The Iranian meddling in Bahrain was temporarily to be put to a hold. However, the prey, albeit small in acreage, is too lucrative to be let go, and Iranian clandestine intervention continues. Bahrain, a small island kingdom in the Gulf, is coveted by Iran, its neighbor across the bay, as it has a lot to covet. Strategically located near the Hormuz straits, through which 20% of the world’s oil passes, with its own production of 40,000 oil barrels a day, and with huge gas reserves, Bahrain is definitely in the sights of the Iranian regime. What makes the Iranian move to indirectly swallow Bahrain a real risk is the fact that 70% of the Bahraini population is Shiite, such as 80% of Iran’s population, and the Bahraini Shiites look up to Iran for guidance, or even instructions.

The Saudi King and other Gulf States rulers read the map correctly and sent troops to protect Bahrain. The demise of the 200-year Bahrain rule of the Sunni dynasty currently headed by King Sheikh Hamad bin Isa Al-Khalifa’s and its replacement by a Shiite puppet of Iran could be ominous to their own regimes. Saudi Arabia is particularly vulnerable because its rich oilfields border with Bahrain and the local population in this region is mostly Shiite. A successful Shiite takeover of Bahrain could whet the appetite of the Saudi Shiites and their Iranian comrades to follow suit. Therefore, with the invitation of the Bahraini king, 3,500 Saudi soldiers crossed the bridge linking Saudi Arabia with Bahrain to help preserve the Bahraini regime.

The Iranians are far from liking this development, which all of a sudden shuffled their cards. Now, it is no longer tiny Bahrain defending itself from Iranian sponsored subversion — it is Iran versus Saudi Arabia and the United Arab Emirates. The bar has risen. Saudi Arabia, with a cash chest that would make King Midas envious and with the backing of the U.S, is a formidable rival to Iran.

The Iranian response to the Saudi move was quick. Local media in the northeastern city of Mashhad reported that 700 people gathered outside the Saudi consulate and stoned it to protest the killing of Shiites in Bahrain. If the Saudi government fails to take the hint, additional protests are likely to follow in other Iranian cities, including Tehran.

Saudi Arabia has increased its pressure on the U.S to intervene and prevent the operation of the Iranian nuclear plant in Bushehr. They quoted Dmitry Rogozin the Russian ambassador to NATO who repeated a previous warning sent by Russia that “The virus attack on a Russian-built nuclear reactor in Iran could have triggered a nuclear disaster on the scale of Chernobyl.” Now the concern is increased following the disaster in the Japanese reactors in Fukoshima. Although Fereydoun Abbasi the head of the Atomic Energy Organization, acknowledged that “Even before the earthquake and nuclear contamination crisis in Japan, Iran had accepted Russian experts’ proposal to revise its plans to load fuel into the core of the Bushehr power plant’s reactor,” Saudi Arabia continues with its pressure against Iran, as part of its effort to limit Iranian clandestine involvement in Bahrain.

The rivalry between Iran and Saudi Arabia is not new. The fervent Shiite Iran and the Sunni Saudi Arabia have long been struggling over the reign of world Muslims. Thus far, with its control of the two holy cities of Mecca and Medina, Saudi Arabia has the upper hand.

The saber rattling continues. Bahrain ousted the Iranian Consul in Manama, and the Iranians retorted in kind. Iran recruited once more Hezbollah, its subcontractor for dirty jobs. During a rally in Beirut, Hezbollah leader Nasrallah criticized Bahrain’s monarchy for bringing in troops from neighboring Saudi Arabia and other Gulf States to quash Shiite protests. Nasrallah said the blood of the people will eventually force their regimes to grant them greater rights.

The Bahraini Foreign Ministry condemned Hezbollah’s criticism of its government, describing it as an intervention in Bahrain’s internal affairs. A statement released by the Bahrain foreign ministry said Nasrallah’s verbal “assault against Bahrain and its people” was aimed at serving foreign interests, a reference to Iran, Hezbollah’s boss. The foreign ministry described Nasrallah as the “representative of a terrorist organization with a known history in destabilizing security in the region.” Apparently, Iran and its allies do not like others to play in what Iran considers its own playground.

