The Role Of Theocracy In Iran And Saudi Arabia

Saudi Arabia and Iran are two countries that sit on opposite sides of the Sunni/Shiite divide, which can be argued as being the most prominent issue the Middle East faces today. Saudi Arabia is predominantly known to be a Sunni state, while Iran is largely inhabited by Shia Muslims. Both countries aspire to be the hegemonic powers of the region. Ethnically, Iran is known to be a Persian land, unlike Saudi Arabia that is known to be in the heart of the Arab world. These two countries are separated by the Arabian Gulf and throughout the twentieth century and up until today, the relationship between the two countries has been notoriously contentious. Within the past few years especially relationships between the two states have been very fragile with Saudi Arabia ending diplomatic ties early in 2016. The two states are strained over many issues of which are, interpretations of Islam, oil export policy and hegemonic regional leadership.

Transnational terrorism points toward an ideological globalism ignoring a world divided by national frontiers. by acknowledging the nature of transnational terrorism, policymakers may come to realize that the structure of terrorism has changed. At least two major international terrorist groups embrace a transcendent ideology-al Qaeda and Hezbollah-and both groups are motivated by religion. In addition, several smaller groups want to follow in their path. Second, at first glance, because many of these groups are Islamic, it would seem to suggest the beginning of religious conflicts beyond nationalistic

The centuries-old Sunni-Shia divide is exacerbated by “contemporary concerns over power, freedom and equality” (8). Many Sunni countries are prejudiced against Shiites and at the same time, are scared of Shiism spreading. Sunni-dominated governments such as Saudi Arabia, Egypt, and Jordan have worked to keep Shiites and Sunnis divided and specifically, to keep Shia subjugated (8,9). For example, the government of Saudi has worked to build a network of mosques, seminaries, schools, and writers that emphasize Sunni identity (8). In Algeria, the minister of education dismissed teachers in the fear that they were spreading Shiism. The Sunni’s fear of Shia spreading that it controls even the potential of Shiism to spread makes the divide even bigger and has caused anti-Shia propaganda “with renewed virulence” (9,11). The prejudice that Sunnis hold against Shiites is illustrated in this example. A man who was to give a guest lecture in Pakistan on Sunni-Shia relations told a group of Muslim professors, when asked, that he was Christian. One of them replied, “Well at least you’re not Shia”

Factors like social grievances, economic woes and other similarities, give rise to violent extremist groups. Areas with lawlessness and desperation cause people to argue and bring terror (Does Terrorism,178). Extremist groups are often welcomed in such places because they may offer more of basic securities than the state itself. On the other hand, terrorism could be a weapon of the strong, not for the weak. Stronger states are able to disguise it as a legitimate violence

Theocracy is a type of government in which God is the supreme leader. All of the law

Theocracy was the way of government for Mesopotamia and Egypt. Theocracy is a form of government that revolves around religion. Mesopotamia’s theocracy had a Priest-King that ruled each city state. The priest-king was chosen by the gods. They would go into the ziggurat and speak to the gods.

Historically, the Sunnis and the Shi'ites have been at opposite sides of the ethnic/cultural/religious and political fence. Such differences have led to numerous violent encounters between the two groups, with neither group appearing to be willing to make any concessions regarding their differences. This paper will discuss the differences between Shi'ites and Sunnis based on the thesis that these differences are based on conflicting beliefs related to the successor of their Prophet Mohammad.

The issue of popular support is further connected to terrorist group’s specific objectives, or goals. In general, terrorists motivated by a religious component are often associated with ‘apocalyptic’ like goals. Hoffman notes that these ‘apocalyptic’ goals, are in nature more violent when compared to the often more tangible political based goals of many secular groups. The association between religiously motivated terrorist groups and apocalyptic like goals is well known throughout academia. Jessica Stern’s book, Terror in the Name of God further references this connection. She is particularly careful not to equate these general end-of-time beliefs to one religion in particular. Instead she notes how such beliefs often span across multiple religions by noting their presence in various sacred texts across all three of the major Abrahamic faiths. She further ties back to Hoffman’s work when discussing how apocalyptic like goals often allow for more violence and destruction when compared to other terrorist objectives (such as forming a new government, or expelling a foreign nation from perceived territory). While Hoffman notes the specific constituency that secular terrorists must appeal to, Stern ties the lack of a needed supportive constituency back to religious terrorist goals. Because religiously motivated groups often seek the complete destruction of society, these groups are less concerned with long-term popular support, (beyond basic funding and recruitment needs.)

