The Mus­lim Broth­er­hood “Project“

By Patrick Poole
http://www.frontpagemag.com/Articles/ReadArticle.asp?ID=22415
One might be led to think that if inter­na­tional law enforce­ment author­i­ties and West­ern intel­li­gence agen­cies had dis­cov­ered a twenty-year old doc­u­ment reveal­ing a top-secret plan devel­oped by the old­est Islamist orga­ni­za­tion with one of the most exten­sive ter­ror net­works in the world to launch a pro­gram of “cul­tural inva­sion” and even­tual con­quest of the West that vir­tu­ally mir­rors the tac­tics used by Islamists for more than two decades, that such news would scream from head­lines pub­lished on the front pages and above the fold of the New York Times, Wash­ing­ton Post, Lon­don Times, Le Monde, Bild, and La Repub­blica.

If that’s what you might think, you would be wrong.

In fact, such a doc­u­ment was recov­ered in a raid by Swiss author­i­ties in Novem­ber 2001, two months after the hor­ror of 9/11. Since that time infor­ma­tion about this doc­u­ment, known in coun­tert­er­ror­ism cir­cles as “The Project”, and dis­cus­sion regard­ing its con­tent has been lim­ited to the top-secret world of West­ern intel­li­gence com­mu­ni­ties. Only through the work of an intre­pid Swiss jour­nal­ist, Syl­vain Besson of Le Temps, and his book pub­lished in Octo­ber 2005 in France, La con­quête de l’Occident: Le pro­jet secret des Islamistes (The Con­quest of the West: The Islamists’ Secret Project), has infor­ma­tion regard­ing The Project finally been made pub­lic. One West­ern offi­cial cited by Besson has described The Project as “a total­i­tar­ian ide­ol­ogy of infil­tra­tion which rep­re­sents, in the end, the great­est dan­ger for Euro­pean societies.”

Now Front­Page read­ers will be the first to be able to read the com­plete Eng­lish trans­la­tion of The Project.

What West­ern intel­li­gence author­i­ties know about The Project begins with the raid of a lux­u­ri­ous villa in Cam­pi­one, Switzer­land on Novem­ber 7, 2001. The tar­get of the raid was Youssef Nada, direc­tor of the Al-Taqwa Bank of Lugano, who has had active asso­ci­a­tion with the Mus­lim Broth­er­hood for more than 50 years and who admit­ted to being one of the organization’s inter­na­tional lead­ers. The Mus­lim Broth­er­hood, regarded as the old­est and one of the most impor­tant Islamist move­ments in the world, was founded by Hasan al-Banna in 1928 and ded­i­cated to the credo, “Allah is our objec­tive. The Prophet is our leader. Qur’an is our law. Jihad is our way. Dying in the way of Allah is our high­est hope.”

The raid was con­ducted by Swiss law enforce­ment at the request of the White House in the ini­tial crack­down on ter­ror­ist finances in the imme­di­ate after­math of 9/11. US and Swiss inves­ti­ga­tors had been look­ing at Al-Taqwa’s involve­ment in money laun­der­ing and fund­ing a wide range of Islamic ter­ror­ist groups, includ­ing Al-Qaeda, HAMAS (the Pales­tin­ian affil­i­ate of the Mus­lim Broth­er­hood), the Alger­ian GIA, and the Tunisian Ennahdah.

Included in the doc­u­ments seized dur­ing the raid of Nada’s Swiss villa was a 14-page plan writ­ten in Ara­bic and dated Decem­ber 1, 1982, which out­lines a 12-point strat­egy to “estab­lish an Islamic gov­ern­ment on earth” – iden­ti­fied as The Project. Accord­ing to tes­ti­mony given to Swiss author­i­ties by Nada, the unsigned doc­u­ment was pre­pared by “Islamic researchers” asso­ci­ated with the Mus­lim Brotherhood.

What makes The Project so dif­fer­ent from the stan­dard “Death of Amer­ica! Death to Israel!” and “Estab­lish the global caliphate!” Islamist rhetoric is that it rep­re­sents a flex­i­ble, multi-phased, long-term approach to the “cul­tural inva­sion” of the West. Call­ing for the uti­liza­tion of var­i­ous tac­tics, rang­ing from immi­gra­tion, infil­tra­tion, sur­veil­lance, pro­pa­ganda, protest, decep­tion, polit­i­cal legit­i­macy and ter­ror­ism, The Project has served for more than two decades as the Mus­lim Broth­er­hood “mas­ter plan”. As can be seen in a num­ber of exam­ples through­out Europe – includ­ing the polit­i­cal recog­ni­tion of par­al­lel Islamist gov­ern­ment orga­ni­za­tions in Swe­den, the recent “car­toon” jihad in Den­mark, the Parisian car-burning intifada last Novem­ber, and the 7/7 ter­ror­ist attacks in Lon­don – the plan out­lined in The Project has been over­whelm­ingly successful.

