page_title: Islamic fundamentalism in Iran
section_title: Emergence
hierarchical_section_title: Islamic fundamentalism in Iran / Emergence
caption_attribution_description: English: Ruhollah Khomeini
context_page_description: The history of Islamic Principlism in Iran covers the history of Islamic revivalism and the rise of political Islam in modern Iran. Today, there are basically three types of Islam in Iran: traditionalism, modernism, and a variety of forms of revivalism usually brought together as fundamentalism. Neo-fundamentalists in Iran are a subgroup of fundamentalists who have also borrowed from Western countercurrents of populism, fascism, anarchism, Jacobism and Marxism.
  The term Principlists, or Osoulgarayan, is an umbrella term commonly used in Iranian politics to refer to a varieties of conservative circles and parties. The term contrasts with reformists or Eslaah-Talabaan who seek religious and constitutional reforms in Iran.
context_section_description: The birth of fundamentalist Islam in Iran is attributed to the early 20th century, almost a century after secular humanism and its associated art and science entered Iran. Sheikh Fazlollah Nouri and Navvab Safavi were among the pioneers of religious fundamentalism in Iran and today serve as the Islamic Republic's foremost heroes and role models.
  Iran was the first country in the post-World War II era in which political Islam was the rallying cry for a successful revolution, followed by the new state formally adopting political Islam as its ruling ideology. The grand alliance that led to the 1979 revolution abandoned the traditional clerical quietism, adopting a diverse ideological interpretation of Islam. The first three Islamic discourses were Khomeinism, Ali Shariati’s Islamic-left ideology, and Mehdi Bazargan’s liberal-democratic Islam. The fourth discourse was the socialist guerrilla groups of Islamic and secular variants, and the fifth was secular constitutionalism in socialist and nationalist forms.
  Hassan Rahimpour Azghandi offers the following apologia for the emergence of Islamic fundamentalism:
  "It should be made clear that if fundamentalism or terrorism exist, they are a reaction to the colonial militarism of the West in the Islamic world, from the 18th century until today. European armies occupied all of North and South America and Africa, in the 17th, 18th, and 19th centuries, and divided them among themselves. Then they came to the Islamic world in North Africa, Asia, and the Middle East. It is only natural that the Muslims act in accordance with their religious duty, just as you would defend your homes if they were occupied. Why do we call resistance 'terrorism'? When Hitler and the Fascists rolled Europe in blood and dust – would your forefathers be called terrorists if they conducted resistance?"
  While some researchers refute explanations of "Islamic fundamentalism" as an anti-imperialist political force directed against Western dominance in the Islamic world, others, such as Moaddel, argue that Islam has been politicized only during the second half of the twentieth century as a discourse of opposition, not to Western domination in the state system, but to the ideas, practices, and arbitrary political interventions of a westernizing secularist political elite. This elite has established ideologically
  uniform, repressive states which have imposed a Western model and outlook in Muslim societies by coercive means. Islamism thus emerged as a competing narrative contending for state power against a secularist discourse. Its goal was to seize state power through an Islamization of all aspects of life in a Muslim society.
  In May 2005, Ali Khamenei defined the reformist principle-ism (Osoulgaraiee eslah-talabaaneh) of his Islamic state in opposition to the perceived hostility of the West:
  "While adhering to and preserving our basic principles, we should try to constantly rectify and improve our methods. This is the meaning of real reformism. But U.S. officials define reformism as opposition to Islam and the Islamic system."
  In January 2007, a new parliamentary faction announced its formation. The former Osulgarayan ("principalist") faction divided into two due to "lack of consensus" on Mahmoud Ahmadinejad's policies. The new faction was named "Faction of creative principalists" which is said to be critical of Mahmoud Ahmadinejad's neo-principalist policies and to reject conservatism on such matters related to the government. The main leaders of the faction are Emad Afroogh, Mohammad Khoshchehreh, Saeed Aboutaleb and MP Sobhani.
caption: Ayat. Khomeini led Islamic revolution. It was the first step to found a constitution based on Islamic rules (see: Political Islam)
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