The As-Sabiqun movement is an Islamic movement/organization under the leadership of founder Imam Abdul Alim Musa. It is based in Washington, D.C., and has branches in Oakland, Los Angeles, San Diego, Sacramento, and Philadelphia. The goal of this organization is to promote Islam as a way of life over the way of life guaranteed by the United States Constitution. This organization follows the teaching of Hasan al-Banna, the Muslim Brotherhood Founder, and Sayyid Qutb, considered by most the father of the current extremist version of Islam. Qutb's book milstones is the cornerstone of the Islamists movement and blamed the West for the decline of the Muslims. This book also charged Muslims with the task of destroying the West in return for the blessing of Allah upon the Muslim people.  

The organization was created by Imam Musa in the early 1990s, at the Masjid Al-Islam mosque in Philadelphia, PA. The name As-Sabiqun is approximately translated from Arabic as “the vanguard”. The inspiration for the name comes from the ayah (verse) in the Holy Qur’an (9:100):

Ideologically, the group is influenced by the writings and life work of El-Hajj Malik Shabazz (Malcolm X), Maulana Mawdudi, Shaikh ‘Uthman dan Fodio, Hasan al-Banna, Sayyid Qutb, Kalim Siddiqui, Imam Khomeini, and others. The organization's leadership has delivered numerous speeches in the United States and abroad, contributing their analyses and efforts to solve contemporary problems in the Muslim world and in urban America. The paramount goal of the movement is the establishment of Islam as a complete way of life in America. This ultimate goal is predicated on the belief—shared by many Muslims worldwide—that Islam is fully capable of producing a working and just social, political, economic order. The group does not advocate participation in the American political process as an ideal method for advancing Islamic issues in the U.S.; instead, it believes in a strong and active outreach to the people of the U.S. (this is the Dawa). Nevertheless, Imam Musa has indicated a dedication to avoid what he calls an “absolutist” outlook on the advancement of Muslims. The As-Sabiqun philosophy stresses unity between the various Islamic organizations in the attainment of common goals. Cooperation on domestic social issues with like-minded non-Muslim groups is also encouraged, as long as Islamic ethics and morality are not compromised. Additionally, although As-Sabiqun is a Sunni movement, they have publicly voiced support for Shi’a movements and organizations such as the 1979 Islamic Revolution in Iran and Hizbullah. Imam Musa has repeatedly stressed that the tendency by some Muslims to focus on the differences between Sunni and Shi’a Islam at this juncture in history is counterproductive to the goals of the Islamic movement as a whole.

The group encourages social-political advancement concurrent with a program of spiritual and moral development according to the Qur’an and Sunnah (example) of the Prophet Muhammad (saw). Leadership stresses a do-for-self methodology to achieve independence and self-determination. The inspiration for this concept is based on the Qur’anic ayah: “Verily never will Allah change the condition of a people until they change it themselves (with their own souls).” (13:11)

The group has a six-point plan of action which is implemented at each location where a branch of the movement is established:

Daily Islamic studies classes are offered at the various As-Sabiqun masajid (mosques) across the country on a variety of topics, including basic Islamic beliefs and practices, Qur’anic tafseer (commentary on the meanings of the Qur’an and their practical significance), fiqh (Islamic jurisprudence and law), the Islamic movement, and analysis of contemporary political events. New members of the group are encouraged to attend these classes as well as to individually familiarize themselves with the works of Islamic thinkers such as Maulana Mawdudi, Hasan al-Banna, Sayyid Qutb, Kalim Siddiqui, Shaikh ‘Uthman dan Fodio, and others. Special emphasis is placed on personal development and growth based on the Qur’an and Sunnah of the Prophet Muhammad (saw),and incorporating tightly knit family units within the overall community structure.

In addition to daily classes, each masjid also provides youth mentorship, marriage counseling, a prison outreach program, and employment assistance for ex-convicts. The As-Sabiqun branch in Los Angeles was instrumental in creating a free health clinic in cooperation with other Islamic groups. The headquarters branch in D.C. has developed scout programs for young members of the community.

