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Ideology which seeks to return to the fundamentals of Islam

Islamic fundamentalism has been defined as a revivalist and reform movement of Muslims who aim to return to the founding scriptures of Islam. The term has been used interchangeably with similar terms such as Islamism, Islamic revivalism, Qutbism, Islamic extremism, Islamic activism, but also criticized as pejorative, a term used by outsiders who instead ought to be using more positive terms such as Islamic activism or Islamic revivalism.

The term fundamentalism has been deemed misleading by those who suggest that all mainstream Muslims believe in the literal divine origin and perfection of the Quran and are therefore "fundamentalists", and others who believe it is a term that is used by outsiders in order to describe perceived trends within Islam. A professor of religious studies at Georgetown University, John L. Esposito, criticized the usage of the term "Islamic Fundamentalism" due to its ambiguous nature; asserting that the linguistic deployment of the term has been heavily influenced through Western centric lens of Christian presuppositions. According to him, the more appropriate terms would be "Islamic revivalism" and "Islamic activism", since the traditions of Tajdid (revival) and Islah (reform) are rooted within the Islamic religious history, from the early Islamic centuries to the contemporary times. During the 1990s, the post Soviet states used "Islamic fundamentalism" as a synonym for "Wahhabism". Some 20th century preachers and writers sometimes dubbed Islamic fundamentalist include Sayyid Qutb, Ibn Saud, Abul Ala Mawdudi, and Israr Ahmed. The Wahhabi movement and its funding by Saudi Arabia is often described as being responsible for the popularity of contemporary Islamic fundamentalism. Definitions vary as to what Islamic fundamentalism exactly is and how it differs from Islamism (or political Islam) or Islamic revivalism. Form of Islamism – Graham Fuller believes that Islamic fundamentalism is a subset of Islamism rather than a distinctive form of it, and to him, Islamic fundamentalists are "the most conservative element among Islamists". Its "strictest form" includes "Wahhabism, which is sometimes referred to as salafiyya. For fundamentalists the law is the most essential component of Islam, and it leads to an overwhelming emphasis upon jurisprudence, usually narrowly conceived." Author Olivier Roy takes a similar line, describing "neo fundamentalists", (i. e. contemporary fundamentalists) as being more passionate than earlier Islamists in their opposition to the perceived "corrupting influence of Western culture", avoiding Western dress, "neckties, laughter, the use of Western forms of salutation, handshakes, applause", discouraging but not forbidding other activities such as sports, ideally limiting the Muslim public space to "the family and the mosque". In this fundamentalists have "drifted" away from the stand of the Islamists of the 1970s and 1980s, such as [Abul A'la Maududi] who:
blockquote| didn't hesitate to attend Hindu ceremonies. Khomeini never proposed giving Iranian Christians and Jews the status of dhimmi (protected communities) as provided for in the sharia: the Armenians of Iran have remained Iranian citizens, are required to perform military service and pay the same taxes as Muslims, and have the right to vote (with separate electoral colleges). Similarly, the Afghan Jamaat, in its statutes, has declared it legal to employ non Muslims as experts in the eyes of Islam. American historian Ira Lapidus sees Islamic fundamentalism as "an umbrella designation for a very wide variety of movements, some intolerant and exclusivist, some pluralistic; some favourable to science, some anti scientific; some primarily devotional and some primarily political; some democratic, some authoritarian; some pacific, some violent." Synonym – Still another, Martin Kramer, sees little difference between the two terms (at least in usage in one country): "To all intents and purposes, Islamic fundamentalism and Islamism have become synonyms in contemporary American usage." Scriptural literalism – According to another academic, Natana J. Delong Bas, the contemporary use of the term Islamic fundamentalism applies to Muslims who seek not just "to return to the primary sources", but who use "a literal interpretation of those sources". Use of ijtihad in Islamic law – According to academic John Esposito, one of the most defining features of Islamic fundamentalism is belief in the "reopening" of the gates of ijtihad ("independent reasoning" used in reaching a legal decision in Sunni law).

In contrast, American author Anthony J. Dennis accepts the widespread usage and relevance of the term and calls Islamic fundamentalism "more than a religion today, it is a worldwide movement." He notes the intertwining of social, religious and political goals found within the movement and states that Islamic fundamentalism "deserves to be seriously studied and debated from a secular perspective as a revolutionary ideology." At least two Muslim academics, Syrian philosopher Sadiq Jalal al Azm and Egyptian philosopher Hassan Hanafi, have defended the use of the phrase. Surveying the doctrines of the new Islamic movements, Al Azm found them to consist of "an immediate return to Islamic 'basics' and 'fundamentals'. It seems to me quite reasonable that calling these Islamic movements 'Fundamentalist' (and in the strong sense of the term) is adequate, accurate, and correct." Hassan Hanafi reached the same conclusion: "It is difficult to find a more appropriate term than the one recently used in the West, 'fundamentalism,' to cover the meaning of what we name Islamic awakening or revival."