Thus far the Iranians are wary not to directly confront the Saudis, and for a reason: For Iran, Saudi Arabia is the last major local power they need to win over; however, it is not a simple task. The Saudis’ big brother is watching — the U.S. The U.S has failed to intervene in Egypt because Egypt is dependent on U.S aid and therefore, it anticipated that the Egyptian response to the U.S lack of active support would be limited to verbal condemnation, if any. However, the terms of reference between the U.S and Saudi Arabia are diametrically different. It is Saudi Arabia that supports the U.S with money, oil and military bases. Therefore, Saudi interests and voices are more likely to be listened to attentively in Washington, D.C.

Nonetheless, the Sunnis in Bahrain have a lot to worry about. The Shiites in Bahrain demand a democratic republic instead of monarchy, and that simple message is certain to find many attentive ears in the U.S and elsewhere. However, democracy in Bahrain with a 70% Shiite majority, means Sunnis out, Shiites in, the U.S and its 5th Fleet harbor out, Iran in, including a control of the oil reserves and a direct threat to Saudi Arabia, the world’s largest producer of oil in fields located next door populated by Shiites.

As absurd as it may sound, it is likely that supporters of full Western style democracy in Bahrain may at the end of the day be supporting theocratic Iran.

A dilemma, Greek for “two premises,” has been likened to the horns at the front end of an angry and charging bull. Both premises are bad options.

If there were ever a decision tantamount to sitting on the horns of the dilemma, the choices the West needs to make are fitting. What would the West choose? Support democracy for approximately 350,000 Shiites in Bahrain, or risk an increased Iranian control of the spigots of the huge oil reserves, with the resulting immediate effect on the world’s economy?

By Haggai Carmon

 

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

There is something profoundly paradoxical about the new Al Faisaliah shopping center in Riyadh, Saudi Arabia. A sprawling, three-story compound complete with air-conditioning and wireless internet, the bustling shopping mall is chock full of US fast-food chains and swanky clothing shops boasting everything from bras to basketball shoes. And yet, these hallmarks of economic modernity and Western-style mass consumerism are strikingly juxtaposed with the rigidly imposed cultural mores that have changed only marginally since the days when Riyadh was little more than a collection of dirt streets and mud houses.

Indeed, government enforcement of social mores has set Saudi Arabia apart as one the world’s strictest and most traditional societies. The women roam from shop to shop clothed in full black abayas-garments that cover the entire body in order to disguise a woman’s form-and scan shelves of children’s clothes from behind face-covering niqabs. In the neighboring restaurants, unmarried men and women are not allowed to interact, and couples who choose to eat out are segregated by portable partitions. Women wishing to shop in the center or dine in these restaurants must rely on their male relatives to drive them, and they are not allowed to vote for the council members that advise the government on the development and establishment of these modern institutions. The enforcement of these and other rules, which generally mandate the segregation of men and women in all public arenas, falls under the responsibility of the Commission for the Promotion of Virtue and the Prevention of Vice, a government agency whose “morals police” monitors public areas to ensure that the rules are upheld to the highest standards of Islamic decency.

A Society of Paradoxes

This tension between modernity and tradition in Saudi Arabia is perhaps most palpable with regard to these laws toward women, but it is a paradox that has also manifested itself in virtually every branch of Saudi society. As Saudi Arabia develops, it has witnessed an ever-increasing number of contradictions between its modern economic institutions and rigid political and social systems. In a country whose economy is considerably dependent on the presence of foreign laborers, not to mention the innumerable Western professionals that contribute to the oil sector, there is still no freedom to worship any religion but Islam. Despite being one of the newest official voting members of the WTO, Saudi Arabia has still never had a national election-making it one of the world’s ten least democratic states, according to the Economist Intelligence Unit’s 2007 Democracy Index. Part of a multi-decade effort to strengthen the private sector, the country now has the strongest stock market in the region, but the kingdom’s would-be entrepreneurs are graduating from universities that are ranked among the lowest in the world. Barriers to foreign direct investment, which until recently had been insurmountably high, have been significantly lowered, and yet the state still refuses to grant tourist visas to Westerners, opening its borders only to Muslims that travel to Mecca on the Hajj.