Rather than focus­ing on ter­ror­ism as the sole method of group action, as is the case with Al-Qaeda, in per­fect post­mod­ern fash­ion the use of ter­ror falls into a mul­ti­plic­ity of options avail­able to pro­gres­sively infil­trate, con­front, and even­tu­ally estab­lish Islamic dom­i­na­tion over the West. The fol­low­ing tac­tics and tech­niques are among the many rec­om­men­da­tions made in The Project:

• Net­work­ing and coor­di­nat­ing actions between like­minded Islamist organizations;
• Avoid­ing open alliances with known ter­ror­ist orga­ni­za­tions and indi­vid­u­als to main­tain the appear­ance of “moderation”;
• Infil­trat­ing and tak­ing over exist­ing Mus­lim orga­ni­za­tions to realign them towards the Mus­lim Brotherhood’s col­lec­tive goals;
• Using decep­tion to mask the intended goals of Islamist actions, as long as it doesn’t con­flict with shari’a law;
• Avoid­ing social con­flicts with West­ern­ers locally, nation­ally or glob­ally, that might dam­age the long-term abil­ity to expand the Islamist power­base in the West or pro­voke a lash back against Muslims;
• Estab­lish­ing finan­cial net­works to fund the work of con­ver­sion of the West, includ­ing the sup­port of full-time admin­is­tra­tors and workers;
• Con­duct­ing sur­veil­lance, obtain­ing data, and estab­lish­ing col­lec­tion and data stor­age capabilities;
• Putting into place a watch­dog sys­tem for mon­i­tor­ing West­ern media to warn Mus­lims of “inter­na­tional plots fomented against them”;
• Cul­ti­vat­ing an Islamist intel­lec­tual com­mu­nity, includ­ing the estab­lish­ment of think-tanks and advo­cacy groups, and pub­lish­ing “aca­d­e­mic” stud­ies, to legit­imize Islamist posi­tions and to chron­i­cle the his­tory of Islamist movements;
• Devel­op­ing a com­pre­hen­sive 100-year plan to advance Islamist ide­ol­ogy through­out the world;
• Bal­anc­ing inter­na­tional objec­tives with local flexibility;
• Build­ing exten­sive social net­works of schools, hos­pi­tals and char­i­ta­ble orga­ni­za­tions ded­i­cated to Islamist ideals so that con­tact with the move­ment for Mus­lims in the West is constant;
• Involv­ing ide­o­log­i­cally com­mit­ted Mus­lims in democratically-elected insti­tu­tions on all lev­els in the West, includ­ing gov­ern­ment, NGOs, pri­vate orga­ni­za­tions and labor unions;
• Instru­men­tally using exist­ing West­ern insti­tu­tions until they can be con­verted and put into ser­vice of Islam;
• Draft­ing Islamic con­sti­tu­tions, laws and poli­cies for even­tual implementation;
• Avoid­ing con­flict within the Islamist move­ments on all lev­els, includ­ing the devel­op­ment of processes for con­flict resolution;
• Insti­tut­ing alliances with West­ern “pro­gres­sive” orga­ni­za­tions that share sim­i­lar goals;
• Cre­at­ing autonomous “secu­rity forces” to pro­tect Mus­lims in the West;
• Inflam­ing vio­lence and keep­ing Mus­lims liv­ing in the West “in a jihad frame of mind”;
• Sup­port­ing jihad move­ments across the Mus­lim world through preach­ing, pro­pa­ganda, per­son­nel, fund­ing, and tech­ni­cal and oper­a­tional support;
• Mak­ing the Pales­tin­ian cause a global wedge issue for Muslims;
• Adopt­ing the total lib­er­a­tion of Pales­tine from Israel and the cre­ation of an Islamic state as a key­stone in the plan for global Islamic domination;
• Insti­gat­ing a con­stant cam­paign to incite hatred by Mus­lims against Jews and reject­ing any dis­cus­sions of con­cil­i­a­tion or coex­is­tence with them;
• Actively cre­at­ing jihad ter­ror cells within Palestine;
• Linki
  ng the ter­ror­ist activ­i­ties in Pales­tine with the global ter­ror movement;
• Col­lect­ing suf­fi­cient funds to indef­i­nitely per­pet­u­ate and sup­port jihad around the world;

In read­ing The Project, it should be kept in mind that it was drafted in 1982 when cur­rent ten­sions and ter­ror­ist activ­i­ties in the Mid­dle East were still very nascent. In many respects, The Project is extremely pre­scient for out­lin­ing the bulk of Islamist action, whether by “mod­er­ate” Islamist orga­ni­za­tions or out­right ter­ror groups, over the past two decades.

At present, most of what is pub­licly known about The Project is the result of Syl­vain Besson’s inves­tiga­tive work, includ­ing his book and a related arti­cle pub­lished last Octo­ber in the Swiss daily, Le Temps, L’islamisme à la con­quête du monde (Islamism and the Con­quest of the World), pro­fil­ing his book, which is only avail­able in a French-language edi­tion. At least one Egypt­ian news­pa­per, Al-Mussawar, pub­lished the entire Ara­bic text of The Project last November.