Over the course of the last century, the Islamic Republic of Iran (formerly known as Persia) has seen colonialism, the end of a dynasty, the installation of a government by a foreign power, and just over three decades ago, the popular uprising and a cleric-led revolution. These events preceded what could be considered the world’s first Islamic state, as politics and fundamentalist religion are inextricably linked in contemporary Iran. Looking at Iran from the mid 1940’s until the present day, one can trace the path that led to the rise of fundamental Islam in Iran in three distinct periods. The first is that which began with the rise of secular nationalism and the decline of Islam. In

This is mainly because the proponent would use religion as a political tool; thus, all decision making process are not based on the voice of majority and for the people’s interests, rather to the will of its leader. Pakistan is an example of how religion is “part and parcel” of the state. The Islamic Republic of Pakistan adopt Islamic law its constitution and judiciary; further, scientific explanation also drag in religion (ibid). As a result, fundamentalist movements finds its safe haven in the country that has been politically conflicted in many decades. Fundamentalist movements seek radical transformation based on beliefs that substantially contradict the myths under which prevailing political institutions legitimize their

Throughout history the Middle East has been home to some of the most powerful and influential empires in the world. As with all great empires they did not arise without difficulty. Though the Middle East has had periods of great prosperity, it has also had periods of poverty and stagnation. Within the last one hundred years the Middle East has seen many changes relating to borders, religions, and international politics. Much of the changes that have happened originated from diverse ways of thinking especially when it comes to religion and culture. Conflicts that occur in the Middle East such as Israel, Iran, Iraq, Saudi Arabia, and Afghanistan have monumental effects on the global economy predominately due to the massive oil industry in the region and competition between outside nations trying to expand influence.

The ferocious battle between Sunni and Shia is shattering the imperial borders drawn up a century ago. (Aljazeera) Whilst, both Sunni and Shiites have coexisted for centuries with no particular differences in religious or political practices, “the relationship between Sunnis and Shiites has oscillated between hostility and cooperation” argued Juan Cole, professor of Middle East history at Michigan University and the author of Sacred Space and Holy War. The demise of this relationship between the two factions of Islam has had a profound impact on the religion as a result of significant ideologies and political differences that have emerged

Third, there are two general concepts outlined in Leashing the Dogs of War about conflicts since the end of WWII. First, a majority of those conflicts that have been started mostly due to terrorism are located in the regions that make up what is known as the Third World. Second, most of these conflicts “either have been primarily intrastate in character or have possessed a substantial intrastate dimension even if they appear to the outside observer to be interstate conflicts” (Cocker, Hampson, & Aall, 2007, p. 95). Because religious terrorists first begin fighting within their own countries attempting to gain control, recruit new members, and likely kill those that do not follow suit, these same countries are more times than not distressed.

that religion and politics have a long history in the Middle East does not mean that religion is always, or even most of the time, a crucial factor driving political conflicts. Most of the politics of the Middle East have been viewed by those inside and outside the region as driven by religious difference. From the Arab-Israeli conflict to the Iranian revolution to the emergence of

Since many religions have started in the Middle East, it has become the center for erupting conflicts. For instance, the Palestinian-Israeli conflict has been in the news for many reasons. Both groups want control of the God given land that they both claim is theirs, according to God, and what had happened in the past. The result of the conflict is religious terrorism (PBS, 1). Continuing, some Middle Eastern politics have been in conflict, even dividing communities of the