The reflection of the Islamic Revolution of Iran on the Islamic Movement in Pakistan

Islamic Revolution of Iran had influenced on lots of countries and nations that these influences made many opportunities and also threats for Iran. One of the countries which got greatly influenced by the Iranian Islamic Revolution was Pakistan. Pakistani people had welcomed the Iranian Islamic Revolution with open hands and Pakistani Shiites had welcomed the Iranian Revolution more than others. The main aim of this research is to analyze and survey the influence of the Iranian Islamic Revolution on the Islamic Movement in Pakistan.

News ID: ۲۲۱۰۱۶

يکشنبه - ۰۷ آذر ۲۰۰۹ / 2009 07 September

• Introduction:
The Iranian Islamic Revolution is one of the biggest events of the second half of the 21st Century. No revolution will remain into the national borders framework of its original country after a while and the Iranian Islamic Revolution was like this, either. Islamic Revolution of Iran had influenced on lots of countries and nations that these influences made many opportunities and also threats for Iran. One of the countries which got greatly influenced by the Iranian Islamic Revolution was Pakistan. Pakistani people had welcomed the Iranian Islamic Revolution with open hands and Pakistani Shiites had welcomed the Iranian Revolution more than others. The main aim of this research is to analyze and survey the influence of the Iranian Islamic Revolution on the Islamic Movement 2 in Pakistan.
• The role of religious Sectarianism 3 (Vahabism) in the relations between the Islamic Republic of Iran and Pakistan:
"The Islamic country of Pakistan has been the filed for breeding Islamic political and social movements for a long time and in the recent decades, has had a unique growth in this regard" 4. The Sectarianism is regarded as one of the factors that have caused failures in mottoes and reaching Pakistan's Islamic movements and also it had created some challenges in the effectiveness of the Iranian Islamic Revolution that we will have a short view on it because of its significance and relation with the article's main subject:
From the political point of view, the Pakistani society is divided into a lot of micro and macro groups and regarding the religion, it separates into many schools and tendencies in addition to the main Sonni and Shiite groups. The situation is the same for its tribe and languages. Therefore, it seems that the internal integrity theory has deceased to the least in this country and the perspective drawn of the statuses of sectarians and oppositions of religions has made a little room for integrity of the opinions in the current situation. Tribalism and ethnic prejudices which is one of the most important factors of the Muslims' weakness and division, is actually one of the useless and misleading beliefs scattered in Islamic societies and we are now facing its increase especially after Pakistan's Islamic Revolution and witnessing their actions through struggles between different Sonni and Shiite sects, attacks and terrorist invasions to Iranian diplomats and destroying some centers belonging to Islamic Republic of Iran. When the Muslims made big spaces between the Islamic and religious educations and ethics, the division and divorce between Muslims had come true. With a view to Pakistan's political structure, it seems obvious that this country has begun a neutral role with silence against sectarians' measures. The reason is that Pakistan lacks any kind of organized and certain principles regarding its Islamic governments' basis. 5
Despite the governing regime of Pakistan has been introduced as the Islamic Republic political regime, but in practice there is no certain description of Islam in Pakistan's society which can lead it to a sort of integrity of opinions and describe the type of it6s government based on some fixed principles under the Islamic Ideology. In fact, the governmental authorities are being attracted by the powerful aspects of the society to get more legal that this issue itself has led to invasions and persuasions by other groups. The Pakistani society has different kinds of sects any of which has various ideas, sectarian prejudices and religious opinions that its gap is being widened every day that this situation scope has reached even to the relations between Iran and Pakistan and although Iran was the first government which considered Pakistan an official government and even was its defendant during the war between Pakistan and India, it was not safe from religious-sectarian effects in Pakistan and its benefits have been threatened at times.