Introduction to Islam

Fundamentals of Islam by Sayyid Abul A'la Mawdudi
Towards Understanding Islam by Abul A'la Mawdudi
Let Us Be Muslims by Sayyid Abul A'la Mawdudi
Milestones by Sayyid Qutb
The Life of Muhammad by Muhammad Husein Haykal, or same title by Abdul

Brotherhood/Leadership 

Organization of Government Under the Holy Prophet (saw) by Dr. Muhammad Yasin Mazhar Siddiqui
Memoirs of Hasan al Banna Shaheed by N.M. Shaikh
Islamic Education and Hasan al Banna by Yusuf al Qardawi
A Short History of the Revivalist Movement in Islam by Abul A'la Mawdudi
Selected Writings of Hasan al-Banna Shaheed by S.A. Qureshi
Problems Faced By the Da'wah and the Da'iyah by Fathi Yakan
Priorities of the Islamic Movement in the Coming Phase by Shaykh Yusuf al-Qaradawi
Stages of Islamic Revolution by Kalim Siddiqui
In Pursuit of the Power of Islam: Major Writings of Kalim Siddiqui ed. by Zafar Bangash
Methodology of Education Adopted by the Muslim Brotherhood by Dr. Ali Abdel- Hameed Mahmoud

Imam Musa Biography

Imam Abdul Alim Musa was born in Arkansas but grew up in Oakland, California during the 1960s—a time of intense social upheaval which produced groups like the Black Panthers and offshoots of the Nation of Islam. While being a supporter of the community’s revolutionary sentiment, Imam Musa became an active and very successful drug-dealer. His “street” background helps explain part of his appeal to inner-city youths and ex-convicts, with whom he can identify through personal experiences. After evading the authorities for several years, Imam Musa was forced to leave the U.S. He traveled to various countries in Africa, Europe, and Central and South America, at one time becoming a leading cocaine-exporter in Colombia, an experience that led him to discover the direct involvement of the CIA in cocaine and heroine importation to the U.S. In Algeria, he came in contact with several exiled Black Panther leaders such as Eldridge Cleaver and Pete O'Neal, as well as many prominent figures active in the decolonization struggles of African countries. After returning to the U.S., he turned himself in and was sent to prison. While incarcerated, Imam Musa accepted traditional Islam before his release. 

For many years after his release, the Imam continued his studies of Islam and was a keen observer of the political and social events taking place in the Muslim world. Following the 1979 Islamic Revolution in Iran, in a move that was rare for Sunni Muslims, Imam Musa publicly expressed his support for the Islamic Republic and its leader Imam Khomeini. Since the early 1980s, he made several visits to Iran as a representative of Muslims in the United States and a supporter of the Islamic revival. He made connections with a wide array of Muslim leaders during the decade—both Sunni and Shi’a—and stressed that unity was a primary objective for the Islamic movement’s success. After searching for leadership for several years without success, he took it upon himself to create an organization—the As-Sabiqun movement—that was capable of supporting the unique needs of Muslims living in the U.S. while simultaneously incorporating an international outlook and agenda. His methodology draws heavily on the writings of Malcolm X, Maulana Mawdudi, Shaikh ‘Uthman dan Fodio, Hasan al-Banna, Sayyid Qutb, Kalim Siddiqui, and Imam Khomeini. The movement has spread across the U.S. and is extremely popular among college students and African-American youth.

Excerpts from a Newsletter entitiled "Paradigm Shift" Dec 2006:

Over the last several decades, history has propelled the Islamic movement in the direction of improvement, expansion, correction, and reconditioning. This rejuvenated global Islamic consciousness is aided by a high tide reflected in the areas of common goals, sincere coordinated efforts, and the imminence of an emerging system or structure.

