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"This book examines the possibility of reconciliation between liberalism and Shiite Islam. By examining two key liberal theories, this book shows that secular liberalism is not justifiable in the view of Shiite Islamic thought. Yet, since the liberal state is tolerant of Shiite Muslim citizens, at the practical level, there is no ground for conflict between liberal societies and Shiite Muslim minorities. Therefore, whilst Shiite Muslims at home should refrain from constructing the basic structure of their societies in accordance with liberal theory, Shiite Muslim minorities of liberal societies should accept the basic structure of these societies in return for receiving freedoms, protections, and opportunities." -- Book jacket

Intro -- Contents -- List of Figures -- Prologue: 'Handmaiden to the National Unities' -- Chapter 1: Theocracy and Anthropocracy -- 1.1 Introduction -- 1.1.1 Representing Theocracy -- 1.1.2 Practical Theocracy -- 1.1.3 Anthropocracy -- 1.2 Conclusion: Foundationally Anthropocratic? -- References -- Chapter 2: Non-theocratic Politics: Secularism and Anthropocracy -- 2.1 Introduction -- 2.1.1 Secularism -- 2.1.2 Two Theories of Science -- 2.1.3 Secularism, Post-secularism, and Anthropocracy -- 2.2 Conclusion: An Anthropocratic Age? -- References -- Chapter 3: Anthropocratic Republic? -- 3.1 Introduction -- 3.1.1 Anthropocracy Alaturca -- 3.1.2 The AKP and Anthropocracy -- 3.2 Conclusion: A Global Political Mode? -- References -- Epilogue -- References -- Index.

'Islam, Democracy, and the State in North Africa' edited by John P. Entelis is reviewed. A book review of Islam, Democracy, and the State in North Africa, edited by John P. Entelis, is presented.

This book compares Islamic and Western political formulations, highlighting areas of agreement and disparity. Building on this analysis, the author goes on to show that political Islam offers a serious alternative to the dominant political system and ideology of the West. Sabet argues that rather than leading to a "Clash of Civlizations" or the assimilation of Islam into the Western system, a positive process of interactive self-reflection between Islam and liberal democracy is the best way forward. Beginning this process, Sabet highlights key concepts of Islamic political thought and brings them into dialogue with Western modernity. The resulting synthesis is essential reading for advanced undergraduate and graduate students of Islamic and Middle Eastern politics, political theory, comparative politics and international relations

Explores one of the most challenging issues facing the Muslim world: the Islamisation of political power. It presents a comparative analysis of Muslim societies in West, South, Central and South east Asia.

"On 12 August 1954, the first all-African Legislature of the Gold Coast called on the government to ban political parties that were organized on the basis of ethnic or religious principles. On 6 March 1957, this former British colony became Ghana, established a unitary government, and became the first country to the south of the Sahara to gain political independence. The national government adopted a secular constitution that prohibited the creation of political parties based on ethnic and religious principles. Even though civilian governments in post-independent Ghana had been overthrown by the military on several occasions, all the emerging republican constitutions had retained the supremacy of the state and the principle that party politics should not be conducted to excite any religious and ethnic population. Such a ban notwithstanding, the national governments have permitted certain freedoms. The clearest articulation of rights is demonstrated in the articles of the 1992 constitution of the Fourth Republic Constitution under which citizens are guaranteed human rights, freedom of speech, as well as the right to practice one's religion. It is not sufficient though to point to the existence of a secular constitution or to enumerate the rights for which citizens are entitled. Rather, the population must first accept the legitimacy of the state. Furthermore, it is important that the people recognize or at least perceive the state to be capable of addressing their concerns. Ghana has had a long history of contacts with Muslims. Indeed, 15 percent of the population was denumerated in the 2000 national census ascribe to the Islamic religion. Thus, for this essay in which we discuss the place of Islam in the national context, it is important that we articulate how the religious and social concerns of Muslims are addressed under the secular constitution. It is the thesis of this paper that though a religious minority, Muslims in Ghana are first and foremost citizens and should be therefore able to use all the necessary cultural and modern agencies to negotiate with the state." (author's abstract)