From one perspective, it can be true that the Iranian Islamic Revolution has two simultaneous influences:
Dawn of the king and destroying the regional equations had stimulated the western reaction and in the western regional politics which has been based on Nikson's two-pillar strategy till that time and Iran was regarded as the main pillar of the western politics and the defendant of its politics in the region, a vacuum of power and strength had been created after the king's dawn. Negligence of the Pakistan government can also be seen from the beginning of the Iranian Islamic Revolution victory in this regard. Although Ziyaolhagh was the first governor who congratulated for the victory of the Iranian Islamic Revolution and considered the Iranian revolutionary regime as being official, but the same sectarian struggles have paved the way for his tendency towards the opponents of the Islamic Revolution. Hence, a new period of increasing the sectarian struggles had begun that this time they were more tense and organized i.e. if some few struggles had been happening between Shiites and Sonnies only in Moharram days because of some superfluity and wastage and also superstitious conflicts between some of Shiites and or the envies of some Sonni sects, now these conflicts were being formed completely organized and a wide organization utilizing much aids from U.S.A, Saudi Arabia and other local governments to the Sahabeh Corps Assembly is being formed in order to fight with the Shiites and attacking the benefits of the Islamic Republic of Iran in Pakistan and vesting the same anti-Islamic and anti-Iranian theory throughout the globe. 6

• Ziyaolhagh's Government and reaction to the Islamic Revolution of Iran:
Pakistan was one of the primary countries that considered the Islamic Republic of Iran as official. Pakistan which had been accurately analyzing Iran's evolutions from the beginning of the protests against the King's regime, made some appeals about its politics towards Iran after increasing the public struggles in Iran. Special attention and interest of Pakistani people about the Iranian movement had a substantial effect on this decision. Pakistan's press and people were supporting the Islamic Revolution and Ziyaolhagh's government made the first step in this regard and considered Iran's new regime as official on 21 of Bahman; however, the general contemplation was not so good about Iran because of the closed relationship between Pakistan and the Iranian former regime and this issues had been printed in Iranian newspapers, although the diplomatic relations were going on without any pause for a while afterwards.
Iranian press and media objections about the military regime of Pakistan, the real clear closed relations of Pakistan and U.S., increase in the Arabia's financial support to Pakistan and the approximate closeness of Amman to this country and at last Pakistan's competition with Iran for finding a new solution for Afghanistan were gradually reflected in Pakistani press and it also decreased the diplomatic relations between two countries to the in-charge person for a while.
The Islamic Revolution of Iran victory had deep influences inside Pakistan and forced Ziyaolhagh's government to accelerate some measures already declared about making Islamic some issues like directing political, economic, social and cultural affairs of the country.
To show its friendly aims, Pakistan had not participated in the economic prohibition of the West on Iran and it took an almost neutral position during the war between Iran and Iraq until by the year 1982, the filed was ready for reinforcing and developing of the relations after mutual negotiations and changing the press purposes and the relations between two countries had promoted to exchanging ambassadors again.
After Iraq's attack to Iran, in order to accelerate sending different kinds of materials to Iran in the war conditions Pakistan had allowed Iran to use Kerachi Port to evacuate loads. In September 1980, Ziyaolhagh traveled to Tehran with other Islamic countries leaders and authorities for middling in issues. The Minister of Pakistan's Foreign Affairs, Mr. Shahi, also traveled to Iran for the same reason. He made some statements to agree with Iran's positions and claims in Taef Conference and the re-cooperation in the regional civil works were mentioned, either. Instead, Iran extended the validity duration of Pakistan's loans. 7
Although more than 25 percent of Pakistani people are Shiite, in Ziyaolhagh's government the Shiites' political role decreased. After the Islamic Revolution, some believed that Pakistan is the second rig of the Islamic Revolution. Shireent.Hunte 8 explains about the reason of this:
"The attractiveness of Iran for Islamic activists and even those who do not have ay specila activity but have the tendency to pose societies running based on the Islamic regulation is because of this fact that Iran is the only country in which Islam is officially the base of the government; therefore, most of Muslims believe that supporting this country is the responsibility of every Muslim." 9
In general, the influence of Iranian revolution on Pakistani government can be mentioned in two cases: first, for the political structure of Iran getting closer to Pakistan's and second, the emphasize on making general affairs Islamic.
