Volume 03 Issue 10-2023
46
International Journal Of Law And Criminology
(ISSN
–
2771-2214)
VOLUME
03
ISSUE
10
Pages:
46-50
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
584
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
The article provides an overview and summary of extremist activity and its history. It emphasizes the periodic criteria
for the origin of extremism, interprets the historical stages of their activities. The consequences of extremist activity
are also discussed, followed by radicalization and the reasons for joining extremist groups. Then the main events and
groups of various extremist movements are considered. The discussion examines the problematic aspects of
identifying and combating extremism and the problems of recommendation proposals. The conclusion summarizes
the main points and states that understanding the roots and evolution of extremism is important in developing
effective prevention and countermeasures.
KEYWORDS
Extremism, Society, Islam, security, counter-ideas, power, jihad, Wahhabism, radicalization, ideology, actions,
ideology polygons.
INTRODUCTION
The security of the country and society has long been
one of the main issues of the state. Especially after the
independence of our country, the task of ensuring
security began to take on urgent importance. Because
in the world arena, the current of terrorism and
religious fanaticism, currents of evil intent, such as the
Great State chauvinism, seek to threaten the
development of other states and achieve world
domination through it. On a global scale, the struggle
for human consciousness and soul continues fiercely.
The President Of The Republic Of Uzbekistan Sh. M.
Mirziyoev noted, today ideology polygons are also
dangerous from nuclear polygons. . Because ideology
polygons it is the human mind. In it, the idea cast to try
moves a person on the path of a certain goal, if he takes
a place from the soul.
Research Article
EXTREMIST ACTIVITY AND ITS HISTORICAL, SCIENTIFIC-THEORETICAL
DEVELOPMENT
Submission Date:
October 20, 2023,
Accepted Date:
October 25, 2023,
Published Date:
October 30, 2023
Crossref doi:
https://doi.org/10.37547/ijlc/Volume03Issue10-09
Nurumbetova Sadokat Allayarovna
Scientific Secretary Of The Mia Academy Doctor Of Philosophy In Law (Phd), Associate Professor(Dotsent),
Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ijlc
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 03 Issue 10-2023
47
International Journal Of Law And Criminology
(ISSN
–
2771-2214)
VOLUME
03
ISSUE
10
Pages:
46-50
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
584
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
Extremism has existed in various forms throughout
human history. Some of the early examples include
groups such as the zealots, who violently opposed
Roman rule in ancient Judea. In times of political or
social upheaval, extremist ideologies often gained
popularity by offering simple explanations and
solutions.
The establishment of more effective measures aimed
at the prevention and end of extremism and terrorism,
the unification of efforts in this regard at the national
and international level, is one of the important
directions of state policy .
Extremism has become a factor that poses a serious
threat not only to the national security of individual
countries, but also to the world community.
Uzbekistan has always had a principled position in the
fight against the ideology of terrorism, extremism and
radicalism. Against such risks, it is necessary not only
with the methods of using force, but first of all,
especially among young people, to fight with
Enlightenment against ignorance, which causes
violence.
RELEVANCE
Today, the threat of bloody conflict and conflicts,
terrorism and extremism, which are becoming
increasingly acute in some regions of the world,
requires us to be constantly alert and alert .
The emergence and development of extremism,
operating under the banner of Islam, can be
understood as the result of the interaction of many
factors, various processes that have priority at a
certain period of history. The study of extremist
movements under the guise of religion shows that its
ideological roots go back to the first century of Islamic
history. The first President of our Republic emphasized
th
at: “It should be the most urgent task of all countries
to get to the roots of this abominable evil, which is the
plague of our age, and to get to its roots and uproot it
from the life of society and the peoples of the world.
we must fight hard” [2].
Historical sources have analyzed the distribution,
activity and specific directions of these currents in
detail. It is worth noting that almost all the extremist
groups operating today have used the methods and
ideas used by those currents.
As the first representatives of extremism in the guise
of Islam, the "foreigners" (Arabic - "separates",
"rebels") who separated from the army of Caliph Ali in
657, declaring themselves true Muslims and those who
did not join their ranks as "apostates", waged an
uncompromising struggle against them. ) stream
activity can be a proof of our idea .
