Jihad In The City

An examination of militant Islamists in Tripoli, Lebanon during the 1980s, showing how they were shaped by both grand ideologies and local contexts.

A “well-researched” account of the nineteenth-century Sudanese cleric who led a bloody holy war, from a New York Times-bestselling author (Publishers Weekly). Before bin Laden, al-Zarqawi, or Ayatollah Khomeini, there was the Mahdi—the “Expected One”—who raised the Arabs in pan-tribal revolt against infidels and apostates in Sudan. Born on the Nile in 1844, Muhammed Ahmed grew into a devout, charismatic young man, whose visage was said to have always featured the placid hint of a smile. He developed a ferocious resentment, however, against the corrupt Ottoman Turks, their Egyptian lackeys, and finally, the Europeans who he felt held the Arab people in subjugation. In 1880, he raised the banner of holy war, and thousands of warriors flocked to his side. The Egyptians dispatched a punitive expedition to the Sudan, but the Mahdist forces destroyed it. In 1883, Col. William Hicks gathered a larger army of nearly ten thousand men. Trapped by the tribesmen in a gorge at El Obeid, it was massacred to a man. Three months later, another British-led force met disaster at El Teb. This was followed by the infamous conflict at Khartoum, during which a treacherous native—or patriot, depending upon one’s point of view—let the Madhist forces into the city, resulting in the horrifying death of Gen. Charles “Chinese” Gordon at the hands of jihadists. In today’s world, the Mahdi’s words have been repeated almost verbatim by the jihadists who have attacked New York, Washington, Madrid, and London, and continue to wage war from the Hindu Kush to the Mediterranean. Along with Saladin, the Mahdi stands as an Islamic icon who launched his own successful crusade against the West. This deeply researched work reminds us that the “clash of civilizations” that supposedly came upon us in September 2001 in fact began much earlier, and “lays important tracks into the study of terror, fundamentalism and the early clash between Islam and Christianity” (Publishers Weekly).

Can laughter really be used to undermine the appeal of terrorist groups? And should it be? Is there any truth in the stereotypical notions of fanaticism as humorless, and of humor as the antithesis of fanaticism? What is the deeper significance of the jihadi's status as an object of mockery in Arabic popular culture? Joking About Jihad explores this thicket of problems sprouting from one of the most basic--and supposedly most innocent--of human behaviors, and looks at how it has been applied to one of the least obviously laughable phenomena in the world today. Ramsay and Alkheder draw on original interviews and hitherto unexamined texts, combining insights from fields as diverse as politics, psychology, cultural studies, Islamic studies and humor research. Examining apparently spontaneous joking, professional comedy and even the jokes told by jihadis themselves, they show how Salafi jihad has been made laughable in the modern Arab world, and why it matters.

Leading the second wave of post 9/11 terrorist books, American Jihad reveals that America is rampant with Islamic terrorist networks and sleeper cells and Emerson, the expert on them, explains just how close they are to each of us.

As southern Lebanon becomes the latest battleground for Islamist warriors, Everyday Jihad plunges us into the sprawling, heavily populated Palestinian refugee camp at Ain al-Helweh, which in the early 1990s became a site for militant Sunni Islamists. A place of refuge for Arabs hunted down in their countries of origin and a recruitment ground for young disenfranchised Palestinians, the camp--where sheikhs began actively recruiting for jihad--situated itself in the global geography of radical Islam. With pioneering fieldwork, Bernard Rougier documents how Sunni fundamentalists, combining a literal interpretation of sacred texts with a militant interpretation of jihad, took root in this Palestinian milieu. By staying very close to the religious actors, their discourse, perceptions, and means of persuasion, Rougier helps us to understand how radical religious allegiances overcome traditional nationalist sentiment and how jihadist networks grab hold in communities marked by unemployment, poverty, and despair. With the emergence of Hezbollah, the Shiite political party and guerrilla army, at the forefront of Lebanese and regional politics, relations with the Palestinians will be decisive. The Palestinian camps of Lebanon, whose disarmament is called for by the international community, constitute a contentious arena for a multitude of players: Syria and Iran, Hezbollah and the Palestinian Authority, and Bin Laden and the late Zarqawi. Witnessing everyday jihad in their midst offers readers a rare glimpse into a microcosm of the religious, sectarian, and secular struggles for the political identity of the Middle East today.

The first full-length study to examine the significance of the critical but neglected Iranian organization and ministry, Reconstruction Jihad.

This book compares the conflicting and consequential interpretations of jihad offered by mainstream Muslim scholars, violent Muslim radicals, and New Atheists.

Long before the devastation of September 11, 2001, the war on terror raged. The problem was that only one side, radical Islam, was fighting it as a war. For the United States, the frontline was the courtroom. So while a diffident American government prosecuted a relative handful of “defendants,” committed militants waged a campaign of jihad—holy war—boldly targeting America’s greatest city, and American society itself, for annihilation. The jihad continues to this day. But now, fifteen years after radical Islam first declared war by detonating a complex chemical bomb in the heart of the global financial system, former federal prosecutor Andrew C. McCarthy provides a unique insider’s perspective on America’s first response. McCarthy led the historic prosecution against the jihad organization that carried out the World Trade Center attack: the “battalions of Islam” inspired by Omar Abdel Rahman,the notorious “Blind Sheikh.” In Willful Blindness, he unfolds the troubled history of modern American counterterrorism. It is a portrait of stark contrast: a zealous international network of warriors dead certain, despite long odds, that history and Allah are on their side, pitted against the world’s lone superpower, unsure of what it knows, of what it fights, and of whether it has the will to win. It is the story of a nation and its government consciously avoiding Islam’s animating role in Islamic terror. From the start, it led top U.S. law enforcement and intelligence agencies to underestimate, ignore, and even abet zealots determined to massacre Americans. Even today, after thousands of innocent lives have been lost, the United States averts its eyes from this harsh reality.