A lot of people were overjoyed when Saudi Arabia’s military intervened in Bahrain and saved the Al Khalifa regime from collapse. Some even considered the intervention a Saudi victory over its regional rival Iran.

The real reason behind the Saudi intervention (or occupation) was to stop democracy from spreading in the Gulf, especially the Eastern Province of Saudi Arabia. The Saudis were prepared to intervene with or without the invitation of the Al-Khalifa family. They could not bear the sight of democratic revolutions encircling them from every side.

The Saudis have succeeded in manipulating the Bahraini revolution, which was a conflict between an authoritarian family  and pro-democracy movement, to a regional and sectarian conflict between the persian shiites and the arab sunnis.

The Saudis helped the Al-Khalifa regime militarily, politically, economically, and by raising the issue of sectarianism in their media. Saud al-Faisal travelled to Egypt, Turkey and Moscow in order to get support for repressing the Bahraini democratic movement. An agreement was made between Washington and the West, whereby the West overlooks the events in Bahrain in exchange for unlimited Gulf support in Libya. The Gulf countries provided the political cover for Western military intervention, which was then followed by support from the Arab League and the Security Council. Saudi Arabia, Qatar and the UAE must pay the full costs of overthrowing Gaddafi, as well as financing and arming the rebels when necessary. On the media front, both Al-Jazeera and Al Arabiya channels neglected the repression in Bahrain and concentrated on Libya. The media coverage in the Gulf had a sectarian stench to it!

On the economic front, the Gulf states announced their readiness to support the government in Bahrain with billions of dollars. The Saudis told the Al Khalifa that they were prepared to compensation Bahrain for all its loses if the international financial institutions decide to leave the country.

The Saudi support provided the Bahraini Government with enough motivation to suppress its people. The consequences of Saudi intervention are as follows:

Firstly, Saudi Arabia perceives democracy in Bahrain as a threat which must be removed immediately. In the mid 1970s Saudi Arabia pressurised the Al Khalifa to annul the Constitution and abolish Parliament, which lead to uprisings that forced Bahraini royal family to undertake reforms in 2000.

The Al-Saud family cannot accept the fact that Bahrain is demographically and politically different from their kingdom. They exerted enormous pressure to slow down and eliminate the reforms process in the past and will continue to do so.

Some members of the Al-Khalifa family support Saudi Arabia’s policies in their Kingdom, especially the Prime Minister. The Al-Khalifa have lost their decision making powers once they accepted Saudi Arabia’s intervention. Bahrain has lost its independence to both Saudi Arabia and the United States.

Secondly, those who supported the suppression of the Shiites will be the next victims to Saudi’s military presence. The Saudi military presence will last for a long time and the House of Saud will not waste this opportunity to impose Saudi’s will on Bahrain’s internal affairs. The Saudis will be little the Al-Khalifa family in the not too distant future.

Moreover, the Saudi forces will cause tension in Bahraini society by supporting the Bahraini salafis against the majority shiites. The Bahraini sunnis will be pressurised by the Wahhabis, who will interfere in their daily lives just as they did in Iraq.

Today Saudi Arabia, its religious clerics and sectarian satellite channels serve the Al Khalifa regime. All of them want something in return for their efforts and the al-Saud in particular believe that in order to have a strong political influence in Bahrain, they most proliferate their Wahhabi ideology. Wahhabi thought and discourse was never accepted by the majority of Bahrainis.

In summery: Saudi intervention may have been viewed as a blessing by the Al-Khalifa family in the beginning. But those who think that they’ve won today will soon realise that they were never the winners, and that the loss is huge for all Bahrainis, shiites, sunnis and the Royal Family.

 

From its inception in 1987, Hizbullah al-Hijaz was a cleric-based group aligned with Iran, modeling itself on the Lebanese Hizbullah. It advocated violence against the Saudi regime and carried out several terrorist attacks in the late 1980s. Due to an improvement in Saudi-Iranian relations, it shifted its activities more towards non-violent opposition. Although opposed to negotiations with the Saudi leadership, it benefited from a general amnesty in 1993. After Hizbullah al-Hijaz was blamed for the Khobar bombings in 1996, most of its members were arrested. The crackdown and the Saudi-Iranian rapprochement following the accession of Muhammad Khatami in 1997 led to the disappearance of the organization, although its clerical leaders continue to be popular in parts of the Eastern Province. While the Khobar bombings have been discussed widely, only a few academic studies deal partially with Hizbullah al-Hijaz. The founding of the organization, its ideology, its role in Saudi-Iranian relations, and the activities of its members before and after the Khobar bombings have never been the subject of a distinct study.

Saudi Shi’a Clerics in Qom: The Formation of Tajamu’ ‘Ulama’ al-Hijaz

In the 1970s, a group of Saudi Shi’a, who were studying in Najaf with Muhammad Baqir al-Sadr, became acquainted with Khomeini’s teachings. After the Iranian Revolution they moved to Qom, where, in the mid-1980s, they formed Tajamu’ ‘Ulama’ al-Hijaz, which later became part of Hizbullah al-Hijaz. The clerical wing of the Tajamu’ ‘Ulama’ al-Hijaz operated out of the Hawza al-Hijaziyya (Hijazi seminary) in Qom. Their names indicate that, like Ayatollah Ruhollah Khomeini, they used the term “Hijaz” for the whole of Saudi Arabia to undermine the legitimacy of the Al Sa’ud. They also called themselves Hijazin or Khat al-Imam, the line of Imam (Khomeini), the name by which the group is still referred to colloquially in Saudi Arabia. Although there is a small Shi’a community in Medina, the founders of Tajamu’ and Hizbullah come from the Eastern Province, mainly from al-Ahsa, Safwa, and Tarut.

 

The biographies of the founders of the movement share some similarities: Husayn al-Radi was born in 1950/51 in ‘Umran in al-Ahsa. He studied in Najaf with Muhammad Baqir al-Sadr, and after the latter was killed in 1980, he moved to Qom. There he continued his studies with Hossein Montazeri and then became the supervisor of the Hawza for the Saudi students (al-Hijazin). In this position, he developed what he calls “special relationships” with Ayatollahs Hossein Montazeri - at that time the designated successor of Ayatollah Khomeini - and Mahmoud Hashemi Shahroudi. Shahroudi was also a disciple of Muhammad Baqir al-Sadr and left Najaf for Qom in 1979 to teach in the Hawza. Another leader of Tajamu’, Hashim al-Shakhs, was born in 1957 into a famous clerical family in al-Ahsa. His relative, Sayyid Muhammad Baqir al-Shakhs, was an early politically active Shi’a cleric and co-founder of the “Society of ‘Ulama’ in Najaf” in 1959/60. This connection facilitated his move to Najaf in 1972, where he became a follower of Ayatollah Khomeini.

 

In the late 1970s, al-Shakhs returned to Saudi Arabia and started preaching in the village of Qarah in al-Ahsa. In the early 1980s, he went to Qom to study with Hossein Montazeri and to teach in the Hawza. It was only in Iran in the 1980s that he became politicized. Crucially, al-Shakhs and several other cadres of Hizbullah al-Hijaz, such as ‘Abd al-Karim al-Hubayl and ‘Abd al-Jalil al-Maa, did not take part in the Shi’a uprising of 1979/80 in the Eastern Province and remained in Saudi Arabia for a while after the uprising. Just days after the occupation of the Grand Mosque of Mecca by a group of Sunni rebels led by Juhayman al-‘Utaybi, the Shi’a in the Eastern Province staged Muharam rituals in public, defying a ban on public Shi’a processions in place since 1913. The instigators of this uprising were a network of young Islamists led by Hasan al-Safar and Tawfiq al-Sayf. They were the leaders of the Saudi branch, founded in 1975, of the Movement for Vanguards Missionaries (MVM), which worked under the spiritual guidance of Ayatollah Sayyid Muhammad Mahdi al-Shirazi (1928-2001). Tens of thousands took to the streets between November 26 and 30, 1979 and clashed with the National Guard, leading to around two dozen fatalities. On the eve of the demonstrations, the group adopted the name Munazama al-Thawra al-Islamiyya fi al-Jazira al-‘Arabiyya (Islamic Revolution Organization in the Arabian Peninsula: IRO). Although some later members of Hizbullah al-Hijaz, such as ‘Ali ‘Abdallah al-Khatim from Tarut, participated in the uprising, the “Intifada,” as the uprising was termed by the IRO, does not feature heavily in the discourse of Hizbullah al-Hijaz.

