A 1982 Muslim Brotherhood document titled “Towards a Global Strategy for Islamic Policy”, known as “The Project”, outlines a long-term plan to establish Islamic dominance worldwide by infiltrating Western institutions and creating parallel Islamic governance structures.
RAIR Foundation USA exposed the Muslim Brotherhood’s subversive blueprint for turning America into an Islamic state, the secret 1982 document known as “The Project”, and entered it into the official congressional record for the February 10, 2026, hearing titled “Sharia-Free America: Why Political Islam & Sharia Law Are Incompatible With the U.S. Constitution.”
The Project bluntly instructs followers to create “parallel” societies within their host countries – explicitly rejecting all assimilation into Western societies – to use “Palestine” as a vehicle for the global Islamic State using jihadi cells, and to engage in “temporary cooperation” with “Islamic movements” and anti-“colonialist” movements (i.e., the Red/Green Axis – a “convergence of Marxism and Islam“), and to permanently refuse friendship or coexistence with Jews.
But it is not just about Jews. The Project is about achieving Islamic rule over the entire world – which includes Christians and all non-Muslims.
The Project was written by exiled disciples of the Muslim Brotherhood founder Hassan al-Banna, the ideological godfather of global jihadism and admirer of Hitler. The Muslim Brotherhood is an innocuously named but sinister global network, which created the ideological backbone for Hamas, the Islamic State, Al Qaeda and many other jihadi groups while inspiring thousands of terror attacks around the world.
The subversive document outlines a multi-generational plan, designed to incrementally impose global Islam on the West. “[W]e should not look for confrontation with our adversaries,” The Project instructs.
One of The Project’s most enduring American vehicles is the notorious International Institute of Islamic Thought (IIIT) in Virginia, a Muslim Brotherhood operation founded to institutionalize the rejection of Western knowledge and embed parallel Islamic structures. The IIIT has enjoyed tax exempt status as a 501(c)(3) organization in America since 1982.
Understanding the Muslim Brotherhood Philosophy
The Muslim Brotherhood was founded in Egypt in 1928. Founder Hassan al-Banna coined the phrase “Sina’at al-Mawt”, or “industry of death”, which “exalted dying to further the cause of Islam.” This concept has directly inspired violent jihad for many decades.
German political scientist and historian Matthias Küntzel explained that the “Society of Muslim Brothers” (Gamiyyat alikhwan al-muslimin) believed that Islam – the “only true religion” – was being denigrated by the West:
“Following his teachers Muhammad Abduh and Rashid Rida, al-Banna advocated a return to early Islam as the only true religion, and as such destined to supremacy. In his view, contemporary Islam had lost this social dominance, because most Muslims had become corrupted by Western influence and seduced into surrendering their religiosity.”
This is a very important concept to understand, as it is adopted by the Muslim Brotherhood leaders who anguish over the “Muslim intellectual crisis”, and promoted the “Islamization of Knowledge” as the solution.
The second important part of the Muslim Brotherhood philosophy, Küntzel explains, is that the Brotherhood was also “a revolutionary political movement”. Adherents formed social welfare as a recruitment tool and positioned themselves as champions of the oppressed against “exploiters:”
“The Brotherhood was the first Islamic organization to put down roots in the cities and organize as a mass movement.”
This concept is very reminiscent of tactics used by communist parties in the early 20th century, i.e. “mass mobilization of the working class”. In her 2022 book, The Secret Apparatus, Cynthia Farahat argues that al-Banna drew tactical elements from Joseph Stalin’s governing system and NKVD-style control, the brutality of the Nazi SA, Freemason secrecy, and medieval Assassins-style cult loyalty to create an efficient “industry of death” designed for long-term infiltration, subversion, and eventual Islamic domination.
Central to al-Banna’s vision was a gradualist, phased strategy known as tadarruj (or tamkeen – gradual empowerment) detailed in his tract ‘The Message of the Teachings’. The plan moves step-by-step: reform the individual → the family → society → government → and ultimately a global caliphate under full Sharia rule. The Brotherhood operated a dual structure: a public network of charities, schools, mosques, and political activism that appeared moderate and built mass support, paired with a hidden “Secret Apparatus” (al-Jihaz al-Khass or Nizam al-Khass) that handled militant, intelligence, and enforcement functions.
