Strategy of Islamic Cultural Action in the West

Adopted at the Ninth Islamic Summit Conference held in Doha – State of Qatar, 2000

Chapter Seven : Strategy Constituents

Preamble

The work accomplished in light of this strategy, in which effort and will have been deployed in its execution, aims to create a new culture in dealing with the conditions of Muslim communities and associations in Europe, based on research, documentation and field work.  Its style is characterized by dialogue, exchange of expertise and coordination of efforts among all the parties involved so as to achieve these goals .

The referentiality on which the strategy of Islamic cultural  action in the West is based can be seen along the following lines:

- The cultural, ethical and spiritual  referentiality which unifies all Muslims.

- The genuine and open Islamic cultural tendency which characterizes the activity of the Islamic Educational, Scientific and Cultural Organization (ISESCO).

- The total change in global conditions which should be taken into consideration, while safeguarding the islamic identity of the communities so that it will not be subject disintegration.

- The strong expertise with regard to the reality of Islamic communities and their conditions in the West, which is reflected in the specialized literature and the documents prepared by those working in the field of Islamic action targeting Muslim communities and minorities.  But in order to move from theoretical to practical, the strategy needs a solid methodology to enlighten those working with it and guide their  practical work.Therefore, a methodology based on the following has been suggested:

1. At the level of conception: the use of a comprehensive methodology in dealing with the problems by linking them organically so that the vision is clear.

2. At the level of action : in approaching the problems raised, this methodology encourages the use of a comprehensive action  plan that takes into account the priorities, determines the goals and prepares the means.

3. At the level of linking theory to practice: this involves working according to  a plan in order to influence reality and change it, which has an effect on the theory itself, for it is revised, reconsidered and enriched according to the developments and requirements.

Using this approach, the problems have been analyzed and the solutions proposed along the following :

A. Cultural axis:

The cultural  action plan revolves around the areas of Arabic language, being a "real bearer of identity", and Islamic civilization which should demonstrate the specifics of the unique civilizational personality of the Muslim and its interaction with other cultures and civilizations. Islamic heritage, which is the repertoire of the individual and collective creativity of the Muslim nation is still alive. This plan also aims to deal with Islamic history as a record of the events and as a bearer of the collective memory, safeguarding  of its identity. A nation which ignores its history is subject to the forgetfulness of history. There should also be concern with local cultures as they are rich sources for Islamic culture and do not contradict the fundamentals of Islam. Emphasis should be placed  on the harmony of the contents of Islamic culture, its values and principles in their comprehensive and universal directions with the common human principles and values. 

B. Social axis:

This concerns the conditions of the Muslim immigrant family, the issues of women and their social and educational role, the problems of child and youth education and the reality of the social institutions and their role in helping the Muslim community in Europe reconsider its position.  This axis has also tackled the position of the communities concerning openness to the social environment, the question of integration and the implantation of Islam in Europe.

C. Educational axis:

It has been emphasized that education is a very important component of Islamic cultural work and its strategy. Progress in education can lead to the improvement of the life quality of Muslims in Europe.  It can also help in their better adjustment in their environment ,and enable them to give a positive image of Islam.  To achieve this, it is necessary to set up a supreme council for education and culture at the European level, which aims to handle the educational affairs of the new generations.  It has also been emphasized that the quality of the teaching of Arabic and Islamic education in parallel education should improve, as well as the conditions of reception and supervision, the development of pedagogical methods and the development of the Muslim child's culture by producing good quality Islamic-based literature destined for children, but which is written in the language of the host country.  There has also been emphasis on the necessity to prepare educational methods suitable for Muslim children in a European environment and to provide excellent training for teachers.

