This book documents and highlights the Deobandi dimension of extremism and its implications for faith-based violence and terrorism. This dimension of radical Islam remains largely ignored or misunderstood in mainstream media and academic scholarship. The book addresses this gap. It also covers the Deobandi diaspora in the West and other countries and the role of its radical elements in transnational incidents of violence and terrorism. The specific identification of the radical Deobandi and Salafi identity of militants is useful to isolate them from the majority of peaceful Sunni and Shia Muslims. Such identification provides direction to governmental resources so they focus on those outfits, mosques, madrassas, charities, media and social medial channels that are associated with these ideologies. This book comes along at a time when there is a dire need for alternative and contextual discourses on terrorism.

This book analyses the growth of sectarian-based terrorist violence in Pakistan, one of the Muslim majority states most affected by sectarian violence, ever since it was established in 1947. Sectarian violence among Muslims has emerged as a major global security problem in recent years. The author argues that the upsurge in sectarian violence in Pakistan, particularly since the late 1970s, has had less to do with theological differences between the various sects of Islam, but is a consequence of the specific political, social, economic, demographic and cultural changes that have taken place in Pakistan since it was established as an independent state. A major theme of the book is the increasing violence, extent and expressions of sectarian conflict which have emerged as new forms of sectarian terrorism. The volume provides an in-depth empirical case study which addresses some major theoretical questions raised by Critical Terrorism Studies researchers in respect of the links between religion and sectarian terrorism in Pakistan and more widely. This book will be of much interest to students of critical terrorism studies, Asian politics and history, religious studies and International Relations in general.

This book offers a comprehensive analysis of the multifaceted dimensions of violent extremist groups in South Asia, attending especially to the relationships between the local and regional forces influencing their emergence and activities. In addition, research in the book shows how political, security-sensitive events and processes are framed, and the factors responsible for such framing. Similarly, it discusses prevalent discourses on anti-violent extremism policy and the on-the-ground militarized preventive/reactive interventions they guide, which are inspired by ideologies that increasingly reflect controversial understandings of the experiences of people within conditions of state fragility. In doing so, the book balances attention to local conditions that frame the rise and fall, or persistency, of incidences of violent extremism. The systems-based ecological framing of issues in the book is influenced by a concern for the broader questions of securitization, global governance, poverty, (under)development, and armed conflicts in South Asia.

The book provides an extensive analysis of extremism, extremist narratives and counter-narratives and their role in consolidating exclusive religious, cultural and social identities in Pakistan. Focusing on the construction and institutionalization of extremist tendencies, the book studies the process of the adoption of the narrow interpretation of religion and society, which subsequently was equated with national identity. It looks at the efforts of counter-extremism narratives, which tend to focus on violent extremism while overlooking non-violent manifestations. The author highlights that the main issue with counter-narratives is the difficulty in presenting extremism and its narratives as a threat since they have been normalized with the state being part of facilitating and building them. A valuable and much-required contribution to the existing literature on extremism and narrative building in Pakistan, this book would help students, academics and policymakers in identifying the limitations of counter-narratives in Pakistan, while providing them with a detailed overview of extremism and extremist narratives. It will also be of interest to researchers studying Security Studies and Asian Politics, especially in the context of South Asia.

This book examines the history of, and the contestations on, Islam and the nature of religious change in 20th century Pakistan, focusing in particular on movements of Islamic reform and revival. This book is the first to bring the different facets of Islam, particularly Islamic reformism and shrine-oriented traditions, together within the confines of a single study ranging from the colonial to post-colonial era. Using a rich corpus of Urdu and Arabic material including biographical accounts, Sufi discourses (malfuzat), letter collections, polemics and unexplored archival sources, the author investigates how Islamic reformism and shrine-oriented religiosity interacted with one another in the post-colonial state of Pakistan. Focusing on the district of Mianwali in Pakistani northwestern Punjab, the book demonstrates how reformist ideas could only effectively find space to permeate after accommodating Sufi thoughts and practices; the text-based religious identity coalesced with overlapped traditional religious rituals and practices. The book proceeds to show how reformist Islam became the principal determinant of Islamic identity in the post-colonial state of Pakistan and how one of its defining effects was the hardening of religious boundaries. Challenging the approach of viewing the contestation between reformist and shrine-oriented Islam through the lens of binaries modern/traditional and moderate/extremist, this book makes an important contribution to the field of South Asian religion and Islam in modern South Asia.