The Muslim Brotherhood, as shaped by Hassan al-Banna and the Brotherhood leaders is focused on violence as a tactic for control, intellectual subversion as a generational strategy, and “mass mobilization”.
This strategy has been refined and in many cases, implemented in the West.
The Seeds of Global Domination
In a chalet in the quiet Swiss lakeside town of Lugano, a fateful gathering unfolded in 1977 that would quietly shape the global ambitions of the Muslim Brotherhood. Led by the late economist Mahmoud Abu-Saud, long-time confidante of Hassan al-Banna, the meeting brought together exiled Brotherhood heavyweights.
Mahmoud Abu-Saud is the maternal grandfather of Magda Elkadi Saleh, a leading figure in Florida’s Islamic education networks and heir to a prominent Muslim Brotherhood dynasty. She served as Vice President of the Islamic Society of North America (ISNA), President of Radiant Hands, Tampa’s leading Muslim-led refugee resettlement organization, and has built and led multiple major Islamic academies, including co-founding the Universal Academy of Florida, heading the American Youth Academy, and currently serving as Head of School at Bayaan Academy in Tampa. Her father is the late Ahmed Elkadi, the “General Mas’ul”, or national leader, of the U.S. Muslim Brotherhood from the mid-1980s through the early 1990s.
Mahmoud Abu-Saud’s goal was to embed Sharia-compliant financial networks across the West through waqf endowments and interest-free banking. Abu-Saud was joined by prominent Brotherhood leaders including chalet owner Youssef Nada, the shadowy founder of the Al Taqwa Bank and alleged terrorist financier; Ismail Raji al-Faruqi, the intellectual thought leader of the “Islamization of Knowledge” doctrine that purges Western science of its perceived impurities, and the late Muslim Brotherhood thought leader Youssef al-Qaradawi, architect of the militant International Union of Muslim Scholars (IUMS) and a vocal champion of Hamas.
Who Attended the Lugano Meeting?
While an exhaustive list of attendees at the Lugano meeting is elusive, the 1994 book titled “The Growth of Islamic Thought in North America” by Muhammad Shafiq, a student of Temple University professor (who attended the Lugano meeting) Isma’il Raji al-Faruqi, does offer insight on the meeting and names some of the attendees:
“One of the main objectives of the AMSS [Association of Muslim Social Scientists of North America] was to do the ground work for the Islamization of the social sciences. The identity of the who [sic] initiators of this program is not the subject of this study. But, several of those involved in the establishment of the AMSS were also involved in founding the International Institute of Islamic Thought [IIIT]. This institute grew out of the first organized conference on the Muslim intellectual crisis,* which was held in Lugano, Switzerland, during 1977.
Hosted by Mahmoud Abu Sa’ud, it was attended by such well-known figures as Isma’il al Faruqi, ‘AbdulHamid AbuSulayman, Taha al ‘Alwani, Yusuf al Qaradawi, Muhammad al Mu- barak, Jamaluddin Atia, Khurshid Ahmad, Ahmad al Assal, Ja’far barak, Jamaluddin Atia, Abdul Halim M. Ahmad, Mahdi Ben Abboud, Ahmad Totongi, Mahmud Shaikh Rashdan, Khurshid Ahmad, Jamal Barzinji, Ahmad al Assal, Ja’far Shaikh Idris, and many others.”
*The “Muslim intellectual crisis” is that the Ummah (global Muslim community) has clear ultimate objectives (reviving and establishing Islamic civilization), but lacks the proper intellectual strategy and methodology to reach them. As discussed by Lugano attendee and Brotherhood leader Abdulhamid AbuSulayman, the “Islamization of Knowledge” (IOK) was proposed as the essential solution.
Muhammad Shafiq
As an aside, Muhammad Shafiq founded the Hickey Center for Interfaith Studies and Dialogue at Nazareth University in 1999, where he is still employed as a “Professor in Religious Studies”.
RAIR has discussed how the so-called “Interfaith” movement acts as a vehicle for Islamic supremacism by labeling resistance as intolerance and bigotry.