After the uprising, several hundred young Saudi Shi’a were brought to the Hawza al-Imam al-Qa’im of the MVM in Tehran. Immediately after the Iranian Revolution, the MVM and its leaders such as Muhammad Taqi al-Mudarrasi were very close to the new Iranian leadership and the Iranian Revolutionary Guard Corps (IRGC). Muhammad al-Shirazi also had good relations with Khomeini, and he and the cadres of the MVM moved to Iran. Iranian support for the Shi’a movements in Iraq and the Gulf was implemented through the Office of the Liberation Movements, created in the early 1980s and first headed by Mohammed Montazeri and then Mehdi Hashemi. The political theory of Muhammad al-Shirazi and the MVM was quite close to Khomeini’s notion of velayet-e faqih (the guardianship of the jurisprudent), although al-Shirazi favored the theory that not a single cleric, but a council of scholars should govern the Islamic State (hukumat al-fuqaha’/shurat al-fuqaha’). Therefore, al-Shirazi had expected a bigger role in post-1979 Iran, and relations between him and Khomeini deteriorated in the early 1980s. He also continued to compete with Khomeini for the post of marja’ al-taqlid - the post of highest ranking authority for Shi’a Muslims.

 

The MVM and its Iraqi branch, the Islamic Action Organization (Munazama al-‘Amal al-Islami), often acted rather autonomously, which led to conflicts with the Iranian government. The MVM saw armed struggle as a legitimate political tool and had a military wing, which was active in Bahrain until its coup attempt was foiled in December 1981, and in Iraq under Saddam. Although there was no such military branch for Saudi Arabia, the Iranian authorities repeatedly pressured the MVM and the IRO to intensify military efforts in the Gulf states. After the bloody crackdown on the “Intifada” in 1979/80, the MVM thought that military action was of little use in the Saudi case and rejected bombings and assassinations there. Yet, a number of Saudi Shi’a fought in the MVM’s military branches or opted to fight on the Iranian side in the Iran-Iraq War.

In contrast to the MVM and the IRO, the Tajamu’ ‘Ulama’ al-Hijaz initially did not have a defined organizational structure and focused on religious activities and the propagation of the marja’iyya of Khomeini. From about 1985 onwards, members of Tajamu’ ‘Ulama’ al-Hijaz came to Sayyida Zaynab, a shrine city outside Damascus, in addition to the Eastern Province, and started preaching the virtues of Khomeini. Sayyida Zaynab was an important transnational hub for the Gulf Shi’a, especially the ones following Ayatollah Shirazi. In 1987, they started their first publication, al-Fath, under the name of Hijaz Students Group (Jama’ min Talaba al-Hijaz). Some lay activists also started to work with Tajamu’, although its leaders remained clerics.

 

Saudi-Iranian Rivalry over the Hajj and the Foundation of Hizbullah al-Hijaz

In the second half of the 1980s, Iran began to revise its policy of exporting the revolution, and the position of the MVM in Iran was severely weakened. The MVM was close to parts of the Iranian regime advocating the export of the revolution, namely Hossein Montazeri and Mehdi Hashemi. Yet, this faction was increasingly sidelined by people such as Sayyid ‘Ali Khamene’i and ‘Ali-Akbar Hashemi Rafsanjani, who questioned the usefulness of this approach. The MVM was directly involved in the struggle between the different Iranian political factions, and a member of the MVM allegedly helped to leak the Iran-Contra Affair in late 1986. As a result, Mehdi Hashemi was executed in 1987, the Office of the Liberation Movements closed, and Hossein Montazeri was deposed in 1989 as the successor of Ayatollah Khomeini. Consequently, the MVM and the IRO had lost their main ally in Iran, and their leaders chose to leave Iran gradually. In addition, the Central Committee of the IRO made a decision in 1987 to soften its approach towards the Saudi regime after a general amnesty decreed by King Fahd. Thereafter, ordinary members of the MVM and the IRO began to be harassed by Iranian authorities. However, the IRO still had representatives in Tehran and Qom and maintained relations with the Iranians and with Hizbullah al-Hijaz.

On July 31, 1987, over 400 people, most of them Iranian pilgrims but also many Saudi policemen, were killed and many more injured at a demonstration that led to a stampede outside the Great Mosque in Mecca during the Hajj. Iran and Saudi Arabia blamed each other for the clashes, leading to a severe worsening of Saudi-Iranian relations. Although the incident mainly involved Iranians, some had alleged links to Saudi Shi’a organizations. As a result, both countries sought to influence Muslim public opinion abroad and discredit the other party. The weak relations of the MVM and the IRO to the new centers of power in the Iranian regime, their refusal to carry out military operations in Saudi Arabia, and the Hajj incident in 1987 were the main reasons for the formation and the strengthening of Hizbullah al-Hijaz. Iran wanted to have small, controllable organizations that could be used as pressure tools on the Al Sa’ud but would not endanger Iran’s foreign policy objectives.

 

Founded in May 1987, Hizbullah al-Hijaz issued one of its first statements one week after the Hajj incident, vowing to stand up against the Saudi rulers. Among the founders of Hizbullah al-Hijaz were the leaders of Tajamu’ ‘Ulama’ al-Hijaz, Shaykh Hashim al-Shakhs, Shaykh ‘Abd al-Karim al-Hubayl, and ‘Abd al-Jalil al-Maa. From the beginning, Hizbullah al-Hijaz had two wings: one for religious and political activities - Tajamu’ ‘Ulama’ al-Hijaz - and another one for military tasks. Some members of the movement came from Tajamu’ ‘Ulama’ al-Hijaz, but others were members of the MVM that wanted to use violence against the Saudi regime and preferred the marja’iyya of Khomeini. Ahmad al-Mughasal, who came to be the head of the military wing of Hizbullah al-Hijaz, was a former member of the MVM and had studied at the Hawza Imam al-Qa’im in Tehran. Furthermore, some Saudi Shi’a students who had studied in the US, who belonged to later generations of members of the MVM, joined Hizbullah al-Hijaz. This led to tensions between Hizbullah al-Hijaz and the IRO, which had hitherto been the only Islamist Saudi Shi’a opposition group. Hizbullah al-Hijaz’s long-term political goal was the establishment of an Islamic Republic in the Arabian Peninsula after the Iranian model, and it advocated the overthrow of the Saudi regime through violence.

 

Escalation , Violence, and a Gradual Improvement in Saudi-Iranian relations

After the Hajj Incident in 1987, “many supporters of the Islamic Republic among the Shi’a were willing to pursue military means to retaliate against the Saudi regime.” In August 1987, an explosion occurred at a petroleum facilty in Ra’s al-Ju’ayma. Although the government claimed that it was an accident, it was later ascribed to Hizbullah al-Hijaz. In March 1988, the Sadaf petrochemical plant in Jubayl was bombed, an incident for which Hizbullah al-Hijaz claimed responsibility. A Hizbullah cell with four members from Tarut had carried out the attack. One of them had been an employee at Sadaf, while another, al-Khatim, had fought with Hizbullah in Lebanon and had received military training. Several bombs also detonated at the Ra’s Tanura refinery and one allegedly failed to explode in Ra’s al-Ju’ayma. Widespread arrests occurred, and when the security forces confronted three members of Hizbullah al-Hijaz, several Saudi policemen were killed and injured. These three and another member of the cell were later publicly executed. The execution of the four was enabled by a fatwa from the Council of the Assembly of Senior ‘Ulama’ (Majlis Hay’a Kibar al-‘Ulama’) allowing the execution of dissidents convicted of “sabotage.” The IRO argued that the bombings were a response to Saudi assistance to Iraq during the Iran-Iraq War and that, while it did not claim responsibility for them, bombings were a natural continuation of the opposition’s activities. In response, Tajamu’ ‘Ulama’ al-Hijaz issued one of its first public statements, entitled “the execution of four fighters (mujahidin) in the Arabian Peninsula” and so did Hizbullah al-Hijaz. In addition, Ayatollah Montazeri condemned the execution while the Iranian Foreign Ministry issued a statement denying any links to the executed.

