Abdullah F. Alrebh

In response to the Oct. 7 attacks and subsequent bombing and invasion of the Gaza Strip, most media outlets and think tanks concluded that Hamas initiated the war to sever the path toward normalization between Saudi Arabia and Israel. Prior to the Hamas strike, Saudi Crown Prince Mohammed bin Salman (MbS) said his country was moving steadily in the direction of normalizing relations with Israel.

في 23 سبتمبر الماضي، احتفلت المملكة العربية السعودية بالذكرى التسعين لتأسيسها.

Since being named crown prince of Saudi Arabia, Mohammed bin Salman has launched a series of far-reaching socio-economic reforms known as Vision 2030 and introduced a new form of nationalist identity — “Neo-Saudism.” Taken together, some see these changes ushering in what essentially amounts to a fourth Saudi state.

تهدف هذه الورقة البحثية إلى مقاربة النفوذ الإيراني داخل المجتمع الشيعي في السعودية من خلال التركيز على أتباع مرجعية المرشد الأعلى والمعروفين بـ “خط الإمام” والجناح العسكري المنسوب للتيار والمعروف دوليًا بـ “حزب الله الحجاز” أو “حزب الله السعودي” والذي تتوجه له أصابع الاتهام بتنفيذ تفجير الخبر ١٩٩٦.

Since the 1979 Islamic Revolution in Iran, Saudi Arabia has been concerned about the potential influence of Iran’s supreme leader among its Shi’a population, especially since Ayatollah Sayyid Ali Khamenei took on the title of Vali-ye faqih, or “guardian-jurist.” Such concern is understandable given that the two countries are both neighbors and rivals: Khamenei is a marj’a, the highest-ranking Shi’a religious authority, but he is also the commander-in-chief of the Iranian Armed Forces. This paper aims to investigate the Iranian influence within the Shi’a community in Saudi Arabia by focusing on the followers of the supreme leader’s marj’aiyyah, known as “Khat al-Imam,” and its military wing, “Hezbollah Al-Hejaz,” often held responsible for carrying out the 1996 Khobar Towers bombing.

بعد غزو العراق في ٢٠٠٣، تحولت الأنظار إلى السيد علي السيستاني في النجف بوصفه نقطة محورية ليس فقط على مستوى العراق، بل في عموم المنطقة. اليوم، يبلغ السيستاني ٩١ عامًا مما يجعل مسألة خلافته أمرًا يشغل المتابعين، ليس فقط على مستوى الساحة الشيعية، ولكن على مستوى منطقة الشرق الأوسط بشكل عام. وعليه، تهدف هذه الدراسة إلى تسليط الضوء على مستقبل المرجعية الشيعية على أساس التغيير المرتقب القادم بعد السيستاني.

For Shi’a Muslims, the highest-ranking religious authorities are known as marj’as, who serve as a reference point for emulation for laypeople (marj’a al-taqlīd). The position of the marj’a, known as the marj’aiyyah, has the exclusive right to issue religious rulings (fatwas). Since the 2003 invasion of Iraq, Ayatollah Sayyid Ali Sistani in Najaf has become a focal point not only for Shi’a in Iraq, but for the entire region. Sistani is now 91 years old and the question of succession is a central one — one that concerns not only Shi’a Muslims, but the wider Middle East as well. This paper aims to shed light on the future of the religious authority in the Shi’a world based on the unavoidable change after Sistani.

This paper looks at the political implications of the relationship between Shi’a in the Gulf states and Iranian marj‘as, the historical background to these ties, and Gulf states’ concerns surrounding the outflow to Iran of religious taxes. In some Gulf countries, these issues are tied to concerns about the loyalty of Shi’a to the nation. The authors argue that the emergence of a marj‘a who would be based in one of the Gulf states could quell these concerns.The authors identify potential marj‘as from the region and steps that Gulf states must take so that their Shi’a citizens will shift their allegiance from foreign-based marj‘as to domestically based ones.