Note that Shafiq mentions the International Islamic Federation of Student Organizations (IIFSO) in his biography. The Global Muslim Brotherhood Daily Watch reports that the IIFSO was “essentially the international youth organization of the Global Muslim Brotherhood and many important leaders of the global Brotherhood have served as officers over the years.”
Abdulhamid AbuSulayman
One of the attendees of the Lugano meeting was the late Abdulhamid AbuSulayman, a co-founder of AMSS. AbuSulayman is “one of the most important figures in the history of the global Muslim Brotherhood“. Like so many militant Islamic figures, AbuSulayman used his elite Western academic credentials to advance the Brotherhood’s long-term agenda.
AbuSulayman served as a founding member and longtime leader of the IIIT, was pivotal in advancing the “Islamization of Knowledge” (discussed in the next section) and held powerful positions including Secretary-General of the World Assembly of Muslim Youth (WAMY) and Rector of the International Islamic University Malaysia (IIUM) from 1989 to 1999, where he transformed it into a major global Islamic institution.
According to their 2024 990 form (the most recent year available), the IIIT gave IIUM over a million dollars in that year alone.
The AMSS still exists and has been renamed to the North American Association of Islamic and Muslim Studies (NAAIMS). The AMSS published the American Journal of Islamic Studies (AJIS), which was AbuSulayman’s “brainchild“, and has since been renamed to the American Journal of Islam and Society (AJIS).
The IIIT and the ‘Islamization of Knowledge’
The 1977 Lugano meeting directly gave birth to the IIIT in Virginia, which is still in operation today.
The IIIT was founded to put into action Ismail Raji al-Faruqi’s idea called the “Islamization of Knowledge”. Brotherhood scholars, led by al-Faruqi, believed the Muslim world faced a deep “intellectual crisis.” They argued that Muslims had become corrupted by Western education and Western ideas. This had created a dangerous “duality”, a split in the Muslim mind between Western education and pure Islamic teaching.
Their solution was sweeping: every field of human knowledge, science, history, psychology, politics, and more, must be completely stripped of Western influence and rebuilt from an Islamic viewpoint.
The IIIT’s foundational blueprint is the book “Islamization of Knowledge: General Principles and Work Plan”, written and edited by al-Faruqi and Abdul Hamid AbuSulayman.
In this text, Ismail Raji al-Faruqi and his associates define the goal of the Islamization of Knowledge as “recast[ing] the whole legacy of human knowledge from the viewpoint of Islam” (p. 20).
They describe the task as urgent and extremely difficult (p. 19), and under the section titled “Instilling the Islamic Vision” (p. 14) they warn that failing to Islamize education is “criminally negligent.” One of the most revealing passages declares:
It is criminally negligent to entrust Muslim youths at the elementary and secondary education levels to missionaries or non-Muslim educators; this must be stopped. Every Muslim youth is entitled to receive full instruction in the religion, ethics, law, history, and culture of Islam. The Ummah or any section of it, as well as its leaders, are legally responsible and, in the justice of Allah (SWT), criminally indictable if they fail to give instruction in Islam…
It is striking and deeply disturbing that this official manifesto for wiping out Western knowledge and replacing it with an Islamic worldview was written and institutionalized in Herndon, Virginia.
IIIT as a Living Extension of Muslim Brotherhood Intellectual Networks in America
The IIIT continues to openly honor and promote its Muslim Brotherhood founders, along with their surviving allies and family members, keeping the network’s ideology alive and active inside the United States.
A clear example is the institute’s annual Al Faruqi Memorial Lecture, named after one of its founders and the main architect of the “Islamization of Knowledge” doctrine.
The 2024 lecture was a textbook case of the Brotherhood’s “Red/Green Axis”, the alliance between Islamists and Marxists. Titled “Palestine from Columbus’ Crusade to Herzl’s Zionism and Settler Colonialism,” it was delivered by militant UC Berkeley professor Hatem Bazian, who co-founded the antisemitic organizations American Muslims for Palestine (AMP) and Students for Justice in Palestine (SJP).
It is safe to say that the IIIT remains a full-fledged Muslim Brotherhood operation and it continues to operate freely in Virginia to this day.