In response to this escalation, members of the IRO, leftist groups, and leaders of Hizbullah such as ‘Abd al-Karim al-Hubayl and Ja’far al-Mubarak were arrested. Four members of Hizbullah al-Hijaz were released in 1990 as part of a royal pardon but at least four other leaders remained in prison until 1993. Some Shi’a apparently blamed the opposition movements for the crackdown, and this was a reason for the IRO to abandon its revolutionary discourse.

Some members of Hizbullah al-Hijaz wanted to avenge the beheadings and assassinated several Saudi diplomats and agents abroad. It is possible that they were killing security officials that were trying to arrest and extradite them to Saudi Arabia. One report argues that the killings in October 1988 and January 1989 and the attempted killing in December 1988 targeted members of the Saudi Arabian intelligence services, working under diplomatic cover, who had been pursuing a group of about 20 Shi’a for their involvement in the bombings of oil installations in the Eastern Province.

Two groups, the Soldiers of Justice (Jund al-Haqq) and the Holy War Organization in the Hijaz, claimed responsibility from Beirut for an assassination in Bangkok in January 1989. The Holy War Organization in the Hijaz claimed that the killing was revenge for the execution of four of its members in Saudi Arabia, and Risalat al-Haramayn reported that an October 1988 killing in Ankara was also in retaliation for the executions in Saudi Arabia. Some sources assert that this was a new front organization made up of Lebanese and Saudi Shi’ites with links to Palestinian groups and factions inside Iran that were opposed to an Iranian rapprochement with Saudi Arabia. These two groups, probably related to the military wing of Hizbullah al-Hijaz, claimed responsibility - or were blamed - for the assassination of a Saudi diplomats in Ankara in October 1988 and in 1989, of wounding a Saudi diplomat in Karachi in December 1988 in addition to several bomb attacks in Riyadh in 1985 and in 1989.

In September 1989, 16 Kuwaiti Shi’ites were beheaded for smuggling explosives and placing them in the vicinity of Mecca’s Grand Mosque in July 1989. They were members of the group Hizbullah al-Kuwayt but were all Shi’a of Iranian or Saudi origin. Indeed, the family links between Shi’a from al-Ahsa and Saudi Shi’a emigrants to Kuwait are usually strong and continue to play a role in the development of Hizbullah networks in the Gulf. Some Shi’a from al-Ahsa were also arrested and members of Hizbullah al-Kuwayt and Hizbullah al-Hijaz jointly announced vengeance at a press conference in Beirut. In November 1989, the Holy War Organization claimed responsibility for the assassination of a Saudi diplomat in Beirut in revenge for the beheading of the 16 Kuwaitis and the four Saudis.

From the late 1980s onwards, several members of Hizbullah al-Hijaz travelled to Iran and Lebanon, where they likely received military training. They used Sayyida Zaynab in Syria as a hub for their travels to Saudi Arabia and for the recruitment of new members, who visited the shrine of Sayyida Zaynab on pilgrimage. Some Saudi Shi’a also fought with Lebanese Hizbullah against Israel in southern Lebanon.

Ideology and Propaganda: Risalat al-Haramayn

Saudi-Iranian relations gradually improved after the end of the Iran-Iraq War in August 1988, the death of Khomeini in June 1989, and the Iraqi invasion of Kuwait in August 1990. Iran had, however, an interest in continuing to promote anti-Saudi propaganda and establishing a hegemonic claim over Mecca and Medina as well as portraying itself as the patron of Saudi Shi’a. This caused Hizbullah al-Hijaz to focus more on political and propaganda activities, such as the publication of a journal, Risalat al-Haramayn (The Letter of the Two Holy Places [Mecca and Medina]), at the expense of assassinations and attacks. It was published by the al-Haramayn Islamic Information Center and Tajamu’ ‘Ulama’ al-Hijaz from 1989 to 1995 in Beirut, although from 1991 it also had an office in London. The outreach of the journal was supposed to be the whole umma. It focused on the legacy of Ayatollah Khomeini, and published statements by Hizbullah al-Hijaz and Tajamu’ ‘Ulama’ al-Hijaz. It was mainly written by a new group of non-clerical activists referred to as the effendiyya in Shi’a circles. Many of the activists behind Risalat al-Haramayn had been educated by the MVM in Kuwait and then in Tehran. Members of Iraqi and Lebanese Hizbullah also wrote in the journal.

Anti-Saudi propaganda, the creation of a martyrdom mythology, and the links to other movements were some of the main focuses in the journal. The first martyrs of Hizbullah al-Hijaz were the four “mujahidin” that were executed in 1988. As three of the four and some of the Saudis who fought on the Iranian side in the Iraq-Iran War were from the village of al-Rabia’iya on Tarut Island, this village was frequently described in the journal as the archetypical revolutionary village. The four also entered the martyrdom discourse of the IRO, and certain contemporary oppositional publications and websites still remember them as the “four martyrs.” The publication also tried to promote the legacy of Shi’a clerics in Saudi Arabia, something which Hashim al-Shakhs continued in his four-volume work on the Shi’a clerics from al-Ahsa.

 

In autumn 1989, members from the Islamic Supreme Council of Iraq (SCIRI) and Lebanese Hizbullah gave speeches praising the four martyrs in Sayyida Zaynab outside of Damascus while Sayyid Hasan Nasrallah delivered a similar speech in Qom. In Baalbek, one member of Tajamu’, Muhammad al-Mubarak, denounced the Saudi regime in the presence of a representative of the Iranian Embassy in Damascus. The journal also reported meetings between delegations of Tajamu’ with Lebanese Hizbullah and Khamene’i. This made clear that Hizbullah al-Hijaz was very well connected to and supported by Iran and Lebanese Hizbullah, among others.

A cleric of Hizbullah al-Hijaz argued that there is no difference between the Hizbullah groups “in Hijaz, Kuwait, Lebanon or any other place.”

In addition, the organization accepted Sayyid ‘Ali Khamene’i as Khomeini’s successor, and the clerics began to assume a leading role in Hizbullah al-Hijaz, following Khomeini’s doctrine of velayet-e faqih. Furthermore, the journal stated that “there is no doubt that our links with the Islamic Republic are very strong, because it is a base for all the liberators and revolutionaries in the world.”

The discourse of the movement became increasingly anti-American from 1990 onwards. Hizbullah al-Hijaz and Tajamu’ ‘Ulama’ al-Hijaz both declared in 1990 that the deployment of US troops to Saudi Arabia made jihad against the unbelievers a duty of Muslims. This discourse was, however, not unique to Shi’a Islamists; the deployment of US troops to Saudi Arabia was one of the main reasons for the rise of the Sunni Islamist opposition. To a certain extent, the discourse in Risalat al-Haramayn shifted more towards human rights and freedom of speech, although the IRO’s switch towards a discourse of democratization was much more pronounced.

