ISAF exists to protect the Afghan constitutional model. This strategic objective will be defeated because the GIRoA model has a conceptual flaw that renders it incapable of delivering governance at the local level (Tier IV). This fatal flaw has enabled the Taliban, by developing parallel hierarchies, to displace GIRoA and establish itself in southern locales as the political authority. The Taliban are fighting a revolutionary war, a Maoist displacement strategy that uses guerrilla tactics to advance a political program. Petraeus and McChrystal failed to recognize the character of war, and believed the Taliban are pursuing an exhaustion strategy. They failed to devise a counter-RW strategy. The 'Surge' was doomed ab initio.

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It has been claimed that the Sarbadars were initially Shi'a, and had established a 'Shi'a republic' in Sabzavar. This article challenges that claim, and shows that the Sarbadar state only became Ithna-'ashari about 27 years after the rebellion. The confessionally mixed Sarbadar rebels allied with a Shi'a ghulat militia, and that association, coupled with the romanticization and politicization of the Sarbadars' rebellion, has distorted interpretations on the Sarbadars. It is hypothesized that this extremist militia was influenced by Isma'ili doctrines.

The Sunni saint cult and shrine of Ahmad-i Jam has endured for 900 years. The shrine and its Sufi shaykhs secured patronage from Mongols, Kartids, Tamerlane, and Timurids. The cult and shrine-complex started sliding into decline when Iran's shahs took the Shiʿi path in 1501, but are today enjoying a renaissance under the (Shiʿi) Islamic Republic of Iran. The shrine's eclectic architectural ensemble has been renovated with private and public funds, and expertise from Iran's Cultural Heritage Organization. Two seminaries (madrasa) that teach Sunni curricula to males and females were added. Sunni and Shiʿi pilgrims visit to venerate their saint. Jami mystics still practice ʿirfan ('gnosticism'). Analyzed are Ahmad-i Jam's biography and hagiography; marketing to sultans of Ahmad as the 'Guardian of Kings'; history and politics of the shrine's catchment area; acquisition of patronage by shrine and shaykhs; Sufi doctrines and practices of Jami mystics, including its Timurid-era Naqshbandi Sufis.

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