Islamic Fundamentalism

       In the 70-80th years of XX Islam appealed to the Islamic roots to the emergence of a powerful dynamic and widespread movement of political Islam, which has a global political, economic and military-strategic importance. The process of increasing political activity of Islam was accompanied by ideological and political differentiation among the Muslims and their representative political forces. There was appeared the concept of "Islamic factor", which was difficult to determine. 

The extremists use in subversive and terrorist activities the myth of jihad, holy war against foreign enemies, especially against the "infidels." In the Arab media is perceived not only as protection of national interests, but also as a return to the origins of Islam. Returning to the ideas of holy war guarantees the final victory over the Arabs of "infidels" if they follow the example of Saladin and other heroes of the XII-XIII centuries, defeated the Crusaders and recaptured Jerusalem from them. Islamic extremists are trying to show that, as in the previous era, the Muslim war against the infidels - the highest valor. Children with childhood instilled the ideals of jihad and the mother's "martyrs" are proud of them. Muslim extremists in Algeria, Egypt, Jordan, Iraq, declare jihad against "infidels" of politicians in their country, creating political tension, sometimes the situation is brought before the Civil War. Thus, the Palestinian political party Hamas uncompromisingly defends the idea of ​​an Islamic state, regarding the Arab-Israel conflict as a struggle between two religions, in which compromise is possible. This party was the main organizer of many terrorist attacks in the Middle East. The number of Islamic parties and groups living hope for the return of the "golden age" of Islam, rather large. Only in Egypt, there are nearly one hundred religious organizations of various kinds with varying degrees of politicization. In the Islamic world, thousands of them.

By the early 1990s, the Islamis revival appeared to have peaked.   The new wave of globalization  that followed the end of the Cold war and the Gulf War of 1991 gave a new life for Islamic militancy. It consequenced socio-cultural pressure and real geopolitical conflict.  The exsitence of USA in the Middle East in the post-cold war period promote the new phenomenon: a cadre of wealthy and well-educated Islamists who had ideas, the money, and the contacts to forge a new global alliance of militants, to fight with invasion of West and its version of modernity.¹⁹ 

Islamic Extremism in the position observed in the anti-Shah revolution in Iran, the capture of the Grand Mosque in Mecca and unrest in Saudi Arabia, the anti-government riots in Syria and Iraq, the assassination of Egyptian President Sadat, A., in the riots and clashes with police in most Muslim countries. In almost all cases, the outbreak of Islamic extremism pose a serious threat to the national security of these states. Moreover, the Islamic extremism have a threats for regional and international security. Almost all the internal and regional armed conflicts in the Middle East after the Second World War in varying degrees, accompanied by bursts of Islamic extremism. Today it is clear that Islamic extremism is not only stimulates the extent and intensity of armed violence, but also extremely difficult to unlock the conflict and its political settlement.

The spread of the fundamentalist Islamic radicalism is caused by its sharp anti-Western and anti-modernization orientation. Consumption values ​​of bourgeois society are opposed to Islamic values ​​- a priority of collectivist against the individualism, equality in front of God, Of course, that political Islam (Islamism) on the basis of fundamentalist ideas logically became uniting ideological movement. There are also political reasons for the radicalization of Islamic movements. Among them are the unresolved Palestinian issue (including the issue of Islam's holy places in Jerusalem), economic hardship, lack of governments of some Muslim countries, a dynamic national policy, the disappointment in the ideals of bourgeois society, and socialism. However, the main cause is the invasion of Western culture, way of life, undermining the foundations of traditional society.                

         

    Conclusion

             Islam, as a traditional religion preaches humanity, humility, focuses on human values, calls for piety and righteous way of life, ethical, and moral - moral imperatives.

However, it is contradictory and heterogeneous, it not encourages believers to be like God in their dids, but only requires the implementation of the blind guidance of God. Apparently, it is a breeding ground for the development of modern Islamic fundamentalism and fanaticism.

Religious fundamentalists believe in the absolute inerrancy of their sacred texts and religious leaders. Their beliefs do not automatically translate into terrorism, but the passion and conviction that are inherent in fundamentalism teeter on the edge of extremism. Extremism or radicalism in any belief system often leads to violence because its adherents dogmatically adhere to their beliefs and consider conflicting beliefs threatening. For example, America has witnessed several acts of terrorism in the name of Christian fundamentalism, such as the bombings of abortion clinics and shootings of abortion providers. Islamic extremists manifest the same conviction and self-assurance as Christian extremists.

Closely associated with fundamentalism, Islamic extremism. Interpreting the teachings of Islam with extreme positions, extrimism pushes his followers to resort to extreme measures, including the organization of international terrorism. Capturing people, hostages, political blackmail, terror organization, and painted in colors of religious slogans and actions have become a serious threat to all humanity. The actions of Islamic extremists and fundamentalists are based on deliberate contempt for generally accepted international law, because they believe that this right is not at all consistent with the fundamental Islamic principles.

There are many reasons of why Islamic fundamentalism turned into radical and extrem form of resistance. Some scholars see the roots in ''clash of civilization'', some blame westernezation and colonialization,  globalization, or economic and social factors. I think the phenomenon of Islamic radicalism and extremism is a responses of some part of Arab world to all of these process. But first of all I consider the main reason in wrong interpretation and wrench of Islamic ideals.

