By A. Abdul Aziz,

ƒÆ’-¡ƒ”š‚  (Given below is the gist of the speech delivered by Dr. Iftikhar Ahmad Ayaz, O.B.E. at:ƒÆ’-¡ƒ”š‚  Tichner European University, Krakow, Poland, recently.)

ƒÆ’-¡ƒ”š‚ Dr. Ifthikhar Ahmad Ayaz, OBE

1.(Officer of the Excellent Order of the British Empire)
2. Consul General of Tuvalu Island in the United Kingdom
3. Senator World Nations Congress
4. Ambassador of Peace appointed Universal Peace Foundation
5. Recipient of International Peace Prize
6. Member UN Human Rights Council Committee in the Rights of
ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚  Minorities ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬…” Rights of Woman / Rights of Children
7. Member World Poverty Alleviation Forum

8. Honored as the 2010 Man of the Year in Human Rights.

9. ƒÆ’-¡ƒ”š‚ An eminent member of the Ahmadiyya Muslim Community in Islam.

10. Visited Sri Lanka in 2009.

Respected Chairman, distinguished scholars, ladies and gentlemen.ƒÆ’-¡ƒ”š‚  I am very pleased and honoured to be invited to speak at this prestigious institution and I would like to express my cordial thanks to Dr Konrad Pedziwiatr and the Ahmadiyya Muslim Missionary in Poland, Revered Mashood Ahmad Zafar for according me this privilege.

In my presentation, I shall try to share with you some information regarding the history, background, teachings, political ideology and objectives of Jamaat Islami and what other political and theological leaders have to say about them.ƒÆ’-¡ƒ”š‚ 

Before I begin to discuss the details of some of their teachings and practice, it would be remiss of me not to speak briefly about the background to Jamaat Islami which has been in existence for the past 70 years.

INTRODUCTION OF THE PARTY

The JamaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢at-e-Islami, commonly known as JI, has been recognized as an organized political party since almost its inception. It has a religious manifesto and agenda and has played an active role in what they regard as the Kashmiri & Afghan Jihads.

JI was founded by Syed Abul Ala Maudoodi on 26 August 1941 in Lahore, Pakistan.ƒÆ’-¡ƒ”š‚  It is one of the oldest religious political parties in Pakistan with its headquarters is in Lahore.ƒÆ’-¡ƒ”š‚  Its present Ameer is Syed Munawar Hassan.ƒÆ’-¡ƒ”š‚ 

JI was initially started as a revivalist movement and has travelled a long way from a revivalist movement to a religious community and later on to a political party. During this period it has adopted many strategies. But the basic philosophy remains the same as propounded by the founder.

Maudoodi was a clean shaven young man and he was the editor of the official organ of Jamiyatul UlemaƒÆ’-¡ƒ”š‚  e Hind.ƒÆ’-¡ƒ”š‚  Because of his being clean shaved, he was criticized by one of the religious leaders of JUH.ƒÆ’-¡ƒ”š‚  The head of JUH commented:

ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-You see his face only which is clean shaved, but he has such a long beard inside his belly which you cannot imagineƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚

This observation of Maudoodi indicated that he was considered a die hard fundamentalist even at that age.ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚  The changes which are reported in his later life do not mean any change in his basic militant fundamentalist philosophy.ƒÆ’-¡ƒ”š‚  During his period as a journalist working for JUH, he wrote a series of articles on the punishment of death penalty for apostates.ƒÆ’-¡ƒ”š‚  He also wrote a book titled ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”Al jihad fil IslamƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢, that is, Jihad in Islam, which is considered to be the beginning of MaudoodiƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s career as a revolutionary writer. He considered this book to be one of his finest on Islamic law of war and peace and he mentioned it as one of the three books which he suggested that all the members of his movement must read for the proper understanding of his philosophy.ƒÆ’-¡ƒ”š‚  It is surprising that the analysts and biographers of Maudoodi make very little reference to the philosophy propounded in this book and are lost in the plethora of other books or reports and publications of jamaat e islami about the political journey and mileage covered by JI in the midst of gradual changing strategy and pragmatism of Maudoodi.