A prime example is the IIIT’s 2021 “memorial webinar” honoring Abdulhamid AbuSulayman. The event prominently featured his daughter, Muna AbuSulayman. Born in Pennsylvania while her father was completing his PhD at the University of Pennsylvania, Muna was selected as a Young Global Leader by the World Economic Forum in 2007. In line with the “Islamization of Knowledge” doctrine, she has “always focused on increasing understanding between Islam and the West by establishing academic centers and programs, both in the Middle East and in the United States.”
Datuk Seri Anwar Ibrahim
Another high-profile speaker was Datuk Seri Anwar Ibrahim, the current Prime Minister of Malaysia.
Ibrahim has deep, longstanding ties to the Brotherhood. He co-founded ABIM (Malaysian Islamic Youth Movement), which was modeled on and inspired by the Muslim Brotherhood. Ibrahim was co-founder of IIIT (where he served as chairman/board member) and the International Islamic University Malaysia (IIUM) with his close friend, AbdulHamid AbuSulayman.
After Hamas leader Ismail Haniyeh was assassinated by the Israeli Defense Forces, Ibrahim condemned the “madness of the Israeli Zionist regime going after people in their bedrooms”.
Jamal Barzinji, Ahmed Totonji, & Hisham Altalib
Also featured on the IIIT’s 2021 memorial poster for Abdulhamid AbuSulayman was Hisham Altalib, who considered AbdulHamid AbuSulayman his “spiritual father” and was a close friend of fellow Lugano attendee Jamal Barzinji.
According to Lorenzo Vidino’s 2025 report “The Muslim Brotherhood in America“, the three men, Jamal Barzinji, Ahmed Totonji, and Hisham Altalib, were among the most active early pioneers of the Muslim Brotherhood in the United States. All three were Iraqi Kurds who fled Iraq when the regime began cracking down on the local Brotherhood branch. After studying in the United Kingdom, they settled in the U.S. in the 1960s and quickly became central figures in building the Brotherhood’s secret infrastructure across America.
Hisham Altalib authored the landmark IIFSO-IIIT manual “Training Guide for Islamic Workers” (1991), a joint IIFSO-IIIT manual that became required reading for Islamic leadership training on Tawhid (Tawhid is described in the 1986 “The Cultural Atlas of Islam” as the absolute oneness of Allah that must govern every aspect of thought, behavior, and society.)
Ahmed Totonji, another Lugano attendee and close associate of the group, was a founder of the Muslim Students Association (MSA), the IIIT, and numerous other Brotherhood-linked organizations. He received a PhD from Penn State University and has been described by The Global Muslim Brotherhood Daily Watch as “one of the most important figures in the history of the US and Global Muslim Brotherhood.”
Omar Kasule
Also featured on the IIIT’s 2021 memorial poster was Prof. Dr. Omar H. Kasule.
While earning public health degrees at Harvard in the 1980s, Kasule held a senior regional leadership position in the Brotherhood’s global youth organization IIFSO (International Islamic Federation of Student Organizations). Founded in 1969, IIFSO served as an umbrella group for Muslim student organizations worldwide and worked closely with the Muslim Students Association (MSA) to coordinate da’wah (Islamic proselytism) and activism.
Kasule is also listed as a key contributor to the IIFSO-IIIT “Training Guide for Islamic Workers” written by Hisham Altalib.
Later, Kasule directed curriculum-reform programs for the International Bureau for Education Research and Resources (IBERR), which created Islamic school materials for Muslim communities in the West. As director of education and leadership training programs based in Virginia, he focused on solving the “duality crisis” – the supposed intellectual conflict Muslim students face when exposed to both Western education and traditional Islamic teaching:
“In the early 1990s, as director of education and leadership training programs based in Virginia, [Prof. Dr. Omar H. Kasule] addressed the duality crisis by working with Islamic schools in North America and all over the world under the umbrella of International Bureau for Education Research and Resources.”
Kasule himself described the problem from personal experience:
“Professor Kasule, like most Muslim intellectuals of today, was exposed to the crisis of duality in education from his youngest days in the late 1950s when he attended Arabic Islamic schools in the morning and secular English schools in the afternoon. He was motivated to find a solution to the crisis of duality or intellectual schizophrenia among Muslim intellectuals exposed to two systems of education with different and contradictory world views.”