• Role of the Pakisan's Clergymen in developing the Islamic Revolution of Iran:
Clergymen, religious groups and organizations of Pakistan were familiar with Imam Khomeini's character and his movement before the Islamic Revolution triumph and some of them had a closed relationship, too. Clergymen and religious students (Tollab) of Pakistan had played an outstanding role for introducing his character in Hoze Elmiyeh (religious schools) of Najaf and also inside Pakistan. Seyed Safdar Hosseini Najafi, Seyed Mortaza Hassan Sadrolafzal, Seyed Ali Mousavi in Lahour, Sheikh Gholam Mohmmad Gheravi, Seyed Ebrahim Razavi, Sheikh Ali boustan and Sheikh Hassan Barvari in Ghom's Hozeh were among clergymen who invited people to obey Imam Khomeini. 10 "Before the Islamic Revolution of Iran victory, the Shiite clergymen had not specific roles in political and social fields and they used to execute traditions, celebrations (Eid) of Masoumin (previous leaders of Islam, children of Profit Mohammad (PBUM)) especially mourning for Seyedo Shohada (PBUH). They even had not a specific role in these affairs, since subjects regarding the conflicts between Sonni and Shiite were more important even during these affairs. After the Islamic Revolution of Iran, the Shiite clergymen invited people to cooperate in political issues in their religious and social movements. Nowadays, Pakistan's Shiites have a main role in its politics. Ghoran and Tradition Conference held in 1987, directed by Mr. Aref Hossein Hosseini, was a climax in the political awareness of Pakistan's Shiites and their active role in the governmental politics in a manner that in the elections of the National and Senna Congresses in the years 1988, 1993 and 1997, a number of Shiite candidates especially Jafari Movement was selected for coming to the Congress of which Messrs. Amanollah Sayal, Morid Kazem, Seyed Javad Hadi and Seyed Abed Hassan Hosseini can be named. It worth mentioning that Mr. Amanollah Sayal was able to obtain the maximum votes in a much closed selection competition with Mr. Azam Tarogh, the General Secretariat of Sahabe Corps, in the city of Jahang, the center for Sahabeh corps' activities. 11
• Islamic Movements of Pakistan:
"Revolution's effect on other Islamic countries is dependent to Iran's attempts itself as much as it is dependent to the country's status and the considered region". 12 The foreign politics of the Islamic Republic of Iran is summarized in defending the religious values, refusing the aggression and being under any aggression, keeping the independency and the country entirety and the preference of making relations with the neighbor and 3rd world's countries that regarding this matter, Pakistan has a special place in relations with Iran. 13 In Asia region, Pakistan is one of the outstanding countries which has been the ground for many religious movements and has enough variety and in facing the ideological wave of the Islamic Revolution of Iran, its effects are so important specifically about the religious age groups such as the "Islamic Society".
A) Sonni Groups:
1) Islamic Society:
The Islamic Society of Pakistan had been established by a number of Sonni clergymen under the leadership of Mr. sayyid Abul Aala Mawdudi in 1941. 14 Most of the Islamic Society's followers and fans are belonged to the Hanafi Jurisprudence and only few Shiite followers or others join this society. This is a property that no party or religious group of Pakistan is excluded. However, the Islamic Society has some properties which just separate it from other religious parties and groups.
ï‚§ Among other Islamic parties of Pakistan, maybe the Islamic Society is the only party which presents a general and comprehensive Islamic regime in which Islamic has entered all aspects of the life. It might be because of this fact that Mr. Abul Aala Mawdudi's writes are popular among the public and he has made a different and special vote or decision about most of the society's issues. 15
ï‚§ This party is the only Islamic party that has even presented the ordered (havinf a special order) system from a theoretical viewpoint.
ï‚§ The Islamic Society has some defenders all over the country and is not limited to a specific area. Although the results of the party's selection is so disappointing, its defenders are present everywhere.