D. Da’wa axis:

The field of Da’wa has been given a significant importance in this strategy.  Special emphasis has been placed on the mosque as an institution and the role of prayer, its aspects and aesthetics, and the selection of competent Imams who possess the methods of Da’wa and the ability to communicate and persuade. This would be accompanied by the teaching of the methods of persuasion, gracious preaching and the use of moderation and leniency in conveying the message.  To serve these purposes, a proposition has been laid down to set up an educational program and intensive courses for Imams to learn the local language, used by young people, so that they could engage in dialogue with them.

Also, in this perspective, there has been emphasis on the role of Friday prayer as a fundamental basis for Da’wa work, which requires a good preparation of the Friday sermon, in and content, in order to achieve the targeted goals, chiefly the strengthening of belief in Allah, the Qur’an and the prophetic tradition of Mohammed (Peace and Blessings be upon Him).

E. Media axis:

To make Islam and its eternal message known, due importance should be given to the media. Therefore, the media axis has been emphasized in this strategy to put forward suggestions, procedures and initiatives to improve the quality of Islamic media tools in the West and their role in enlightening public opinion and guiding it to deal with the concerns of Muslims and Islam in the West.  Therefore, it is necessary to set up plans and programs to serve the universal message of Islam, to revive its eternal heritage and transmit it to the generations to come.  This entails a good use of the human, financial and technical resources such as the building of centers for the training of media experts and a center for the training of specialists, and the creation of a radio and satellite station which emits around –the -clock programs, in several languages, destined essentially to Muslim communities and societies in Europe. There should also be concern with the Islamic heritage and its production in the form of interesting radio and television programs, Islamic art and literature included in programs targeting  to the new generations of Muslim communities in Europe, and ways to achieve cooperation, complementarity, coordination and the exchange of technical expertise in the field of media production to serve the message of Islamic media.

First : The social field

The comprehensive methods referred to above, in dealing with this issue, do not only rest on a general perception providing the various aspects of the vision which link the problems together at the conceptual level, but they also rest on an incentive to deal with the problems and difficulties. This requires a specific plan, consciousness of the nature of the work, consideration of the priorities and determination of the short-term and long-term objectives, as well as the preparation of the means that help accomplish them(1).

However, the guarantee of a productive work in this field necessitates linking the theory with  practice. We come to the field with a plan in mind, but the more we practice and undertake field research, the more we test this plan, adjust it and, accordingly, create a new reality. This calls for a consideration of whatever is compatible with the changes and developments.

I. The family field

1. Expressing serious and intent determination to safeguard the Islamic identity of the immigrant Muslim family and its cultural referentiality. This can be achieved through emphasis on education and the dissemination of Islamic culture .We should also borrow from Western culture what is compatible with the Islamic concepts to fulfill the balance between the sense of belonging ,and the safeguarding of identity ,and the requirements of adjustment and integration.

2. Guiding the cultural activities  such presentations, conferences and workshops dealing with the conditions of the Muslim family, to help make it normal and balanced with regard to the relationship between couples, and become familiar with its role in educating the generations on the basis of Islamic values.

3. Acquainting the Muslim family with the nature of the social environment and culture, and equipping it with education and practical expertise through  qualifying training programs.

4. Providing consultation to the family in such matters as real estate, child guidance, health and social coverage and other life matters(2). 

5. Increasing the Muslim family's level of awareness of the nature of its life and its presence in Western society, acquainting it with its basic judicial, economic and health rights and its right to social services, as well as making it conscious of its social and educational obligations.

6. Making sure assistance is provided in terms of social guidance that would provide the Muslim family with the means to settle down, such as decent housing, the improvement of living standards and the spread of education so that the family can possess all the means to perform its roles fully.

7. Resolving the problems which have led to confusion, which disrupt the peace of the family and spoil the relations among its members, by providing harmony inside the family, and renewing the vision of the family  institution  in men and women a like.

8. Reviving the mutual spirit of love and loyalty between men and women in order for the household to be a true living place, as is advocated in the glorious Qur’an, and consolidating the spirit of cooperation between them to reinforce the role of the family in serving society and improving the relations among its members.

