Editing Islamic fundamentalism (section)

==Origins==
The modern Islamic fundamentalist movements have their origins in the late 19th century.<ref>Dreyfuss (2006), p. 2<br>Cooper (2008), p. 272</ref> According to the Arab poet [[Adunis]], the [[Muslim world|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. [[Secularism|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'la Maududi|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 in Islam|Muhammad]] and his [[Companions of the Prophet|companions]], and sought to revive its "purity" and [[Rashidun Caliphate|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]]''.<ref>{{Cite web|last=Murad|first=Suleiman|date=27 August 2021|title=أدونيس والإسلام، تيه ومغالطات|trans-title=Adonis and Islam: Mistakes and Inaccuracies|url=https://orientxxi.info/lu-vu-entendu/article4995|url-status=live|archive-url=https://web.archive.org/web/20210827074858/https://orientxxi.info/lu-vu-entendu/article4995|archive-date=27 August 2021|website=ORIENTXXI}}</ref>

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 ''[[Ulama|ulema]]'' of ''[[Ahl-i Hadith]]'' movement in [[South Asia]] and religious revivalists of the [[Arabs|Arab]] ''[[Salafi movement|Salafiyya]]'' and various [[anti-colonial]] trends. The anti-colonial religious activists consisted of two factions: the [[Islah|reformists]] who kept to scriptural religious discourse, and [[Islamic modernism|modernists]] who campaigned to adopt Western ideals and institutions. The religious endeavours of the Syrian-Egyptian [[Salafi movement|Salafi]] scholar [[Rashid Rida]] (1865–1935 CE) marks the transition from proto-fundamentalism to the second phase of Islamic fundamentalism.<ref>{{Cite book|last1=Ridgeon|first1=Lloyd|title=Sufis and Salafis in the Contemporary Age|last2=Weismann|first2=Itzchak|publisher=Bloomsbury|year=2015|isbn=978-1-4725-2387-7|location=50 Bedford Square, London, WC1B 3DP, UK|pages=12–13|chapter=1: Modernity from Within: Islamic Fundamentalism and Sufism}}</ref> Rida became the first major [[Schools of Islamic theology|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.<ref>{{Cite book|last=Enayat|first=Hamid|title=Modern Islamic Political Thought: The Response of the Shi'i and Sunni Muslims to the Twentieth Century|publisher=The Macmillan Press Ltd|year=1982|isbn=978-0-333-27969-4|location=London|pages=69}}</ref> 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.<ref>Cooper (2008), p. 272</ref>

After the [[First World War]], Rashid Rida would be highly influenced by the Hanbali puritanical and revivalist doctrines of the 13th century [[Hanbali]]te theologian [[Ibn Taymiyya]] and the Wahhabi movement; and began to ardently campaign against Western influence and modernist ideas.<ref>{{Cite journal|last=M. Bennett|first=Andrew|year=2013|title=Islamic History & Al-Qaeda: A Primer to Understanding the Rise of Islamist Movements in the Modern World|url=https://digitalcommons.pace.edu/cgi/viewcontent.cgi?article=1035&context=pilronline|journal=Pace International Law Review Online|publisher=PACE UNIVERSITY SCHOOL OF LAW|volume=3|issue=10|page=345|via=DigitalCommons}}</ref> 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-Manār (magazine)|Al-Manar]]'' that operated for about thirty-five years and popularised his political theory of Islamic state after the [[World War I|First World War]]; as an alternative model against rising currents of [[secularism]] and [[nationalism]].<ref>{{Cite book|last=Ridgeon|first=Lloyd|title=Sufis and Salafis in the Contemporary Age|publisher=Bloomsbury Academic|year=2015|isbn=978-1-4725-2387-7|location=50 Bedford Square, London, WC1B 3DP, UK|page=13}}</ref> Influenced by Rida's ideals that campaigned for the establishment of an Islamic state in the aftermath of the [[Abolition of the Caliphate|abolition of the Ottoman Caliphate]], popular Islamist movements such as the [[Muslim Brotherhood]] and [[Jamaat-e-Islami|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.<ref name="Bloomsbury">{{Cite book|last1=Ridgeon|first1=Lloyd|title=Sufis and Salafis in the Contemporary Age|last2=Weismann|first2=Itzchak|publisher=Bloomsbury|year=2015|isbn=978-1-4725-2387-7|location=50 Bedford Square, London, WC1B 3DP, UK|pages=13|chapter=1: Modernity from Within: Islamic Fundamentalism and Sufism}}</ref>