Supporting and positioning of the Islamic Society as a Sonni Movement regarding the Islamic Revolution of Iran had been illustrated in Mr. Abul Aala Mawdudi's words who said:
"Imam Khomeini's revolution is an Islamic Revolution. The pioneers of this revolution are young Muslims who had been educated in other Islamic movements. Hence, all Muslims generally and the liberal movements especially must support this revolution fully and collaborate with it in all fields". 18
Moreover, Mawdudi respond to a question about the Islamic Revolution of Iran as follows:
"Khomeini's revolution is an Islamic Revolution. All Muslims generally and the liberal movements especially must support this revolution and collaborate with it in all fields". 19
2) Pakistan's Clergymen Society:
"Pakistan's Clergymen Society Party" is composed of "Berilavi" clergymen who oppose Vahabism. Berilavies are more similar to Shiites in their beliefs and also the "Pakistan's Clergymen Society" is the biggest organization of Berilavies, but just recently it has been divided into two wings named "Nourani Group" and "Niyazi Group" because of some conflicts. Nourani wing are working under the command of Molana Shah Ahmad Nourani who defend Iraq in the Imposed War, but generally it has a good idea about the Islamic Revolution. Also, "Seyes Hamed Saeed Kazemi" one of the significant members of this party and the head of one of the Moultan theosophical schools did recently defend Imam Khomenni. 20
3) Pakistan's Sahabeh Corps:
"Sahabeh Corps in Pakistan and Taleban in Afghanistan are two obvious opponents of Shiites around the world" 21 " Sahabeh Corps is a clear example of a sectarian party in Pakistan. This party was established by Hagh Navar Jahangouy in the city of Jahang, Panjab State in 1985. He was killed by some unknown persons in 1987, then Isarolhagh Ghasemi took the leadership of the party, but he was killed also in 1988. Following him, Azam Tarogh gained the leadership of Sahabeh Corps and he is still leading many activities against Shiites. Some cities like Siyalkout, Goujranovaleh, Sargodha, Feisal Abad and Jahang are the most important centers of the Sahabeh Corps. It should be mentioned that these regions especially Janag were anciently under the government of Shiites and the Sonni Feudal members had established this sectarian party for defeating their Shiite competitors and could break their powers by this means" 22
They refer to defending Profit Mohammad's followers (Sahabe) as their aim in their mottos and the axis of their advertisements is actually Anti-Shiite. This terrorist group was formed in the interval after the Islamic Revolution of Iran victory and establishment of Jafariyeh Jurisprudence Movement which is the bed for various ethnic and tribal identities.
It seems that this danger was not felt from some neighbor countries like Arabia and other western countries that had a role in establishing and sending financial helps to the Sahabeh Corps and gradually by developing and effectiveness of the Islamic Revolution of Iran and establishing of Jafariyeh Movement of Pakistan, it seems that Sahabeh Corps had been kind of a reaction against reinforcement of Shiites and opposing the effects of the Islamic Revolution that we will deal with it as follows:
Forming of Sahabeh Corps was in fact with attempts of the Saudi Arabia which led to the formation of this extremist group. This attempt by Arabia was mostly to make the effects of the Islamic Revolution unsuccessful in the region and by paying special attention to this fact that Pakistan had a considerable Shiite population and had always had some paved ways and opportunities for struggles, objections and Coup d'etat during the limited period of its independency, it has been exposed to more dangers from the Islamic Revolution side and also the Islamic values arising from it. Now, since falling of a country with high population and powers like Pakistan, as one of the main rings of the western strategy chain, into revolution will threaten hardly the vital benefits of the West. The regional integrated powers of the United States like Saudi Arabia, had taken measures to threat the limits and powers of the Islamic Revolution through widening their own religious opinion and cultural mastery in Pakistan using "Sahabeh Corps", yet since the Revolution's wave and its effects on the masses was not easy to halter, they chose some technical and provisional politics and by using the negligence of Pakistan government, took some terrorist measures against Shiite groups especially the cultural staff of Iran Cultural House in Pakistan that the clear example of this can be seen in the terrorist attack to Martyr "Sadegh GANJI". 23
"Terror of Sadegh GANJI, the In-charge of the Islamic Republic of Iran Cultural House in Lahour was one of activities for performing of which the Sahabeh Corps were encouraged by the secret organizations of India." 24 "However, after the deflation of the first wave of Revolution, this group has begun to tend Vahabism more in Pakistan, while it is still utilizing its powerful military branch towards some political targets." 25 "Pakistan's Sahabeh Corps, one of the largest sectarian forces – which has been prohibited after 11 September event for cooperating with Taleban –never joined the practical congress." 26
B) Shiite Groups:
Shiites were among groups that were most influenced by the Islamic Revolution of Iran. It worth mentioning that till the early in eighty decades, Shiites had no political identity and there was no political party or group in the name of Shiites. Ziyaolhagh's efforts to execute the Hanafi Jurisprudence and its consequent sectarianism events led to Shiites getting aware of this problem and from that date, they began their own activities to reach this goal. The influence of the Iranian Shiite Revolution on the Shiites groups was more than the age groups which we will elaborate on it as follows.