In the English-language press, the atten­tion paid to Besson’s rev­e­la­tion of The Project has been almost non-existent. The only men­tion found in a main­stream media pub­li­ca­tion in the US has been as a sec­ondary item in an arti­cle in the Weekly Stan­dard (Feb­ru­ary 20, 2006) by Olivier Gui­tta, The Car­toon Jihad. The most exten­sive com­men­tary on The Project has been by an Amer­i­can researcher and jour­nal­ist liv­ing in Lon­don, Scott Burgess, who has posted his analy­sis of the doc­u­ment on his blog, The Daily Ablu­tion. Along with his com­men­tary, an Eng­lish trans­la­tion of the French text of The Project was seri­al­ized in Decem­ber (Parts I, II, III, IV, V, Con­clu­sion). The com­plete Eng­lish trans­la­tion pre­pared by Mr. Burgess is pre­sented in its entirety here with his permission.

The lack of pub­lic dis­cus­sion about The Project notwith­stand­ing, the doc­u­ment and the plan it out­lines has been the sub­ject of con­sid­er­able dis­cus­sion amongst the West­ern intel­li­gence agen­cies. One US coun­tert­er­ror­ism offi­cial who spoke with Besson about The Project, and who is cited in Guitta’s Weekly Stan­dard arti­cle, is cur­rent White House ter­ror­ism czar, Juan Zarate. Call­ing The Project a Mus­lim Broth­er­hood mas­ter plan for “spread­ing their polit­i­cal ide­ol­ogy,” Zarate expressed con­cerns to Besson because “the Mus­lim Broth­er­hood is a group that wor­ries us not because it deals with philo­soph­i­cal or ide­o­log­i­cal ideas but because it defends the use of vio­lence against civilians.”

One renowned inter­na­tional scholar of Islamist move­ments who also spoke with Besson, Reuven Paz, talked about The Project in its his­tor­i­cal context:

The Project was part of the char­ter of the inter­na­tional orga­ni­za­tion of the Mus­lim Broth­er­hood, which was offi­cial estab­lished on July 29, 1982. It reflects a vast plan which was revived in the 1960s, with the immi­gra­tion of Broth­er­hood intel­lec­tu­als, prin­ci­pally Syr­ian and Egyp­tians, into Europe.

As Paz notes, The Project was drafted by the Mus­lim Broth­er­hood as part of its rechar­ter­ing process in 1982, a time that marks an upswing in its orga­ni­za­tional expan­sion inter­na­tion­ally, as well as a turn­ing point in the alter­nat­ing peri­ods of repres­sion and tol­er­a­tion by the Egypt­ian gov­ern­ment. In 1952, the orga­ni­za­tion played a crit­i­cal sup­port role to the Free Offi­cers Move­ment led by Gamal Abdul Nasser, which over­threw King Faruq, but quickly fell out of favor with the new rev­o­lu­tion­ary regime because of Nasser’s refusal to fol­low the Mus­lim Brotherhood’s call to insti­tute an ide­o­log­i­cally com­mit­ted Islamic state. At var­i­ous times since the July Rev­o­lu­tion in 1952, the Broth­er­hood has reg­u­larly been banned and its lead­ers killed and impris­oned by Egypt­ian authorities.

Since it was rechar­tered in 1982, the Mus­lim Broth­er­hood has spread its net­work across the Mid­dle East, Europe, and even Amer­ica. At home in Egypt, par­lia­men­tary elec­tions in 2005 saw the Mus­lim Broth­er­hood win­ning 20 per­cent of the avail­able leg­isla­tive seats, com­pris­ing the largest oppo­si­tion party block. Its Pales­tin­ian affil­i­ate, known to the world as HAMAS, recently gained con­trol of the Pales­tin­ian Author­ity after elec­tions secured for them 74 of 132 seats in the Pales­tin­ian Leg­isla­tive Coun­cil. Its Syr­ian branch has his­tor­i­cally been the largest orga­nized group oppos­ing the Assad regime, and the orga­ni­za­tion also has affil­i­ates in Jor­dan, Sudan, and Iraq. In the US, the Mus­lim Broth­er­hood is pri­mar­ily rep­re­sented by the Mus­lim Amer­i­can Soci­ety (MAS).

Since its for­ma­tion, the Mus­lim Broth­er­hood has advo­cated the use of ter­ror­ism as a means of advanc­ing its agenda of global Islamic dom­i­na­tion. But as the largest pop­u­lar rad­i­cal move­ment in the Islamic world, it has attracted many lead­ing Islamist intel­lec­tu­als. Included among this group of Mus­lim Broth­er­hood intel­lec­tu­als is Youssef Qaradawi, an Egyptian-born, Qatar-based Islamist cleric.

