نشریه سراج منیر
سال ششم شماره 23 (پاییز 1395)

Martyrdom seeking (istishhādi) operations are are among the examples of jihad that is resorted ‎to where there is no other way to deal with the aggressor. On the contrary, suicide operations ‎take place without adherence to the rules and criteria characteristic of martyrdom-seeking ‎operations. There are people who relate themselves to the noble predecessors and consider ‎jihad to be the only way to establishing an Islamic government. Thus, without considering the ‎propitious of circumstances and conditions of jihad and seeking martyrdom, they take ‎recourse to terror and suicide attacks. According to Shari'ah, the act of seeking martyrdom ‎must take place against the aggressor with the permission of a just and qualified Islamic ruler, ‎and that must also be coupled with the intention of drawing closer to Allah and protection of ‎civilians including women and children. None of these criteria are taken into consideration in ‎any of the operations conducted by Jihad Salafists and, therefore, they practically commit ‎suicide. ‎

The expression "Nawaqid al-Islam" (lit. nullifiers of Islam) refer to things that invalidate ‎Islam. They have been called "nullifiers" because if a person commits any one of them, he ‎becomes an apostate and goes out of the pale of Islam. This is a term which has not been used ‎anywhere in any Quranic verses and prophetic traditions, sayings of the companions of the ‎Prophet (S) and works of Sunni scholars. The first person to use this expression to allude to ‎the causes of apostasy was Muahmmad b. Abdul Wahhab.  He has enumerated as many as 10 ‎nullifiers or invalidators of Islam and believed that placing intermediaries between oneself ‎and Allah is one of the most important nullifiers. Before him and in his work, Ibn Taymiyyah ‎made mention of instances of nullifiers of Islam without using this expression.‎

While there exists similarities in the thinking system of Muhammad Naseraldin Albani ‎and Ibn Taymiyyah, there are significant differences between them in their main ‎beliefs. However disagreements in fatwa and in jurisprudential matters is legitimate and ‎allowed, in the main beliefs it is impossible and not allowed, according to the Sunnis’ ‎view. The most important disagreement discussed in this paper is the sequence of ‎events. In the ontology of the connection between hadith (something that has been ‎existed after nonexistance) and qadim (eternal), Ibn Taymiyyah posits that God’s ‎attributes are added to his essence and are accordingly eternal; thus he inevitably ‎believes in the sequence of effects saying that no first cause can be considered. ‎Albani has rejected this sequence based on two narrations and he has considered Ibn ‎Taymiyyah’s words invalid. Ibn Taymiyyah also believes that the fire of the Hell is non-‎eternal; because an eternal agony that lasts forever is contradictory to God’s mercy. ‎Concerning weather or not God has created Adam in His image, he has stated three ‎possible aspects according to the narration “God has created Adam in His image”. Ibn ‎taymiyyah is among those who believes that Quran doesn’t have interpretation or ‎figurative speech. He mentions three meanings for Ta’vil (interpretation) rejecting the ‎theologians’ term, believing in the literal meaning of Quran’s words. Because of the ‎fact that he is a narration oriented scholar he believes that God sits on the throne. ‎Albani opposes Ibn Taymiyyah in all these and rejects his opinion. ‎

This article is to examine Ibn Taymiyya's viewpoint on the conflict between explicit reason and ‎Hadith. Ibn Taymiyyya believes that there is no contradiction between the explicit reason and the ‎authentic Hadith. He wrote a book called "The Peak of the Contradiction between Explicit ‎Reason and Hadith" to reject the claims of the theologians and the Ash'arites and the Mu'tazilite. ‎The book seeks to resolve the conflict between reason and Hadith. In the event of conflict ‎between reason and Hadith, he favors reason over Hadith and he gives reasons for his claim. He ‎also sets out reasons for rejecting the theologians who put reason as the underlying pillar of ‎Hadith. The article seeks to prove that Ibn Taymiyyya does not value reason, and when he ‎accepts reason it’s only because he wants to reject the theologians, the philosophers, and so on. ‎In the quarrel between himself and the theologian, he adduces the appearance of the Hadith and ‎he implies that Hadith is nothing but its appearance.

‎“The Society of Call and Reformation of Iran” is a movement and a group affected by ‎the thoughts of “Muslim Brotherhood” movement. They do not insist on compliance ‎with the Salaf’s understanding of the Quran and the Sunnah; though they reject ‎invocation (Tawasoul), Esteghatheh, building tombs on the graves and some types of ‎grave pilgrimage (Ziyarat). They believe that different sects present different jurisdictive ‎understandings of Quran and Sunnah and thus are by no means sacred. They believe ‎it’s better to have a jurisdictive convention or society but since there’s no such a thing ‎in our time, following a religious sect is inevitable.‎
They also believe in democracy, Shura, collective wisdom besides tolerance of the ‎other and pluralism. They hold that the goal of the Arabic Spring is to return civilian ‎rights and the rule of the law. Israel is an occupier; thus Muslims and international ‎organizations should not keep silent against their crimes. This society believes that its ‎natural duty is to defend the civilian rights and the freedom of Iranian Sunnis and they ‎think that although Iranian Sunnis are relatively free, but they are far from fulfilling ‎their goal society.‎

Several works have been written about Saudi Arabia’s role in the recruitment of Jihadi forces to ‎send to other countries. This is while studies are rarely written about the situation of the ‎Islamists inside Saudi Arabia. In this paper the biography of 240 people from Saudi Arabia is ‎examined and these questions are answered: who was joining the al-Qaeda organization inside ‎the peninsula? And to what extent are they different from other jihadist countries? In the answer, ‎a general outline of the historical roots and bases of terrorist movements in Saudi Arabia in 2003 ‎was presented. In the second step, statistics on the distribution of militants will be presented ‎based on criteria such as socio-economic backgrounds and their geographical roots and tribes.‎