The Deoband movement—a revivalist movement within Sunni Islam that quickly spread from colonial India to Pakistan, Afghanistan, Bangladesh, and even the United Kingdom and South Africa—has been poorly understood and sometimes feared. Despite being one of the most influential Muslim revivalist movements of the last two centuries, Deoband’s connections to the Taliban have dominated the attention it has received from scholars and policy-makers alike. Revival from Below offers an important corrective, reorienting our understanding of Deoband around its global reach, which has profoundly shaped the movement’s history. In particular, the author tracks the origins of Deoband’s controversial critique of Sufism, how this critique travelled through Deobandi networks to South Africa, as well as the movement’s efforts to keep traditionally educated Islamic scholars (`ulama) at the center of Muslim public life. The result is a nuanced account of this global religious network that argues we cannot fully understand Deoband without understanding the complex modalities through which it spread beyond South Asia.

This timely 2 volume edited collection looks at the extent and nature of global jihad, focusing on the often-exoticised hinterlands of jihad beyond the traditionally viewed Middle Eastern 'centre'. As ISIS loses its footing in Syria and Iraq and al-Qaeda regroups, this comprehensive account will be a key work in the on-going battle to better understand the dynamics of jihad's global reality. The two volumes critically examine the various claims of connections between jihadist terrorism in the 'periphery', remote Islamist insurgencies of the 'periphery' and the global jihad. Each volume draws on experts in each of the geographies in question.

This book examines the growing diversity of religions and worldviews across South & Central Asia, and the factors affecting prospects for 'covenantal pluralism' in these regions. Going beyond banal appeals for mere 'tolerance', the theory of covenantal pluralism calls for a constitutional order of religious freedom and equal treatment combined with a culture of practical religious literacy and everyday virtues of engagement across lines of religious difference. According to the Pew Religious Diversity Index, half of the world’s most religiously diverse countries are in Asia. The presence of deep religious/worldview difference is often seen as a potential threat to socio-political cohesion or even as a source of violent conflict. Yet in Asia (as elsewhere) the degree of this diversity is not consistently associated with socio-political problems. Indeed, while religious difference is implicated in some social challenges, there are also many instances of respectful multi-faith engagement, practical collaboration, and peaceful debate. Volume II offers a pioneering exploration of the prospects for this robust and non-relativistic type of pluralism in South & Central Asia. (Volume I examined East & Southeast Asia.) The chapters in these volumes originally appeared as research articles in a series on covenantal pluralism published by The Review of Faith & International Affairs.

This book argues that the political and security threats posed by the domestic radical right in Western countries have been consistently exaggerated since 1945. This has allowed governments to justify censoring and repressing their political opponents, including many who cannot be fairly described as being affiliated with the radical right.

This book examines the complex dynamics of India-Pakistan relations, by situating the same in the postcolonial setting of the subcontinent. In pursuit of this, the book analyses the impact of the linkages between the postcolonial processes of state-making and the structuring of political communities, upon the evolution of the problématique of state security in South Asia. For the purpose of undertaking this task, the author deconstructs the countries’ colonial history, with an aim to mapp its impact on the making of the foreign policy of Pakistan. Drawing primarily from colonial discourse theory and historical sociology, the book links the trajectory of Pakistan’s international politics, to its domestic politics and “weak state” inheritances. By doing this, it offers a stimulating treatment of the history of the country’s troubled postcolonial relations with India. This has been done in the book, by presenting the modes by which the religio-military and politico-bureaucratic classes that constitute the power elite in Pakistan, tended to have moulded an India-centred State security problématique. This book will be of interest to researchers studying South Asian security, India-Pakistan relations and the defence and foreign policy of Pakistan.