As one of the lead­ing Mus­lim Broth­er­hood spir­i­tual fig­ures and rad­i­cal Islamic preach­ers (who has his own weekly pro­gram on Al-Jazeera), Qaradawi has been one of the lead­ing apol­o­gists of sui­cide bomb­ings in Israel and ter­ror­ism against West­ern inter­ests in the Mid­dle East. Both Syl­vain Besson and Scott Burgess pro­vide exten­sive com­par­isons between Qaradawi’s pub­li­ca­tion, Pri­or­i­ties of the Islamic Move­ment in the Com­ing Phase, pub­lished in 1990, and The Project, which pre­dates Qaradawi’s Pri­or­i­ties by eight years. They note the strik­ing sim­i­lar­i­ties in the lan­guage used and the plans and meth­ods both doc­u­ments advo­cate. It is spec­u­lated that The Project was either used by Qaradawi as a tem­plate for his own work, or that he had a hand in its draft­ing in 1982. Per­haps coin­ci­den­tally, Qaradawi was the fourth largest share­holder in the Al-Taqwa Bank of Lugano, the direc­tor of which, Youssef Nada, was the indi­vid­ual in whose pos­ses­sion The Project was found. Since 1999, Qaradawi has been banned from enter­ing the US as a result of his con­nec­tions to ter­ror­ist orga­ni­za­tions and his out­spo­ken advo­cacy of terrorism.

For those who have read The Project, what is most trou­bling is not that Islamists have devel­oped a plan for global dom­i­nance; it has been assumed by experts that Islamist orga­ni­za­tions and ter­ror­ist groups have been oper­at­ing off an agreed-upon set of gen­eral prin­ci­ples, net­works and method­ol­ogy. What is star­tling is how effec­tively the Islamist plan for con­quest out­lined in The Project has been imple­mented by Mus­lims in the West for more than two decades. Equally trou­bling is the ide­ol­ogy that lies behind the plan: incit­ing hatred and vio­lence against Jew­ish pop­u­la­tions around the world; the delib­er­ate co-opting and sub­ver­sion of West­ern pub­lic and pri­vate insti­tu­tions; its rec­om­men­da­tion of a pol­icy of delib­er­ate esca­lat­ing con­fronta­tion by Mus­lims liv­ing in the West against their neigh­bors and fellow-citizens; the accep­tance of ter­ror­ism as a legit­i­mate option for achiev­ing their ends and the inevitable real­ity of jihad against non-Muslims; and its ulti­mate goal of forcibly insti­tut­ing the Islamic rule of the caliphate by shar
i’a in the West, and even­tu­ally the whole world.

If the expe­ri­ence over the past quar­ter of a cen­tury seen in Europe and the US is any indi­ca­tion, the “Islamic researchers” who drafted The Project more than two decades ago must be pleased to see their long-term plan to con­quer the West and to see the Green flag of Islam raised over its cit­i­zens real­ized so rapidly, effi­ciently and com­pletely. If Islamists are equally suc­cess­ful in the years to come, West­ern­ers ought to enjoy their per­sonal and polit­i­cal free­doms while they last.

To read the Eng­lish trans­la­tion of The Project, click here.

——————————————————————————

Web­site of Scott Burgess trans­la­tor of The Project

http://dailyablution.blogs.com/the_daily_ablution/2005/11/the_project_par.html

In the name of Allah, the Benef­i­cent and Merciful

http://www.frontpagemag.com/articles/readarticle.asp?ID=22416&p=1

S/5/100 report

1/12/1982 [Decem­ber 1, 1982]

Towards a world­wide strat­egy for Islamic pol­icy
(Points of Depar­ture, Ele­ments, Pro­ce­dures and Missions)

This report presents a global vision of a world­wide strat­egy for Islamic pol­icy [or “polit­i­cal Islam”]. Local Islamic poli­cies will be drawn up in the dif­fer­ent regions in accor­dance with its guide­lines. It acts, first of all, to define the points of depar­ture of that pol­icy, then to set up the com­po­nents and the most impor­tant pro­ce­dures linked to each point of depar­ture; finally we sug­gest sev­eral mis­sions, by way of exam­ple only, may Allah pro­tect us.

The fol­low­ing are the prin­ci­pal points of depar­ture of this policy:

Point of Depar­ture 1: To know the ter­rain and adopt a sci­en­tific method­ol­ogy for its plan­ning and execution.

Point of Depar­ture 2: To demon­strate proof of the seri­ous nature of the work.

Point of Depar­ture 3: To rec­on­cile inter­na­tional engage­ment with flex­i­bil­ity at a local level.

Point of Depar­ture 4: To rec­on­cile polit­i­cal engage­ment and the neces­sity of avoid­ing iso­la­tion on one hand, with per­ma­nent edu­ca­tion and insti­tu­tional action on the other.

Point of Depar­ture 5: To be used to estab­lish an Islamic State; par­al­lel, pro­gres­sive efforts tar­geted at con­trol­ling the local cen­ters of power through insti­tu­tional action.

