This book is the first systematic assessment of current trends and patterns of militancy in Shii communities in the Middle East and South Asia - specifically in Iran, Iraq, but also in Lebanon, Saudi Arabia, Pakistan, Afghanistan, Kuwait, and Bahrain. It addresses two key questions: What trends emerge in the types of militancy Shii actors employ both inside and outside of the Shii heartland? And what are the main drivers of militancy in the Shii community?

This book is the first systematic assessment of current trends and patterns of militancy in Shii communities in the Middle East and South Asia - specifically in Iran, Iraq, but also in Lebanon, Saudi Arabia, Pakistan, Afghanistan, Kuwait, and Bahrain More than thirty years after the Islamic Revolution in Iran, there are signs of a growing assertiveness on the part of Shii actors, at times erupting into political violence. The book addresses two key questions: What trends emerge in the types of militancy Shii actors employ both inside and outside of the Shii heartland? And what are the main drivers of militancy in the Shii community? The editor concludes that although at present Shii assertiveness does not take on a predominantly militant form, a 'subculture of violence' does exist among most Shii communities examined here, and suggests five key drivers of political violence among Shiis: the impact of Iran; nationalism and anti-imperialism; Shii self-protection and communal advancement; mahdism; and organizational dynamics. This book will be of great interest to students and researchers of terrorism studies and political violence, war and conflict studies, and IR/Security Studies in general.

Militant Islam provides a sociological framework for understanding the rise and character of recent Islamic militancy. It takes a systematic approach to the phenomenon and includes analysis of cases from around the world, comparisons with militancy in other religions, and their causes and consequences. The sociological concepts and theories examined in the book include those associated with social closure, social movements, nationalism, risk, fear and ‘de-civilising’. These are applied within three main themes; characteristics of militant Islam, multi-layered causes and the consequences of militancy, in particular Western reactions within the ‘war on terror’. Interrelationships between religious and secular behaviour, ‘terrorism’ and ‘counter-terrorism’, popular support and opposition are explored. Through the examination of examples from across Muslim societies and communities, the analysis challenges the popular tendency to concentrate upon ‘al-Qa’ida’ and the Middle East. This book will be of interest to students of Sociology, Political Science and International Relations, in particular those taking courses on Islam, religion, terrorism, political violence and related regional studies.

This book deals with the causes, nature, and impact of the divisions within the jihadi movement, and the splits between jihadis and other Islamic groups. Fault Lines in Global Jihad offers a systematic and comprehensive examination of the broad range of divisions that contribute to the weakening of the jihadi movement. It separates these divisions into two broad categories, namely fissures dividing jihadis themselves, and divisions separating jihadis from other Muslim and Islamist groups. The first part of the book covers intra-jihadi divisions, highlighting tensions and divisions over strategic, tactical, and organizational issues. The second part of the book addresses several important case studies of jihadi altercations with other Muslim and Islamist groups of non-jihadi persuasion, such as the Muslim Brotherhood, Hamas, and the Shii community. More than simply an enumeration of problems and cracks within al-Qa’ida and its cohorts, this book addresses critical policy issues of relevance to the broader struggle against the global jihadi movement. The editors conclude that these divisions have and continue to weaken al-Qa’ida, but neither in an automatic nor in an exclusive fashion—for these divisions render the global jihadi movement simultaneously vulnerable and more resilient. This book will be of much interest to students of jihadism, terrorism and political violence, Islamism, security studies and IR in general.

As sectarian violence spirals alarmingly in Pakistan the need for a rigorous history of its Shia population is met by Rieck's definitive account.

The return of Ayatollah Khomeyni to power and the installation of a Shi'i theocracy in Iran in 1979 brought the revolutionary aspects of Shi'ite Islam to the Western centre stage. Fuelled by pictures of bloodshed and atrocities, images of violence linked to Shia states have left their mark on Western perceptions. Shi'ism has today become synonymous with militancy and violence - Hezbollah, Islamic Jehad, hostage taking... Yet, the media has taken merely one aspect of this important phenomenon: namely a contempory Shi'ism firmly anchored in militancy. Yann Richard's careful narrative counters naive explanation, offering both a portrait of the spiritual and mystical faith which explains the deep history and mythology of Shi'ism up to the present. Islam is no more an Arab religion than Chritianity is a uniquely Western religion - not confined to the Arab world, the largest number of Muslims today are found in Asia, Indonesia, and the Indo-Pakistan peninsula, whilst the Iranian nation today represents the great centre of Shi'ite Islam. Not only does the narrative chart the spread of Shi'ite influence over the Imanite communities, it uncovers the fundamental beliefs of Shi'ite identity on which a polity has been built. Richard examines both the development of Shi'i as theology and as a cultural history. This book will stand the test of time to become a seminal text in Middle Eastern history and the study of world religions.

