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Islamic revival (Arabic: تجديد tajdīd, lit., "regeneration, renewal"; also الصحوة الإسلامية aṣ-Ṣaḥwah l-ʾIslāmiyyah, "Islamic awakening") refers to a revival of the Islamic religion. The revivers are known in Islam as mujaddids. Within the Islamic tradition, tajdid has been an important religious concept, which has manifested itself throughout Islamic history in periodic calls for a renewed commitment to the fundamental principles of Islam and reconstruction of society in accordance with the Quran and the traditions of the Islamic prophet Muhammad (hadith). The concept of tajdid has played a prominent role in contemporary Islamic revival. In academic literature, "Islamic revival" is an umbrella term encompassing "a wide variety of movements, some intolerant and exclusivist, some pluralistic; some favorable to science, some anti-scientific; some primarily devotional, and some primarily political; some democratic, some authoritarian; some pacific, some violent". After the late 1970s, when the Iranian Revolution erupted, a worldwide Islamic revival emerged in response to the success of the revolution, owing in large part to the failures of secular Arab nationalism in the aftermath of the Six-Day War and the humiliation the ideology’s defeat in the war brought to the Muslim world, and popular disappointment with secular nation states in the Middle East and Westernized ruling elites, which had dominated the Muslim world during the preceding decades, and which were increasingly seen as authoritarian, ineffective and lacking cultural authenticity. Further motivation for the revival included the Lebanese Civil War, which began in 1975 and resulted in a level of sectarianism between Muslims and Christians previously unseen in many Middle Eastern countries. Another motivation was the newfound wealth and discovered political leverage brought to much of the Muslim world in the aftermath of the 1973 oil crisis and also the Grand Mosque seizure which occurred in late 1979 amidst the revival; both of these events encouraged the rise of the phenomenon of “Petro-Islam” in Saudi Arabia during the mid-to-late 1970s in an effort by the Saudi monarchy to counterbalance the consolidation of the Iranian Revolution, exporting neo-Wahhabi ideologies to many mosques worldwide. As such, it has been argued that with both of the Islamic superpowers in the Middle East (Iran and Saudi Arabia) espousing Islamist ideologies by the end of the 1970s, and the isolation of the traditionally secularist Egypt during the period from being the most influential Arab country as a result of the Camp David Accords- resulting in Saudi Arabia’s newfound dominance over Arab countries - the Islamic revival became especially potent amongst Muslims worldwide. With Lebanon, traditionally a source of secular Arab culture, fractured between Muslim and Christian, exposing the failures of its secular confessionalist political system, there was a general idea amongst many Muslims by the late 1970s that secularism had failed in the Middle East to deliver the demands of the masses. In Egypt, the revival was also motivated by the migration of many Egyptians during the 1980s to the Gulf countries in search of work; when they returned, returning especially in the aftermath of the Gulf War in Kuwait, they brought the neo-Wahhabist ideologies and more conservative customs of the Gulf back with them. Religiously, the revival was motivated by a desire to "restore Islam to ascendancy in a world that has turned away from God". This revival has been accompanied by growth of various reformist-political movements inspired by Islam (also called Islamist), and by "re-Islamisation" of society from above and below, with manifestations ranging from sharia-based legal reforms to greater piety and growing adoption of Islamic culture (such as increased attendance at Hajj) among the Muslim public. An especially obvious sign of the re-Islamisation of many Muslims was the rise of the hijab in the public space, when in previous decades it had largely been abandoned in some Middle Eastern countries, as well as the adoption of the previously-unknown niqab by women outside of Gulf countries. Among immigrants in non-Muslim countries, it includes a feeling of a "growing universalistic Islamic identity" or transnational Islam, brought on by easier communications, media and travel. The revival has also been accompanied by an increased influence of fundamentalist preachers and terrorist attacks carried out by some radical Islamist groups on a global scale. The revival, which erupted during at the end of the 1970s and continued throughout the 1980s, has gradually fizzled out in many countries, including Saudi Arabia and Sudan, and has come to be abandoned by many younger and disillusioned people in more Islamist societies such as Iran , Tunisia and Turkey - placing more younger people in these countries increasingly at odds with their government, with whom they associate the Islamic revival with the political authoritarianism of these countries with. However it has remained fairly strong in other countries, particularly Syria , Iraq, Afghanistan and in Sahel, as a result of the Arab Spring. Preachers and scholars who have been described as revivalists (Mujaddids) or mujaddideen, by differing sects and groups, in the history of Islam include Ahmad ibn Hanbal, Ibn Taymiyyah, Shah Waliullah Dehlawi, Ahmad Sirhindi, Ashraf Ali Thanwi, Muhammad ibn Abd al-Wahhab, and Muhammad Ahmad. In the 20th century, figures such as Sayyid Rashid Rida, Hassan al-Banna, Sayyid Qutb, Abul A'la Maududi, Malcolm X, and Ruhollah Khomeini, have been described as such, and academics often use the terms "Islamist" and "Islamic revivalist" interchangeably. Contemporary revivalist currents include Jihadism, which seeks to intellectually and militarily counter socially regressive post colonial rhetoric and influences; neo-Sufism, which cultivates Muslim spirituality; and classical fundamentalism, which stresses obedience to Sharia (Islamic law) and ritual observance.