THE MAIN PART
From a social point of view, belief is connected with
human activity, and it shows its continuity only in the
process of practical activity. The knowledge, unique
needs and interests acquired in connection with the
growth of a person are formed and strengthened on
the basis of life experience, and in connection with this
process, beliefs are also formed, and in turn, the beliefs
formed in such a process contribute to the consistent,
logical, purposeful development of the individual's
activities. - At the same time, there can also be cases of
lack of courage, lack of determination and indifference
in the faith, which indicate the weakness of the faith.
People with such beliefs often follow or imitate others.
Depending on the situation, they deviate from one side
to the other. People with such weak beliefs have a
negative impact on others, especially on the
development of young people.
Religions of the world, regardless of their national and
racial affiliation, are the religions spread throughout
Volume 03 Issue 10-2023
48
International Journal Of Law And Criminology
(ISSN
–
2771-2214)
VOLUME
03
ISSUE
10
Pages:
46-50
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
584
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
the Earth. In today's world, Christianity, Islam and
Buddhism are such religions. Today, Christianity is
spread in 254 countries, and 2 billion people believe in
it. 1.3 billion people living in 172 countries believe in
Islam. 700 million people living in 86 countries believe
in Buddhism. Christianity began to enter the Central
Asian region from the first years of Christ. In the spread
of the region, the extensive missionary activities
carried out during the Shark and South movements of
the communities that believed in him gained great
importance. Christianity, which spread in the Shark
states in the first centuries, was connected with
political reasons. Later, Christianity became stronger in
Iran, in the 7th century, the number of Christian
communities increased in the region, and the
metropolis began to function in Samarkand. It is known
that in the first centuries (IV-VIII centuries) in Sugd,
Usrushana, Shosh, Khorezm, coins with images of
Nestorian crosses were conquered. Along with the
Christians who moved to Cygra, their customs also
came. In general, until Islam, representatives of
Christianity in Central Asia consisted of intellectuals
and craftsmen, and this religion played an important
role in the spiritual life of the region. Buddhism began
to spread in the southern regions of Uzbekistan at the
beginning of our era. Its entry into Central Asia from
India is connected with the rule of the Kushans. During
the reign of Emperor Konishka (end of the 1st century,
beginning of the 2nd century), the Kushan kingdom
became one of the centers of this religion. At the
beginning of the 7th century, 10 Buddhist monks
(sangarama) and a thousand monks worked in Termez.
In historical places such as Kara-tepa, Fayoz-tepa,
Dalvarzin-tepa, Qarovul-tepa, Fargona valley, and Kuva
of Surkhandarya valley, golden water-filled statues of
Buddha, bronze candlesticks, and various handicrafts
were found. In the 1st century AD, Buddhism, which
was considered the dominant religion in the lands of
the Amudarya Basin, survived until the arrival of the
Arabs. National religions can be seen in the belief of
only one nation, for example, Shintoism (Japanese
religion), Judaism (Jewish religion), Taoism (Chinese
religion), Hinduism (Indian religion). Zoroastrianism
was widespread in our country before Islam. Even now,
more than 115 thousand people believe in
Zoroastrianism in Iran and India. We can list the types
of religions such as fetishism, totemism, animism,
shamanism, magic and sorcery as primitive religions
that existed before Islam in Uzbekistan.
If Islamic sciences entered Movarunnahr through
Khurasan in the 8th century, these sciences began to
develop in the region from the 9th century. By this
time, six sahihs, collections of hadiths (as-sikhox as-
sitta), previously recognized in the Islamic world, and
then three collections were added to them, nine books
(al-kutub attiswa) were formed. Three of them were
compiled by the scholars of Movarounnahr - Imam
Bukhari, Imam Termizi, Imam Dorimi. The Mughal
invasion had a serious negative impact on the
development of Islamic religion and science in the
region, as well as in all areas. The male scholars were
included and the rest were forced to flee to distant
lands. The Timurid dynasty and the subsequent period
were associated with the development of Sufism in
Movarunnahr. During the rule of Tsarist Russia and the
Soviet state, there was an attempt to distance Islam
from people's lives, and religious scholars engaged in
semi-secret
activities.
