The focus in this book is given to explore and highlight how the various complex mechanisms with which Islam and its ideology recently striving to seek fresh space in a pluralistic society as that of Kerala. This necessitates to view Islam and its nascent revivalist ideology functioning in manifold dimensions the world over, often described “aggressive” by the western power masters. If globalization is an inexorable integration of markets, transport and communication, ideologies functioning in manifold dimensions the world over, often described “aggressive” by the western power masters. If globalization is an inexorable integration of markets, transport and communication, ideologies as that of Islam also have been marketed more successfully to the outcome of new products like terrorism globally more faster and cheapter than ever before. It is here both contradictions and conflicts arise out of a constant struggle for their mutual existence exposing the inherent weaknesses of traditionalism and revivalism. A religion which has taken the course of a “peaceful penetration” more than thirteen centuries ago, now seems to be struggling by becoming the victims of new revivalism. The knowledge of global Islam increased heavily in Kerala as a result of the import of Pan Islamic ideology and with the mass export of human resources into the heartland of Islam. No doubt that Islam in its formative period was so receptive and accommodative to the region that both the rulers and the ruled welcomed it without prejudice causing to evolve a syncretic culture to the fitment of the social milieu of Kerala. While revealing several such instances of reciprocity, powers of assimilation and synthesis, this volume tries to find out the present day crisis that the Muslims in kerala experience and make feel as strange and queer outside the orbit of its cultural ethos. The western antipathy towards Islam is extensively propagated in Kerala not only as a part of their fight against imperialism, but also to mobilize its followers on the basis of religion and its identity. The neo-revivalists have no hesitation even to highlight oft-repeated ‘Islam in danger’, particularly in the context of the ‘American war on terrorism’ often translating it as a ‘war on Islam’, The excessive pressure by Muslim radicals to keep the religious identity always alive to achieve their political goal also poses as a major danger in the body politic of Kerala. The problem that faces the community now is more from such concealed revivalists and radicals rather than from the traditionalists. This book will undoubtedly be a valuable asset for the individuals who wish to know more about Islam and for every library in India and all over the world.