Through these institutional efforts, Kasule sought to standardize an educational doctrine that ensured the Brotherhood’s ideological framework was the dominant lens through which Muslim students viewed the Western world.
Fathi Malkawi
The final name featured on the IIIT’s 2021 memorial poster is Prof. Dr. Fathi Malkawi.
Malkawi spent years in Jordan’s Ministry of Education developing curricula and textbooks that integrated Islamic methodology into science teaching, a core Muslim Brotherhood goal. At Yarmouk University from the mid-1980s onward, he collaborated on education projects with Ishaq al-Farhan, a senior leader and theorist of Jordan’s Islamic Action Front, the Muslim Brotherhood’s official political party.
In an interview, Malkawi openly admitted his deep ties to the Brotherhood network, stating:
“I came into direct contact with the group that instituted the organized Islamic work and institutions in the West, who later on established IIIT…”
Most revealingly, Malkawi maintained close scholarly relationships with two of the Brotherhood’s most influential ideologues. In 2023, he stated:
“…the most important whose company I should not forget were Muhammad Al-Ghazali and Yusuf Al-Qaradawi, may Allah Almighty have mercy on them.”
He described reading their books, sitting with them, engaging in dialogue, visiting their homes, and hosting them in his own house before he moved full-time to the IIIT in Virginia in 1996.
A Word on IIIT’s Funding
IIIT was initially funded by the now-defunct “Saudi-financed” SAAR Foundation, “a network of Islamic organizations located in Northern Virginia that [along with IIIT] was raided by the Federal government in March 2002″ and remained under investigation for several years.
While the SAAR network was “suspected of providing material support to terrorists, money laundering, and tax evasion through the use of a variety of related for-profit companies and ostensible charitable entities under their control”, these did not result in any criminal charges, indictments, or prosecutions against the entities or their key figures.
The Safa Trust
The Safa Trust emerged as a successor or replacement entity to the SAAR Foundation, despite having overlapping leadership, addresses, operational networks, and functional roles within the broader “Safa Group” (or SAAR Network). Interestingly, several of the identified Safa Group leaders were also at the 1977 Lugano meeting according to Ismail Raji al-Faruqi student Muhammad Shafiq: AbdulHamid AbuSulayman, Taha Jabir Al-Alwani, Jamal Barzinji, Ahmad Totongi, and Mahmud Shaikh Rashdan. Also named on the list of officers is Hisham al Talib, who was listed as a speaker for the AbdulHamid AbuSulayman memorial previously discussed.
In addition, Taha Jabir Al-Alwani and Mahmud Shaikh Rashdan were at the infamous Lugano meeting and were also leaders of the Safa Group.
Taha Jabir Al-Alwani
Taha Jabir Al-Alwani (spelled “Taha al ‘Alwani” by Muhammad Shafiq in his 1994 book), was described by IIIT as “one of IIIT founders, past presidents, and great leaders”. In 2016, the Center for Security Policy identified him as a “major U.S. based Muslim Brotherhood leader”.
They explain:
“Alwani was one of the earliest founders of the U.S. Muslim Students Association (MSA), the first Muslim Brotherhood organization in the United States. Alwani was also major player in the formation of the Association of Muslim Social Scientists (AMSS), and the International Institute of Islamic Thought (IIIT).
Alwani’s intellectual writings focused on Islamic jurisprudence, particularly as it relates to Muslims living as minority populations in the West (Fiqh of Minorities), and his work on the “Islamization of Knowledge”, an effort spearheaded by IIIT to construct an Islamic alternative to western-dominated social and applied sciences.
Alwani is best known in Counterterrorism circles for his letter to convicted Palestinian Islamic Jihad organizer Sami Al-Arian, which linked the Muslim Brotherhoo- [sic] affiliated IIIT to the PIJ front organization, the World and Islam Studies Enterprise (WISE).”
Upon his death in 2016, the IIIT wrote that they were in “immense grief” and that Al-Alwani’s death is an “enormous loss not only for his immediate family but for the larger IIIT family around the world, for the American Muslim community, and the Muslim Ummah.” They further praised his “remarkable intellectual contributions to the reform and revival of Islamic Thought”, which are an “enduring legacy”.
