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New Islamic revivalism is a contemporary Islamic thought movement that seeks to cleanse and restore the understanding and practice of Islamic teachings to pure Islam. New Revivalism arises because of the internal prob- lems of Muslims and External and Western modem influences. New Revivalism in Pakistan emerged under the main character of Abul 'A'la Al-Mawdudi with the idea that the life of Muslims should be governed by Islamic teachings in an Islamic state, which takes the form of "theo democracy". For the realization of such a state, a gradual Islamic revolution should be undertaken, by first doing the Islamization of society. Hasan Al Bana with Kaffahnya Islamic concept through lkhwanu Muslimin trying to make it happen by utilizing all available potential, either individually or institutionally, so that Islam becomes a comprehensive, universal ldiology based on the original source; Al-qur'an and Sunnah. The Mus- lim Brotherhood movement became radicalized in the hands of Sayyid Qutub, so ready to conduct jihad fisabilillah. In Indonesia also found the movement of Revivalism both in the form of premodernist and postmodernist among others is padri movement, Muhammadiyah, The United of Islam, and in the form of more now among others is Jamaat Islam and Darul Arkam. Keywords: revivalism, Islam

Gerakan neo-revivalisme Islam merupakan gerakan yang dilakukan oleh kaum modernis muslim dalam rangka mempersatukan dan memperkokoh masyarakat muslim. melalui upaya pembaharuan iman dan proses reinterpretasi warisan peradaban Islam masa lalu ke dalam dunia kontemporer. Kemunculan gerakan ini merupakan sebagai jawaban dari kondisi realitas dan modernitas di bawah pengaruh dominasi budaya Barat. Adapun karakteristik gerakan neo-revivalisme Islam ini pertama, menyoroti kondisi internal masyarakat Islam yang tidak terorgnisir secara sosio-politik. Kedua, upaya membuka kembali gaung pintu ijtihad dan berpegang teguh pada prinsip pokok ajaran Islam serta ketiga, pemurnian aqidah pokok Islam dari pengaruh faham yang merusak. Gerakan neo-revivalisme Islam di Pakistan oleh Abu A'la al-Maududi dalam organisasi "Jama'at al-Islami", Hasan al-Banna melalui organisasi Ikhwanul Muslimin muncul di Mesir. Kata Kunci : Neo-revivalisme Islam, pembaharuan, pemurnian, tradisionalis konservatif

The truly radical ideologies of the early 21st century involve a revival of concepts that have provided powerful images and symbols for 14 centuries.

Conversations about women will never cease to be discussed. Because of concerns about women's studies has always been an issue that attracts attention. But unfortunately, the conversation about women in Islam has always rested on the conclusion that Islam is less or even no female friendly. It has been proven in every blade of which is recorded by history in which the marginalization of women is still happening everywhere and in almost all fields, both in the workplace, in households, communities, cultures and even countries. Marginalization of women does not only occur in Islam alone, even going in the other major religions such as Christianity, Catholicism, Hinduism and Buddhism. And in conversation, every woman always on the contested positions, especially in the discourse of the Islamic revival movement that will be discussed in this article. Movement of Islamic revivalism has thought that leads to return to the teachings of religion. However, in the context of women who claimed to be returning to the teachings of religion is a house of women, ie. women returning to domestication. Here, the struggle against the rise of the women's movement into thinking clashed with the Islamic revival. This article tried to explain the thoughts and ideas of the Islamic revival movement and their implications for the progress and the rise of women in Indonesia.

In the study of Muslims in post-independence Ghana the growth and proliferation of new Islamic movements, as a by-product of Kwame Nkrumah's foreign policy, is an issue worthy of academic attention. This foreign policy, inclined towards engaging with Africa and Muslim countries (Saudi Arabia, Iran and Libya, among others) attracted movements such as Salafism, Shi´ism and the Third Universal Theory of al-Qadhafi's Green Book into the Ghanaian religious sphere, where the Tijaniyya already played an important role. While these new movements drew inspiration from external points of orientation, their proliferation depended on the local context. The activists of the Fayda Tijaniyya and the Salafis were successful with their agenda and approach primarily due to the competing scholarly interpretations they offered and their modernised approach to propagation. Though Shi´i revivalism in recent times has combined traditional and secular education, its influence in the broader Ghanaian religious sphere is yet to be tested. The Green Book offered a particular political dimension to the Islamic revival, and some Ghanaians were influenced by its ideas on political participation. Dr Yunus Dumbe is a lecturer at the Department of Religious Studies in the Islamic University College, Accra. He specialises on Islam in Africa, particularly Ghana and South Africa. Between 2011 and 2013, he was a guest scholar at the Department for the Study of Religions at Södertörn University, Stockholm, Sweden.

Daß Demokratisierung in der islamischen Welt fundamentalistischen Strömungen nützt und dadurch in der Folge selbst ihr Scheitern herbeiführt, ist keineswegs zangsläufig, wie das Beispiel der Gama'at-i Islami in Pakistan zeigt: Hier haben die Realitäten des politischen Prozesses unter relativ offen-pluralistischen Bedingungen (auch in den Phasen von Militärherrschaft) die Abkehr von einem doktrinären Fundamentalismus erzwungen. Radikalisierung ist eher von einem Ausschluß vom politischen Prozeß zu befürchten. (SWP-Whr)

Gender as a subject itself has been around for quite some time in Indonesia, as has the fight for it by government and non-government organizations. Why is it then, that many victimized women still find themselves devoid of rights? Many contemporary views have cast the topic of gender equality as a virus to Indonesian women, especially Muslim women. So why does the fight for gender equality seem stagnant? It seems that for Indonesia, such a cause is mired in by many obstacles. The great wall of patriarchic culture and such defaming claims by 'Islamic' revivalist movements such as HTI, MMI or KPPSI have long lives indeed. Helped along by the comfortable armchair position of men, firmly entrenched in society and backed up by a headstrong dogmatic position on religious interpretation. Sadly, many women still nod to such a position, accepting it as one of the facts of life. Such phenomenon has driven the writer to realize that the struggle for gender equality is far from over. And that a mapping out and elaboration on the extent of challenges facing it would be most beneficial to those fighting for it. In hopes that it would help them in designing proper strategies to more effectively campaign for equality.