During
the
period
of
independence, the freedom of religious leaders made
it possible for Islam to take its place in the society.
Religious extremism does not belong to the Islamic
world, but to all religions in the world. In particular, in
the last centuries, Christian priests said that to oppose
any beliefs defined in the holy books is to violate the
will of God. Extremism was called "Shakkoks" and they
were punished mercilessly. Because forward-thinking
people encouraged everyone to earn a living with hard
Volume 03 Issue 10-2023
49
International Journal Of Law And Criminology
(ISSN
–
2771-2214)
VOLUME
03
ISSUE
10
Pages:
46-50
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
584
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
work. In the 13th century, the papal troops invaded
20,000 people in the south of France, in particular, an
inquisition was introduced against progressive
intellectuals, and Jan Hus, who fought for
independence, was killed. One of the stars of celestial
science, Jordano Bruno, was cremated. One of the
main reasons for the emergence of Islamic extremism
is the conquest and occupation policy of European
countries in Asia and Africa. It is also known that later
this movement was directed to other countries in the
world. Historical figures can be cited as the symbolic
roots of Islamic extremism.
1. Takiyiddin Ibn Taymiyyah (1263-1328) His creed: -
Relation to a person who does not live according to
Sharia; - Attitude to the governor who did not lead the
state based on Islam and others. It is considered
necessary to wage war against those who do not fully
follow the laws of Islam (even if they believe), and to
declare jihad against the governor who does not fulfill
the basic conditions of Islam or allows the governing
state to violate it.
2. Hassan al-Banno (1906-1949). He developed the idea
of "Islamic state". His creed: initial. General educational
and charitable activities, i.e. inculcating the idea of
Islam to the masses; Organizational. Training the
members involved in the groups in the methods of
combat, training mujassid; Use of force to enter into a
decisive battle to establish an Islamic order. ". It is not
necessary to carry out these steps consecutively, but
all three steps can be carried out at the same time.
3. Sayyid Kutb (1906-1965). His creed: ...most of those
who consider themselves Muslims are not Muslims and
all the countries of the world are against Islam. Today's
Muslims are in the state of Jahiliyya. Therefore, it is
useful to educate them: - People's war will be resolved
not by the general public, but by a small group of "real
Muslims".
4. Abdussalam Farraj's creed:-"... current Muslim
societies are not the society of infidels, but all the
leaders of the country and the laws they
implemented";
-
Organization of security groups; - seizing power by
introducing Uz representatives into the army and
state formations;
-
Islamization of society.
Extremists of the Islamic religion especially expanded
their activities in Egypt in the 20th century. Islamic
extremism is not organized into a single party, but
consists of groups working among different strata of
the masses. One of the most influential extremist
groups is the "Muslim Brotherhood" (Al-Ikhwan al-
Muslimin) association. This organization was founded
in 1928 by the initiative of Sheikh Hassan al-Banna in the
Egyptian city of Islamia. It is intended to build a "Just
Islamic Society" based on Islamic principles. The
"Muslim Brotherhood" organization has gone through
a complex path of development, from charity and
educational activities to the political level - to the
widespread use of the method of terror.
The issue that worries ordinary people today is the
terrorist's desire to declare jihad on neighboring
countries. In fact, there is a purely military side to this
issue, outside of the Islamic aspect, which our people
should be well aware of. In a word, the solution of
declaring war on neighboring countries by the
terrorists and the political forces that shelter them is
totally against Islam, and it is also baseless from the
military point of view. First, as Afghanistan became a
center of military-political instability and mining
business in the following decades, life itself forced its
neighboring countries to increase their military power
and strengthen their borders with Afghanistan.
Secondly, it is well known from history that even the
most powerful countries' desire to conduct war in
Volume 03 Issue 10-2023
50
International Journal Of Law And Criminology
(ISSN
–
2771-2214)
VOLUME
03
ISSUE
10
Pages:
46-50
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
584
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
several directions at the same time, without exception,
ended in their destruction.
