Various masters of speech craft, communications, and politics have crafted the apologetics and tactics which draw religious believers into fundamentalist movements and communities. The fundamentalist experience, is not simply a modification of functioning of everyday religion , but also a strategic response carried out by leaders who labour to restructure families, worshippers, denominations, and even the wider culture. This tactical remodeling displays an absurd relation to modernity which combines both a bold refusal and practical appropriation of modernity. One has to ask the question as to why are these fundamentalist organization creating a big havoc in the society. The answer comes from the roots of these organizations; From where they allot these masses of fundamentalist mindset? How are they being indoctrinated to become a communalist sack? The result is the radicals' ranks being swelled by graduates from the enumerate madrassas, or religious schools, which mushroomed in few decades and thus will in future, prove a "potential political time bomb."
But people who were used to reacting violently at the slightest provocation surely didn’t need to wait for CNN’s TV reportage to begin rioting.
It creeps through the medium of radical extremist organization . Bangladesh’s Islamic identity has strengthened over the years, and after the October 2001 election. There has been a marked increase in the number of attacks on non-Muslim population groups. These attacks appear to have been prompted by a desire to build a real nation state, free from minorities, as well as motivated by political revenge. A culture of violence, especially among the young, is emerging, and many young Islamic militants now are armed. The role of the madrassas in shaping the next generation of Bangladeshis also cannot be underestimated. A revolution is taking place in Bangladesh that threatens trouble for the region and beyond if left unchallenged. . But there are growing signs that they are being used for politically and religiously motivated violence in Bangladesh. This phenomenon clearly indicates the increasing influence of Islamic fundamentalism and a rise in religious intolerance in the country and also has the fear that the situation could worsen as more militants obtain weapons. Islamic fundamentalism, religious intolerance , militant Muslim groups with links to international terrorist groups, a powerful military with ties to the militants, the mushrooming of Islamic schools churning out radical students, middle-class apathy, poverty and lawlessness - all are combining to transform the nation. The madrassas' focus is on religious instruction and many are funded by proselytizing Arab charities - as in Pakistan, whose madrassas are the nurseries for many of Afghanistan's Taliban leaders. Some analysts fear Bangladesh's madrassas could also become exporters of Islamic revolution. In the immediate term, Bangladesh's secular tradition is most at risk from the rise in fundamentalism. Attacks on Hindus, who generally support the staunchly secular Awami League, are increasing. Silent Waters a movie very intricately shows the growth of this demon into the blood of the protagonist. Further, attacking his frame of mind and demolishing the minute particles of secularism which are outnumbered by fundamentalist judgment. In Lajja, one sees a rapid development of communalism in Suranjan. Taslima has spent thirteen days to develop a humble secular persona into a staunch fundamentalist. On the other hand, the Muslim fundamentalist organizations working in Bangladesh are ready with their plan to strike the minority community.
The Babri Masjid was four hundred and fifty years old, but Chaitanyadeb’s house was five hundred years old.
Aren’t they ruining monument in this country to? Are these monuments just keeping alive the religious sentiment , don’t they feel the importance of them in terms of safeguarding the spirit of nationalism. They are just waiting for the right moment to strike; Babri Masjid’s demolition was just the moment they are seeking for. It shows that the anger on the secular state was brewing in the hearts and minds of the radical extremist group. And it gained an uproar and momentum to surface on the occasion of Babri Masjid incident. The situation, similar in Pakistan where the madrassas compass an imperative function in a country while basic education is available only to a few. The worst is the government can exert no control over them . Salahuddin Babar, a journalist wrote in a recent edition of Probe magazine, "passing out from the madrassas, poorly equipped to enter mainstream life and professions, the students are easily lured by motivated quarters who capitalize on religious sentiment to create fanatics, rather than modern Muslims." The madrassas fill an important function in an impoverished country such as Bangladesh, where basic education is available only to a few. Today, the madrassas in Bangladesh are divided into two kinds. The Aliya madrassas are run with government support and control, while the Dars-e-Nizami or Deoband-style madrassas are totally independent. Aliya students study for 15-16 years and are taught Arabic, religious theory and other Islamic subjects as well as English, mathematics, science and history. They prepare themselves for employment in government service, or for jobs in the private sector like any other college or university student. In 1999, there were 7,122 such registered madrassas in Bangladesh. Proximately Bangladesh's secular tradition is almost at risk from this sudden rise in fundamentalism. Attacks on Hindus, who generally support the staunchly secular Awami League, are increasing. "The intimidation of the minorities, which had begun before the election, became worse afterwards," said the Society for Environment and Human Development, a local non-governmental organization, in a report on the October poll. The direct hits are on the nations like Burma which has Muslim - minority. But the country’s Islamic extremists are becoming more spoken and bold in their attacks on infidel’s, a worrying sign in what is basically a very tolerant society. And it is not the number of extremists that matters — even a small group can spread terror and shock — but how well-organized and dedicated they are . Bangladesh’s Islamic extremists are becoming better organized, as the May meeting at Ukiah of nine militant groups shows. Bangladeshi nationalism” is becoming synonymous with a stronger Muslim identity — and Islamic groups are becoming increasingly fierce in their public statements and actions. Although the threat is mounting, the influence of fundamentalism is nothing new. It was commenced by the military, who needed to find a support base to counteract the secular, leftist policies of the Awami League , when the two fell out not long after leading the country to independence. A culture of violence, especially among the young, is emerging, and many young Islamic militants now are armed. The role of the madrassas in shaping the next generation of Bangladeshis also cannot be underestimated. Satirically, the world got acquainted with the growing religious intolerance and creeping fundamentalism in Bangladesh in 1993, when Muslim author Taslima Nasrin fled the country on receiving death threats for being critical about aspects of Islam in her writings and staunchly supporting it through Lajja. The worst example for showing the ugly face of Fundamentalism is the Holocaust that came unsummon by Jim James who started as a religious leader. However, the taste of loyalty made him an animal and in turn leading to death of nine hundred of civilian with babies included.
It clearly shows us how a blind faith in Fundamentalism can lead to death if not otherwise. The country works in the hands of politician , politics being the worst sciences it makes politician more powerful, as they take the advantages of various faith and people who follow them blankly . 
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