Samuel Helfont draws on extensive research with Ba'thist archives to investigate the roots of the religious insurgencies that erupted in Iraq following the American-led invasion in 2003. In looking at Saddam Hussein's policies in the 1990s, many have interpreted his support for state-sponsored religion as evidence of a dramatic shift away from Arab nationalism toward political Islam. While Islam did play a greater role in the regime's symbols and Saddam's statements in the 1990s than it had in earlier decades, the regime's internal documents challenge this theory. The "Faith Campaign" Saddam launched during this period was the culmination of a plan to use religion for political ends, begun upon his assumption of the Iraqi presidency in 1979. At this time, Saddam began constructing the institutional capacity to control and monitor Iraqi religious institutions. The resulting authoritarian structures allowed him to employ Islamic symbols and rhetoric in public policy, but in a controlled manner. Saddam ultimately promoted a Ba'thist interpretation of religion that subordinated it to Arab nationalism, rather than depicting it as an independent or primary political identity. The point of this examination of Iraqi history, other than to correct the current understanding of Saddam Hussein's political use of religion throughout his presidency, is to examine how Saddam's controlled use of religion was dismantled during the US-Iraq war, and consequently set free extremists that were suppressed under his regime. When the American-led invasion destroyed the regime's authoritarian structures, it unwittingly unhinged the forces that these structures were designed to contain, creating an atmosphere infused with religion, but lacking the checks provided by the former regime. Groups such as the Sadrists, al-Qaida, and eventually the Islamic State emerged out of this context to unleash the insurgencies that have plagued post-2003 Iraq.

The Oxford Handbook of Terrorism systematically integrates the substantial body of scholarship on terrorism and counterterrorism before and after 9/11. In doing so, it introduces scholars and practitioners to state of the art approaches, methods, and issues in studying and teaching these vital phenomena. This Handbook goes further than most existing collections by giving structure and direction to the fast-growing but somewhat disjointed field of terrorism studies. The volume locates terrorism within the wider spectrum of political violence instead of engaging in the widespread tendency towards treating terrorism as an exceptional act. Moreover, the volume makes a case for studying terrorism within its socio-historical context. Finally, the volume addresses the critique that the study of terrorism suffers from lack of theory by reviewing and extending the theoretical insights contributed by several fields - including political science, political economy, history, sociology, anthropology, criminology, law, geography, and psychology. In doing so, the volume showcases the analytical advancements and reflects on the challenges that remain since the emergence of the field in the early 1970s.

Islamist political parties and groups are on the rise throughout the Muslim world, constituting a new political Islam that is global in scope and yet local in action. Emmanuel Karagiannis explains how various Islamists have endorsed human rights, democracy, and justice to gain influence and mobilize supporters.

In this book, Shaul Mishal and Ori Goldberg explore the ways in which Shiite leaderships in Iran and Lebanon approach themselves and their world. Contrary to the violent and radical image of religious leaderships in the Islamic Republic of Iran and Lebanese Hizballah, the political vision and practice of these leaderships view the world as a middle ground, shying away from absolutist and extremist tendencies. The political leadership assumed by Shiite religious scholars in Iran and Lebanon has transformed Shiite Islam from a marginalized minority to a highly politicized avant garde of Muslim presence, revitalized the practice and causes of political Islam in its struggle for legitimacy and authority, and reshaped the politics of the Middle East and the globe in its image. Utilizing approaches from social theory, history, theology, and literary criticism, the book presents these leaderships as pragmatic, interpretative entities with the potential to form fruitful relationships between Shiite leadership and the non-Shiite world.