Majority of the people in the world, who are getting concerned at the growing rate of activities of Islamists and jihadists are generally ignoring the fact that organizations like Tablighi Jamaat as well as Jamaat-e-Islami, which is offshoot of Muslim Brotherhood as well as other Islamic NGOs are advancing the agenda of Islamic conquest under the garb of “dawah”. Most of the people in the world, including the United States, Britain, EU nations and India though know the names of Hamas, Al Qaeda, Islamic State, Lashkar-e-Taiba, Jaish-e-Muhammad and few other Islamic terrorist groups, only few of them know the hidden network behind the terrorist entities and how “dawah” has been a old-strategy to all of these group in ideological infiltration that operates in plain sight, mostly pretending to be innocent groups of preachers. Most of them, failing to decode the hidden truth beneath “dawah” consider such activities as innocent religious works, although the agenda lying inside this project is a strategic “invitation” that builds loyalty, spreads ideology, and fuels terrorist networks across the world.

Originally presented as a religious “invitation” to faith, “dawah” has evolved into a powerful organizational tool for advancing political Islam, with the notorious agenda of establishing Caliphate throughout the world by actualizing the agenda of Islamic conquest in the “non-Muslim” nation. Entities such as Jamaat-e-Islami and the Muslim Brotherhood have weaponized “dawah” to spread extremist ideology by using Tablighi Jamaat as the vessel and build global influence, and reshape societies according to the principles of Sharia law.

To many research scholars and counterterrorism experts, while “dawah” can simply mean sharing Islam, extremist movements like Jamaat-e-Islami and the Muslim Brotherhood have turned it into a global system of recruitment and control – using charities, schools, and media to spread radical ideas and expand their reach.

Jamaat-e-Islami, which has succeeded in establishing roots in a number of countries under various disguises, has strong bases in Pakistan and Bangladesh. Jamaat is known as the offshoot of Muslim Brotherhood, which was founded by Maulana Abul Ala-Maududi. One of the many quotes of ​Maududi (1903-1979) founder of the Jamaat-e-Islami organization and the ideological father of the Taliban movement in Pakistan evidently proves the vicious agenda of this entity, where he stated, “Islam does not want to bring about the revolution in one country or a few countries. It wants to spread it to the entire world. Although it is the duty of the Muslim Party to bring this revolution first to its own nation, its ultimate goal is world revolution”.

Both Muslim Brotherhood and Jamaat-e-Islami are covertly and overtly expanding their network in a number of countries, including the United States and India by forming alliances with local political parties, NGOs and even think-tanks.

While governments obsess over bombs, bullets, and border fences, a far quieter invasion has been unfolding – patiently, legally, and often with state approval. It does not arrive with suicide vests or black flags. It comes with charity drives, interfaith dinners, relief trucks, mosques, schools, study circles, and smiling preachers who speak the language of peace. Its name is dawah – and in the hands of the Muslim Brotherhood and its ideological offspring, it has become one of the most effective instruments of modern Islamic conquest.

To dismiss dawah as harmless religious outreach is to misunderstand the architecture of political Islam. Dawah is not merely about inviting individuals to faith; it is about restructuring societies, capturing institutions, and shifting the balance of power from human sovereignty to divine absolutism – all while operating in plain sight.

This is not theory. It is doctrine. And it is being executed globally with extraordinary discipline.

What “dawah” really means in Islamist strategy

In classical Islamic theology, dawah simply means “invitation” – the act of calling people toward Islam. In Islamist praxis, however, dawah has evolved into something far more ambitious: a multi-layered system of ideological conditioning, social penetration, and political mobilization.

Groups such as the Muslim Brotherhood, Jamaat-e-Islami, and their satellite organizations have transformed dawah into a strategic conveyor belt:

• Identity formation– cultivating a sense of besieged Muslim victimhood
• Ideological alignment– redefining Islam as a total political system
• Institutional capture– embedding influence in education, charities, media, and finance
• Political leverage– converting moral authority into electoral or coercive power
• Normalization of extremism– sanitizing jihadist goals through gradualism
• Violence is not the starting point. It is the endgame – activated only when the social ecosystem is sufficiently prepared.

Maududi, Jamaat-e-Islami, and the blueprint of world revolution

The intellectual architect of this model in South Asia was Maulana Abul A’la Maududi, founder of Jamaat-e-Islami (JI). Long before Al Qaeda or ISIS, Maududi articulated a chillingly clear vision: Islam was not a faith among others – it was a revolutionary ideology meant to dominate the world.

His words leave no ambiguity:

“Islam does not want to bring about the revolution in one country or a few countries. It wants to spread it to the entire world”.