1) Pakistan Jafariyeh Movement:
The Islamic Revolution created kind of attention and self-confidence in order to make internal integrity and changing the Shiites of Pakistan as being political-organized at the 1st decade of the Islamic Revolution.
The 50-year history of Pakistan had proved that Pakistan's Shiites have no tendency in general to identify themselves as Shiites except in defense cases. Therefore, despite the activities of Shiites in Pakistan Independency Movement and all other political movements of this country and they could obtain some important positions thereof, but they were more reliant on their competent and non-sectarian tendencies in these activities and never had any political identity as the Shiite sect. Jafariyeh Movement is itself the result of a 10s years procedure that we will consider a summary of it here. 27
It should be mentioned that one of the most substantial achievements of the Revolution in Pakistan was establishment of the movement for executing Jafari Jurisprudence on Farvardin 24, 1358 (April 13, 1979). This organization is considered as the most significant Shiite organizations in Pakistan that its main purpose is to win back the Shiites' rights. 28 Exactly 70 days after stabilization of the Islamic Republic in 12 and 13 of April, 1979, a crowd of one hundred thousand Shiites from all over Pakistan was gathered in the city of Bahgra located at Panjab where the most residents are Shiites. The reason of this gathering was that the Coup d'etat of General Ziyaolhagh's and his Islam-seeking motto and emphasizing on this fact that only the Hanafi Jurisprudence will be execute in the country had led to stimulation and objections by Shiites. In this gathering, the first steps to establish organizations for stimulating Jafari Jurisprudence power in addition to electing Mofti Jafar Hosseinf as the leader. In their final resolution, while congratulating people the victory of the Islamic Revolution of Iran called Imam as all Muslims' leader. 29 Because of the definite support of Jafariyeh Movement regarding Pakistan's Shiites and of the Islamic Revolution of Iran, this party and its activist have been always the targets of most sectarians and their factors. 30
2) Imam Student Organization (I.S.O):
By the year 1353 (1974), "Imam Student Organization" was established by the guidance of clergymen following Imam Khomeini. The very first leaders of this organization were Messrs Mohammad Ali Naghavi, Alireza Naghavi and Zeidi. Before the establishment of this organization, the Pakistani Shiites had no regular student organization and various organizations having different and separate aims were practically active and they were combined, communist or secular. After the victory of the Islamic Revolution of Iran, Pakistani Shiites began some struggles by the leadership of Mofti JafarHossein to gain their own rights. Following the Shiites' movements, Pakistan government entered into negotiations with the Shiites' leader in 1980 and according to mutula agreements, it was accepted that the Shiites could act as the Jafari Jurisprudence regarding paying Zakat, yet Ziyaolhagh's government began a vast effort to face the strong wave of the Islamic Revolution followers and defendants. This event was specifically companied by the Shiites efforts to make the Jafari Jurisprudence official. Sajed Ali Naghavi one of Shiite clergymen declared that Pakistani people were seeking for execution of the Islamic regulations from the beginning of their independency and after the victory of the Islamic Revolution of Iran this willingness reached its climax, but the Shaziat's statement is nothing but the will of the foreign exploitation and U.S. for opposing to Islam.