“The Regime swallows the Opposition:” Hizbullah al-Hijaz Publicly Opposes the Agreement between the IRO and the Saudi Leadership in 1993

In autumn 1993, the Saudi regime and some leaders of the IRO reached an agreement to abandon the latter’s political activities in return for a general amnesty. On the regime’s side, the main reasons for this agreement were the regional crises which occured after the invasion of Kuwait and reports about a possible alliance of Sunni and Shi’a Islamists. The IRO negotiated in the name of all Saudi Shi’a opposition groups, including Hizbullah al-Hijaz and the leftists that were active in Syria and Iraq. Some argue that the negotiations were also intended to isolate Hizbullah al-Hijaz and that they were not asked to take part in the negotiations.They were informed about the negotiations by the IRO, but Hizbullah al-Hijaz argued that it would only negotiate if there were an end to sectarian discrimination and real gains for the Shi’a. Although some in the IRO had voiced similar demands, al-Safar and other leaders of the IRO agreed that these things could not be done immediately by the government. Hizbullah al-Hijaz argued that the opposition would lose its strength if it ceased its publications and returned to Saudi Arabia, where it would be under tight supervision by the security services. The movement stated that the negotiations were intended to play out the Shi’a opposition against the Salafis. In addition, Hizbullah al-Hijaz would only change its strategy if the Shi’a were to be recognized as an official sect by the government. It vowed to continue on the path of jihad and revolution and invoked the example of the four martyrs of 1988. A reason for this official opposition was the dissatisfaction of the Iranian regime with the negotiations.

 

Eventually, the agreement included the release of all Saudi Shi’a political prisoners, many of whom were members of Hizbullah al-Hijaz, and thus most members of Hizbullah al-Hijaz and Tajamu’ ‘Ulama’ al-Hijaz returned to Saudi Arabia. They suspended the publication of Risalat al-Haramayn in 1995 but - unlike the suspension of the IRO’s publication al-Jazira al-‘Arabiyya - this was not a condition of the agreement as the government thought its impact was limited. Iran apparently tried to persuade the members of Hizbullah al-Hijaz that it had played a role in the release of their prisoners, and that it was a result of the rapprochement between Iran and Saudi Arabia. In the following years, the Hizbullah trend gained in prominence amongst those former activists and ordinary Shi’a that were dissatisfied with the agreement or had opposed it from the beginning.

After their return to Saudi Arabia in 1993 and 1994, many members focused on religious and social activities. The clerics became imams in their local mosques and started teaching in the Hawza in Mubarraz or Qatif. Ja’far al-Mubarak was released from prison in the summer of 1993 but was subject to intense surveillance and was not allowed to perform Friday prayers. This was used as an example in the movement literature that the opposition should not trust the Saudi regime. He returned to a leadership role in Hizbullah al-Hijaz and eventually became an imam in Safwa. Hashim al-Shakhs also became imam in a local mosque in his native village of al-Qarah, and like other clerics of Hizbullah al-Hijaz, started to work as a local representative of Ayatollah Khamene’i, gaining an income from the religious khums tax.

 

The Khobar Bombings: Accusations, Arrests, and the Disappearance of Hizbullah al-Hijaz

 

On June 25, 1996, a tanker truck filled with several tons of TNT exploded near the Khobar Towers housing compound for the US Air Force in Dhahran, killing 19 US soldiers and injuring hundreds of others. Shortly afterwards, the Saudi government started to blame Hizbullah al-Hijaz for the attack and arrested hundreds of Islamists, both Sunni and Shi’i. Nearly everyone who was loosely affiliated with Hizbullah al-Hijaz was arrested in the crackdown. The prisoners included its main religious and political leaders such as Hashim al-Shakhs, Ja’far al-Mubarak, ‘Abd al-Karim al-Hubayl, and Husayn al-Radi. Many were tortured and remained imprisoned for years. Sympathizers with the movement were arrested for the possession of books by Khomeini or Fadlallah or because they had attended mosques where Hizbullah clerics preached. Although several reports of the investigation were published, there were tensions between Saudi and American investigators. Some claim that strong evidence for Iranian involvement would have been used as a pretext for war against Iran, something the Saudis did not want. This would have destabilized the whole region and probably involved the redeployment of more American troops to Saudi Arabia. It took several years before the US Federal Bureau of Investigation (FBI) was granted access to the suspects and almost five years until they were indicted in the US. The accused included Ahmad al-Mughasal, the alleged head of the military wing of the Saudi Hizbullah, Hani al-Sayigh, and ‘Abd al-Karim al-Nasir, whom the indictment described as the leader of Saudi Hizbullah. Especially after September 11, 2001, the theory that al-Qa’ida was involved in or responsible for the attack gained in prominence. Although Usama bin Ladin has repeatedly applauded the Khobar attacks, he did not take responsibility for them, and Thomas Hegghammer states that al-Qa’ida did not have the technical skills at the time to carry out such a large-scale attack. He also dismisses the idea of cooperation between al-Qa’ida and Iran.

In June 2002, a Saudi official said that a number of Saudis arrested after the Khobar bombings had been convicted110 and that nine Shi’a blamed for involvement in the preparation and the execution of the bombings remained imprisoned in SaudiArabia.

As a response to the indictment and the trials, al-Haramayn Islamic Information Center published a long report on the Khobar Bombings in June 2002. It attempts to prove that the investigations were flawed and implies that Hizbullah al-Hijaz was not responsible. In addition, it claims that blaming Saudi Shi’a and Iran was part of the American and “Zionist” agenda. The report implies that statements by Hizbullah al-Khalij, or “Saudi Hizbullah,” claiming responsibility for the attack, which appeared in Western and Arab media, are forgeries. The report states that although Iran and Lebanese Hizbullah had expanded to the Gulf countries, an organization called Hizbullah al-Khalij is not known. It adds that two other organizations also claimed responsibility for the bombing, while reproducing statements by Iran, Lebanese Hizbullah, and Hizbullah al-Hijaz rejecting any involvement in the attack. According to the report, the absence of Ja’far al-Shuwaykhat from the indictment is another major flaw. Al-Shuwaykhat was a student in the Hawza in Qom and was arrested in 1988 upon his return to Saudi Arabia. After six years in prison, he was released and went to Syria. A biography of the “martyr” al-Shuwaykhat posted on a homepage associated with the Hizbullah networks claims that he was involved in a number of military operations, that his main enemy was the Americans, and that he rejoined his former group in Syria after being released from prison. After the Khobar bombings, he was arrested by Syrian intelligence, apparently on the request of the Saudi government, but died in a Syrian prison only days later. Several interviewees pointed out that he could have provided vital information and that his sudden death and the absence of his name in the indictment were suspicious.

 

The report sees the American troops as occupiers and implies that the authors see American troops as a legitimate target. It urges the Americans to think about the reasons for the bombings, namely their occupation of Muslim lands and their arrogance towards other people. In a statement released in late 1996, Hizbullah al-Hijaz rejects any responsibility for the bombings but calls the US the “biggest satan.” A statement published after the US indictment in 2001 argues that “although we refute this indictment as a whole and in detail, we will continue on the path of Jihad until the expulsion of all occupiers from the land of the Arabian Peninsula.”

Hizbullah al-Hijaz’s ideology would, therefore, have permitted an attack on American soldiers in Saudi Arabia. In addition, members of Saudi Hizbullah wanted to continue an armed struggle against the Saudi regime as well as against its main backer, the US. They also may have wanted to demonstrate their strength and disapproval of the 1993 accord, hoping that the repression after an attack on a US target would be less harsh than after attacking the Saudi government directly. However, the Khobar bombings were much more sophisticated than earlier operations by the group. It is also puzzling why the group should, after an absence of attacks for over six years, return to violence as a political tool. Given the close relations with Lebanese Hizbullah, it seems plausible that, if Hizbullah al-Hijaz was behind the attack, it would have needed Lebanese technical assistance. The connection to Iran is impossible to assess through an analysis of open source material, but a faction inside Iran opposed to the Saudi-Iranian rapprochement could have masterminded the attack. It is also possible that the military wing of Hizbullah al-Hijaz acted with Iranian or Lebanese support but without the knowledge of the clerics of Tajamu’ ‘Ulama’ al- Hijaz.