Mahmud Shaikh Rashdan
Conversely, Lugano meeting attendee Mahmud Shaikh Rashdan was “former secretary general of the Muslim Students Association and ISNA founder” as Steven Merley observed in a report titled “Extremism and the Islamic Society of North America (ISNA)” in 2007 at the Global Muslim Brotherhood Research Center.
In 1979, Rashdan took on a small town in Indiana who were blindsided by Muslims who “quietly established themselves on a 123-acre farm” and sought to build “a mosque and other buildings”. Little did the town know that this farm would eventually become the headquarters for ISNA.
A local newspaper reported how the residents of Plainfield were unaware that Muslims even lived in the area:
“The Muslims were so quiet about their move to the vacant Plainfield farm that residents of nearby Hadley Acres didn’t realize they were there until the group sought approval to build a mosque and other buildings.
Then Jean A. Milharcic, who lives in the stylish subdivision, formed the Concerned Citizens of Hendricks County, a group that has been fighting the Muslim construction plans. ‘We wouldn’t object if it was just the mosque. It’s the business end of it that we’re objecting to,’ said Mrs. Milharcic, a Catholic.”
But Rashdan lashed out at those who objected, saying:
“I think they are prejudiced, period. And it’s very difficult to deal with prejudice with facts. They don’t want to know facts.”
Plainfield, Indiana: A Small Town Becomes the Unwitting Headquarters for ISNA
The New York Times picked up the story and portrayed Rashdan as a victim of bigoted Christians. The paper described him as “secretary-general” of the MSA and repeated his claims that the group’s sign “The Islamic Center: the Muslim Student Association of the U.S. and Canada” was repeatedly vandalized.
Rashdan told the Times:
“We have received telephone calls and threats. One of them said, ‘We are Christians here, and you’d better leave. This is no place for Muslims.’ Another one said, ‘Your days are numbered.’”
This early example of the “Islamophobia” victimhood narrative, claims of persecution with little or no evidence, would later be perfected and mainstreamed by the Hamas-linked Council on American-Islamic Relations (CAIR).
Despite local opposition, Rashdan’s mosque and buildings became the national headquarters of the Islamic Society of North America (ISNA), which officially incorporated in 1981 and took over operations from the MSA.
Funding for the elaborate complex came from overseas Muslim Brotherhood allies. According to Steven Merley’s report:
“Outside money played a particularly important role in ISNA’s founding, and evidence indicates that its influence continues today. The complex that first housed ISNA’s operations was built in the late 1970’s and early 1980’s by the North American Islamic Trust (NAIT), an ISNA affiliate. The complex included a $3.5 million 500-person mosque, an 80,000 volume library, and a research facility. The source of funding for such an impressive venture? 21 million dollars from Muslim Brotherhood leaders Youssef Qaradawi and Youssef Nada as well as the emir of Qatar.”
As reported at RAIR, the North American Islamic Trust (NAIT) “the investment vehicle for the U.S. Brotherhood” was birthed from the MSA, just like ISNA. Still active today, NAIT holds legal title to Islamic properties in 42 states. Importantly, Florida Islamic School icon Magda Elkadi Saleh’s father, Ahmed Elkadi, served as president of NAIT. As previously discussed, her maternal grandfather, Mahmoud Abu Saud, was coordinator of the 1977 Lugano conference. In the late 1980s, the FBI found that NAIT and their affiliate ISNA were Muslim Brotherhood front groups.
Sadly, the people of Plainfield had no idea who Mahmud Shaikh Rashdan really was, or that they were quietly welcoming the Muslim Brotherhood into the heart of America.
Towards a Global Strategy for Islamic Policy
The Lugano meeting also forged the intellectual and operational blueprint that would later surface as one of the most damning revelations of the Brotherhood’s true intentions. That document, seized by Swiss authorities in Youssef Nada’s own home in the immediate aftermath of the September 11 attacks, is titled “Towards a Global Strategy for Islamic Policy.”
Researchers simply call it “The Project.”
