

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Explosions, armed actions, and other militant phenomena have been a recurrent feature of Lebanese politics. The divided political landscape across sects and party formations in the absence of a strong executive institutional mechanism in the aftermath of a protracted ‘civil’ war and a hashed-up cessation of hostilities in a turbulent regional environment has all contributed to a climate where violent acts are a way to conduct politics. As a result, the struggle over meaning and naming significantly shapes political struggles and the possibility for compromise in the Lebanon. Conflicting claims as to which acts are labeled terrorism, and how this war on words is integral to the different political struggles plaguing the country involving other regional state and non-state actors. This chapter will look at two important battles at managing claims of terrorism, one regarding the assassination of Prime Minister Rafic Hariri and the establishment of an international tribunal, and the other involving a Islamist targeted campaign waged by Hizbullah against “takfiri” groups such as Al Qaeda and ISIS.
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"The Takfir Syllogism." In Occidentalism, Conspiracy and Taboo, 15–16. Gerlach Press, 2019. http://dx.doi.org/10.2307/j.ctvq4bzhx.6.

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"Islamism, Al Qaeda, and takfir." In Al Qaeda’s Global Crisis, 44–102. Routledge, 2015. http://dx.doi.org/10.4324/9781315761503-2.

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"Legitimierung des Takfīr." In Takfīr im militanten Salafismus, 96–202. BRILL, 2020. http://dx.doi.org/10.1163/9789004413870_005.

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Hanafi, Muchlis M. "Weighing the Arguments of Takfir and “Islam under Attack”." In Insurgency and Terrorism Series, 193–220. IMPERIAL COLLEGE PRESS, 2015. http://dx.doi.org/10.1142/9781783267446_0008.

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"Harnessing Takfir in Yemen: Allegations of Apostasy and Symbolic Power." In Islamists and the State. I.B.Tauris, 2013. http://dx.doi.org/10.5040/9780755608218.ch-005.

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Wilkinson, Benedict. "Egypt: Terror and Repression." In Scripts of Terror, 15–58. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197521892.003.0002.

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This chapter charts the growth of violent Islamism through the prism of strategic scripts introduced in the first chapter. It focuses on the Muslim Brotherhood’s emergence and development of the Secret Apparatus, before looking at the lesser-known organizations of the 1960s such as Takfir wal-Hijra and the Military Academy Group, who resorted to terrorist violence to gain critical mass for their confrontation with the regime. The remainder of the chapter looks at groups like Tanzim al-Jihad, Egyptian Islamic Jihad (EIJ) [al-Jihad al-Islami] and the Egyptian Islamic Group (EIG) [al-Gama’a al-Islamiyya], charting their use of different strategic scripts in their conflict with the regime.
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Dallal, Ahmad S. "The Boundaries of Faith." In Islam without Europe, 20–55. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469641409.003.0002.

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Both the older historiography and the revisionist accounts persist in using Wahhabism as a model for depicting Islamic activism and thought in the eighteenth century. This persistence, the chapter argues, is one reason for viewing the eighteenth century as a century of decline. In contrast, the chapter demonstrates that a majority of eighteenth century Muslim thinkers articulate views that are radically opposed to Wahhabi ideas. The chapter outlines the very rich discourse against takfir that prevailed in eighteenth century thought. It also argues that Wahhabism was the exception to eighteenth century thought, and that there is no connection between it and other intellectual trends in the eighteenth century.
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"ʿAlī al-Ḫuḍair, Nāṣir al-Fahd, Aḥmad al-Ḫālidī." In Takfīr im militanten Salafismus, 51–95. BRILL, 2020. http://dx.doi.org/10.1163/9789004413870_004.

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Conference papers on the topic "Takfiri"

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Abidin, Ahmad Zainal, Salamah Noorhidayati, Nadia Roosmalita Sari, and Imam Ahmadi. "Non-Muslim Face in Islamic Social Media: Analysis of Islamic Websites on Takfir Verses." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009936818801887.

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Reports on the topic "Takfiri"

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Newell, Steven W. Global Takfiri Radicalization: A Center of Gravity Deconstruction. Fort Belvoir, VA: Defense Technical Information Center, October 2010. http://dx.doi.org/10.21236/ada535571.

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The Islamic State's Ideology: History of a Rift. George Washington University, June 2020. http://dx.doi.org/10.4079/poe.06.2020.03.

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This paper situates the Islamic State's ideological instruction and training documents collected as part of The ISIS Files project within the broader debate between Islamic State scholars over the acceptability of takfir (excommunication). Among other artifacts, the paper examines controversial treatises issued by the Islamic State’s Committee for Research and Fatwas on the legitimate bases for takfir.
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You might also be interested in the extended bibliographies on the topic 'Takfiri' for particular source types:
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