After the Khobar Bombings: Online Propaganda, Social Activism, and Clerical Authority

The virtual disappearance of Hizbullah al-Hijaz as an organization after 1996 is due to the arrest of most of its members and a general Saudi-Iranian rapprochement leading to a security agreement in 2001. After the Khobar bombings, Saudi Arabia and Iran agreed that while Saudi Arabia would not permit the US to launch attacks on Iran from the Kingdom, Iran would stop supporting Saudi Shi’a opposition activists. Although several of those accused in the indictment are believed to be in Iran, the agreement did not include the extradition of fugitives. On his historic visit to Saudi Arabia in 1998, ‘Ali Akbar Hashemi Rafsanjani planned to call for the release of the Shi’a arrested after the Khobar bombings.It is not clear whether this influenced the gradual release of many high- and middle-ranking members of Hizbullah al-Hijaz. Thereafter, they refrained from openly political activities and renounced violence as a political tool.

They focused more on social and religious activities such as the organization of marriages, pilgrimages to Mecca, and public festivities during Muharam and the birthdays of the Imams. Young Qatifis point out that former movement members are active in schools and other gathering places for the youth. Its current leaders include Shaykh Hashim al-Hubayl, Sayyid Kamal al-Sada, and Shaykh Hasan al-Nimr, who hosts a diwaniyya in Dammam. Due to the improvement of Saudi-Iranian relations, the religious activities of the pro-Iranian clerics are increasingly tolerated. There continue to be roughly 200 Saudi students in Qom, although the majority of them do not follow Khamene’i, but rather follow Ayatollah ‘Ali al-Sistani. The religious connection to Iran, however, does not imply membership in the political organization Hizbullah al-Hijaz. Until 2008, Dr. ‘Abd al-Hadi al-Fadli was considered the main representative of Ayatollah Khamene’i in Saudi Arabia. Originating from al-Hasa, Al-Fadli had been one of the founding members of the Dawa Party in Iraq. He later became the head of the Arabic language department at King ‘Abd al-‘Aziz University in Jeddah and a follower of Ayatollah Khomeini. He is a mujtahid and a prolific writer and some consider him to have been a candidate for a local marja’iyya.

 

Some former leaders of Hizbullah al-Hijaz such as ‘Abd al-Karim al-Hubayl have started a gradual rapprochement with the government, emulating the IRO. Hasan al-Nimr encouraged some supporters of Hizbullah al-Hijaz to stand in the municipal elections of 2004/5, although they failed to win a seat. Other former leaders of the Hizbullah, such as Husayn al-Radi, have participated in the National Dialogue. Contrary to the IRO, the Hizbullah has always emphasized the role of the clergy and lacks a mass following. On the other hand, some of the highest ranking Saudi Shi’a scholars such as ‘Abd al-Hadi al-Fadli and Hashim al-Shakhs - both considered to be mujtahids - are leaders of the Hizbullah. When the system of the Shi’a courts in the Eastern Province was reorganized in 2005, a former supporter of Hizbullah al-Hijaz, Ghalib al-Hamad, was briefly appointed as the Shi’i judge of Qatif. This shows that the Saudi regime thought it was useful to co-opt certain members of Hizbullah al-Hijaz with public posts and to allow its religious activities, including the collection of khums money for Khamene’i. The “al-Fajr cultural website” serves as a platform for their moderated discourse and the propagation of the marja’iyya of Khamene’i. It publishes the Friday prayers of Hashim al-Shakhs and others, provides guidance on religious matters and, since early 2008, publishes a journal dedicated to the spirit of Imam Husayn and Imam Khomeini.

The confrontational discourse of Hizbullah al-Hijaz is only present on the website of al-Haramayn Islamic Information Center. It seems that those people responsible for this website are outside of Saudi Arabia and that they no longer form one group with those former leaders that returned to Saudi Arabia. The Center, however, continues to issue statements by, amongst others, Hizbullah al-Hijaz, Tajamu’ ‘Ulama’ al-Hijaz, and the “Committee for the Defense of Human Rights in the Arabian Peninsula,” while also digitizing Saudi Shi’a opposition publications such as Risalat al-Haramayn.

Recent Hizbullah al-Hijaz statements dealt with Saudi Arabia’s condemnation of Lebanese Hizbullah’s activites in 2006 or the assassination of ‘Imad Mughniyya, the military leader of Lebanese Hizbullah. Some supporters of Hizbullah al-Hijaz started to express themselves through support for Lebanese Hizbullah. In July and August 2006, several demonstrations in support of Lebanese Hizbullah occurred in Qatif and surrounding areas and security forces arrested dozens. However, the demonstrations did not only involve supporters of Hizbullah but also other political groupings.

But the group also comments on domestic Saudi matters. In 2005, Hasan al-Safar implied in an interview that Hizbullah al-Hijaz had been part of the 1993 agreement and that it had abandoned its revolutionary discourse and organizational activities thereafter. Hizbullah countered with a long statement condemning the rapprochement between the IRO and the Saudi government and stating that its main political goals were “the military, economic and political liberation of our homeland (the Arabian Peninsula) from the American-Western Occupier” and the downfall of the Al Sa’ud. From spring 2008 onwards, a new weekly news survey - al-Rasid al-Sahafi - concerning Saudi Shi’a issues was published on the website. It also focuses on, for example, Saudi involvement in Lebanon, praising Hizbullah’s activities there, while reproducing statements by Khamene’i and Fadlallah.

Conclusion

From its inception, Hizbullah al-Hijaz has advocated armed struggle against the Saudi regime. After the Hajj in 1987 Iran wanted to retaliate against Saudi Arabia and created Hizbullah al-Hijaz as a pressure group that was integrated into the Hizbullah networks. Therefore, it was subject to changes in Saudi-Iranian relations, which partially explains the absence of attacks between 1989 and 1996 and its virtual disappearance after the Khobar Bombings. With the accession of Khatami as Iranian President, Saudi-Iranian relations ameliorated considerably, leading to a security agreement in 2001. Thereafter, most former members have abstained from politics but many are still deeply suspicious of the regime. In the local context, Hizbullah al-Hijaz has always positioned itself as the most radical Saudi Shi’a opposition group. So far, the Hizbullah trend has not managed to integrate itself into local Shi’a politics in the way the former leaders of the IRO have. Its former advocacy of violence, the political theory of velayet-e faqih, and the uncritical endorsement of the Iranian political system are the main reasons for its limited influence in contemporary Saudi Shi’a affairs. The Iranian model does not have the same appeal for Saudi Shi’a as it did in the 1980s. Yet, sectarian tensions in Saudi Arabia have increased following the clashes between Shi’a and Sunni pilgrims and riot police in Medina in 2009 and the subsequent demonstrations and arrests in the Eastern Province. It is not inconceivable that this broadens the appeal of groups like Hizbullah al-Hijaz that advocate an uncompromising approach towards the Saudi state.

By Toby Matthiesen

Generally speaking, Saudi Arabia opposes any radical political change in any part of the world. Not only did it show hostility to the revolutions in the Arab world, but it also fought revolutions in Latin America (e.g. supporting the Contra rebels). Furthermore, the saudi royal family has continually funded the election campaigns of right wing conservatives in France and Italy, against their socialist rivals.

We already know from history that Saudi Arabia stood against the Egyptian Revolution of 1952, and the coups and revolutions that followed in Iraq and Syria. They were also hostile to the 1962 Yemeni Revolution, and the revolutionary regime in Southern Yemen and the radical political transformations in Libya, Sudan and Iran. Saudi Arabia perceives all forms of change to be dangerous, which must be stopped at all costs.

In the broader context Saudi Arabia has never supported any revolution or liberation movement, even those that were carried out by muslim minorities in the Philippines and Thailand, whose political leaders studied in Medina’s Islamic University in Medina!

One needs to differentiate between supporting a revolution and conspiring against a regime.In the late 1950s King Saud of  Saudi Arabia paid huge sums of money in order to get Gamal Abdel Nasser assassinated and hence divide the United Arab Republic. In recent years Saudi Arabia has sought to overthrow the regimes in Qatar and Oman who reject Saudi domination.