The reality today is that Saudi Arabia is being pulled in two different directions. What is significant about this struggle, however, is the degree to which modernization has failed to permeate Saudi society beyond the economic sphere. Indeed, conventional wisdom among Western governments and institutions holds that economic prosperity will inevitably set developing nations on a road away from backwards political systems and toward pluralism, democracy, and liberalism. The Western view holds that with the development of a thriving middle class comes internal pressure to reform, and when this pressure becomes strong enough, incumbent regimes have no choice but to bow to the wishes of their people and liberalize their socio-political structures. Such beliefs have been the basis of much Western activity abroad in the last 50 years, with great hope being placed in institutions like the IMF and World Bank to bring about economic stability and eventual democratization movements. The theory has held up relatively well in certain regions of the world, but the trend in Saudi Arabia has established a new paradigm-defying certain beliefs about a direct connection between economic and political liberalization. Indeed, the pattern of change over the years in Saudi Arabia has demonstrated that more economic success can breed greater political oppression, for it is only in times of financial hardship that the country has achieved even marginal changes. As a result, political modernization in Saudi Arabia has not kept pace with economic liberalization. Today the kingdom stands at the forefront of developing nations in terms of wealth and infrastructure, but close to last with regard to political openness.

In 50 Years, from Rags to Riches

When King Abdul Aziz signed the treaty with the British government in 1932 that established the Saudi state, he inherited a fractured and backwards country that had next to no unified economy or infrastructure. For six years Saudi Arabia’s economy limped along, when in 1938, a team of US geologists stumbled across what would later be deemed the world’s greatest supply of natural oil, launching Saudi Arabia on a 50-year ascent to economic prosperity and material wealth. By the 1970s, the Saudi government, which receives almost 75 percent of its budgetary inflows from oil exports and controls 95 percent of all domestic oil production, was beginning to accrue vast revenues from Saudi oil exports. A confluence of factors in the mid-1970s led to this sudden economic acceleration, the greatest of which was an exponential growth in world oil prices (from $0.22 per barrel in 1948 to over $10 per barrel in 1974) caused by the 1973 Arab oil embargo. The government used this sudden surplus in oil revenue to launch a series of five-year development projects that would completely transform the kingdom into a thriving, modern society.

Even when world oil prices decreased sharply in the 1980s, the government under King Fahd continued to invest heavily in development and modernization, running significant budget deficits to pay for its projects. When the King died in August 2005, his obituary in the London Daily Telegraph referred to him as the “mastermind behind the modernization of his desert kingdom,” and indeed during his tenure as Crown Prince and then as King, he successfully spearheaded a series of structural developments that brought Saudi Arabia into the modern age.

Since the 1990s, similar modernization programs have continued, as Saudi Arabia has redirected revenues from oil exports toward infrastructure development, privatization, and economic diversification. Recently, King Abdullah bin Abdul Aziz, launched the construction of a US$6.7 billion financial district in Riyadh and partially privatized the Saudi stock exchange in the hopes of making Saudi Arabia the top financial center in the Middle East. The country joined the WTO in 2005, after the signing of the US-Saudi Trade Investment Framework Agreement, which forced it to dismantle many preexisting trade barriers. The regime has also begun to dismantle previously insurmountable barriers to foreign direct investment, which it hopes will further its goals of diversifying its private sector and becoming a leading financial player in the region.

Of course Saudi Arabia’s economy is still far from perfect. But in the last half-century the remarkable nature of the country’s economic transformation cannot be disputed. Funded almost completely by oil revenues, Saudi Arabia has gone from a country of fractured tribes living in sand-swept villages, to a thriving, industrial nation dotted with skyscrapers, superhighways, airports, and factories.

