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The "twin shocks" of the Egyptian coup and the rise of ISIS have challenged conventional wisdom on political Islam, forcing scholars and Muslim activists to reconsider some of the basic assumptions about Sunni Islamist movements. While ISIS and other jihadist groups garner the most media attention, the vast majority of Islamists are of the mainstream variety, seeking gradual change and participating in parliamentary politics when they're allowed to. It is these groups that are the focus of this book. They not only represent the future of what we call "political Islam," but they also - in their own struggles adapting to the changes of recent years - provide a fascinating window into a rapidly changing Middle East. The breadth of the book is expansive, covering the experience of Islamist groups in twelve countries: Egypt, Tunisia, Morocco, Syria, Yemen, Libya, Saudi Arabia, Kuwait, Jordan, and Pakistan, as well as Malaysia and Indonesia. In each of these cases, contributors consider how Muslim Brotherhood and Brotherhood-inspired Islamist movements have grappled with fundamental questions, including gradual versus revolutionary approaches to change, the use of tactical or situational violence, attitudes toward the nation-state, and how ideology and political variables interact. The case studies include authoritarian and democratic states and are not solely focused on the Arab world, allowing readers to consider a greater diversity of Islamist experiences

Klappentext: This book retraces the human and intellectual development that has led renowned scholar François Burgat to one very firm conviction: that the roots of the tensions that afflict the Western world's relationship with the Muslim world are at their root political, far more than they are ideological. 0It aims to limit itself to a precise scholarly arena: recounting, as meticulously as possible, the most striking interactions between a personal life-history and professional and research trajectories. This path has consistently centered on how the rise of political Islam has been expressed: first in the Arab world, then in its interactions with French and Western societies, and finally in its interactions with other European and Western societies. An essential continuation of his work on Islamism, Burgat's unique field research and 'political trespassing' marks an overdue challenge to the academic mainstream.

A review essay on books by (1) Gilles Kepel, The War for Muslim Minds: Islam & the West (Cambridge: Belknap, 2004); & (2) Olivier Roy, Globalized Islam: The Search for a New Ummah (New York: Columbia U Press, 2004). Thinking of modern jihad as simply a cultural extension of Islam is a common, & unfortunate, mistake. These two new books offer better historical & sociological explanations, but they are only a start. Adapted from the source document.

Thinking of modern jihad as simply a cultural extension of Islam is a common, and unfortunate, mistake. Two new books by Gilles Kepel and Olivier Roy offer better historical and sociological explanations, but they are only a start.

The paper critically evaluates the notion that political Islam is a threat to world peace. The argument is developed in the light of Islamic history and fundamentals of Islam and the research is based on primary and secondary sources. There was a time when magical influence of Muslims in every field of life (socio-economic, Political scientific) was conspicuous. For instance, Al Farabi's books influenced platonic theories. Similarly influence of Sufism on the works of William James, Goethe, August Comte, Nietzsche, Voltaire and Rousseau also cannot be over looked. Muslims taught geology, geography understanding of mathematics rules of philosophy and Industrial Arts and quality of products. Islamic state and society showed many signs of internal decay by 11th Century. The symptoms of decadence were discernible even earlier, the decline of the power and prestige of the caliphs even in their own capital. So, the problems lay with Muslim rulers and parties in rule but not with political Islam. The result was weak administration which shook the foundations of Islamic Empire. It is very important to have a state in order to preach Islam that is why, Mohammad (SWS) established Madina as a political entity to prevail justice on the lines of Quranic injunctions.