Point of Depar­ture 6: To work with loy­alty along­side Islamic groups and insti­tu­tions in mul­ti­ple areas to agree on com­mon ground, in order to “coop­er­ate on the points of agree­ment and set aside the points of disagreement”.

Point of Depar­ture 7: To accept the prin­ci­ple of tem­po­rary coop­er­a­tion between Islamic move­ments and nation­al­ist move­ments in the broad sphere and on com­mon ground such as the strug­gle against colo­nial­ism, preach­ing and the Jew­ish state, with­out how­ever hav­ing to form alliances. This will require, on the other hand, lim­ited con­tacts between cer­tain lead­ers, on a case by case basis, as long as these con­tacts do not vio­late the [shari’a] law. Nev­er­the­less, one must not give them alle­giance or take them into con­fi­dence, bear­ing in mind that the Islamic move­ment must be the ori­gin of the ini­tia­tives and ori­en­ta­tions taken.

Point of Depar­ture 8: To mas­ter the art of the pos­si­ble on a tem­po­rary basis with­out abus­ing the basic prin­ci­ples, bear­ing in mind that Allah’s teach­ings always apply. One must order the suit­able and for­bid that which is not, always pro­vid­ing a doc­u­mented opin­ion. But we should not look for con­fronta­tion with our adver­saries, at the local or the global scale, which would be dis­pro­por­tion­ate and could lead to attacks against the dawa or its disciples.

Point of Depar­ture 9: To con­struct a per­ma­nent force of the Islamic dawa and sup­port move­ments engaged in jihad across the Mus­lim world, to vary­ing degrees and inso­far as possible.

Point of Depar­ture 10: To use diverse and var­ied sur­veil­lance sys­tems, in sev­eral places, to gather infor­ma­tion and adopt a sin­gle effec­tive warn­ing sys­tem serv­ing the world­wide Islamic move­ment. In fact, sur­veil­lance, pol­icy deci­sions and effec­tive com­mu­ni­ca­tions com­ple­ment each other.

Point of Depar­ture 11: To adopt the Pales­tin­ian cause as part of a world­wide Islamic plan, with the pol­icy plan and by means of jihad, since it acts as the key­stone of the renais­sance of the Arab world today.

Point of Depar­ture 12: To know how to turn to self-criticism and per­ma­nent eval­u­a­tion of world­wide Islamic pol­icy and its objec­tives, of its con­tent and its pro­ce­dures, in order to improve it. This is a duty and a neces­sity accord­ing to the pre­cepts of shari’a.

THE FIRST POINT OF DEPARTURE:

Know the ter­rain and adopt a sci­en­tific method­ol­ogy for [The Project’s] plan­ning and execution.

a– Ele­ments:
Know the influ­en­tial fac­tors in the world, whether they act as Islamic forces, adverse forces, or neu­tral forces.

Use the nec­es­sary sci­en­tific and tech­ni­cal means for plan­ning, orga­ni­za­tion, exe­cu­tion and follow-up.

b– Pro­ce­dures:
Cre­ate obser­va­tion cen­ters in order to gather and store infor­ma­tion for all use­ful pur­poses, if need be rely­ing on mod­ern tech­no­log­i­cal methods.

Cre­ate cen­ters of study and research and pro­duce stud­ies on the polit­i­cal dimen­sion of the Islamic movement.

c– Sug­gested mis­sions:
Draw up a map of [reli­gious and ide­o­log­i­cal] doc­trines in the world to have a global vision from 100 years ago to our era, and ana­lyze the cur­rent sit­u­a­tion in light of that con­fig­u­ra­tion, tak­ing account of changes both hap­pen­ing and predicted.

Draw up a map of doc­trines of the Mus­lim world.

Draw up a map of Islamic move­ments in the Mus­lim world.

Carry out suc­ces­sive polit­i­cal and sci­en­tific stud­ies in vary­ing Islamic areas, those which apply more par­tic­u­larly to cur­rent events.

Carry out a sci­en­tific study which addresses the his­tory of con­tem­po­rary Islamic move­ments, and use it.

THE SECOND POINT OF DEPARTURE

To demon­strate proof of the seri­ous nature of the work.

a– Ele­ments:
Clar­ity of the prin­ci­pal objec­tives of the dawa in the eyes of all, as well as clar­ity of the tem­po­rary objec­tives, neces­si­tates exploita­tion, chan­nel­ing and ori­en­ta­tion of the energies.

Devote suf­fi­cient effort to the ser­vice of the work­ers [for Allah] and coor­di­nate their efforts to the sole and same objective.

Devote suf­fi­cient time.

Spend money to the extent possible.

b-Procedures:
Exploit all the
ener­gies of the work­ers to the ser­vice of the dawa, each at his level (the cri­te­rion of effi­ciency, given that each must be devoted to the task to which he’s assigned).

Mobi­lize the great­est pos­si­ble num­ber of sup­port­ers and officials.