In our analysis, some of the important steps that have led us to today’s paradigm shift are as follows:
1. Islamic Revolution in Iran (1979) and its survival
2. Defeat of the Soviet Union by the mujahideen in Afghanistan (1979-1989)
3. Formation of Hizbullāh, the leading group in the Islamic Resistance of Lebanon (1985)
4. Gulf War (1991)
5. September 11, 2001
6. U.S. invasion of Afghanistan (2001)
7. U.S. invasion of Iraq (2003)
8. Defeat of the Zionist invasion of Lebanon by Hizbullāh (2006)

Today, the majority of Muslims worldwide believe that the United States government, along with Israeli and Saudi intelligence operatives, is responsible for designing and executing the attack on the World Trade Center which took place on September 11, 2001. Reasons are obvious, even to the political novice. This attack, blamed on Muslims worldwide, provided the necessary justification for global arrogance—made up of imperialistic nations—to declare open warfare on peace-loving Muslims across the world, and to garner support for a pre-conceived agenda of expanding and solidifying a position of global political and military prominence. With radio waves, TV screens, and newspapers blasting indignation at the attack, the U.S. was enabled to invade Afghanistan. Within a few weeks’ time, it subdued the Taliban. Militarily, what the Soviets were unable to do in ten years, the U.S. had seemingly done in an instant.

In today’s world, great revolution and change come from the most unexpected places, i.e., the Islamic Revolution in Iran, the halting of U.S. aggression in Iraq, the great victory of Hizbullāh over Zionism, and the list is bound to continue.

We believe that in Somalia, Palestine, and everywhere else on the map, Islam will rise—and surprise—the world (insha’Allāh).

Always cherish the intention of jihād and the desire for martyrdom in the way of Allah and actually prepare yourself for that.

Excerpts from a Newsletter entitiled "As-Sabiqun is on the Move!!!" Dec 1996:

We are currently in another phase of Islamic struggle. This phase is one of communitybuilding and institutional construction. We believe that in order for Islam to grow, develop, and prosper in America, we must take the offensive in laying the groundwork and making preparation for calling America to Islam. At this time, we are working to build a strong infrastructure capable of launching this needed offensive. Our concerns are presently focused on four major areas: 1) masājid, 2) schools, 3)businesses, and 4) geographical integrity.

In the absence of an Islamic government, the masjid (especially in foreign societies) should become our focal point of action. In fact, the collectivity of masājid in many of our countries has proven to be the greatest source of opposition against anti-Islamic laws and policies and against those who wish to obstruct the establishment of an Islamic society. Similar to what has taken place throughout Muslim history, as outlined above, the masājid that we establish shall act, insha’Allāh, as fortresses against general societal pollution. They will serve as a place to collect the Muslims, organize them, and direct our human and material resources towards the cause of Allah (swt).

The second pillar in our structure is Islamic education. We have bore witness to the pollution of a non-believing society and the harm it has caused to our adult population. We can only imagine how much more dangerous it must be for our children. Therefore, Islamic education is of foremost importance to us. For the past seven years, we have been operating a full-time school in Oakland, CA. Insha’Allāh, our next targets for this project are Washington, D.C. and Philadelphia, PA.

Most Islamic movements or organizations are dependent upon rich governments, wealthy individuals, and/or assistance from organizations who, in the future, may exercise control over their direction and freedom of action. For this reason, we have striven to support ourselves and all of our activities independently.

For us, geographical integrity means that after establishing a masjid, we should consolidate our efforts by living in close proximity to it. As we move closer to the locale of the masjid, we become a concentrated, single-minded people. As this process continues, we become a community within a community, a city within a city, a nation within a nation—an Ummah determining and directing its own affairs.

Final goal. Harness the power and resources of the West for Islam. Establish the system of Islamic governance known as Khilāfah, or the Caliphate, patterned after the leadership exemplified by Prophet Muhammad (saw).

Call others to Islam. Familiarize your leadership with your activities, and never undertake any action without first consulting your leadership. Keep yourself in constant spiritual and physical contact with your community and always consider yourself a soldier in the barracks awaiting a command.