II. Women's field

1. Improving the intellectual and scientific level of Muslim women in compliance with the values of Islam, educating them, and providing them with the necessary skills to perform their educational role.

2. Making them conscious of the rights Islam has bestowed upon them and initiating them to assume their responsibilities to educate and train useful members of society(3).

3. Inviting Muslim women to play their social role in mosques, centers and clubs in view of the importance of this in child rearing, helping the elderly and the sick.

4. Emphasizing their involvement in sessions devoted to the learning of language, and computer.

5. Encouraging young girls to continue their education through high school and university and facilitating this task.

6. Organizing literacy programs for women and women alike(4).

7. Setting up women's clubs and associations, given the role these have in improving the competence of women and their awareness, and accomplishing their various potentials.

8. Liberating the concepts from erroneous perceptions which restrict the activity of women and their participation.  This can be done by discriminating between the principles and values of Islam and whatever emanates from tradition and appertains to the social environment, having nothing to do with Islam. (5)

III. Children and Youth

1. Making concern with the new generations a priority in the strategy of Islamic cultural work by setting up various activities in centers and mosques which deal with their matters.

2. Providing consultation, technical and educational support to youth and setting places in Islamic centers and clubs devoted to their activities.

3. Concentrating, in educational and social work, on the children of the second and third generations who require more effort to strengthen their sense of belonging and protect them from deviance.

4. Enabling young people to visit their original Islamic countries and communicating with them, given that these countries represent the civilizational dimensions and historical roots of their religious and cultural belonging.  This belonging has to be supported by making reference to the Islamic civilization and heritage.

5. Setting up kindergartens and pre-school institutions and providing them with the necessary financial help and supervisors.

6. Enabling some educators, or those handling social matters, to devote their entire time to the guidance and supervision of children and youth.

7. Encouraging the setting up of youth associations and clubs run by young competent staff(6).

8. Encouraging young people to go to educational and professional schools, to learn arts and crafts that will help them generate financial resources.

9. Organizing conferences and workshops to expose the concerns and problems of youth and to ask for further interest in these.

10. Guiding Islamic media to serve the interests of Muslim youth in Europe in accordance with the Islamic perception of child media(7).

IV. Social institutions:

1. Taking care of mosques by providing the necessary equipment and competent Imams, giving them their due by reviving their comprehensive role in the dissemination of Islamic culture and consolidating spiritual education(8).

2. Encouraging mosques to play their worshiping and social role, making of them a school of spiritual education(9).

3. Supporting the associations and bodies supervising Muslims in the host countries.

4.  Coordinating with the Islamic organizations active in Europe.

5. Creating an Islamic fund to finance the religious and social activities of the Muslim communities(10).

6.  Setting up a fund for donations in favour of the Islamic organizations(11).

7. Encouraging rich people ,businessmen  and charity makers to invest some of their money in support of Islamic religious institutions(12).

8.  Training specialized staff for social action.

V. Openess to the surrounding society:

1. Raising the standard of Islamic action up to the aspirations of the Muslim immigrants so that they lead a modren life without losing their Islamic identity(13). 2. Helping the Muslim community play the role of bridging the gap between the two sides of the Mediterranean , a historical and cultural role which would make of it a civilizational intermediary between different cultures(14).

3. Promoting integration in its genuine meaning whereby the Muslim operates confidently according to the teachings of his religion(15).

4. Caring for the newly converted to Islam, for them to know Islam as a religion and a life-style, and facilitating their interaction with the Islamic community (16), so as to make their integration in the Islamic nation easier.

5. Organizing social activities in  neighborhoods such as cleaning and looking after the environment, the elderly and the sick.

6. Openness of the Islamic institutions to the local civil society.

7. Developing a good relationship with non-Muslim citizens(17).

8. Organizing seminars and lectures to rectify the image of Islam and to rid it of erroneous impressions.

Second : Educational and teaching field

The Strategy is based on short and medium term plans(18).

