Editing Islamic fundamentalism (section)

===Differences with Islamism===
According to Olivier Roy, distinctions between Fundamentalism and Islamism (or at least pre-1990 Islamism) are in the fields of:

* Politics and economics. Islamists often talk of "revolution" and they believe "that the society will only be Islamized through social and political action: it is necessary to leave the mosque ..." Fundamentalists are primarily interested in Islamic practice, less interested in "modernity or Western models of politics or economics", and less willing to associate with non-Muslims.<ref name=ORFPI1994:82-3>[[#ORFPI1994|Roy, ''Failure of Political Islam'', 1994]]: pp. 82–3, 215</ref>
* [[Sharia]]. While both Islamists and fundamentalists are committed to implementing Sharia law, Islamists "tend to consider it more a project than a corpus."<ref name=ORFPI1994:59>[[#ORFPI1994|Roy, ''Failure of Political Islam'', 1994]]: p. 59</ref>
* Issue of women. "Islamists generally tend to favour the education of women and their participation in social and political life: the Islamist woman militates, studies, and has the right to work, but in a [[chador]]. Islamist groups include women's associations." While the fundamentalist preaches that women should return to their homes, Islamism believes that it is sufficient if "the sexes are separated in public".<ref name=ORFPI1994:38>[[#ORFPI1994|Roy, ''Failure of Political Islam'', 1994]]: pp. 38, 59</ref>
Variety and diversity within Islamic social movements has been highlighted by Husnul Amin in his work by referring to plurality within these movements.<ref>{{Cite journal|last=Amin|first=Husnul|date=2014|title=Making Sense of Islamic Social Movements: A Critical Review of Major Theoretical Approaches|url=https://www.questia.com/read/1P3-3396928401/making-sense-of-islamic-social-movements-a-critical|journal=Journal of the Pakistan Historical Society|access-date=19 January 2020|archive-date=1 August 2020|archive-url=https://web.archive.org/web/20200801234915/https://www.questia.com/read/1P3-3396928401/making-sense-of-islamic-social-movements-a-critical|url-status=dead}}</ref>

Historian Ervand Abrahamian (who essentially devoted a book—''Khomeinism: Essays on the Islamic Republic''—to why Ayatollah [[Ruhollah Khomeini]], leader of the Iranian Revolution, was not a fundamentalist but a populist, and calls the term "Islamic fundamentalism" in general "not only confusing but also misleading and even downright wrong"), notes that in the Islamic Republic of Iran, supporters of Ayatollah [[Ruhollah Khomeini]] "finding no equivalent in Persian or Arabic" for fundamentalist, "have proudly coined a new word, ''bonyadegar'', by translating literally the English term fundamental-ist."<ref>''Khomeinism: Essays on the Islamic Republic'', by Ervand Abrahamian, University of California Press, 1993, p. 13.</ref>