Excerpts from a Newsletter entitiled "Bay’ah: Oath of Allegiance" Mar 1996:

The office of Khalīfah is a great threat to colonial powers. International disunity is reflected in the so-called Muslim “nation-states” who, along with their Western masters, cannot agree on anything regarding Islam except their need to unify against their most dangerous threat: Islamic unity. The last thing these “nation-states” and their masters want is the revival of the universal Islamic principle of jamā’ah. Already, the discipline which flows from the fountain of our belief manifests itself in our regular practice of Islam. For example, Salāt is a form of training which we faithfully undertake five times a day. Another example is Sawm (fasting), which trains us to incorporate in our lives the willingness to control our nafs so that our desires (to eat, to engage in sexual activity, to fill our minds with the mundane, etc.) and our energies are instead placed in the service of Islam. One of the highest levels of discipline is hearing and obeying the amīr, imām, or (in times past and in the future, insha’Allāh) the Khalīfah. This requirement is at odds with the Western ideal of the “supremacy of the individual,” whose “good” is often in direct conflict with Allah and with the good of the community. The cult of individualism is, however, a wonderful tool for the forces of kufr, whose good is obtained through allegiance and attachment to the things of this material world. It is no wonder, then, that our enemies invariably tie the tag of “terrorist” and “fundamentalist” to
those who are disciplined enough to reject individualism; those who instead gather in groups and make Salāt, who fast together, and of course, those who further foster discipline and jamā’ah by being involved in Islamic movement. In short, the enemies of Islam have declared their enemy to be all Muslims who wish to practice Islam in its full sense.

In conclusion, bay’ah is for all believers, for all times, in all places, and under all conditions. We exist in a non-Islamic society, with little resources and few dependable institutions, and so we have plenty of work to do. Let us spend our efforts in the building of these institutions. If we are without leadership then we must seek it out, support it, develop it, guard and protect it. The great mission of Iqāmatul-Deen (establishment of the Deen of Islam) cannot be carried on by scattered individuals. It must be taken up by a jamā’at—a group or party. This jamā’at must have leadership. In order to oversee the collection, distribution, and administration of resources of the Ummah, both human and material, there must be a structured organization. Over recent centuries, the lack of planning, organization, and general principles of management has been a major thorn in the side of the Muslim Ummah. Bay’ah is an Islamic principle that is needed today more than ever. We should be cautious of those who encourage us to avoid bay’ah and give the excuse that since we don’t have a state or territory, there is no need for this principle. This view leaves us with only one alternative: to wander from one masjid to another, to float from one gathering of Muslims to another without any
commitment or focus.

Because of human failure, bay’ah has been misused and abused, but misuse does not nullify the value that this crucial principle of Islam carries. As we mature as an Islamic community and as an Ummah, we will, insha’Allāh, better handle our responsibilities and duties to Allah and to each other and avoid the past misuse of bay’ah. From the Hijrah of the Prophet (saw) up to the present, the organizing principle in Islamic movements has been bay’ah. The Sokoto Khilāfah in northern Nigeria under the leadership of Uthmān dan Fodio, Ikhwān al-Muslimeen under Hasan al-Banna, and Jamā’at Islāmī under Maulana Mawdudi all have developed through the act of bay’ah. Here in the West, it is not
necessary for someone to float in on a flying carpet to give us the “okay” for bay’ah. We must strive to establish—first locally, then nationally—a system of governance patterned after the leadership exemplified by the Prophet (saw). Insha’Allāh, we will work towards and contribute to the re-establishment of international Khilāfah.

Foster Islamic wealth in general by encouraging and helping Islamic economic institutions. Be careful about your money; don’t let it fall into un-Islamic hands regardless of the circumstances. Eat and wear products of Islamic enterprises.