Maududi rejected democracy unless it functioned strictly within divine limits. He proposed what he called “theo-democracy” – a system where elections exist, but sovereignty belongs exclusively to God, interpreted by clerics and ideologues. Human legislation becomes conditional. Dissent becomes apostasy. Citizenship becomes theological.

This doctrine did not remain theoretical. Jamaat-e-Islami operationalized it through dawah-driven institution-building – schools, student unions, publishing houses, charities, women’s networks, and financial entities – creating parallel societies within states.

Muslim Brotherhood and Jamaat: Two branches, one ideology

The Muslim Brotherhood and Jamaat-e-Islami are often treated as regionally distinct movements. In reality, they are ideological twins.

Both believe:

• Islam is a complete political system
• Sharia must override secular law
• Society must be Islamized beforethe state
• Violence is permissible when conditions mature

Where jihadist groups like ISIS burn stages, the Brotherhood and Jamaat build scaffolding. They prefer longevity over spectacle.

Tablighi Jamaat, often described as “apolitical”, frequently serves as the logistics and recruitment reservoir, softening populations, normalizing conservative orthodoxy, and identifying potential cadres who later migrate into more overtly political Islamist organizations.

The spectrum of Islamization: Human will vs divine will

Islamization does not occur overnight. It unfolds along a spectrum – between human will and divine will.

At the human-will end, religion informs personal ethics but remains subordinate to civic law.

At the divine-will end, religious injunctions dominate governance, law, culture, and identity.

Islamist movements aim to push societies incrementally toward the divine-will pole, using dawah to reframe debates:

• From rights to duties
• From citizenship to faith
• From pluralism to orthodoxy

Once that shift becomes culturally dominant, political transformation becomes inevitable.

Pakistan: Dawah as prelude to jihad

No country illustrates the dawah–jihad continuum more starkly than Pakistan.

Initially envisioned by Muhammad Ali Jinnah as a state for Muslims – not an Islamic state – Pakistan gradually drifted toward Islamization through a lethal alliance of:

• Islamist ideologues
• Military establishments
• Foreign jihad theaters

Mosques, madrasas, and charities became ideological factories. Zakat systems were weaponized. Loudspeakers transformed religious spaces into political amplifiers. Dawah organizations created emotional and financial pipelines that later fed Lashkar-e-Taiba, Jaish-e-Mohammed, Hizbul Mujahideen, and eventually the Taliban.

Charity became camouflage. Faith became currency. Jihad became policy.

From charity to terror finance: The NGO ecosystem

Perhaps the most dangerous mutation of dawah has been its NGO-ization.

Organizations like Helping Hand for Relief and Development (HHRD) present themselves as humanitarian actors while maintaining documented relationships with:

• Lashkar-e-Taiba’s charitable wing
• Jamaat-e-Islami’s Al-Khidmat
• Hamas-linked networks

These groups receive funding from:

• Western governments
• UN agencies
• Corporate philanthropies

They operate legally, fundraise openly, and collaborate with designated terrorist affiliates – creating a moral laundering system where extremism is sanitized through social work.

This is not accidental. It is structural.

Europe and the West: Dawah without borders

Post-9/11 Europe witnessed what intelligence agencies later acknowledged: radicalization rarely begins with violence. It begins with identity.

Poor integration, grievance narratives, and ideological grooming – often through dawah networks – create fertile ground for recruitment. Mosques, study circles, and community centers become ideological echo chambers. Political Islam advances not through force, but through norm-setting.

By the time violence emerges, the groundwork has already been laid.

Why the world keeps getting it wrong

Western policymakers insist on separating “non-violent Islamism” from terrorism. This distinction is analytically convenient – and strategically disastrous.

Non-violent Islamism:

• Normalizes the ideological premises of jihad
• Delegitimizes secular governance
• Provides manpower, funding, and legitimacy to violent actors

Dawah is not the opposite of jihad. It is its incubator.

The war nobody wants to name

Islamic conquest in the 21st century does not resemble medieval invasions. It is incremental, legalistic, and psychologically sophisticated. Dawah is its spearhead – penetrating societies not by force, but by persuasion, welfare, and moral posturing.

Ignoring this reality does not make it disappear. It only ensures that when violence finally erupts, it appears sudden and inexplicable.

The world does not suffer from a lack of intelligence on terrorism. It suffers from a refusal to confront political Islam’s ideological infrastructure.

Until dawah is understood not merely as preaching – but as strategy – societies will continue to defend their borders while surrendering their institutions.

And by the time they notice the difference, it may already be too late.

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