CONCLUSION
As can be seen from the above examples, it is unlikely
that the hope that the regressive secular regimes and
religious opposition will burden him will bring success.
In such cases, it provokes more extreme forms of
religious opposition. If they ignore the moderates who
are trying to peacefully reform the system of the
regimes, they will lose their reputation, and the youth
will start burning with passion for extremism and
armed rebellion. The first solution to the problem is to
free the press and allow the expression of Islamic
sentiments. Mosques should be given the traditional
freedom that has existed for centuries in the Islamic
world and the role they have been performing, that is,
they should remain a place where corruption and
atrocities are criticized.
REFERENCES
1.
Ўзбекистон
Республикаси
Президенти
Ш.М.Мирзиёевнинг “Марказий Осиё: ягона
тарих
ва
умумий
келажак,
бар
қ
арор
ривожланиш
ва
тар
ққ
иёт
йўлидаги
ҳ
амкорилк”
мавзусидаги
хао
қ
аро
конференцияда
сўзлаган
нут
қ
и
(
Самар
қ
анд
ша
ҳ
ри
, 2017
йил
10
ноябр
)// www.prezident. uz
-
Ўзбекистон
Республикаси
Президенти
матбуот
хизматининг
расмий
веб
-
сайти.
2.
Диний экстремизм ва буз
ғ
унчи
о
қ
имларнинг
сохта
ғ
ояларига
қ
арши
кураш
.
Юнусов
Мустафо
.
http://
hazratnavoi.uz/maqolalar/diniy-ekstremizm-va-
buzunchi-oimlarning-sohta-oyalariga-arshi-
kurash.html.
3.
Бекмуродов Н.Н. Экстремизм ва терроризмга
қ
арши
курашишнинг
самарали
механизмлари
//
Терроризм
ва
экстремизмга
қ
арши
курашиш
.
Илмий
ма
қ
олалар
тўплами
/
Масъул
му
ҳ
аррир
:
ю
.
ф
.
д
.
проф
.
А
.
А
.
Хамдамов
.
–
Т
.:
Ўзбекистон
Республикаси
ИИВ
Академияси
,
2022. 43-48
б
.
4.
Каримов И.А. Хавфсизлик ва тинчлик учун
курашмо
қ
керак
.
1-
жилд
.
–
Тошкент
:
Ўзбекистон
, 2002.
–
Б
. 105-106.
5.
Диний
экстремизим
–
ноани
қ
хавф
.
https://telegra.ph/Dinij-ehkstremizim--
noani%D2%9B-havf-08-30.
6.
Мутаассиб ва адашган о
қ
имларнинг
пайдо
бўлиш
тарихи
(1-
қ
исм
). http://muslim.uz/
7.
Исломов З.; Икромов Ш. “Экстремизм ва
терроризм тара
ққ
иёт
душмани
.
Ички
ишлар
тизими
ходимлари
учун
ў
қ
ув
-
амалий
қ
ўлланма”
.
Ўзбекистон
Республикаси
ИИВ
Академияси
, 2015.
–
Б
. 5.
8.
Ҳ
усниддинов
З
.
Диний
экстремизм
ва
терроризмга
қ
арши
курашнинг
маънавий
-
маърифий асослари. –
Т., 2005. –
Б. 116
-117.
9.
Ғ
ойибназаров
Ш
.
Хал
қ
аро
терроризм
:
илдизи
,
омиллари
ва
манбалари
.
–Т
., 2013.
–
Б
.20-21.
10.
Исмаилов И. Диний экстремизм ва терроризм
билан бо
ғ
ли
қ
жиноятларнинг
криминологик
тавсифи
ҳ
амда
профилактикаси
//
Криминология. Махсус
қ
исм
:
Дарслик
.
–
Т
.,
2015.
–
Б
. 68-69.
11.
Нишонов
М.
Диний
экстремизм
ва
терроризмга кдрши курашнинг маънавий
-
маърифий асослари. Ў
қ
ув
-
услубий
қ
ўлланма
.
Наманган
. 2006
й
. 73-
б
.
