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Nowadays Islam takes the stage of recovery associated with the peculiar issues associated with the Muslim society. These characteristics are expressed in the spread of ideas of Islamic fundamentalism and its supporters' confrontation with the rest of the world. This process has affected the Russian Muslims as well, the trend developed after the collapse of the Soviet Union when the post soviet muslims began to realize themselves as part of one of the Muslim Ummah, coming into conflict with the secular law of the Russian Federation. After the Soviet Union's disintegration, the radical Islamic ideas have begun to appear in Russia, in the conditions of the growth of nationalism these thoughts found a fertile ground. One of these ideas was associated with the construction of Sharia state in the Muslim autonomous republics of the Russian Federation and their subsequent withdrawal from Russian's membership. The situation for the Russian state in the Muslim republics aggravated the war in Chechnya. Through Chechnya mercenaries from Arab countries started to penetrate to the Russian territory, they also brought the money for the destabilization of the internal situation in Russia. Nevertheless, separatism did not find the mass support in neighboring regions such as Dagestan, Kabardino-Balkaria, Karachay-Cherkessia and Ingushetia. It is evidently that international Jihad ideas were supported financially from abroad. The issue of funding is a key part of the development of Islamic fundamentalism in Russia, the international Islamic funds and organizations gave huge financial assistance to them. At the present moment Russian authorities lead a fruitful and a successful fight against terrorism. In the future, after the completion of the antiterrorist operation in the Middle East hundreds of terrorists may return to Russia with huge experience that can threaten the security of the Russian state.

Featuring a brand new examination of Islamic fundamentalism in the wake of the Arab Spring, this fully revised and updated second edition of Islamic Fundamentalism since 1945 analyzes the roots and emergence of Islamic movements in the modern world and the main thinkers that inspired them. Providing a much-needed historical overview of a fast-changing socio-political landscape, the main facets of Islamic fundamentalism are put in a global context, with a thematic debate of issues such as:- the effects of colonialism on Islam - secularism and the Islamic reaction>

Despite the fact that Macedonia achieved independence in a peaceful manner in 1991, its position has been continuously challenged in political, economic and security dimensions ever since. One of them is Islamic fundamentalism. In a country with over 1/3 of the population being Muslims (and still growing) this issue becomes a potential danger in the security dimension. Using a descriptive analysis method, the Author aims to highlight the specificity of Islam in Macedonia and to define the potential or real danger of Islamic fundamentalism in the country.