Setting a New Paradigm: Resisting Reform

And yet, despite the economic similarities between Saudi Arabia and the developed states of the West, the US House of Representative still voted on June 22 to withhold the minimal amount of foreign aid that the United States regularly grants to the kingdom, citing among its reasons Saudi Arabia’s dismal human rights records and its lack of progress in liberalizing its political system. It was a tangible sign that, despite claims over the last two years that Saudi society is “changing,” the country still has a long way to go before its social, legal, and political structures begin to resemble the modern character of its economy.

Although much has changed in Saudi Arabia since the country’s founding in 1932, the Saudi government has remained remarkably consistent with regard to its policymaking vision. It seeks to improve the economic welfare of the country’s citizens while also enforcing (sometimes ruthlessly) the country’s customs and traditions. The first half of this policy has been rigorously pursued through the reforms described above, but the latter half has manifested itself in repressive laws and a closed political system that are always justified on the basis of protecting Saudi Arabia’s Islamic heritage.

But this still does not explain why Saudi Arabia has bucked the prevailing consensus on the integral link between political and economic reforms. It does not explain the paradox of why, as Saudi Arabia’s populace has become richer, better educated, and more diversely opinionated, there has been almost no internal pressure for political liberalization. But, in the end, almost every trend in Saudi society can be explained by the single most important factor that has shaped the Saudi state-oil. And the complacency of the new Saudi middle class is ultimately no exception. The government, through its pet company Saudi Aramco, controls virtually all oil extraction and refining in the country and maintains its profligate social and economic spending through revenues from this oil production. The result is an economic welfare state of the most bizarre type, so bizarre that it has been given its own name by experts in the region-a rentier state. In such a state, rather than imposing taxes on its populace to raise the necessary cash for public projects, the government relies on a system of continuous revenues to fund not only economic development projects, but also a unique “welfare” program that tends to manifest itself in the form of simple public handouts. As long as the government can maintain these handouts, most citizens simply ask no questions-with no taxation, they demand no representation.

This system has been the primary factor behind the Saudi regime’s ability to maintain the same closed structure and enforce the same oppressive laws since its inception, guaranteeing the Al Saud family almost full carte blanche as they shape the country’s future and insulating them against the ramifications of poor or careless economic decisions. The resulting paradox is that as Saudi Arabia gets richer, its rulers find it easier to guarantee absolute rule. Prosperity in this case does not breed democratic change, but rather pushes Saudi society in precisely the opposite direction.

This unique phenomenon is perhaps best observed during the times that the Saudi economy has faltered. In the 1980s, when Saudi Arabia experienced its first major economic slowdown, public clamoring for political change garnered a promise from King Fahd to establish a consultative assembly (Majlis Al Shura) that would act as an advisory body to the Al Saud government. The promise turned out to be little more than hot air, however, with Fahd preferring to handle political dissidents with swift, repressive, and often violent justice. Indeed it was not until the years directly following the Gulf War, when international oil prices collapsed and public spending was cut, that middle-class technocrats and young Islamic fundamentalists generated enough public opposition to pressure the Fahd regime to honor its promise and establish the Majlis Al Shura-with all delegates appointed by the government. Then in the late 1990s, shrunken oil earnings again motivated the Saudi populace to speak out. These calls for change coincided with increasing pressure from the West for Saudi Arabia to reform its repressive political structure, and culminated in the kingdom’s first elections in 42 years. In 2005 Saudi men (women were excluded) were allowed for the first time to vote for half of the members of their local town councils (which have only an advisory role in government planning)-the other half of the members were, of course, appointed by King Abdullah. Despite the fact that only 25 percent of eligible voters participated (part of that Saudi apathy that has been instilled by 30 years of government handouts), these elections were hailed around the world as a major first step away from authoritarianism and were construed as a sign that, finally, Saudi Arabia was making efforts to reform.