The Origins of ‘The Project’
The Project reads like a cold, methodical war plan drafted in the name of Allah. It is the distilled, 12-point master plan that emerged directly from the Lugano discussions, laying out a patient, multi-generational campaign for the “westward expansion” of the Muslim Brotherhood. Far from the explosive headlines of suicide bombings or open warfare, this is the architecture of stealth conquest, civilization jihad by another name.
The document opens with a global vision for “political Islam,” instructing that local policies in every region must conform to its overarching guidelines. It rejects outright assimilation into Western societies. Instead, it demands the creation of a parallel Islamic order governed by an Islamic Constitution and Islamic laws, all while penetrating the host society’s institutions from the inside.
The strategy is explicit: build economic power to bankroll jihad, dominate social services, influence centers of power, and cultivate a seething resentment against Jews and Christians until an Islamic state can be imposed on Earth.
The Twelve Points of Departure
Its twelve “points of departure” are clinical in their precision. They call for scientific mapping of global ideologies, creation of observation and research centers, and the mobilization of every available Muslim resource. Political engagement is permitted only so long as it never compromises Sharia. Participation in parliaments, unions, and councils is encouraged solely “in the interest of Islam and of Muslims.” Institutions, schools, clinics, banks, charities, must be seized or duplicated to serve the cause while maintaining an outward appearance of moderation.
Crucially, The Project mandates “temporary cooperation” with nationalist or secular groups against common enemies, colonialism, the West, and above all the “Jewish state,” but insists the Brotherhood must always lead and never pledge allegiance. It preaches “the art of the possible” while forbidding any confrontation that might endanger the broader dawah (Islamic outreach). A permanent security apparatus is to be built to protect the movement, surveillance networks established with modern technology, and a unified media operation deployed to shape narratives destructive to Western identity.
The Central Role of Palestine
The Palestinian cause is elevated to the “keystone” of the entire enterprise. The document orders the collection of funds “for the perpetuation of jihad,” the creation of jihadi cells across occupied Palestine, and the forging of unbreakable links between local fighters and the global ummah. It demands “comparative studies on the Crusades and Israel” to prove Islam’s inevitable triumph. Most chillingly, it commands the deliberate “nourishing [of] a sentiment of rancor with respect to the Jews and [the] refus[al of] all coexistence.” It instructs operatives to fight any “sentiment of capitulation,” reject peace deals as betrayal, and portray conciliation as a mortal wound to the movement’s history.
Parallels to the Explanatory Memorandum
This is the operating manual still guiding networks that have embedded themselves in Western capitals, universities, and governments. The Project’s language mirrors the Brotherhood’s infamous 1991 Explanatory Memorandum, entered into evidence in U.S. federal court, which openly declares the “process of settlement” in America to be “a kind of grand Jihad in eliminating and destroying the Western civilization from within and ‘sabotaging’ its miserable house by their hands and the hands of the believers so that it is eliminated and God’s religion is made victorious over all other religions.”
Together, The Project and the Explanatory Memorandum form the Rosetta Stone of the Muslim Brotherhood’s doctrine. They expose the lie of “moderate” Islamism. Groups that publicly denounce terrorism while quietly following these blueprints, building parallel societies, infiltrating institutions, and sustaining jihad through seemingly benign charities and think tanks, are executing a strategy laid down nearly half a century ago in a Swiss villa.
The Ongoing Threat
The West’s failure to confront this reality has allowed the Brotherhood’s vision to advance with terrifying efficiency. From campus encampments to captured city councils, from financial empires to cultural centers pushing “Islamization of Knowledge,” the plan is in motion. The document seized in Nada’s home was never meant to see daylight. Its discovery should have been a wake-up call heard around the world.
It still can be, if policymakers, security services, and citizens finally read what the Muslim Brotherhood wrote for its own eyes only. “The Project” is a battle plan that remains active today, and the stakes are nothing less than the survival of Western civilization.
Establishing Islamic Dominance
As discussed, The Project outlines a long-term plan to establish Islamic dominance worldwide through calculated infiltration and control.
The subversive document explicitly calls for:
- Adopting the “Palestinian” cause as the central keystone of the plan,
- Islamic groups should be willing to team up temporarily with non-Islamic groups on shared goals. Examples of those shared goals include fighting against “colonialism” and those opposing the “Jewish state” (referring to Israel).
