European Islam: The Challenges for Society and Public Policy by Samir Amghar, Amel Boubekeur, Michael Emerson

By Samir Amghar, Amel Boubekeur, Michael Emerson

This publication analyzes where of the hot Muslim minorities in society in the eu Union. The authors discover the foundation explanations of emerging tensions and clash among the hot immigrant inhabitants and local Europeans over problems with Muslim id, Islamist doctrines, and Islamophobia. in addition they supply integration versions for a few of the european international locations and speak about the fast- and long-range difficulties as a result of socioeconomic discrimination opposed to Muslims. individuals comprise Imane Karich (International quandary staff, Brussels), Isabelle Rigoni (Paris VIII University), Sara Silvestri (Cambridge collage and town collage, London), Valeria Amiraux (European collage Institute, Florence), Chris Allen (University of Birmingham, UK), Tufyal Choudhury (Durham college, UK), and Bernard Godard (Ministry of inside, Paris).

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In this text he affirms that it is necessary to obtain the support of the Muslim masses in order to overthrow Arab regimes. Al-Zawahiri suggests a strategy of exporting the jihad to the West, and particularly to the US, in order to, on the one hand, obtain the support of the undecided Muslim masses, and on the other hand, to weaken the Western support for those Muslim countries considered impious. Strikes against the Western enemy would, by ricochet- B. Rougier (2004), ”L’Islam face au retour de l’islam”, Vingtième siècle, No.

Predicative Salafis oppose all forms of political participation for Muslim populations within European society, with the motive that such participation would be contrary to Islam. Democracy is assimilated to a form of associationism (chirk) that leads to heresy, because Western parliamentarians legislate in the name of values that aren’t those of the sharia. Salafis in the west advocate an attitude of withdrawal, even though this concerns European Muslims. During the protests organised by Muslim associations against the proposed law banning religious symbols at school21 in France in December 2003 and January 2004, among the few thousand participants there were few who belonged to this current of Salafism (according to our observations).

Their protest is symbolic, as in the rejection of the dominant aesthetic norms: a militant Tabligh characteristically wears a long robe (qamiss), a skullcap and has a beard. Each militant conforms to a great moral rigour. The Tabligh does not concern itself with the daily problems of young Muslims beyond their spiritual needs. Membership is conceived as a passage, more or less long, to the eventual goal of the militant reIslamisation of the self. This passage may however, lead unsatisfied individuals to question the quietist nature of the Tabligh and to engage in violent political action once out of the movement.

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