Although more than 25 percent of Iranians are Shiite, the political role of Shiites decreased in Ziyaolhagh's government. 31
C) Other Islamic Groups and Institutes:
One of the political changes in the political field of Pakistan was forming the State Council by Binazir Boto's government in 1373 (1994). In the northern parts of Pakistan consisting of most Shiites, the number of the State council members following the Islamic Revolution is considerable. Among them some can be named as Mr. Professor Gholamhossein Salim, one of the clergymen and a university professor who is one of the followers an messengers of the superior leader of the Revolution and had been cooperating with "Shahid" Magazine in Iran for a while. At the present time, the Shiite clergymen of Pakistan are playing a vital role in increasing the cultural and political awareness of the society that one of their activities, as mentioned before, is establishing active religious schools (Hozeye Elmiyeh).
"Darolseghafe Aleslamiyeh" directed by "Seyed Ali Sharafoddin Mousavi" in Kerachi, "Sabahol Ghoran" Institute in Lahour, the publications institute of "Imamieh Kishnez", "Islamic Advertising Society" directed by "Yusof Nafsi" in Kerachi and Okhovat Academi in Eslam Abad are among the institutes that consider the Islamic Revolution as their pattern and also their aim is to oppose and resist against the western cultural invasion and they have printed lots of books written by the revolutionary characters like Shahid Motahary, Alameh Tabatabaei, Imam Khomeini and some of others up to the current time.
Shiite clergymen activities in line with materializing the integrity and unity of Muslims are of the vital influences of the Islamic Revolution of Iran on their strategies and thoughts in a way that some organizations such as "Islamic Friendship Movement" headed by Molana Enayat Ali Shaker and also the "Islamic United Front" headed by "Mirza Yusot Hossein" in Kerachi are presently active in this regard. 32

• Conclusion:
The Islamic Revolution of Iran from the Islamic identity point of view and from the beginning of its victory had appointed one of its main mottoes and aims to help and assist other Islamic nations and also to move in a path for materializing a United Nation which has been repeated in the words by Imam at times. Considering this fact and also by taking into account the special properties of Pakistan such as both country being Muslims, neighborhood status, Islamic regime ruling on Pakistani government, status of the country and the related region, familiarity of some of Pakistani clergymen with the character and contemplation of the Islamic and revolutionary government of Imam Khomeini (even before the Islamic Revolution happened), etc. paved the way for Pakistan to be more influenced (especially its Islamic movements) by the Islamic Revolution of Iran. One of the Shiite groups which gained power in less than two months after the Islamic Revolution victory was Pakistan's Jafariyeh Movement. The Islamic Revolution of Iran inspired sort of internal integrity and self-confidence in Shiites one of results of which was the same Jafariyeh Movement and gradually it can be seen that by the passage of time and by transferring the Shiite revolutionary thoughts in Pakistan, some countries like the Saudi Arabia came to this decision to create a terrorist groups called Sahabe Corps by aid of some countries in order to prevent the development and vast transfer of the Islamic Revolution into Pakistan and they thought about a reaction against Jafariyeh Movement. One other influence of the Islamic Revolution as a country having a Shiite regime on Pakistan was to some extent having more political-organized movements especially movements of Pakistani Shiites, so that Shiites are playing a significant role in the politics of Pakistan even nowadays. It seems that another factor which threatens not only the Islamic countries but also the Islamic movements considering the Globalization is some conflicts between Islamic groups and sects (Sectarianism). Ethnic and religious disputes cause sort of gap and division that even Pakistan has not been excluded from this fact and the Sectarianism is a serious problem there. Now although the disputes and conflicts between groups and sects (especially disputes between Shiite and Sonni) reflect this solution as being ambitioned, but it seems that Islamic groups and movements are forced to have only two ways against the American Globalization project 33:
1) Being scattered and omitted
2) Making an agreement on their religious and ideological common issues and avoiding dispute-making matters and points as much as possible that it seeks the Islamic World to consider the issue of unity and integrity in its programs within intelligent and awareness of some challenges made by the western world and it makes necessary for Iran to extend its relations with the Islamic movements and thoughts of two countries more than before as it is the association of religious thoughts interactions and also the Islamic groups reviewing programs.