Excerpts from a Newsletter entitiled "A Call to Organized Struggle " Nov 1995:

“Allah has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion—the one that He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: ‘They will worship Me (alone) and not associate aught with Me.’ If any do reject Faith after this, they are rebellious and wicked. So establish regular Prayer and give regular Charity; and obey the Messenger; that ye may receive mercy. Never think thou that the Unbelievers are going to frustrate (Allah’s Plan) on earth: Their abode is the Fire—and it is indeed an evil refuge!” (al Nūr, 24:55-57)

At the end of this century, we find the Muslim Ummah around the world struggling to recover from colonialism and/or neo-colonialism. Simultaneously, in the West, we find large number of people embracing Islam as a way of life. These converts (or reverts) come with a strong
commitment to work in the cause of Allah because they understand that Islam, and only Islam, brings both personal and global salvation.
This movement toward Islam has not gone unnoticed by the opponents of Islam—our opponents—who seek to stem the tide of Islamic
awakening in the West by diverting potential Muslims away from true īmān (belief) to true kufr (unbelief). They have adopted as their primary strategy the building up of kufr through their various information outlets while simultaneously playing down true Islam with either blatant distortions or silence. It now becomes incumbent upon believers to launch a genuine Islamic movement, capable of challenging Western society at its very roots—UNBELIEF (KUFR)!

In the Name of Allah, Most Gracious, Most Merciful
AS-SĀBIQŪN RESOLUTION
OF PHILADELPHIA, PENNSYLVANIA
Safar 8, 1416 AH (July 4, 1995)

We could have begun this historic document with such world-famous and often honored statements as “We the people in order to form a more perfect union do ordain to establish...,” the Preamble to the Constitution of the United States of America, or perhaps “When in the course of human events...,” from the Declaration of Independence. As Muslims, however, we are constrained from offering such earthbound and man-created covenants. Far from proclaiming what “we” as humans can assert, we acknowledge and turn for help to Allah (swt). We understand that Allah (swt) and Allah (swt) alone is in charge of the course of human events. As Muslims, we have the responsibility of resolving to do His will in accordance with His revelation, using the methodology of His final Messenger—Prophet Muhammad (saw). This, then, is our “Declaration of Independence.” By statement of the following Resolutions, we declare our independence from man-made concepts:

1. We resolve to take Sūrah al Nisā’, āyah 59 as the guiding principle of our actions:
“O ye who believe! Obey Allah and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in the Last Day: That is best, and most suitable for final determination.” (4:59)

2. We resolve to work with each other and to guard and support each other.

3. We resolve to establish Islamic homes, wherein Islamic etiquette, as outlined in the Qur'ān and Hadīth, will be in full force and effect.

4. We resolve to adopt the attitude of optimism in times of distress as exemplified by the Prophets and Messengers.

5. We resolve to maintain continuous struggles with our nafs, greed, envy, and arrogance.

6. We resolve to exercise a regular program of self-improvement by incorporating new knowledge and practicing self-control and self-discipline. We are committed to developing ourselves physically, mentally, and Islamically.

7. We resolve to work toward total economic independence.

8. We resolve to work with other communities (movements), whether they are local, national, or international, toward the end of harnessing the power of Muslims and their resources for the purpose of reestablishing the system of governance known as Khilāfah, or the Caliphate, patterned after the leadership exemplified by Prophet Muhammad (saw).

9. We resolve to utilize all the tools of Islam to develop an analysis and plan of action to totally and completely obliterate the hold of jāhiliyyah and enable Islam to take complete control of our lives, and ultimately, the lives of all human beings on Earth.

10. We resolve to shape the ideas, beliefs, and moral viewpoints of the people into an Islamic mold. Toward this end we will, insha'Allāh, develop the comprehensive educational system that is necessary to inform, inspire, and direct the society toward Islamic revolution (or evolution).

11. We resolve to make Islam a living force by challenging and breaking the hold of social and political forces seeking to suppress and destroy Islam.

The undersigned hereby acknowledge and agree with the Resolutions noted above. As such, the signatories hereby submit themselves and their
families to the program outlined above.