Four consecutive years of sky-high oil prices and unprecedented economic growth have demonstrated the opposite. Indeed, far from motivating further reform of the authoritarian bureaucracy, these revenues have allowed King Abdullah to consolidate his already tight grip on power. The “democratically elected” town councils have proven to be even more ineffective and powerless than predicted. A law enacted in 2005 prohibits any employees of the government (government workers comprise two-thirds of the native workforce) from speaking out publicly against the regime’s policies. The signatories of a 2004 petition advocating the transformation to a constitutional monarchy have been forbidden to travel, and the authors of a more recent petition advocating reform have been arrested on trumped-up charges of terrorism. Despite a slew of promises from the regime in 2005, there have been no discussions as of yet regarding the establishment of further elections, even for the toothless town councils. Maybe if oil prices suddenly fall again (which looks unlikely) there will be another round of internal pressures and, perhaps, another election, but current trends indicate that the Saudi regime is perfectly content to continue as it always has-developing its economy with all the latest in modern technology and structural reforms, while keeping a tight grip on political power.

Bridging the Gap: Options for the Future

The paradoxical combination of Saudi economic modernization and deficient socio-political reforms proves that the West cannot sit back and hope that further increases in Saudi prosperity will boost the strength and numbers of the Saudi middle class, resulting in internal pressures for the reform of the oppressive political system and its equally ruthless legal code. Nor, for that matter, can the world’s democracies rely on random economic slow-downs and unpredictable decreases in oil prices to be the impetus for reforms. Of course the Saudi economy cannot grow forever and there will inevitably be future recessions, but to expect that such downturns will be the transformative force in Saudi political society is both naive and irresponsible.

If the West is serious about pushing for democratization in the region, it must develop a more comprehensive and effective strategy than the passive waiting game that has been the policy until now. Unfortunately, there appears to be no way to combat the social welfare policies of the Saudi government that have been so successful in establishing the deep sense of complacency among the Saudi people. However, the last decade has demonstrated that opposition to the regime does exist-and the government has had to rely more frequently on direct methods of repression and political silencing to combat internal opposition to its policies. If these voices are allowed to speak out and maintain pressure on the Al Saud government, then there is a chance that Saudi Arabia’s future may be far more democratic than its past. As the 2005 elections demonstrated, the Saudi regime will bend under pressure-especially when that pressure comes both from within the state and from the international community.

Saudi Arabia’s Western allies, upon whom the kingdom depends for diplomatic, political, military, and even economic support, have the ability to push the Saudi regime toward real political and social reforms. Further, if such pressure can be sustained, with strong internal calls for reform being consistently matched by equally condemnatory external criticism, then the Saudi regime may have no choice but to take further steps toward liberalizing its political structure and amending its draconian legal measures. Indeed this may be the only way by which the Saudi government can be forced to bridge the ever-increasing gap between its modernized economy and its repressive socio-political institutions.

By Killian Clarke

There’s a crisis in U.S. policy in the Middle East — and it’s not about Libya. For weeks the Obama administration has been preoccupied with averting a humanitarian catastrophe in North Africa. But on the other side of the region, in the oil-rich Arabian Peninsula, a matter of vital, strategic importance awaits the urgent attention of policymakers.

Over there, the ailing 87-year-old king of Saudi Arabia probably isn’t getting much sleep. Abdullah, this Sunni monarch of monarchs, custodian of the holy mosques of Mecca and Medina, can see the flames of instability and turmoil licking at all his borders. In the south, Yemen is imploding, to the advantage of his al-Qaeda enemies. In the east, Bahrain’s Shiite majority has been in such a state of revolt that Abdullah has already sent armed forces to prevent Iran from establishing a “cat’s paw” on the Sunni Arab side of the Persian Gulf. In the north, Abdullah sees Iraq’s Shiite-dominated government as nothing more than a front for the hated Persians. In the west, a Palestinian majority is demanding that the Hashemite king of Jordan become a constitutional monarch. Meanwhile, Egypt’s Hosni Mubarak, that other Sunni pillar of regional stability, has already been overthrown.

Historically, in times of trouble, Saudi kings have depended on American presidents to guarantee their external security. But at this moment of crisis, Abdullah views President Obama as a threat to his internal security. He fears that in the event of a widespread revolt, Obama will demand that he leave office, just as he did to Mubarak, that other longtime friend of the United States. Consequently, Abdullah is reportedly making arrangements for Pakistani troops to enter his kingdom should the need to suppress popular demonstrations arise.

