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The “Project”: Muslim Brotherhood blueprint for cultural jihad — English translation

The Mus­lim Broth­er­hood “Project”

By Patrick Poole
http://www.frontpagemag.com/Articles/ReadArticle.asp?ID=22415 [1]
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:

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 [2] (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 [3]. 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 [4]. Along with his com­men­tary, an Eng­lish trans­la­tion of the French text of The Project was seri­al­ized in Decem­ber (Parts I [5], II [6], III [7], IV [8], V [9], Con­clu­sion [10]). 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 [11] 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 [5]

In the name of Allah, the Benef­i­cent and Mer­ci­ful


http://www.frontpagemag.com/articles/readarticle.asp?ID=22416&p=1 [12]

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.