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This book is an accessible and comprehensive account of political Islam in the twenty-first century. Drawing on insights from comparative politics and Islamic studies, it explains the complex interaction between Islam, society, the state, and processes of globalization. The book demonstrates that political Islam, far from being a monolithic phenomenon, varies considerably from country to country depending on its position in relation to society, the state, and the broader political environment. The book provides a portrait of Islam and politics through a combination of detailed case studies and

Kenya s five million Muslims form an increasingly important minority group in a largely Christian country though they are not always recognized as such. Arye Oded offers a balanced, accessible analysis of the role of Islam in contemporary Kenyan politics and society. Against the backdrop of the developing Islamic expansion in Kenya and the evolving relations between Muslims and Christians, Oded examines the strengths and weaknesses of the Muslim community, its relations with the state, and the emergence of militant Islam in the 1990s. He also considers the influence of the Arab countries and Iran on the attitudes and political positions of Kenya s Muslims regarding both internal and international affairs. His thoughtful treatment of the complexities and controversies involved is a major contribution to the field of African studies

The role of Islam in West African politics goes back to the beginnings of the encounter between Islamic culture and traditional African political leadership in the medieval period. When Arabo-Berber culture arrived in the West Soudan, African rulers in Ghana, Soudan, and other smaller kingdoms of the time were very much influenced by their traditional African world view. According to this world view, rulers were thought to be a link between the living and the dead, on the one hand, and between the temporal and the spiritual on the other. Indeed, it is because of this fusion of politics and primordial religion in the old Africa that the well-known American student of African religions, James W. Fernandez, wrote in the early 1960s that the "African, it can be argued, inherited a traditional disposition to shift back and forth from a political to a religious mode of address."

This handbook offers a geographically comprehensive, in-depth analysis of the interaction of Islam and politics in the post-9/11 era, in an increasingly globalising world, and in an Arab world transitioning to democracy.It addresses significant questions and issues such as: What is the current state of Islam and politics? How and why has political Islam been relevant in recent years? What are the repercussions and policy implications of the increased role of Islamic movements? And where is political Islam heading?

This paper aims to analyze religion's roles related to the political activities in the contemporary Middle East. Constructivism is a framework that offers the way to understand the phenomenon. Constructivism provides a place for the influence of non-material factors such as the value, identity, and purpose of actor behavior in politics. In this article, the author examines through two levels of analysis, ie state level and regional level. At the state level, Islamic political ideology grows in a modern state and often confronts democracy. The debate over the application of Islamic law, the involvement in elections, and the adaptation of Islamic justice principles and the principle of equality are the discourses that characterize political activity in the Middle East. At the regional level, Islam exerts impact in foreign policy in the region. The regional tensions between Sunni and Shiite groups, the resistance in the context of jihad, and the emergence of ISIS are part of the conflict that contributes to regional instability. These political behaviors shows that Islam is not a religion with a single interpretation.Keywords: Islam, Middle East, constructivism, modern states, foreign policy

This paper discusses the relationship in post-independence Malaysia between the state, civil society and the country's dominant religion, that is, Islam. When Malaya obtained independence from the British in 1957, many expected that Islam would lead to social and economic decline. The constitution states that Islam is the state religion, although it also states that religious freedom for non-Muslims is assured without discrimination. Since then, religious affairs have remained a state responsibility and Malaysia has been hailed for decades as an oasis of moderate Islam. However, during the last few years religiously motivated hatred has become prevalent and popular in Malaysia for many reasons. This paper underlines the factors that have led to the growth of hate and the decline of the moderate Islam previously found in Malaysia. It proposes that the radicalisation of Malaysian Muslims should be evaluated within the framework of current geopolitics and the impact on the well-being of the Muslim world, rather than localising it into regional and national faults. The paper argues that Islam in Malaysia is an instrument that shapes the political behaviour of the public and the ruling elite. Lastly, the paper proposes that effective governance and ensuring that citizens' rights are respected are some of the most effective ways of eliminating extremism and preventing radicalisation.