Researcher: Seyed Ali FATEMI

Notes:
1- The researcher of the Islamic World issues.
2- Narrative examples based on Islam's agreement on the Islamic Movement, there are so many verses among which this can be mentioned: «Ø¥Ù† Ø§Ù„Ù„Ù‡ Ù„Ø§ ÙŠØºÙŠØ± Ù…Ø§ Ø¨Ù‚ÙˆÙ… ØØªÙŠ ÙŠØºÙŠØ± Ù…Ø§ Ø¨Ø§Ù†Ù?Ø³Ù‡Ù…» " Ø±Ø¹Ø¯Ø¢ÙŠÙ‡Û±Û±"
3- Sectarianis
4- Arefi Mohammad Akram, 1379, Pakistan Islamic Movement, available on: www.irandoc.ac.ir
5- Akbarpour, Reza Ali, 1376, The Role of Religious Sectarianism (Vahabism) in the relations of the Islamic Republic of Iran. available on: www.irandoc.ac.ir
6- Previous
7- Farzin Niya, Ziba, Pakistan (Tehran: Department of political and International Studies of the Ministry of Foreign Affairs, 1st Edition, 1376), p. 232.
8- Shireent.Hunte
9- Keyhan Newspaper (67/5/2) quoted by Hamzeh Amraei, the Islamic Revolution of Iran and the Contemporary Islamic Movements, p. 252.
10- Amraei Hamzeh, the Islamic Revolution of Iran and the Contemporary Islamic Movements, (Tehran: the Documents Center of the Islamic Revolution of Iran), P. 249.
11- The influence of the Islamic Revolution on the clergymen and cultural and political organizations of Pakistan, the chapter-letter of the research-letter of the Islamic Revolution quoted by Hamzeh Amraei, the Islamic Revolution of Iran and the Contemporary Islamic Movements, p. 177.
12- John.L.Spotizo, Revolution of Iran and its Global Reflection, translated by Mohsen Modir Shanehchi, (Tehran: the center for reviewing Islam and Iran (Baz), 1st Edition, 1382), p. 33.
13- Amery Rad Davoud, 1374, Relations of Iran and Pakistan after the Islamic Revolution (1357-1367), available on: www.isu.ac.ir
14- Gilani, Seyed Asad, Islamic Society 1941 to 1947, (Lahour: Firouz Sense, 1992), p. 22-47.
15- Enayat Hamid, The Political Contemplation of Islam in the contemporary Islam, Translator: Bahaeddin Khorram shahi, (Tehran: Kharazmi Publications, 1372), 183-196.
16- Mawdudi has written tens of books and thesis. For more information refer to:
- Ahmad, Khurshid , Islamic perspectives , studies in honour of sayyid Abul Aala Mawdudi , (Jaddah ,1979
17- Amraei Hamzeh, the previous.
18- Keyhan Newspaper, 1367/5/2
19- Keyhan Newspaper, 1367/5/2, quoted by Hamzeh Amraei.
20- Previous
21- Hozoor Magazine, No. 34, quoted by: Ravaghe Andisheh monthly magazine
22- Hafe Taghiyoddin, Pakistan's Political Parties and movements, lahour, Faction House, 1995, p. 503.
23- Amraei, previous
24- Farzin Niya, Ziba, Pakistan Foreign Politics (Tehran: Department of political and International Studies of the Ministry of Foreign Affairs, 1st Edition, 1383), p. 96-97
25- Amraei, previous
26- Farzin Niya, Ziba, Pakistan Foreign Politics, previous
27- Hafez Taghoyoddin, previous, p. 197
28- Amraei Hamzeh, previous
29- Shahidol Hossein Institute, the Memorial of Aref Hossein Hosseini, quoted by Hamzeh Amraei, the Islamic Revolution of Iran and the Contemporary Islamic Movements, p. 251.
30- Abrar Newspaper, 1371/7/11.
31- Amraei, previous.
32- Previous
33- Globalization

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