The Saudi royal family strives to give its anti-revolutionary policies religious legitimacy. Demonstrations and revolutions are forbidden, haram, whilst obedience to the rulers is obligatory! Their philosophy does not need much explanation: Every Saudi policy takes into consideration the local political situation into account, so that dissent is quietened.

Recently this religious anti-revolutionary principle was violated. The state prohibited demonstrations during the Egyptian and Tunisian revolutions, and threatened to crush the skulls of Saudi demonstrators (Sheikh Borake on Saudi State T.V). Half a million copies of fatwas, which prohibited “evil” demonstrations in the kingdom were handed out.

Today there’s a new classification to revolutions: Halal (permissible)  revolutions  which are desirable in Syria, Libya, Iraq,  Iran, Sudan and Algeria. And Haram (forbidden) revolutions in Yemen, Bahrain, Jordan, Egypt and Tunisia! This clearly shows that the religious justifications that prohibit demonstrations is ill founded and relies on the whims of those in power (i.e. the Saudi princes).

The halal revolutions are useful in removing any regime that the Saudi royal family dislikes or doesn’t serve their interests, as is the case in Syria and Libya. On the other hand, the haram revolutions are detrimental to the rulers of Riyadh and to their Wahhabi doctrine, as is the case with Egypt, Tunisia and Yemen.

There is no religious basis for classifying revolutions as either halal or haram, harmful or beneficial. These classifications are there to serve the interests of the Saudi ruling family.

Sectarian rhetoric was used during the Bahraini revolution in order to justify the Al Khalifa’s tyranny and reduce public sympathy for the revolution. Saudi Arabia’s military intervention succeeded in dividing political opinion in the Arab World.

The Bahraini protesters did not need to use sectarianism to unify their position because they represent the majority of the population. The Bahraini Government wanted to provoke sectarianism in order to lower its  political concession, and they have temporarily succeeded with the help of Saudi’s military intervention.

On the other hand Saudi’s sectarian sheikhs and media army killed the embryonic protest movement in Syria by emphasising the sectarian identity of the protest movement. The saudi media gave the impression that the conflict was between the suuni majority on the one hand and a minority Alawi government on the other hand. The aim of this sectarian incitement was to rally the sunnis against the Alawis, but this pathetic sectarian rhetoric scared all the other minorities, including the Christians and Ismailis against the protesters. The Saudi princes were late in realising the damage that their sectarian discourse had on the protest movement, it was too late.

Sectarian language was used widely in the Arabian Peninsula  and the source is almost always Saudi Arabia or Qatar. Iraq is a good example. The protests in Iraq were not designed to overthrow the government who was democratically elected, but the Al Jazeera channel placed these protests in the context of the Arab Spring. Al Jazeera lost alot of sympathy, especially when it chose to ignore the situation in Bahrain.

Sectarianism delegitimises revolutions  and ultimately leads to their collapse. The Bahraini protests were non-sectarian in nature, but were encircled by sectarianism. In Syria, sectarianism killed the revolution. In Saudi Arabia, the protestors were classified as shiite and belonging to Iran, and those who oppose the protests are proper muslims. Saudi Arabia has sought to play the sectarian card over and over again in Yemen, where the majority of the population belongs to both the Shafi’i and Zaidi sects. Their legendary wisdom has foiled Saudi Arabia’s plans in killing the revolution.

The revolutions in both Egypt and Tunisia were inspired by nationalist sentiment, which succeeded in bridging religious and regional gaps between their citizens. On the other hand, sectarianism is the most important driving factor in the Arabian Peninsula and its people are blinded by it. With it, Saudi Arabia has succeeded in suppressing the revolution in Bahrain by using Al Jazeera and Al Arabiya. Saudi Arabia’s goal is to bring the curtain down on democracy in the Gulf.

On November 25, 2007, a Saudi man was beheaded by sword for committing homicide. His execution brought the country’s official number of beheadings to 151. This number was a new record, standing in stark contrast to the 2006 total of 38 and far exceeding the previous record of 113 beheadings in 2000. Rape, murder, apostasy, armed robbery, and drug trafficking are among the many crimes punishable by beheading in the oil-rich kingdom. Saudis point out that theirs is far from being the only country that maintains capital punishment. Yet, while it would be hypocritical as well as unreasonable to demand the kingdom to eliminate executions altogether, public beheadings are nonetheless cruel and unusual on a global scale. The discussion on this matter has shifted toward one on human rights-namely the right to die with dignity.

One of the primary reasons for the recent increase may lie in the psychological implications of beheadings. Some human rights experts argue that the kingdom’s powerful official clerics fear that they are losing their influence over the Saudi population. In order to achieve the fullest impact on the general populace, beheadings are often performed outside mosques in major cities after prayer services on Friday, the Muslim holy day. Much like the French use of the guillotine in the eighteenth century, a desensitized Saudi citizenry may have grown accustomed to and even expect beheadings. Repeated exposure to public beheadings has decreased their shock value and increased the public’s overall tolerance to them.

Social conditions also render the country particularly vulnerable to abrupt increases in fervor. Justification for capital punishment derives from the country’s conservative Wahhabi interpretation of Shariah, the set of Islamic religious laws. Yet these interpretations are by no means universally accepted in the Muslim world. Many clerics and scholars insist that the Quran makes no mention of the practice whatsoever. Of the roughly 57 Muslim-majority countries worldwide, only in Saudi Arabia, Yemen, Iran, and Qatar do national laws permit beheading. Moreover, Saudi Arabia is the only country that actually continues to behead its offenders, although both Iran and Saudi Arabia uphold the tradition of stoning adulterers to death.

Even with religious rationalization, significant ambiguity still surrounds the legal precedent for these execution practices. Although many of those beheaded are tried and convicted first, evidence suggests that many are neither explained their rights nor provided legal counsel. Most notable among this latter group are foreigners, typically migrant workers from South Asia, Africa, and the poorer areas of the Arab world. In November 2007 alone, those beheaded included citizens of Bangladesh, Yemen, Pakistan, and Ghana.

The imminent beheading of a 19 year-old Sri Lankan girl, Rizana Nafeek, received considerable international attention in 2007. Nafeek had left Sri Lanka to work as a maid in Saudi Arabia and was accused of murdering her employer’s infant child. She was tried without an attorney, apparently confessing to strangling the child under duress. Eventually, as the result of the efforts of international advocacy groups’ efforts, Nafeek received a lawyer in May, and the Sri Lankan foreign ministry attempted to intervene on her behalf. As of December 8, 2007, the country’s Appellate Court began hearing her case. According to the Asian Human Rights Commission, Saudi police allegedly tortured a confession out of Nafeek, an accusation the Saudi judicial system has been forced to take seriously in light of international attention.

Despite this recent development, few outside Sri Lanka have maintained interest in the woman’s fate, and international attention to the case has waned. This is peculiarly indicative of Saudi beheadings as a whole. Since August 2007, there have been dozens of beheadings reported, but none have drawn any particular international outcry. The level of domestic criticism for beheadings, though not entirely negligible, is hard to assess given the kingdom’s tight control on media censorship. And while external human rights advocacy groups continue to demand an end to the practice, no one is encouraging Saudi Arabia to adopt a more structured, pragmatic approach-e.g., exercising greater discretion in choosing those to execute publicly or, better yet, transitioning toward a system of predominantly private, discreet capital punishment. With no end to beheadings in sight and with Saudi accusations of foreign critics’ moral relativism, promoting moderation is the only chance the international community has at swaying Saudi Arabia diplomatically.

By Jon Weinberg

Rivalries between Iran and Saudi Arabia date back to the first Pahlavi monarch. Following the Islamic Revolution in the 1980s, Iraq waged war against Iran with the obvious support of the Saudis. At that time, tension in the bilateral relations was high.

Tensions decreased in the following two decades, but it seems that political rivalries between these regional players has entered a new phase following 9/11 terror attacks and the occupation of Iraq.