Maudoodi was a self taught person.ƒÆ’-¡ƒ”š‚  He did not go to any school.ƒÆ’-¡ƒ”š‚  He neither had the scholarship and education of a religious cleric nor the breadth and vision of modern education.ƒÆ’-¡ƒ”š‚  But he was a voracious leader and was well read.ƒÆ’-¡ƒ”š‚  He wielded a powerful pen.ƒÆ’-¡ƒ”š‚  In his early life, and especially when he was engaged in propounding his philosophy, he was very much influenced by the then writers like Abul Kalam Azad but in particular, he was impressed by the writings of Mirza Ghulam Ahmad of Qadian who had written over 80 books in the defence and promotion of Islam.ƒÆ’-¡ƒ”š‚ 

Commenting on his book Al Jihad fil Islam, John le Cox of The Times Union, Florida, published an article in May 1956 where he expressed the view that the MaulanaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s book, Al Jihad fil Islam was for Muslims as HitlerƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s Mein Kampf was for Germans.ƒÆ’-¡ƒ”š‚ 

Cox stated that to omit such an important book from comment on the philosophy and ideology of Maudoodi is not understandable.ƒÆ’-¡ƒ”š‚  The fact is that Maudoodi has been projected as representing political Islam.ƒÆ’-¡ƒ”š‚  Politics runs throughout his thought.ƒÆ’-¡ƒ”š‚  The traditional Muslim scholars accused Maudoodi of being too political in interpreting Islam.ƒÆ’-¡ƒ”š‚  Some of the western scholars also identify JI with political Islam.ƒÆ’-¡ƒ”š‚  A French author has even named his book, ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”JI – Political Islam in the Indian Sub continentƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢.ƒÆ’-¡ƒ”š‚ 

MaudoodiƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s thought is so deeply and basically political that Alama Muhammad Iqbal offered him that he could get him the position of Imam of the Royal Mosque in Lahore, but in that case he would have to give up politics.

Maudoodi declined the offer because he was not willing to give up politics.ƒÆ’-¡ƒ”š‚ 

The political thought of Maudoodi is basically flawed.ƒÆ’-¡ƒ”š‚  Use of force plays an important role in his thought.ƒÆ’-¡ƒ”š‚  According to him, the prophet of Islam did not succeed so long as he did not take up arms.ƒÆ’-¡ƒ”š‚  His mission could not have succeeded merely by persuasion.ƒÆ’-¡ƒ”š‚  From another angle, MaudoodiƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s political thought revolves around sovereignty of God or rule by the word of God, that is ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”Huqoomat e ElahiyaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢.ƒÆ’-¡ƒ”š‚  The ideology of Maudoodi is more a threat to the Muslim governments of the Muslim States than to the non Muslim world.ƒÆ’-¡ƒ”š‚  Within the Muslim government, the threat is serious because according to his philosophy, the legitimacy of the government in a Muslim country rests on whether it is ruled according to what JI considers to be the rule by the word of God.ƒÆ’-¡ƒ”š‚  If a government of a Muslim country does not rule according to Islamic law or the Shariah is not enforced, then it is not legitimate and it is not only permissible, rather obligatory to wage war against such a government.

According to Maudoodi, a Muslim who commits a major sin becomes a non Muslim and apostate and apostasy is punishable with death.ƒÆ’-¡ƒ”š‚  The idea of apostatising Muslim rulers on account of non conformity with the rule of shariah is the devious route taken by this philosophy.ƒÆ’-¡ƒ”š‚  It was on these grounds that Maudoodi opposed the establishment of a separate Muslim state for the Muslims of India.ƒÆ’-¡ƒ”š‚  According to him, there were no Muslims who deserved to be the rulers of a Muslim state.ƒÆ’-¡ƒ”š‚  Maudoodi had simply decided that he should be the one to found and lead the Muslim state of Pakistan if there had to be one.ƒÆ’-¡ƒ”š‚  He strongly reacted to the Muslim LeagueƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s policies and the Muslim Leagues conception of what Pakistan was to be.