In 1988, the University of Chicago, backed by the American Academy of Arts and Sciences, launched The Fundamentalism Project, devoted to researching fundamentalism in the worlds major religions, Christianity, Islam, Judaism, Hinduism, Buddhism and Confucianism. It defined fundamentalism as "approach, or set of strategies, by which beleaguered believers attempt to preserve their distinctive identity as a people or group by a selective retrieval of doctrines, beliefs, and practices from a sacred past." A 2013 study by Wissenschaftszentrums Berlin für Sozialforschung finds that Islamic fundamentalism is widespread among European Muslims with the majority saying religious rules are more important than civil laws and three quarters rejecting religious pluralism within Islam. A recent study shows that some European Muslims perceive Western governments as inherently hostile towards Islam as a source of identity. This perception, however, declined significantly after the emergence of ISIS, especially among young and educated European Muslims.

The modern Islamic fundamentalist movements have their origins in the late 19th century. According to the Arab poet Adunis, the Islamic World experienced an influx of European ideas, values and thoughts during the late nineteenth century. The thinkers in the Muslim world reacted to modernity in three major ways. Secularists like Mirza Aqa Khan Kermani, Mustafa Kemal Atatürk, etc. considered Islam to be responsible for the backwardness of Muslims; gradually abandoning religion and adopted Western ideas. Meanwhile, Modernists like Muhammad Abduh in Egypt advocated reforms to reconcile with modernity; while emphasizing adherence to basic Islamic ideals. A third current; widely known as Islamic fundamentalism, pioneered by Rashid Rida across the Arab world and Abul A'ala Mawdudi (1903–1979 CE) in South Asia, asserted that Islam is relevant for all times and must reign supreme. They idealised the era of Muhammad and his companions, and sought to revive its "purity" and early Islamic power. For them, the economic, political and military problems of the Islamic World are due to Muslim negligence in strictly adhering to the tenets of sharia. The trajectory of Islamic fundamentalism was marked by four phases. The first phase of proto fundamentalism emerged during the late 19th century in wake of backlash against the Western colonial onslaught. Its main representatives were the ulema of Ahl i Hadith movement in South Asia and religious revivalists of the Arab Salafiyya and various anti colonial trends. The anti colonial religious activists consisted of two factions: the reformists who kept to scriptural religious discourse, and modernists who campaigned to adopt Western ideals and institutions. The religious endeavours of the Syrian Egyptian Salafi scholar Rashid Rida (1865–1935 CE) marks the transition from proto fundamentalism to the second phase of Islamic fundamentalism. Rida became the first major theologian to comprehensively elucidate the foundational principles of an Islamic state in its modern iteration, and these doctrines would be readily adopted by later Islamic fundamentalists. The Wahhabi movement, an Arabian fundamentalist movement that began in the 18th century, had also gained traction and spread during the 19th and 20th centuries. After the First World War, Rashid Rida would be highly influenced by the Hanbali puritanical and revivalist doctrines of the 13th century Hanbalite theologian Ibn Taymiyya and the Wahhabi movement; and began to ardently campaign against Western influence and modernist ideas. The ideas of Rashid Rida, who is widely regarded as the spiritual father of the Salafiyya movement, marks the rise of Islamic fundamentalist movements. He advocated fundamentalist causes through the early Islamic journal Al Manar that operated for about thirty five years and popularised his political theory of Islamic state after the First World War; as an alternative model against rising currents of secularism and nationalism. Influenced by Rida's ideals that campaigned for the establishment of an Islamic state in the aftermath of the abolition of the Ottoman Caliphate, popular Islamist movements such as the Muslim Brotherhood and Jamaat e Islami carried the banner of fundamentalism during the interwar period. The Brothers incorporated the Salafiyya message into a comprehensive political programme, while the Jamaʿat envisioned an all out battle against Western influence and culture. The combination of religion and politics offered by these movements established contemporary Islamic fundamentalism. The emergence of the next phase occurred in the context of the de colonialisation era following the Second World War, during which Islamic fundamentalists were persecuted by authoritarian regimes and became radicalized. The radical new teachings were epitomized in the treatises of Egyptian Islamist scholar Sayyid Qutb, which elucidated notions such as the return of the Jahiliyya (pre Islamic barbarity). Influenced by Qutb, a number of vanguard groups sprang up which turned to violence and terror in their struggle against "apostate" regimes. In Iran, a radical Shiʿa combination of Khomeini's doctrine of wilayat i faqih (guardianship of the jurist) and ʿAli Shariʿati's modernist social reinterpretations of the Qur’an would form the ideological basis of the 1979 Iranian revolution. By the 1970s, the Islamists had become important allies in supporting governments, such as Egypt, which were friendly to U. S. interests. By the late 1970s, however, some fundamentalist groups had become militaristic leading to threats and changes to existing regimes. The overthrow of the Shah in Iran and rise of the Ayatollah Khomeini was one of the most significant signs of this shift. Subsequently, fundamentalist forces in Algeria caused a civil war, caused a near civil war in Egypt, and caused the downfall of the Soviet occupation in Afghanistan. In the contemporary era, the term "fundamentalism" is usually applied to denote these militant Islamist vanguards; although historians like Itzchak Weismann argue that it is more accurate to describe them as its radical offshoots. Osama b. Ladin and Al Qaʾida belong to a fourth phase of Islamic fundamentalism, known as Salafi jihadism, a movement that strives to move the battle against "infidelity" on an international scale; since the turn of the twenty first century.