1. Short term plan

1.1. Setting up a higher council for culture and education in the west,including experts appointed by ISESCO, together with regional committees in each European country.

1.2. The Higher Council would set up a unified educational curriculum taking into consideration the Islamic basics and the European reality. It targets :

a. The First generation

b. The second and third generations

1.3. The Higher Council puts forward the objectives that should be included in the unified curriculum, in consultation with Western as well as ISESCO experts.

1.4. The Higher Council is the interlocutor of the educational European authorities relating to the educational issues affecting the Muslim communities.

1.5. Inviting Islamic countries and Islamic organizations to support Islamic centres and institutions in Europe to build more Islamic schools for the Islamic communities.

1.6. Requesting the support of European institutions (European Council, Europan Parliament) for educational and cultural projects.

a. Plan of action for the first generation

The different Islamic organizations should work towards the following:

1. Making the first generation conscious of the principles of Islamic cultures by organizing seminars for both sexes, together with educational television programmes through the satelite channels operating in Europe.

2. Laying down a plan to erradicate illiteracy following a curriculum to be prepared by ISESCO, and funded by some Islamic governments.

3. Making the first generation aware of the principles of Islam as to coexistence and tolerance ,enabling them to set good example, and to rectify the biased image of Islam that many Westerners still have.

b. Plan of action for the second and the third generations

While the higher council is preparing the unified cultural and educational curriculum, the Islamic institutions may do the following:

1. Consolidating the teaching of Islamic education and Arabic at schools on weekends, in an attempt to generalize this kind of education.

2. Lobbying so as to persuade the Western educational authorities to include Islamic   culture courses within their official curricula as in Belgium, Austria, Holland, Spain , the Alzas area in France and some counties in Germany ; together with making Arabic one of the languages students may take as an option in state- run schools.

3. Requesting the Western authorities to generalize the educational activities based on interculturalism in cooperation with the Islamic organizations.

4. Organizing intensive, continuous training for the officials in charge of education in the Islamic institutions.

5. Developing Islamic education in the pre-school period by building kindergartens for children at the Islamic institutions.

6. Developing the pedagogy of teaching Islamic education and Arabic in a non-Islamic context, and encouraging scientific research and field work in this area.

7. Promoting the culture of the Muslim child by publishing good-quality children books and stories about Islamic issues, in European languages.

8. Setting up standard Islamic centres that can teach the young the principles of Islam, together with different attractive computing, sports and cultural activities.

9. Developing and modernising pedagogical techniques within Islamic institutions , and using modern educational technology (i.e equipping Islamic centers with multi-media ,internet and computing facilities).

2. Medium term plan

2.1. Preparing the legal, organizational and educational requirements to establish Islamic regular schools geared especially for the Muslim communities in Europe, and inviting European countries to contribute to financing this important project.

2.2. Preparing a plan to train educational staff that will be in charge of teaching at private Islamic schools, by establishing a teacher –training faculty in Europe.

2.3. Working towards creating an Islamic fund for the financial support of private Islamic schools, colllaborating with Islamic governments and charities

2.4. Setting up a scientific body under the supervision of the Higher Council that will be in charge of preparing the Islamic educational curricula for private schools.

2.5. Establishing an Islamic Observatory in Europe to track the development of education for children in the West,  and setting up a data bank so as to improve the cultural , educational development of the Muslim communities.

Third : Cultural field

Islam should be vivid in us, as we have to continuously seek dialogue so as to communicate with those who are at variance with our life-style.Those who prefer self-seclusion can never be positive. Islam makes of us productive, creative and  righteous people.

 Every Muslim is characterized by an appropriate conduct and life-style, reflecting  the true, clear picture of Islam. Reflection should always precede action .Consider the European union , for instance ,where confrontation has been replaced by dialogue which based on intellect.The tools that could be used in the cultural field constitute a purely intellectual, continuous, productive process.