Col­lect money effi­ciently, con­trol expenses and invest in the gen­eral interest.

c– Sug­gested mis­sions:
Carry out a sur­vey of work­ers (appro­pri­ate men and appro­pri­ate location)

Estab­lish sched­ules with the hours of work­ers and spe­cial­ists and use their efforts with good judg­ment and on time (appro­pri­ate effort at the right time).

An engage­ment with eco­nomic insti­tu­tions ade­quate to sup­port the cause financially.

THE THIRD POINT OF DEPARTURE

Rec­on­cile inter­na­tional engage­ment with flex­i­bil­ity at the local level.

a– Ele­ments:
To define the guide­lines that every­one [world­wide] must follow.

To leave a mar­gin that pro­vides suf­fi­cient flex­i­bil­ity at the local level for the issues that do not con­flict with the gen­eral lines of the global Islamic policy.

b– Pro­ce­dures:
The Move­ment, at a global level, will define the Islamic domain and issues in a gen­eral way which will require the engage­ment of all accord­ing to pre­vi­ously defined priorities.

The local lead­er­ship will define local issues that come within their pre­rog­a­tive, accord­ing to the prin­ci­ple of flex­i­bil­ity and accord­ing to pre­vi­ously defined priorities.

c– Sug­gested Mis­sions
World­wide Islamic engage­ment for a total lib­er­a­tion of Pales­tine and the cre­ation of an Islamic state is the mis­sion which falls to the global leadership.

To estab­lish a dia­logue at a local level with those who work for the cause accord­ing to the global polit­i­cal lines of the Move­ment. It is up to the local lead­er­ship to define the shape of that dialogue.

THE FOURTH POINT OF DEPARTURE

To rec­on­cile polit­i­cal engage­ment with the neces­sity of avoid­ing iso­la­tion, on the one hand, with per­ma­nent edu­ca­tion and insti­tu­tional work on the other.

a– Ele­ments
Lib­erty to func­tion polit­i­cally in each coun­try accord­ing to local cir­cum­stances, with­out how­ever par­tic­i­pat­ing in a process which makes a deci­sion which would be con­trary to the texts of Shari’a.

To invite every­one to take part in par­lia­ment, munic­i­pal coun­cils, labor unions and other insti­tu­tions of which the mem­ber­ship is cho­sen by the peo­ple in the inter­est of Islam and of Muslims.

To con­tinue to edu­cate indi­vid­u­als and gen­er­a­tions and to guar­an­tee the train­ing of spe­cial­ists in var­i­ous areas accord­ing to a pre­vi­ously designed plan.

To con­struct social, eco­nomic, sci­en­tific and health insti­tu­tions and pen­e­trate the domain of the social ser­vices, in order to be in con­tact with the peo­ple and to serve them by means of Islamic institutions.

b– Pro­ce­dures
To study the var­ied polit­i­cal envi­ron­ments and the prob­a­bil­i­ties of suc­cess in each country.

To plan spe­cial­ized study mis­sions which will con­cen­trate on use­ful areas such as com­mu­ni­ca­tions, the his­tory of Islam, etc.

To con­duct fea­si­bil­ity stud­ies con­cern­ing var­i­ous insti­tu­tions and cre­ate them accord­ing to pri­or­i­ties estab­lished in each country.

c-Suggested Mis­sions
To con­duct stud­ies relat­ing to the expe­ri­ences of polit­i­cal Islam and to draw lessons from them.

To give an Islamic pol­icy per­spec­tive on the press­ing ques­tions of the day.

To keep ques­tions of local impor­tance such as issues con­cern­ing work­ers, unions, etc. within an Islamic framework.

To cre­ate a cer­tain num­ber of eco­nomic, social, health care and edu­ca­tional insti­tu­tions, using avail­able means, to serve the peo­ple within an Islamic framework.

THE FIFTH POINT OF DEPARTURE

To ded­i­cate our­selves to the estab­lish­ment of an Islamic state, in par­al­lel with grad­ual efforts aimed at gain­ing con­trol of local power cen­ters through insti­tu­tional action.

a– Ele­ments
To chan­nel thought, edu­ca­tion and action in order to estab­lish an Islamic power [gov­ern­ment] on the earth.

To influ­ence cen­ters of power both local and world­wide to the ser­vice of Islam.

b– Pro­ce­dures
To pre­pare a sci­en­tific study on the pos­si­bil­ity of estab­lish­ing the reign of God through­out the world accord­ing to estab­lished priorities.

To study the cen­ters of power, both local and world­wide, and the pos­si­bil­i­ties of plac­ing them under influence.

To con­duct a mod­ern study on the con­cept of sup­port for the dawa and Islamic law, and more par­tic­u­larly on the men of influ­ence in the State and the country.

c– Sug­gested Mis­sion
To draw up an Islamic Con­sti­tu­tion in light of efforts deployed up to now.

To draw up Islamic laws, civil laws, etc.

To work within var­i­ous influ­en­tial insti­tu­tions and use them in the ser­vice of Islam.

To use the work of eco­nomic, social, and other spe­cial­ized Islamic institutions.

