Afghanistan and the second phase of Islamic anti-colonialism
After WW II, there was a first phase of Islamic anti-colonialism that saw the independence of former British, French, and Dutch colonies. This was characterized by secular socialist and capitalist regimes that replaced the initial transitional governments installed by the departing colonial masters. Nasser of Egypt would be a good example, having replaced King Farouk in 1952. Sukarno, Boumediene, In Afghanistan, this phase culminated in the Democratic Republic of Afghanistan from 1978 to 1989.
The new parties and leaders were generally nationalist and especially in the case of socialist repudiated political and economic dominance by the West. However, secular socialism is thoroughly European, so this phase did not repudiate the intellectual and cultural values of the West.
However, the second phase began in the 1980s, partly influenced by the Carter/Reagan program to use Islamism against Communism, that involved the repudiation of the West's secular and cultural values. The Shiite radicals, Egyptian Brotherhood, Al Qaeda, and the several branches of Islamic State are only the most radical features of a general trend that returns the societies of countries from Africa's Atlantic Coast to Malaysia's eastern island to traditional Islamic religious and legal principles.
This is probably clearest in the center, where Saudi Arabia and the Gulf States had always maintained fundamentalist Islamic value, and where Turkey, Iran, and Pakistan have all evolved a long way towards Islamism from the days of Bülent Ecevit, Mossedegh and Ayub Kahn.
I would expect that the 1.8 billion strong Islamic countries will continue to converge on a new Islamic social and political model and gain cohesion as they do.
This should result in the clarification of borders between the Islamic world and the Hindu, East Asian, European and African Worlds, although the last is most problematic.
This should also result in less incentive to attack the other civilizations on the part of Islamists who are now more secure in their religious and cultural future, and more guarded against outside the Islamic World.