Fundamentalism, although many associate it with Islam, in reality this concept is a global phenomenon. So that it can happen to every other religion and civilization. Then why is it associated with Islam? In fact, whenever there is violence that threatens the stability of security, the assumption is that the subject is the Islamic movement. This is because some people perceive Islam as a religion with Islamic fundamentalism as a political ideology. Huttington, for example, in his writing Clash civilization, is seen by Tibi as having ignored the crucial difference between Islam as a religion and fundamentalism as political Islam. It must be admitted that there are distortions in understanding the verses of the Al-Qur'an as well as the political orientation and violence which are the main characteristics of almost all movements known as Islamic fundamentalism, causing them to sometimes be trapped in violence. But making generalizations that violence or terrorism is always synonymous with Islamic fundamentalism is a simplistic and unwise conclusion. Violent fundamentalism can also occur in other religions such as the Serbian orthodox, and Hindu fundamentalism which wants to realize India as Hindustan. To avoid prolonged conflict, it is time to revive peace by improving the political, economic and social conditions that triggered the emergence of Islamic fundamentalism rather than taking violent action against them. The time to revive peace is not through jihad or military force as revenge. ; Fundamentalisme, meski banyak yang mengaitkan dengan Islam namun pada realitasnya konsep tersebut merupakan fenomena global. Hingga bisa saja dapat terjadi pada setiap agama dan peradaban lain. Lalu mengapa dikaitkan dengan Islam? Bahkan pada setiap terjadi kekerasan yang mengancam stabilitas keamanan muncul anggapan bahwa subjeknya adalah gerakan Islam. Hal ini dikarenakan sebagian orang menganggap sama antara Islam sebagai agama dengan fundamentalisme Islam sebagai idiologi politik. Huttington misalnya dalam tulisannya Clash civillization dipandang Tibi telah mengabaikan perbedaan yang krusial antara Islam sebagai agama dengan fundamentalisme sebagai Islam politik. Harus diakui adanya distorsi dalam memahami ayat-ayat Al-Qur'an juga orientasi politik dan kekerasan yang menjadi ciri pokok dari hampir keseluruhan gerakan yang disebut sebagai fundamentalisme Islam, menyebabkan mereka terkadang terjebak melakukan kekerasan. Tetapi membuat generalisasi bahwa kekerasan atau terorisme selalu identik dengan fundamentalisme Islam adalah kesimpulan yang simplisit dan kurang bijaksana. Kekerasan fundamentalisme dapat juga terjadi pada agama yang lain seperti ortodox Serbia, dan fundamentalisme Hindu yang ingin mewujudkan India sebagai Hindustan. Untuk menghindari konflik berkepanjangan saatnya menghidupkan kembali perdamaian dengan lebih memperbaiki kondisi politik, ekonomi, dan sosial yang menjadi pemicu munculnya fundamentalisme Islam ketimbang mengambil tidakan kekerasan terhadap mereka. Saatnya menghidupkan perdamaian bukan lewat jihad atau kekuatan militer sebagai balas dendam.

Islamic fundamentalist movements are inherently anti-system social movements. An anti-system social movement is designed to criticize governmental institutions and the political mainstream while mobilizing disaffected individuals against the existing sociopolitical and socioeconomic institutions. What is lacking in the mindset of many Western politicians, practitioners, the media, and the general public is a basic understanding of Islamic fundamentalism; specifically, the causes. This is the first quantitative analysis of potential causes of Islamic fundamentalism. I have created a unique data set that contains every Islamic fundamentalist group that is or has been in operation from 1970 through 2008. This fundamentalist data set has a total number of 16,072 fundamentalist movements. I will utilize the negative binomial fixed effects regression model and a comparison of each independent variable's effect on the number of fundamentalist movements by looking at each independent variable's minimum, mean, and maximum score.

Since 9/11 the world has regarded Pakistan and Afghanistan as the epicentre of Islamic fundamentalism. Many of the early observations dealt with the tremendous challenge that terrorism and religious-militant extremism would pose for peace and stability from a geopolitical perspective. Realising the increasingly complex scenarios as well as the causalities and impacts, analyses on the phenomenon under discussion were slowly but persistently broadening. In order to be able to address not only the militant, but also the socio-economic and political dimensions of Islamic fundamentalism - the networks and ideological foundations of internationally acting fundamentalist groups have increasingly caught the attention of observers worldwide. (.)

Intro -- The Rumbling Volcano -- Contents -- Foreword -- Part 1: Introduction and Overview -- 1. Introduction -- 2. Islam in Egypt -- Part 2: Early Historical Roots -- 3. The Kharijites -- 4. The Shiites -- Part 3: Contemporary Trends in Fundamentalism -- 5. The Muslim Brotherhood (Ḥasan Al-Banna) -- 6. The Muslim Brotherhood (Sayyid Qutb) -- 7. Attempts at Establishing a Muslim Society -- 8. The Fundamentalists' Associations and Sectarianism (Al-Jam â'ât Al-Islâmiyya) -- 9. The Holy War Movement (Al-Jihâd) -- Part 4: Factors Contributing to the Development of Fundamentalism -- 10. Political and Religious Factors -- 11. Economic, Social and Psychological Factors -- Part 5: Impact of Fundamentalism -- 12. Contemporary Impact -- 13. Prospects -- Appendix A. Transliteration -- Appendix B. Glossary of Names -- Appendix C. Important Words and Terms -- Bibliography.