There are three main areas of competition between Tehran and Riyadh after 2003, which include Iraq, Palestine and Lebanon, and the Persian Gulf.

Areas of rivalry between Iran and Saudi Arabia

The Iraqi Baath party controlled Iraq for decades and posed a threat to the entire region, but the Saudis considered them a counterweight to Iran’s regional influence. Following the invasion of Iraq and the collapse of Baathist rule, new conditions were created. The shiites enjoyed a special position in the new political system because of democracy and the fact that they were the majority inside the country.

The Saudis could never accept the shia ascension to power. Therefore, Riyadh took a negative approach towards the new Iraqi government. Saudi officials believed that if the new relations between Iran and Iraq became powerful enough, the balance of regional power would be disturbed to their detriment. Therefore, they held a negative view of the Iraqi government and have never offered firm political support for the new government in Baghdad.

As for Lebanon and Palestine, new developments have quickly unraveled. In Saudi Arabia’s view, those developments both in were influenced by Iran and Riyadh spared no effort to thwart that influence. The war between the Hezbollah and Israel broke out in 2006 and was followed by the invasion of Gaza in 2008. The end result was the strengthening of the resistance axis. In the meantime, Saudi Arabia conducted clandestine efforts both in Lebanon and Palestine to undermine Iran’s role and influence.

The third area of rivalry, which is geographically closer to both countries and more sensitive, is the Persian Gulf. During the past few decades, Iran and Saudi Arabia have taken different approaches to the security arrangements in the Persian Gulf. While Iran has called for local security arrangements through the cooperation of regional players and opposes the presence of transregional powers like the United States, Saudi Arabia welcomed transregional powers to the Persian Gulf and signed various agreements allowing the establishment of new military bases in the region.

The crisis in Bahrain and Iran-Saudi rivalry

Given new developments and the popular uprisings, Bahrain has gained special prominence both for Iran and Saudi Arabia.

The small island is now an important arena in which Iran and Saudi Arabia are vying for control. Although popular uprisings in Bahrain against Al-Khalifa regime were natural result of the uprisings in Egypt and Tunisia, they were also rooted in the discriminatory policies adopted by the Bahraini government towards the Shia.

The Al-Khalifa proved incapable of curbing the street protests and turned to the Saudis for assistance. More than 1,000 security forces arrived in Bahrain to suppress its people in collaboration with Bahrain’s own security forces. At present, Saudi Arabia plays an axial role among the  Gulf Cooperation Council states and it seems that the recent espionage charges leveled against Iran by Kuwaiti government were a result of Saudi pressures.

The majority of Saudi Shias are concentrated along its eastern borders, which is close to Bahrain and is rich in oil reserves. Riyadh considers the collapse of the Al-Khalifa regime a red line. Saudi officials believe that regime change in Bahrain will increase Iran’s regional influence in the Persian Gulf. Bahrain’s uprising was a popular development with local causes, but the saudis talk about Iran’s influence in fostering unrest in Bahrain and try to depict it as a sectarian war. This policy aims to facilitate the suppression of people’s uprising while gaining regional and international support.

It seems that Saudi Arabia will continue to support the Al-Khalifa regime. Of course small concessions will be given to the Shia in Bahrain, but real reforms will not take place and the Al-Khalifa regime will remain in tact.

The way out

The crisis in Bahrain needs a broad-based solution which goes far beyond diplomatic relations between Iran and Saudi Arabia. It seems that both regional and international mechanisms are needed to manage the crisis. Such mechanisms may involve Turkey, Qatar, and even the European Union. Therefore, to reduce the tension a broad-based mechanism is required.

By Dr. Ali Akbar Asadi, Researcher; Center for Strategic Research

The world’s No. 1 oil exporter faces the twin challenges of creating jobs for a young population at a time of unrest in the Arab world, and pursuing economic reforms with a royal succession looming.

The stability of Saudi Arabia is of global importance since the kingdom sits on more than a fifth of oil reserves, is home to the biggest Arab stock market, is a major owner of dollar assets and acts as a regional linchpin of U.S. security policy.

King Abdullah, who is around 87, unveiled $93 billion in social handouts in March, on top of another $37 billion announced less than a month earlier.

But this apparent effort to insulate the kingdom from Arab popular protests sweeping the region has not stopped activists, including liberals, Shi’ites and Islamists, calling in petitions for more political freedom. Saudi Arabia is an absolute monarchy with no elected parliament.

Riyadh has not seen the kind of mass uprisings that have shaken the Arab world this year, but Shi’ites in the kingdom’s oil-producing east have staged a number of protests.

Almost no Saudis in Riyadh answered a Facebook call for protests on March 11 in the face of a massive security presence.

Saudi Arabia has been ruled by the Al Saud family for 79 years, with influence from clerics following the austere Wahhabi school of Islam, and many oppose the very reforms the king has started.

However, slowing down reforms to modernise education might affect government plans to create jobs — unemployment last year reached 10 percent.

And with around 70 percent of Saudi Arabia’s almost 19 million people under the age of 30, the pressure to find them gainful employment is huge.

SUCCESSION

King Abdullah returned home in February after spending three months abroad for medical treatment, during which he underwent two surgeries after a blood clot complicated a slipped disc.

With the slightly younger Crown Prince Sultan also in poor health, the throne could eventually go to Interior Minister Prince Nayef, a conservative who could put the brakes on some reforms started by Abdullah, analysts say. Nayef, around 77 years old, was promoted to second deputy prime minister in 2009.

He has supported the religious police who roam the streets to make sure unrelated men and women do not mix in public and that shops close during prayer times.

To regulate succession, Abdullah has set up an “allegiance council” of sons and grandsons of the kingdom’s founder but it is not clear when, or how, it will work in practice.

So far only sons of the kingdom’s founder Abdul-Aziz Ibn Saud have ascended the throne, and the remaining 20 or so are mostly in their 70s and 80s. Leaders have been reluctant to hand senior jobs over to the next generation.

If a younger generation were unexpectedly to come into play, prominent potential candidates include Nayef’s son Mohammed, who as the anti-terror chief was the target of an al Qaeda suicide attack in 2009. Another leading face among the grandsons of Ibn Saud is Sultan’s son Khaled, the assistant defence minister.

WHAT TO WATCH:

- The health of senior royal family members and their involvement in day-to-day affairs of running the kingdom

- Any sign of abrupt cancellation of scheduled programmes such as foreign visits by senior leaders

- Any signs that the elder generation is passing on more responsibility to the grandsons of Ibn Saud, and to which ones

REFORMS

Officials who back Abdullah say they fear that young Saudis frustrated over their failure to find work could provide potential recruits to violent Islamists who want to overthrow the House of Saud.

Abdullah started some narrow reforms to overhaul education and the judiciary after taking office in 2005 but diplomats say his reform drive has run out of steam.

He has not altered the political system of an absolute monarchy that analysts say has fuelled dissent, with democracy activists, liberals and Islamists calling on the king in petitions to allow elections and more freedom.

Abdullah’s handouts focused on social largesse and a boost to security and religious police, but included no political change.

The kingdom in March also announced it would hold long-delayed municipal elections but said women will not be allowed to vote. With no elected assembly, Saudi Arabia has no political parties.

Saudi analysts say the king could reshuffle the cabinet, where some ministers have been on board for decades, or call fresh municipal elections, a plan that was shelved in 2009 due to the opposition of conservative princes.

WHAT TO WATCH:

- Any signs of protests or petitions by activists demanding political reforms

- Any signs of a cabinet reshuffle or plan to hold fresh municipal elections

- Any approval of a much-delayed mortgage law, which aims to ease pressure on the housing market

SHI’ITE MUSLIMS

Saudi Arabia, a Sunni-led regional diplomatic heavyweight, has sought to contain Iran’s influence since the 2003 U.S.-led invasion of Iraq produced a Shi’ite-led government in Baghdad.

With majority Shi’ites in neighbouring Bahrain having protested against the Sunni government there, analysts say there is a risk that unrest could spread to Saudi Arabia’s own Shi’ite minority, which lives in the oil-producing Eastern Province just across from Bahrain.