Much Islamic extremism stems from a sense of displacement and alienation from the modern world. Among the many reasons for this perception is the steady decline of Islamic civilization since the Middle Ages. During Europe’s Dark Ages, Islam flourished, recording many cultural, political, literary, educational, and artistic achievements. However, Islam has declined in strength and influence since the end of the Crusades around 1500. Today, many Muslim countries suffer in extremely impoverished, unstable, and war-torn conditions. For example, Afghanistan today has the highest infant, child, and maternal mortality rates, and the lowest literacy and life expectancy rates in the world.

The specter of radical Islamists dominating the secular world is frightening, especially in light of recent terrorist attacks, but it is important to remember that most Muslims are not radical and that most espouse a modernist interpretation of the Koran and Islamic traditions. Islamic extremists represent only a part of Muslims who, although influential, are probably not powerful enough to overthrow world superpowers, and use the religion as the power to influence the masses.  But the majority of Muslims, especially those who live in the United States, or Europe, or even in most of the Russia are moderate, and they accept and value secular societies. These Muslims represent a compromise between Western and Islamic customs that celebrates cultural identity and tolerance.

 So, we can make the following conclusions.

First, Islamic fundamentalism is inherent in most of the shortcomings of Islam itself, and, in particular - the contradictory ideologies and heterogeneity of beliefs, which leads to imperfect and illogical laws.

In - the second, this fact suggests the possibility of political leaders to use only those aspects of sharia that are beneficial in some situations. In this case, Islamic fundamentalism manifests itself not as a religious as well as a political movement, seeking to seize power by any available means, including by the forcible overthrow of the legitimate authority.

Apparently, the key to overcoming the recurrence of Islamic fundamentalism, escalating largely on a wave of social and economic problems, is not in a straight fight with it, but in improving the economy and improving people's lives, which can relaxes and decreases negative manifestations of Islamic fundamentalism.

         

 

Bibliography

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¹ Kathryn M. Coughlin (ed.), Muslim Cultures Today: A Reference guide (Westport: Greenwood Press, 2006), p. 13. 

² M.Y. Tihomirov, (ed.), The Law Encyclopedia (Moscow:Yurinforpress, 1997), p. 495.

³ ''Breifly about Islam,'' http://simvol.chudoforum.ru/t895-topic (Search date: June 9, 2012)

⁴ Graham Fuller, The Future of Political Islam, xi, quoted in M.Ayoob, The Many Faces of Political Islam: Religion and Politics in the Muslim World (The University of Michigan Press, 2008), p.2. 

⁵Guilain Denoeux, ''The forgotten Sawmp: Navigating Political Islam,'' Middle East Policy, 61 p., quoted in M.Ayoob, The Many Faces of Political Islam: Religion and Politics in the Muslim World (The University of Michigan Press, 2008), p.2.

⁶ Gabriel Ben-Dor, Religious Radicalism in the Greater Middle East, 241, quoted  in  ''Islamic Fundamentalism: a  Brief Survey,'' http://www.brucegourley.com/fundamentalism/islamicfundamentalismintro2.htm#_edn2. (Search date: June 10, 2012)

⁷ ''Islamic Fundamentalism: a  Brief Survey,'' http://www.brucegourley.com/fundamentalism/islamicfundamentalismintro2.htm#_edn2. (Search date: June 10, 2012)

⁸ Youssef M. Choueiri, Islamic Fundamentalism (Boston: Twayne Publishers, 1990), p. 7.

⁹ Roxanne L. Euben, Enemy in the Mirror: Islamic Fundamentalism and the Limits of Modern rationalism  (Princeton: Princeton UP, 1999), p. 17.

¹⁰ Samuel P. Huntington, The Clash of Civilizations and the Remarking of World Order ( New York: SIMON & SCHUSTER, 2003), p.110.

¹¹ A.B. Korovikov, Islamic extrimism in Arabic states (Moscow: Nauka, 1980), pp. 39-41.

¹² Youssef M. Choueiri, Islamic Fundamentalism (Boston: Twayne Publishers, 1990), pp. 20-21.

¹³ ''Islamic Fundamentalism: a  Brief Survey,'' http://www.brucegourley.com/fundamentalism/islamicfundamentalismintro2.htm#_edn2. (Search date: June 10., 2012)

¹⁴ R. Hrair Dekmejian,  Islamic Revolution: Fundamentalism in the Arab World (New York: Syracuse University Press, 1995), pp. 73-74.

¹⁵ Youssef M. Choueiri, Islamic Fundamentalism (Boston: Twayne Publishers, 1990), pp.  23-24.

¹⁶ Ibid., p. 9. 

¹⁷ Youssef M. Choueiri, Islamic Fundamentalism (Boston: Twayne Publishers, 1990), p.  50.

¹⁸ John Baylis, Steve Smith and Patricia Owens (eds.), The Globalization of World Politics An introduction to international relations, 5th ed. (New York: Oxford University Press, 2011), p. 422.

¹⁹ John Baylis, Steve Smith and Patricia Owens (eds.), The Globalization of World Politics An introduction to international relations, 5th ed. (New York: Oxford University Press, 2011), p. 423.