- “To nourish a sentiment of rancor with respect to the Jews and refuse all coexistence.”
These directives form core elements of a meticulously crafted, internal strategy document. “The Project” lays out a patient, multi-generational roadmap for advancing Islam worldwide. It serves as the operational manual that has guided Muslim Brotherhood networks for over four decades.
The following is the complete English translation of the document, revealing in its own words the calculated long game that continues to shape Islamic activism today.
The Project (Translated)
“The Project” verbatim:
In the name of Allah, the Beneficent, the Merciful
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 Principal Points of Departure
- To know the terrain and adopt a scientific methodology for its planning and execution.
- To demonstrate proof of the serious nature of the work.
- To reconcile international engagement with flexibility at a local level.
- To reconcile political engagement and the necessity of avoiding isolation on one hand, with permanent education and institutional action on the other.
- To be used to establish an Islamic State; parallel, progressive efforts targeted at controlling the local centers of power through institutional action.
- 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”.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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 exist 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 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.
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.
Thoughts from RAIR Founder Amy Mek
The Project is not history – it is a living operational manual.
Every point in this secret 1982 document – the creation of parallel Islamic societies, the explicit rejection of assimilation, the “temporary” alliances with Marxists and leftists, the deliberate cultivation of hatred toward Jews and Christians, and the patient, generational infiltration of Western institutions – is being executed today through the International Institute of Islamic Thought (IIIT) and its vast network of allies right here in Virginia.
The Muslim Brotherhood did not need to fire a single shot.
They simply followed their own blueprint.
Civilization jihad has taken root across America and has penetrated every major institution.
The Brotherhood remains here, headquartered in Herndon, Virginia, operating openly under the protection of the very system it seeks to destroy.
The question has never truly been whether the plan exists.
The question is whether the Muslim Brotherhood has already reached the highest levels of our governments and whether the West still has the will, or even the ability, to confront it before we slowly die from within.
Call to Action!
The Muslim Brotherhood’s secret multi-generational war plan, codified in the 1982 document known as “The Project,” continues to operate untouched from its command center at the International Institute of Islamic Thought (IIIT) in Virginia.
This documented strategy for the systematic capture and Islamization of the United States represents a clear and present threat to American sovereignty and Western civilization.
It is imperative that Congress and the American people respond with urgency. Readers are strongly encouraged to contact their elected representatives in the House and Senate without delay. Demand a full congressional investigation into the IIIT, its leadership, its tax-exempt status, its funding sources, and all affiliated Muslim Brotherhood networks operating on U.S. soil.
Share this report widely to raise public awareness. The time for complacency has ended.
Read More:
- FLORIDA ALERT: Newly Uncovered Muslim Brotherhood Origins of Magda Elkadi Saleh’s Family – and the Civilization Jihad Unfolding in Tampa
- Florida’s Muslim Brotherhood Dynasty Exposed: How Magda Elkadi Saleh Is Building Sharia Institutions With Taxpayer Funds
- FLORIDA ALERT: Principal of Muslim Brotherhood-Linked School Scrubbed Terror Ties from Bio after RAIR Exposé
- Taxpayer-Funded Sharia: Florida’s School Choice Program Is Rapidly Building a Parallel Islamic Power Structure
- Taxpayer-Funded Jihad: How Florida’s Voucher Program Is Bankrolling an Islamic School Founded by Convicted Terror Supporters
- BOMBSHELL: Texas School Choice Dollars Poised to Fund Muslim Brotherhood Kingpin, Who Helped Build U.S. Recruitment and Fundraising Networks for Hamas and Al-Qaeda
- BREAKING: Texas Taxpayers Sued to Fund Muslim Brotherhood Operative’s Islamic Schools
- Demand the Evidence! CAIR’s 8,683 ‘Islamophobia’ Complaints Exposed as Unsubstantiated Propaganda
- MUSLIM BROTHERHOOD MOLE IN STATE DEPARTMENT: Jomana Qaddour Trained Under Jihad Recruiter Hamed Ghazali, Now Directs U.S. Syria Policy
- Hamas’s Man in New York: Zohran Mamdani, The Holy Land Five, and the Marxist-Islamic Threat to America
- Read More