Shi’ites in the east have held a number of protests calling for prisoner releases and a withdrawal of Saudi forces sent to Bahrain to help put down the unrest.

Saudi Shi’ites have long complained about marginalisation and have started small protests to demand the release of prisoners they say have been detained without trial. Riyadh denies any charges of discrimination.

Riyadh also shares U.S. concerns that Iran wants to develop nuclear weapons in secret. The United States and Israel have not ruled out military action against Iran, which says it is developing nuclear energy only to generate electricity.

Saudi Arabia has publicly tried to stay out of the dispute over Tehran’s nuclear programme but a series of U.S. diplomatic cables released by whistle-blowing website WikiLeaks portrayed Riyadh as pressing for a U.S. attack.

King Abdullah was said to have “frequently exhorted the U.S. to attack Iran to put an end to its nuclear programme,” a cable printed in Britain’s Guardian newspaper said.

WHAT TO WATCH:

- Any signs of further protests and a deterioration in the eastern province

- Any possible military action against Iran and its impact on the Gulf region

- Any Saudi diplomatic moves to tighten sanctions on Iran and any signs of Saudi facilities offered for military action

AL QAEDA THREAT

Saudi Arabia, with the help of foreign experts, managed to quash an al Qaeda campaign from 2003 to 2006 that targeted expatriate housing compounds, embassies and oil facilities.

Riyadh destroyed the main cells within its borders. But many militants slipped into neighbouring Yemen where al Qaeda regrouped to form a Yemen-based regional wing that seeks, among other things, the fall of the U.S.-allied Saudi royal family.

The Yemen-based al Qaeda arm shot to the global spotlight after it claimed responsibility for a failed attempt to bomb a U.S.-bound passenger plane in December 2009.

Despite the U.S. killing of al Qaeda founder Osama bin Laden on May 1, the Yemeni wing of the militant Islamist group is expected to remain active, and exploit political instability in Yemen as well.

WHAT TO WATCH:

- Whether al Qaeda’s resurgent Yemen-based branch mounts more operations in Saudi territory, as it has within Yemen

- Riyadh wants to build a fence to seal the mountainous 1,500-km (930-mile) Yemen border, which could help stop militants from crossing.

One of Iran’s top military commanders warned Saudi Arabia that it’s decision to send forces to Bahrain to quell protests by Shiite Muslims would spark unrest at home, a semiofficial Iranian news agency reported.

Gen. Hasan Firouzabadi, head of Iran’s joint chiefs of staff, didn’t offer any evidence to back up his claim. But his comments reflected growing tension between Shiite-majority Iran and Sunni-dominated countries in the Gulf like Saudi Arabia.

Iran has repeatedly denounced Gulf leaders for dispatching a Saudi-led military force in March to prop up Bahrain’s Sunni monarchy and try to quell the protests by Shiites, who comprise 70 per cent of the population but are excluded from key government and security posts.

“Unfair and unIslamic moves will hurt the honour of Muslims in Saudi Arabia, and it will threaten the security of Saudi Arabia,” Firouzabadi was quoted as saying by the Mehr news agency.

Firouzabadi, who is known for his anti-Saudi rhetoric, also lashed out at the United States, claiming Washington was behind Riyadh’s move into Bahrain so that it could preserve an American naval base there.

“Washington ordered Saudi Arabia as its mercenary to thwart the Bahrainis’ popular revolution so that the U.S. can maintain its base,” Firouzabadi was reported as saying.

Again, he offered no evidence to back up his claim.

Firouzabadi lashed out at Arab countries on Saturday as well, according to the official IRNA news agency.

“The Arab dictatorial regimes in the Persian Gulf are unable to contain the popular uprisings,” he was reported as saying. “The dictators should relinquish power, end their savage crimes and let the people determine their own future instead of … opening an unworkable front against Iran.”

Saudi Arabia is once more seeking to shape events in the Arab world, encouraged by a regional upheaval that is threatening to bring down regimes in neighbouring territories and to harm national security in the process.

When King Abdullah acceded as monarch in 2005, hopes were high in the kingdom, as well as in the US administration, that the vacuum in the Arab world could be filled with a more activist Saudi leader, able to improve the regional situation to the benefit of the US-allied Arab “moderates” and to the disadvantage of Iran.

But those hopes were soon dashed.

The inadequacies of the Saudi foreign policy-making machine, a lack of Saudi political will partly due to the king’s age and inclinations, and regional and US obstruction, saw efforts to promote intra-Palestinian peace run into the sand.

Mediation on other fronts - Lebanon, Sudan and Somalia - came to naught.

Backbone of Bahrain

This year, the Saudi leadership has watched with horror as the US has in effect rerun 1979 by abandoning a strategic ally - in this case President Mubarak of Egypt instead of the Shah of Iran.

Washington even appeared to sympathise with what Riyadh considers to be Iran’s de facto allies - the Shia opposition in Bahrain.

The Saudi response to events in Bahrain - located a short drive from the Eastern Province where Saudi Shia are relatively populous - has been to stiffen the al-Khalifa regime’s backbone by once again sending its troops into the Bahraini fray. The Saudi Arabian National Guard last intervened in 1995.

Saudi Arabia has come to the aid of the Bahraini ruling family

The Saudi mission is dressed up in a flimsy flag of convenience, that of the six-country Gulf Cooperation Council (GCC), whose assent has seen nominal UAE and Kuwaiti military contributions too.

However, it is Saudi troops that are underpinning al-Khalifa control in the Gulf island, just as Saudi money lubricates the al-Khalifa patronage power.

Yemen has for several years been Saudi Arabia’s pre-eminent security concern. This is due to al-Qaeda’s presence there, as well as perceived Iranian penetration and the threat of internal Yemeni secessionism.

Yemen face-off

The Saudi alliance of convenience with Yemeni President Ali Abdullah Saleh has however recently collapsed. Saudi Arabia has once again given heft to an apparent GCC initiative - a “peace plan” that requires the Yemeni leader to hand over power to his vice-president.

As both Yemeni government and opposition party representatives are expected to gather shortly in Riyadh to explore the deal, the determining issue will be whether there is a Yemeni will to agree to its terms.

Without such domestic agreement, there will be no Saudi-led breakthrough, even allowing for Riyadh’s political influence, resources and ability to talk to an array of challengers to Mr Saleh’s rule, including Islamist, tribal and secessionist elements.

Yemeni opposition leaders and the GCC have called for President Saleh to step down
Riyadh’s view of the Arab uprisings is shaped by the kingdom’s long-standing concern of maintaining stability in the face of internal and external threats.

Saudi military options have been exercised in Bahrain just as they were 18 months ago in Yemen, in facing down a Yemeni Shia group that had crossed its borders.

As Arab uprisings threaten to increase Iranian and al-Qaeda opportunities in neighbouring territories, Saudi Arabia will attempt to counter them with force, or diplomacy and largesse, as appropriate.

Syrian alternatives

Baathist Syria is not, however, a neighbouring concern. It has long been distrusted as an Iranian ally that has proven unwilling to work with perceptible “Arab” interests.

The Saudi government cannot hope to try to directly influence the regime or events on the ground. In common with the US and Israel, it is not sure that the alternative would be to its advantage, even if it disadvantaged Iran.

Saudi Arabia’s internal authority appears firm because of a mixture of patronage, security and a concern among many nationals - Sunni and Shia - that they stand to lose if the regime is directly challenged.

However the “virus” of popular demands is an uncomfortable spectacle for the al-Saud, seeing, as it does, regional events through the prism of national security and strategic competition.

Saudi Arabia shares with the US a desire to ensure that Iran is also affected by regional popular protests.

But Riyadh does not see Washington as a decisive upholder of this shared interest.

As a result, Saudi Arabia will act unilaterally where it can in order to further its interests. But it is liable to be stymied by a mixture of its own political inadequacies and the force of local events that have a life of their own.