Islamic fundamentalists, or at least "reformist" fundamentalists, believe that Islam is based on the Qur'an, Hadith and Sunnah and "criticize the tradition, the commentaries, popular religious practices (maraboutism, the cult of saints), deviations, and superstitions. They aim to return to the founding texts." Islamic fundamentalists hold the view that the problems of the world stem from secular influences. Some scholars of Islam, such as Bassam Tibi, believe that, contrary to their own message, Islamic fundamentalists are not actually traditionalists. He refers to fatwahs which have been issued by fundamentalists such as the fatwa which states that "every Muslim who pleads for the suspension of the shari'a is an apostate and can be killed. The killing of those apostates cannot be prosecuted under Islamic law because this killing is justified" as going beyond, and unsupported by, the Qur'an. Tibi asserts, "The command to slay reasoning Muslims is un Islamic, an invention of Islamic fundamentalists".

The 1979 Islamic Revolution in Iran is seen by some scholars as a success of Islamic fundamentalism. Some scholars argue that Saudi Arabia is also largely governed by fundamentalist principles (see Wahhabi movement) but Johannes J. G. Jansen disagrees, arguing that it is more akin to a traditional Muslim state, where a power separation exists between "princes" (umarā) and "scholars" (ulama). In contrast, Jansen argues that Khomeini came to power by advocating the formation of a system of Islamic government where the highest level of authority is in the hands of the ulamā (see Wilayat al Faqih).

Islamic fundamentalist groups include Al Qaeda, the Taliban, Abu Sayyaf, Ansar al Islam, Armed Islamic Group of Algeria, Army of Islam, Boko Haram, Egyptian Islamic Jihad, Lashkar e Taiba, Jaish e Mohammed, Jemaah Islamiyah, Hamas, Harkat ul Jihad al Islami, Harkat ul Mujahideen, Indian Mujahideen, Islamic State, Tehrik i Taliban Pakistan, Tahrir al Sham, Hizb ut Tahrir among many others.

Caucasus Emirate is a fundamentalist Islamic terrorist group residing primarily in the North Caucasus of Russia. Created from the remnants of the Chechen Republic of Ichkeria (ChRI) in October 2007, it adheres to an ideology of Salafist takfiri jihad that seeks to establish an Islamic caliphate within the North Caucasus and Volga region (primarily the republics of Tatarstan and Bashkortostan). Many of their fighters are also present in jihadist battlegrounds such as Syria, Afghanistan, Iraq, and throughout Central Asia. Many plots involving Chechen and other indigenous ethnic groups of the North Caucasus have also been thwarted in Europe over the recent years.

Al Shabaab, meaning "the Youth", is a Somalia based cell of the militant Islamist group al Qaeda, formally recognized in 2012. Al Shabaab is designated as a terrorist group by countries including Australia, Canada, Norway, Sweden, the United Kingdom, and the United States.