The emergence of the next phase occurred in the context of the [[Decolonialisation|de-colonialisation]] era following the [[World War II|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 [[Egyptians|Egyptian]] [[Islamism|Islamist]] scholar [[Sayyid Qutb]], which elucidated notions such as the return of the ''[[Jahiliyyah|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 [[Shia Islam|Shiʿa]] combination of [[Ruhollah Khomeini|Khomeini]]'s doctrine of ''[[Guardianship of the Islamic Jurist|wilayat-i faqih]]'' (guardianship of the jurist) and [[Ali Shariati|ʿAli Shariʿati]]'s modernist social reinterpretations of the ''[[Quran|Qur’an]]'' would form the ideological basis of the 1979 [[Iranian Revolution|Iranian revolution]].<ref name="Bloomsbury"/>

During the [[Cold War]] following [[World War II]], some [[NATO]] governments, particularly those of the United States and the United Kingdom, launched covert and overt campaigns to encourage and strengthen fundamentalist groups in the Middle East and southern Asia. These groups were seen as a hedge against potential expansion by the Soviet Union, and as a means to prevent the growth of nationalistic movements that were not necessarily favorable toward the interests of the Western nations.<ref>Dreyfuss (2006), pp. 1–4</ref> 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 [[Iranian revolution|overthrow of the Shah in Iran]] and rise of the [[Ayatollah Khomeini]] was one of the most significant signs of this shift.<ref>Dreyfuss (2006), p. 4</ref> Subsequently, fundamentalist forces in [[Algeria]] caused a [[Algerian Civil War|civil war]], caused a near-civil war in Egypt, and caused the downfall of the [[Soviet–Afghan War|Soviet occupation in Afghanistan]].<ref>Dreyfuss (2006), p. 5</ref>

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 bin Laden|Osama b. Ladin]] and [[Al-Qaeda|Al-Qaʾida]] belong to a fourth phase of Islamic fundamentalism, known as [[Salafi jihadism|Salafi-jihadism]], a movement that strives to move the battle against "[[Kufr|infidelity]]" on an international scale; since the turn of the twenty-first century.<ref name="Bloomsbury"/>

Muslim critics of Islamic fundamentalism often draw a parallel between the modern fundamentalist movement and the 7th century [[Khawarij]] sect. From their essentially political position, the Kharijites developed extreme doctrines that set them apart from both mainstream Sunni and Shia Muslims. The Kharijites were particularly noted for adopting a radical approach to [[Takfir]], whereby they declared other Muslims to be unbelievers and therefore deemed them worthy of death.<ref>{{cite news|url=https://www.theglobeandmail.com/globe-debate/another-battle-with-islams-true-believers/article20802390/|title=Another battle with Islam's 'true believers'|work=The Globe and Mail|date=29 September 2014 |last1=Khan |first1=Sheema }}</ref><ref>{{cite web|url=https://ottawacitizen.com/news/national/fruits-of-the-tree-of-extremism|title=Imam Mohamad Jebara: Fruits of the tree of extremism|author=Mohamad Jebara More Mohamad Jebara|work=Ottawa Citizen}}</ref><ref name=hasan-balance-2012>{{cite web|url=http://www.quilliamfoundation.org/wp/wp-content/uploads/publications/free/the-balance-of-islam-in-challenging-extremism.pdf |title=The Balance of Islam in Challenging Extremism |first=Usama |last=Hasan |date=July 2012 |publisher=Quilliam |access-date=17 November 2015 |url-status=dead |archive-url=https://web.archive.org/web/20140802045255/http://www.quilliamfoundation.org/wp/wp-content/uploads/publications/free/the-balance-of-islam-in-challenging-extremism.pdf |archive-date=2 August 2014 }}</ref>