He denounced nationalism and berated secular politics as blasphemy.ƒÆ’-¡ƒ”š‚  As Maudoodi systematically mixed religion with politics, faith with social action, he streamlined the Islamic faith so that it could accommodate his own vision of Islam.ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚  He also believed that Islamic revolution would be heralded not by the masses but by societyƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s leaders.ƒÆ’-¡ƒ”š‚  Revolution in MaudoodiƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s view did not erupt from the bottom up but flowed from the top of society down.ƒÆ’-¡ƒ”š‚  The aim of Islamic revolution therefore was not to spearhead the struggle of the masses, but to convert societyƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s leaders.ƒÆ’-¡ƒ”š‚ 

In his farewell address to JI in 1972, following the election of his successor, Mian Tufayl to the office of the Ameer, centred on the need to re-establish a balance between ideological imperatives and pragmatic concerns.ƒÆ’-¡ƒ”š‚  He stated that the party had given away too much to politics without gaining enough in return.ƒÆ’-¡ƒ”š‚  He lamented that the party was no longer up to his standards.ƒÆ’-¡ƒ”š‚  If he had the stamina, he would have started all over again.ƒÆ’-¡ƒ”š‚ 

ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-I hope this will not be the case, that when historians write of JI, they will say it was yet another revival movement that rose and fell.ƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ He said.ƒÆ’-¡ƒ”š‚  Finally he advised the JI to move away from politics and to revive the religious community.ƒÆ’-¡ƒ”š‚  Elections had proved not only to be a dead end, but also debilitating.ƒÆ’-¡ƒ”š‚  However, his advice was largely ignored by the JI bureaucracy.

Today JI is an important political party in Pakistan but Islamic revivalism in Pakistan has been passed on to other movements, many of which were founded by former JI members such as Israar Ahmed and Javed Ghamidi.

MaudoodiƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s revivalism as powerful as its synthesis between religious idealism and political action may seem, in reality produced an inherently contradictory attitude towards social action and spiritual salvation.ƒÆ’-¡ƒ”š‚  To resolve the conflicts innate in MaudoodiƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s programme, ideological zeal gave way to greater pragmatism and transformed the movement from a religious community to political party.

The JIƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s record of activity in Pakistan shows both its success as an organisational weapon and its failure as a political movement.ƒÆ’-¡ƒ”š‚  Ever since it was formed, JI has shown an aversion to populism and a disregard for the demands of the poor, preferring instead to trust its political fortunes to a policy that interprets all issues through the prism of religious exegesis and is directed at winning over the elite, suggesting that its objective has been to take over the state from secular leaders rather than give voice to the demands of the masses.ƒÆ’-¡ƒ”š‚  This reflects its image as a religious community and a vanguard of an Islamic revolutionary struggle, but it has little hope of becoming a political movement with the large following needed for success in electoral politics.ƒÆ’-¡ƒ”š‚  As a result, it has become cut off from Pakistani society.

Explaining his interpretation of Jihad, Maudoodi says ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”the purpose is that instead of Man ruling over Man, the sovereignty of God should be established over all persons. Islam seeks to establish the sovereignty of Allah in the world, and that is Jihad ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬…” where some king, some dictator, or someone else usurps power and establishes his rule instead of the rule of Allah it is incumbent upon all Muslims to overthrow the corrupt rule and establish the rule of Allah. Where in a Muslim country a secular state is established, Jihad is necessary to establish the rule of Allah and thereby convert the secular state into an Islamic state. Here, there is a striking parallel between the thought of Maudoodi and the ancient Khwarij. Both Groups believe that whoever does not live by GodƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s law is an unbeliever and thus excluded from the community. Exclusion from the Ummah in both cases implies being sentenced to death. There is also a striking similarity between the writings of Maudoodi and those of the founder of Islam brotherhood. According to them, decline to follow the laws of Allah is tantamount to apostasy for which the punishment is death.

Professor John Esposito in his recent book, ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”Unholy War ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬…” Terror in the name of IslamƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ has traced the history of Islamic revolution, Jihad and modernist movements in Islam. In doing so, he has bracketed Muslim brotherhood and Jamat-e-Islami together and has described them as godfathers of Islamic radicalism.

The Fourth Khalifa of the Ahmadiyya Muslims, Mirza Tahir Ahmad, states in his book ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”Murder in the Name of AllahƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ that Maulana Maudoodi was not convinced of the inherent beauty of Islam or that it could conquer hearts by its spiritual force alone, either in the past or the present. He said ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”human relations and associations are so integrated that no state can have complete freedom of action within its own principles unless those same principles are in force in a neighbouring country. Therefore Muslim groups will not be content with the establishment of an Islamic state in one area alone. Depending on their resources they should try to expand in all directions. On one hand, they will spread their ideology and on the other they will invite people of all nations to accept their creed, for salvation lies only in it. If their Islamic state has power and resources it will fight and destroy non Islamic Governments and establish Islamic states in their place.

