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Stig Jarle Hansen, Atle Mesoy, and Tucany Kardas, eds. The Borders of Islam: Exploring Samuel Huntington’s Faultlines, from Al-Andalus to the Virtual Ummah. New York: Columbia University Press, 2009. 388 pages, glossary, notes, index. Cloth US$30 ISBN 978-0-231-15422-2.

In 1983, the late Harvard professor Samuel Huntington (1927-2008) published his article "The Clash of Civilizations?" and later expanded it into a book, The Clash of Civilizations and the Making of World Order in 1996. Since then, the theme of "clash of civilizations" has provoked a world-wide debate among Muslims and non-Muslim scholars, politicians and other intellectual workers. Stig Jarle Hansen, a senior researcher at the NIBR Institute in Oslo, Norway, Atle Mesoy from Aberyswyth, University of Wales, and Tuncay Kardas from Sakarya University in Turkey have produced a significant contribution to this debate in this volume with focused studies of the clash in various countries that Huntington described as indicators of Islam's bloody fault lines. Nineteen scholars, only three of them Muslims, contributed studies which investigate their topics in depth at the state level and counteract Huntington's representations of Islam's "bloody borders, full of sound and fury" which bolstered his theory that Islam is the most conflict-prone civilization. These borders zones include four regions. In the first region, which includes Israel/Palestine, Lebanon, Afghanistan, Pakistan, Indonesia, and the Philippines, Andrew Rigby and Jorgen Johansen concluded that "some of the powerful 'spoilers' of any peace process" among the Israeli and the Palestinians "are those driven by a religio-civilizational outlook that locates the conflict within a broader global framework of good against evil, the godly against the satanic" (p. 33). Hicham Bou Nasif argues that the Muslim versus Christian conflict(s) in Lebanon that Huntington describes as a "fault line war" is rather a proof that the clash theory says little about the important cracks inside "Islamic civilization" and fosters "a static vision of Islam that ignores some of its major internal and deeply conflictual dynamics" (p. 43).