THE SIXTH POINT OF DEPARTURE

To loy­ally work along­side Islamic groups and insti­tu­tions in var­i­ous areas and in agree­ment on a com­mon ground in order to “coop­er­ate on points of agree­ment and put aside points of disagreement”.

a– Ele­ments
To coor­di­nate the Islamic work in a sin­gle direc­tion as will per­mit the lay­ing of the foun­da­tions of the growth of Mus­lim soci­ety and ded­i­ca­tion to the power of God on Earth.

For each to work accord­ing to his capac­i­ties in his cho­sen field and to mas­ter it, with loy­alty and coor­di­na­tion of effort.

b– Pro­ce­dures
To study the true nature of Islamic move­ments, to eval­u­ate their expe­ri­ences and draw up plans to ini­ti­ate col­lab­o­ra­tion among them.

To avoid cre­at­ing new Islamic move­ments in a coun­try which already has one; there will be but one move­ment, seri­ous and complete.

c– Sug­gested mis­sions
To coor­di­nate the efforts of all those work­ing for Islam, in each coun­try, and to estab­lish good con­tact with them, whether they work in indi­vid­u­als or in groups.

To reduce the dif­fer­ences that exists between work­ers for Islam and to resolve their con­flicts accord­ing to shari’a.

THE SEVENTH POINT OF DEPARTURE

To accept the prin­ci­ple of tem­po­rary coop­er­a­tion between Islamic move­ments and nation­al­ist move­ments in the broad sphere and on com­mon ground such as the strugg
le against colo­nial­ism, preach­ing and the Jew­ish state, with­out how­ever hav­ing to form alliances. This will require, on the other hand, lim­ited con­tacts between cer­tain lead­ers, on a case by case basis, as long as these con­tacts do not vio­late the [shari’a] law. Nev­er­the­less, one must not give them alle­giance or take them into con­fi­dence, bear­ing in mind that the Islamic move­ment must be the ori­gin of the ini­tia­tives and ori­en­ta­tions taken.

a-Elements:

To com­bine all efforts against the supreme forces of evil in accor­dance with the prin­ci­ple that one must “bat­tle one evil with a lesser evil”.

To limit the col­lab­o­ra­tion to the lead­er­ship or to a lim­ited num­ber of indi­vid­u­als in order to max­i­mize the ben­e­fit and min­i­mize the pos­si­ble drawbacks.

To work from per­spec­tive of the objec­tives pre­vi­ously defined for the dawa.

b-Procedures:

To make a study to eval­u­ate the areas with the object of mutual assis­tance between Islamic and other move­ments and draw lessons from it.

To study the areas which allow coop­er­a­tion, and define the boundaries.

To study the phi­los­o­phy and plans of other movements.

c– Sug­gested Missions:

Each coun­try should study the pos­si­bil­ity, in the future, of strength­en­ing inter­nal collaboration.

THE EIGHTH POINT OF DEPARTURE

To mas­ter the art of the pos­si­ble on a tem­po­rary basis with­out abus­ing the basic prin­ci­ples, bear­ing in mind that Allah’s teach­ings always apply. One must order the suit­able and for­bid that which is not, always giv­ing a doc­u­mented opin­ion [accord­ing to shari’a]. But we should not look for con­fronta­tion with our adver­saries, at the local or the global scale, which would be dis­pro­por­tion­ate and could lead to attacks against the dawa or its disciples.

a– Ele­ments:

To eval­u­ate the edu­ca­tion of indi­vid­u­als and not to exces­sively use typ­i­cal mod­ern edu­ca­tion that does not cor­re­spond to real­ity, which is devoid of flex­i­bil­ity and could have grave con­se­quences such as the con­flict between indi­vid­u­als for a sim­ple com­ment or a sim­ple failure.

To give a doc­u­mented and sci­en­tific view, in the form of speeches, com­mu­niqués and books, that bears on events impor­tant to the Ummah.

To avoid the Move­ment hurt­ing itself with major con­fronta­tions, which could encour­age its adver­saries to give it a fatal blow.

b-Procedures:

To carry out a study to eval­u­ate the expe­ri­ences of Islamist move­ments in order to avoid their fatal errors.

To develop edu­ca­tional meth­ods that are at the same time exem­plary, real­is­tic and true to our prin­ci­ples, in order to bestow a flex­i­bil­ity suf­fi­cient to per­mit the fac­ing of reality.

c-Suggested Mis­sions:

To develop ini­ti­a­tion pro­grams for the faith­ful and pro­ceed with sen­si­tiv­ity to the foun­da­tion of past experience.

To pre­pare indi­vid­u­als accord­ing to mod­ern edu­ca­tional methods.

THE NINTH POINT OF DEPARTURE

To con­struct a per­ma­nent force of the Islamic dawa and sup­port move­ments engaged in jihad across the Mus­lim world, to vary­ing degrees and inso­far as possible.

a-Elements:

To pro­tect the dawa with the force nec­es­sary to guar­an­tee its secu­rity at the local and inter­na­tional levels.

