نشریه سراج منیر
سال پنجم شماره 18 (تابستان 1394)

In this writing the differences between the viewpoints of Duebandieh and Wahhabites on the issue of Tawassul are analyzed. In doing so, we first discuss different kinds of Tawassul and then, by referring to the works of the prominent scholars of both Duebandieh and Wahhabites, we will scrutinize their viewpoints on sub categories of Tawassul. By doing so, Wahhabites thought will be distinguishable from the rest of the Muslim community. We will also reveal the inner disagreement among the Duebandieh scholars. The Wahhabi scholars do not allow Tawassul to Essence, dignity and blessing of the Prophet and the righteous and they reject the prayer of prophet or the guardian (Wali) after their demise. There are two points of view regarding Tawassul to dignity; Ibn Asimin allows it while other scholars do not. There is consensus only about Tawassul to blessing among the Duebandieh scholars, but there is no similar viewpoint on other types of Tawassul. There are three views about Tawassul to right, dignity and position; some scholars accept them unconditionally and some reject them entirely, and the third group separates them

This research is to discover similarities and differences between Wahhabites and other Islamic sects regarding the issue of Tabarruk (blessedness). like the rest of the Muslims, Wahhabites permits Tabarruk (seeking blessing) from Hajar Al-aswad (The Black Stone), Rukn Al-yamani (the pillar on the right), Quran, Water of Zamzam, the body of the Prophet and everything that his body has touched it ( except for the special signs). Unlike all other Muslims regarding other types of Tabarruk, [such as parts of Masjid-alharam (the Sacred Mosque) the four pillars and the curtain of Kaaba, special signs of The Prophet(the tomb, room, pulpit, prayer place), the body of the righteous] because there is no reported action of the Companions or because of sadd adz-dzariah (preventing from any corrupt consequences) they consider these kinds of Tabarruk as polytheism and heresy. While based on numerous evidences from within the Sunni sources, the Companions and Tabein (the followers) have sought blessing from all the above items.

Located in the South of Arabian Peninsula, Yemen has always drawn Muslims attention to itself since the early days of Islam i.e. early years following the delegation of prophecy. Muslims of this region are known for bravery and revolting throughout the history. They have played an important role early history of Islam. Al-Qaeda as one of the main contemporary Salafi-jihadist groups has a base in this area. Having merged into Al-Qaeda in Saudi Arabia, this group has changed its name into Al-Qaeda of Peninsula and extended its domination in the region. The present writing tries to review their activities and approaches in the peninsula. We are going to review issues such as: the process of its formation, their line of thought, important figures and leaders and their operations in the peninsula. A deep research in the books and different websites regarding the issue reveals that the Al-Qaeda of Peninsula is one of the main Salafi- Jihadist groups in the Middle East which has been able to gain recognition through a detailed planning. By publishing the magazine of Almalahem (Epics) both in Arabic and English, they have exported their ideology and activities beyond borders especially to Europe and U.S. By a close look at the Al-Qaeda’s activities in the peninsula, we realize that this organization tries to represent his ideology, which is to oppose America and other similar governments, by referring to Unbelievers as a distant enemy next to the Muslim governments as close enemies.

Despite the prevailing high sensitivities regarding the issue of ties between Islamic republic of Iran and Muslim Brotherhood movement, unfortunately this issue has not been realistically and impartially evaluated. These two have had some relations in two different periods of before and after the Islamic revolution. These relations have had some ups and downs. Some factors such as, revival of religious thinking, returning to Islam, opposing Israel and colonial powers, etc have drawn them together and some other factors such as, opposition of Muslim brotherhood movement to Revolutionary tensions and anti revolution, sentences of revolutionary courts, emphasis of the Iranian constitution on electing Iranian and Shia presidents and guardianship of Faqih as a system of government have pulled them apart. The present writing deals with these issues.

In his book Alfatwa Alkubra, Ibn Teymieh says about the Battle of Siffin that most of the great Companions of Prophet didn’t participate in it. Imam Ali didn’t have any permission for entering the war, and he has acted based on his own idea. Ibn Teymieh also claims that based on the historical narration of the peace treaty of Imam Hassan (A.S), we can understand that Prophet’s opinion was that imam Ali Should have sought peace not war in Siffin. If we look at Siffin, Nahrawan and Jamal in the same way, it will be totally wrong and unjust. Because there is no Prophetic order regarding these three battles. Scholars have different ideas about these wars. They have praised the killed ones of both armies in the Siffin. This is the same about the killed ones in Jamal. But this is not the same about Nahrawan, the killed ones from Kharijites are reproved. In this writing Ibn Teymieh’s ideas regarding Siffin are criticized and rejected.

One of the arguments of Shiite for Imamate and superiority of Ali (A.S) is the cause of revelation of the Surah of The Man.  In the third chapter of his book, Menhaj Al-Keramah, Allameh Helli has put forward some forty arguments from Quran to prove Imamat for Ali (A.S). For the 21st argument he refers to the cause of revelation of the Surah of The Man and mentions a narration from Tha'labi, a Sunni interpreter of Quran, to strengthen his arguments. However Ibn Teymieh does not accept this cause because the Surah is Medinite, and he refutes the Tha'labi narration based on weak reasoning and rare sayings. On the other hand, most of the interpreters and scholars of Hadith consider Imam Ali (A.S) the cause of revelation for this Surah. And there is consensus among the Shiite regarding this issue.  This Surah is Medinite and Tha'labi narrations are not the only ones. The present writing tries to prove that the cause of this Surah is Imam Ali (A.S), and this is one of his unique attributes and the Ibn Teymieh’s objections to chain of narrators and indication of Tha’labi narration are baseless.