Maudoodi says: ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-When all methods of persuasion failed, the Holy Prophet took to the sword.ƒÆ’-¡ƒ”š‚  That sword removed mischief, the impurities of evil and the filth of the soul.ƒÆ’-¡ƒ”š‚  The sword did something more.ƒÆ’-¡ƒ”š‚  It removed their blindness so that they could see the light of truth and it also cured them of their arrogance ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬…” arrogance which prevents people from accepting the truthƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ƒÆ’-¡ƒ”š‚  Having read MaudoodiƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s writings, a well known scholar, Maulana Hussein Madani writes, ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-I have concluded that Maudoodi did not acquire the disciplines of Muslim legal philosophy and mysticism.ƒÆ’-¡ƒ”š‚  He cannot write on them with authorityƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚.

Another scholar, Maulana Ahmad Ali Lahauri wrote: ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Maudoodi wants to present a new Islam to the Muslims and Muslims will not accept a new Islam unless the old Islam which they have followed for the last 1400 years is not fully destroyed and it is proved that Islam has become irrelevant and impracticalƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚.ƒÆ’-¡ƒ”š‚ 

Maudoodi says: ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-anyone who wants to uproot mischief and disorder from this world and wants to reform mankind should realise that he cannot do so by mere sermonising and counselling.ƒÆ’-¡ƒ”š‚  It is useless.ƒÆ’-¡ƒ”š‚  He should rise against the government of false principles.ƒÆ’-¡ƒ”š‚  He should seize power, remove the wrongdoers from authority and set up a government based on sound principles and just administration.ƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚

ƒÆ’-¡ƒ”š‚ The agitation against the Ahmadiyya Muslims in Pakistan was brought along by the Ahrar, but when other MullahƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s joined in, and the support of the agitation began to be more widespread, Maulana Maudoodi and the JI also joined in seeking recognition and support of other Islamic groups.ƒÆ’-¡ƒ”š‚ 

Then General Zia had been under the influence of JI for a very long time.ƒÆ’-¡ƒ”š‚  After becoming the head of the army, he began to distribute the works of Maudoodi among army personnel.ƒÆ’-¡ƒ”š‚  Stanley Wolpert writes about BhuttoƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s annoyance at the distribution of MaudoodiƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s works to the army leadership.ƒÆ’-¡ƒ”š‚  Later, during his trial before the supreme court, Bhutto had remarked:

ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-I appointed a chief of staff belonging to the JI (meaning General Zia) and the result is before us allƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚

Talking about the rationality of the creation of Pakistan, Maudoodi had this to say:

ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Why should we foolishly waste our time in expediting the so called Muslim national State and fritter away our energies in setting it up, when we know that it will not only be useless for our purpose, but will rather prove and obstacle in our path.ƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚

From 1973, JI began systematically to oppose the government and in fact, it was JI which organised an altercation between the JI students and members of the Ahmadiyya Community at the Rabwah Railway station in Punjab which resulted in a new national anti Ahmadiyya campaign.ƒÆ’-¡ƒ”š‚  JI followed it up by organising rallyƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s, meetings, processions and street agitations throughout the country.ƒÆ’-¡ƒ”š‚  The government gave in and through a constitutional amendment, declared the Ahmadis non Muslim in September 1974.

Such activities of JI led them to a central role in conflicts in which Pakistan was embroiled, in Afghanistan, Kashmir and Tajikistan.ƒÆ’-¡ƒ”š‚  This brought JI into active training of youth for the purposes of fighting and taking on the role of Jihadis.ƒÆ’-¡ƒ”š‚  The same practices and capacities enable JI today to put training facilities at the disposal of the overall international Islamist orbit.ƒÆ’-¡ƒ”š‚  It is these actions finally which legitimise the doubts cast on the nature of the JI as a threat to international security.

MaudoodiƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s published works are well acknowledged.ƒÆ’-¡ƒ”š‚  There is abundant material in his published works which establish violence as one of the basic components of his ideology.ƒÆ’-¡ƒ”š‚  The books ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”Al Jihad fil IslamƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢, ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”Haqeeqat e JihadƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢, ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”Murtad ki SazaaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢, and other books published during his lifetime provide ample testimony to that effect.ƒÆ’-¡ƒ”š‚  In his own words, JI is not a missionary organisation or a body of preachers or evangelists but an organisation of GodƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s troopers.ƒÆ’-¡ƒ”š‚  Maudoodi not only believes in the use of force and violence, but also sanctifies and glorifies it with reference to the Holy Quran and practice and attributes of the Holy Prophet (peace be upon him).

Maudoodi is strictly against the freedom and liberty of women.ƒÆ’-¡ƒ”š‚  According to him, in Muslim States, a woman being the head is against the teachings and spirit of Islam.ƒÆ’-¡ƒ”š‚  Maudoodi also says that though there are no very clear directives regarding this in the Holy Quran, but it is very clear from the sayings of the Holy Prophet that a woman should not be the head of a State and not even a member of parliament.ƒÆ’-¡ƒ”š‚  According to Maudoodi, the place of a woman is her house.

Maudoodi wrote a comprehensive treatise on the veil in which he tried to prove that it is the commandment of Islam that women should not be given any responsibility in the affairs of the state, the society, the country or the nation. A woman cannot be the head of a state or a member of Parliament, or even the head of a department or in any otgher poaition of responsibility. However, contrary to that, the successor of Maudoodi, Maulana Gauhar Rehman, stated that although Maudoodi was against women becoming members of parliament, he is of the opinion that if a woman has the capability and merit, she should be given the opportunity. Later on, MaudoodiƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s successor, Qazi HUssain Ahmad, allowed his daughter to contest and win a Parliament seat and she is still very active in politics and in public affairs.

When Fatima Jinnah, the sister of the founder of Pakistan, Muhammad Ali Jinnah, decided to stand for the position of President of Pakistan, Maudoodi declared it to lawful.

Maudoodi also stated that slaves and concubines were not forbidden in Islam. In his book ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”Tafheemul QuranƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ he writes: ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”women who are taken prisoner during a war, their future is to be decided by the state. The state may free them, or demand ransom for their freedom, or exchange them for Muslim prisoners who had been taken by the enemy or just give them away to the soldiersƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢. On page 323-324 of the book, Maudoodi states that there is no limit on the number of concubines that one can keep and they can also be traded.

Motivating ideologyƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬‚worldwide context

Extensive research has been carried out in recent years to trace the roots of extremism and violence in some Islamic organizations and movements. Abdul WahhabƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s movement has been traced to Ibn e Tamiya, who was also the favorite of Maudoodi. Ibn e Tamiya propounded the thought that armed jihad is permissible even against Muslim rulers and societies which do not follow the Islamic law. JamaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢atƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s Ideological affinity is with Wahhabi SunnisƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ JamaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢atƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s international activities are intertwined with Rabeta Alam e Islami, based in Riyadh with various organizations in Medina and Morocco.

Saudi Influence;

Saudi Arabia financed establishment of various JamaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢at e Islami of shootsƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬‚funds flow to JamaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢at has also come through the student wing. Saudi patronage has probably contributed much more over the years in sustaining the Ulama, their reformist endeavors and their religio-political activism.ƒÆ’-¡ƒ”š‚  Saudi Arabia finances, wholly or partially, more than 1500 mosques and 200 Islamic centers throughout the world.ƒÆ’-¡ƒ”š‚  Saudi patronage is amply reflected in the carrier of Abul Hassan Nadvi and the rise of Nadva tul Ulama as one of the largest institutions of Islamic learning in south Asia.ƒÆ’-¡ƒ”š‚  Among other ventures Support for Ehl e Hadidh institutions in India and Pakistan Jamia Salfia Faislabad, Jamia Salfia of Banaras, deobandi Madrassas in Kohat and other deobandi Madrassas in Pakistan are included.ƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ƒÆ’-¡ƒ”š‚ 

International associations like Rabta Alam e Islami also add to the influence of Saudi Arabia. Saudi Arabia Also Sponsors anti Iranian efforts everywhere. The influence of Saudi Arabia wielded through various organizations and finances provided to affiliate organizations of JamaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢at e Islami and research institute established by JamaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢at e Islami have been documented in a number of research works. Qasim Zaman and Vali Reza have elaborated this influence quite a bit in their works. There are probably other works on the subject which I have not been able to access.