Congregation of the People of Tradition for Proselytism and Jihad (Arabic: جماعة اهل السنة للدعوة والجهاد Jamā'a Ahl al sunnah li da'wa wa al jihād), better known by its Hausa name Boko Haram (pronounced [bōːkòː hàrâm], "Western education is sinful"), is a jihadist militant organization based in the northeast of Nigeria. It is an Islamist movement which strongly opposes man made laws and westernization. Founded by Mohammed Yusuf in 2001, the organization seeks to establish sharia law in the country. The group is also known for attacking Christians and bombing Mosques and churches. The movement is divided into three factions. In 2011, Boko Haram was responsible for at least 450 killings in Nigeria. It was also reported that they had been responsible for over 620 deaths over the first 6 months of 2012. Since its founding in 2001, the jihadists have been responsible for between 3,000 and 10,000 deaths. The group became known internationally following sectarian violence in Nigeria in July 2009, which left over 1000 people dead. They do not have a clear structure or evident chain of command. Moreover, it is still a matter of debate whether Boko Haram has links to terror outfits outside Nigeria and its fighters have frequently clashed with Nigeria's central government. A US commander stated that Boko Haram is likely linked to Al Qaeda in the Islamic Maghreb (AQIM), although professor Paul Lubeck points out that no evidence is presented for any claims of material international support.

Ansar Dine is an Islamist militant group in the country of Mali that wants Shariah law in Mali. Its main support comes from the Ifora tribe of Tuaregs. The group is connected to Al Qaeda in the Islamic Maghreb. It took part in the 2012 Tuareg Rebellion. They destroyed the tomb of a Sufi saint which was a UNESCO World Heritage Site. It managed to take control of Northern Mali, and they formed a pact with the MNLA forming the Islamic Republic of Azawad. It is designated a terrorist group by the United States Department of State and the United Nations Security Council.

Ansar al Sharia or Ansar al Shariah is a name used by a collection of radical or militant Islamist groups or militias, in at least eight countries. While they share names and ideology, they lack a unified command structure. The eight countries in which the groups have operated are Pakistan, Yemen, Libya, Tunisia, Mali, Egypt, Mauritania, and Syria.

Some states and movements that are perceived or claimed to be Islamic fundamentalists have been criticized for their human rights record by international organizations. The acceptance of international law on human rights has been somewhat limited even in Muslim countries that are not seen as fundamentalist. Ann Elizabeth Mayer writes that states with a predominantly Muslim population, even when they adopt laws along European lines, are influenced by Islamic rules and precepts of sharia, which cause conflict with international law on human rights. According to Mayer, features found in conflict include severe deficiencies in criminal procedure, harsh criminal penalties causing great suffering, discrimination against women and non Muslims, and prohibition against abandoning the Islamic religion. In 1990, under Saudi leadership, the Organisation of Islamic Cooperation, a group representing all Muslim majority nations, adopted the Cairo Declaration on Human Rights in Islam, which substantially diverges from the 1948 Universal Declaration of Human Rights (UDHR). The Cairo declaration lacks provisions for democratic principles, protection for religious freedom, freedom of association and freedom of the press, as well as equality in rights and equal protection under the law. Further it stipulates that "all the rights and freedoms stipulated in this Declaration are subject to the Islamic shari'a". The Cairo declaration followed years of limited acceptance of the Universal declaration by predominantly Muslim states. As an example, in 1984, Iran's UN representative, Said Raja'i Khorasani, said the following amid allegations of human rights violations, "[Iran] recognized no authority apart from Islamic law Conventions, declarations and resolutions or decisions of international organizations, which were contrary to Islam, had no validity in the Islamic Republic of Iran The Universal Declaration of Human Rights, which represented secular understanding of the Judaeo Christian tradition, could not be implemented by Muslims and did not accord with the system of values recognized by the Islamic Republic of Iran; this country would therefore not hesitate to violate its provisions." Amos N. Guiora noted that this is equivalent to the number of Australians who perceived American Foreign Policy as a threat, he further noted that not just Muslim countries have an unfavourable opinion of the United States but a large number of western countries such as: France, Germany, Great Britain and Spain and concluded that Australia was not an outlier on this regard. The Lowy Institute claimed that the result "raised eyebrows". A New York Times poll found that 33% of Americans think that Muslim Americans were more "sympathetic to terrorists than other Citizens" Rik Coolsaet analysed this as indicating a high level of distrust directed at the American Muslim community. The Times did this survey during the Park51 Ground Zero Mosque incident. The Times called the findings "appalling" and also analysed the data as showing a very high level of distrust of Muslim Americans and robust disapproval of the Park51 Mosque proposal. The New Republic stated that it does not trust the poll carried out by the New York Times and that the figures would be higher than 33%. They further claimed that New York residents are tolerant and if the figures were 33% in New York then "non New Yorker fellow citizens are far more deeply biased and warped than the Gotham locals".