This presents the Obama administration with a particularly thorny dilemma. Saudi Arabia is the world’s largest oil producer and the only one with sufficient excess production capacity to moderate rises in the price of oil. Instability in Saudi Arabia could produce panic in the oil markets and an oil shock that could put an end to America’s economic recovery (and the president’s hopes for reelection). This would argue for granting an “exception” to Saudi Arabia from the Obama administration’s trumpeting of universal rights. Indeed, the soft criticism of Bahrain’s Saudi-dictated suppression of its people suggests that this has already become U.S. policy.

Yet helping the Saudi king effectively erect a wall against the political tsunami sweeping across the Arab world is not a long-term solution. If there’s one thing that we can now predict with some confidence, it’s that no Arab authoritarian regime can remain immune from the demands of its people for political freedom and accountable government. To be sure, $100 billion in subventions from the palace and the promise of 60,000 jobs can help postpone, for a time, the demands of unemployed Saudi youths. But political freedom, transmitted across borders via cable TV and the Internet, has proved to be a seductive idea. In the end, it will not be assuaged by economic bribes or police-state suppression.

And the Saudi system is fragile. Power is concentrated in the hands of the king and his brothers, who are old and ailing. The Saud family’s legitimacy depends in significant part on its pact with a fundamentalist Wahhabi clergy that is deeply opposed to basic political reforms, such as equal rights for women. The deep structural tensions generated by a 21st-century Westernized elite existing within a 15th-century Saudi social structure have been papered over for decades by oil wealth. If this strange social contract begins to fray, it might tear completely. And over in the eastern quarter, adjacent to Bahrain, where most of Saudi Arabia’s oil reserves are located, sits a restive Shiite minority who have been treated as second-class citizens for decades.

Even if the Obama administration were understandably inclined to leave well enough alone, it cannot afford to do so for other reasons. The Saudis are attempting to erect the wall beyond their borders not only by suppressing the revolt in Bahrain but also by insisting that Jordan’s king not pursue the reform agenda he has promised his people. In effect, Abdullah intends to carve out an exception for all the kings and sheiks — Sunni to a man — in Saudi Arabia’s neighborhood. It might work for a time. But should this dam break, it could generate a sectarian Sunni-Shiite, Arab-Iranian conflict on one side and an Arab-Israeli conflict on the other. It could spell the end of Pax Americana in the Middle East.

For all of these reasons, President Obama urgently needs to negotiate a new compact with King Abdullah. He has to find a way to convince him that defining a road map that leads to constitutional monarchies in his neighborhood, and eventually in Saudi Arabia, is the only effective way to secure his kingdom and the interests of his subjects. Abdullah has been willing to undertake important reforms in the past. But if the king is to be persuaded to embark on this road again, he will need to know that the president will provide a secure safety net of support, rather than undermine him. And he will need to know that the United States will not make a deal with his Iranian enemies at Saudi expense.

Such a compact would be difficult to negotiate in the best of times. It cannot even be broached in current circumstances unless the basic trust between the president and the king can be reestablished. With a budget crisis at home and turmoil in the Middle East, it’s understandable that Obama has had little time for the personal engagement with potentates that does not come naturally to him. But it’s not just Abdullah’s survival that is at stake. A revolt in Saudi Arabia could sink his presidency.

By Martin Indyk is vice president and director of the Brookings Institution’s foreign policy program and convener of the U.S.-Islamic World Forum, which meets in Washington next week.

In the latest such case, two Saudi Arabian women have been arrested for the death of an Indonesian migrant worker, Indonesian consular official Didi Wahyudi said.

In a text message to the Jakarta Globe, Didi said the victim, Darwasih Udin, 37, was taken to King Faisal Hospital in Mecca on Tuesday.

An autopsy showed that Darwasih suffered severe injuries to her head, as well as to other parts of her body, he said.

Didi said two of the victim’s employers, both women, were being held on suspicion of causing the death.

In an unrelated case, another Indonesian women was found hanged in the bathroom of her employer’s home in Madina, the Saudi Gazette reported.

Police are not treating the death as suspicious, the paper said.

A spokesman for Median Police said an investigation would focus on establishing the “motives that led the woman to put an end to her life.”