To make con­tact with all new move­ments engaged in jihad, every­where on the planet, and with Mus­lim minori­ties, and to cre­ate links as needed to estab­lish and sup­port collaboration.

To main­tain jihad and awak­en­ing through­out the Ummah.

b-Procedures:

To form an autonomous secu­rity force to pro­tect the dawa and its dis­ci­ples locally and worldwide.

To study move­ments engaged in jihad in the Mus­lim world, as well as among Mus­lim minori­ties, to bet­ter under­stand them.

c-Suggested Mis­sions:

To build bridges between move­ments engaged in jihad in the Mus­lim world, and between Mus­lim minori­ties, and to sup­port them inso­far as pos­si­ble within a frame­work of collaboration.

THE TENTH POINT OF DEPARTURE

To use diverse and var­ied sur­veil­lance sys­tems, in sev­eral places, to gather infor­ma­tion and adopt a sin­gle effec­tive warn­ing sys­tem serv­ing the world­wide Islamic move­ment. In fact, sur­veil­lance, pol­icy deci­sions and effec­tive com­mu­ni­ca­tions com­ple­ment each other.

a-Elements:

To make the pol­icy deci­sions to col­lect impor­tant and pre­cise information.

To dif­fuse Islamic pol­icy so that it is largely and effi­ciently cov­ered by the media.

b-Procedures:

To cre­ate a mod­ern sur­veil­lance sys­tem by means of advanced tech­nol­ogy (pos­si­bly cre­ated at the research cen­ters men­tioned earlier).

To cre­ate an effec­tive and seri­ous media centre.

c– Sug­gested Missions:

To warn Mus­lims of the dan­gers that threaten them and the inter­na­tional con­spir­a­cies directed at them.

To give our views on cur­rent events and future issues.

THE ELEVENTH POINT OF DEPARTURE

To adopt the Pales­tin­ian cause as part of a world­wide Islamic plan, with the pol­icy plan and by means of jihad, since it acts as the key­stone of the renais­sance of the Arab world today.

a-Elements:

To pro­vide an Islamic view on all areas, prob­lems and solu­tions rel­a­tive to the Pales­tin­ian ques­tion, based on the pre­cepts of Islam.

To pre­pare the com­mu­nity of believ­ers for jihad for the lib­er­a­tion of Pales­tine. [One can lead the Ummah to real­ize the plans of the Islamic move­ment above all if vic­tory is ours], if God wills it.

To cre­ate a mod­est nucleus of jihad in Pales­tine, and to nour­ish it in order to main­tain the flame that will light the road toward the lib­er­a­tion of Pales­tine, and in order that the Pales­tin­ian cause will endure until the moment of liberation.

b-Procedures:

To col­lect suf­fi­cient funds for the per­pet­u­a­tion of jihad.

To con­duct a study of the sit­u­a­tion of Mus­lims and the enemy in occu­pied Palestine.

c-Suggested Mis­sions:

To con­duct stud­ies on the Jews, ene­mies of Mus­lims, and on the oppres­sion inflicted by these ene­mies on our broth­ers in occu­pied Pales­tine, in addi­tion to preach­ing and publications.

To fight against the sen­ti­ment of capit­u­la­tion among the Ummah, to refuse defeatist solu­tions, and to show that con­cil­i­a­tion with the Jews will under­mine our Move­ment and its history.

To con­duct com­par­a­tive stud­ies on the Cru­sades and Israel, and [the vic­tory that will be that of Islam].

To cre­ate jihadi cells in Pales­tine, and sup­port them in order that they cover all of occu­pied Palestine.

To cre­ate a link between the mou­ja­hadin in Pales­tine and those through­out the Islamic world.

To nour­ish a sen­ti­ment of ran­cor with respect to the Jews and refuse all coexistence.

THE TWELFTH POINT OF DEPARTURE

To know how to turn to self-criticism and per­ma­nent eval­u­a­tion of world­wide Islamic pol­icy and its objec­tives, of its con­tent and its pro­ce­dures in order to improve it. This is a duty and a neces­sity accord­ing to the pre­cepts of shari’a.

a-Elements:

To con­duct con­struc­tive self-criticism, in order to avoid pitfalls.

To pro­ceed with con­stant eval­u­a­tion, on a sci­en­tific basis, to per­mit the fur­ther con­struc­tion of policies.

To improve Islamic poli­cies and to take profit from past expe­ri­ences must be a clear and essen­tial objective.

b-Procedures:

To eval­u­ate cur­rent prac­tices and profit from past experience.

To ask offi­cials in the var­i­ous coun­tries to give their views on direc­tion, meth­ods and results.

c-Suggested Mis­sions:

To pro­duce an offi­cial doc­u­ment on global Islamic policy.

To make the coun­tries, the offi­cials and the peo­ple aware of that policy.

To begin to apply the pol­icy, to eval­u­ate it annu­ally and to improve it if need be.