The self and the other are not two separate bodies. Rather, they are interrelated to guarantee co-existence, solidarity, dialogue and  mutual respect to defend the security of the country. However, the self has its religious peculiarities which mark it off from the other within an atmosphere of solidarity and mutual help. As Muslims, we have responsibilities before we have rights. The presence of Muslims in any context should not be measured by statistics and individuals, but it should be measured by morals, behaviour and treatment; that is with a cultural measure.

We should preserve cultural diversity. The unity of culture does not mean a unique cultural expression. The basics are the same for all Islamic cultures because they are derived from the same faith and Shari’a. Though there are different styles of cultural expression, they look all in harmony within an Islamic atmosphere.

There are stereotypical ideas held by both Muslims and non-Muslims which  disturb the relations of cooperation and solidarity between Islam and other religions and philosophies.. These obstacles can be  surmounted by organizing meetings between the representatives of different religions, which would result in an intensive, effective and constructive dialogue. And especially for this purpose, this requires setting up committees,. Since dialogue is almost non-existent between the first generation of immigrants and the rest of religions, the other generations- that is the second, the third and subsequent generations- should establish strong dialogue between the religious sects which constitute with them the social fabric of that country. Constructive dialogue requires a solid ground, and Muslims should take it up in practice with the other religious bodies which constitute the local and European community.

There is a certain apprehension from the culture of Islam in Europe. We need to improve the portrayal of Islam, the Islam we want and we aspire for. We must be able to open to the others, not to be secluded.

To respond to the allegation that Islam stifles freedom, we must prove that we are the first to defend freedom and we should respect the components of the European society, avoiding  stirring up  sensitive issues.We should protect our thoughts and environment from any alien ideas , invest in  science and knowledge and prepare the means necessary for shaping an Islamic community free of anything alien, an Islam fully consonant with its own authentic essence; consistent with human dimensions and the democratic foundations of the European society.

In order to allow the readers of the Strategy  more thinking and theorizing when preparing their activities and action plans in the light of their society’s specificities, we shall address the influential communication channels.

Chief of the influential factors in the cultural sphere are three major communication tools, the first is, mass- media which includes the radio, television and the press ; the second is the education tool, in particular pre-schools and basic education; and the third is popular, cultural and educational  institutions which are in direct contact with people, such as the mosques, clubs, centres, cafés and the like.

The first tool relates to the public in all its categories, the second to the youth though particular means and programmes; the third has a powerful impact on the mind, behaviour, thought and knowledge. Each one of those tools have varying degrees of influence and differing measures of utilization.

The critically important tool is the mosque with a considerable impact on people, because it addresses them in all simplicity. Equally important is the school (and the role of education) which is a branch of the mosque in its broadest sense.The school has, in fact, the greatest impact on the younger generations in the longer term, and is the guarantee for the continuation of contact and interaction between those generations.

Fourth : the da’wa field

There are many problems concerning imams and mosques. Those problems need to be clearly identified. Chief among these problems is the hegemony of some personalities over the offices of mosques , while many of  them are not up to the standard of management. Perhaps this problem would be best resolved by adopting a local plan targeted at making the youth constitute a third of mosque board members so as to ensure some renovation and some change. It is also necessary to develop education programmes and intensive courses designed for Imams, in order to learn the local language spoken by the young. This will enable them to have a good  grasp of the realities,  to be able to address the younger generations and to  understand their problems and needs. It is also necessary to establish a fund for mutual assistance and solidarity between Imams, consolidating coordination between mosques and Imams. Moreover, women in mosques are not given the opportunity for worship or daily prayer. In fact some mosques provide women with places for prayer on Friday only. It is equally essential to think about ways of enabling handicapped people to enter mosques and perform their prayers exactly like their fellow Muslims in full safety and tranquility.

Objectives of Da’wa in the European environment

- Instill tawheed and the worship of Allah alone

- Reinforce the faith in Allah, in the Holy Book and in the message of the Prophet Muhammed (May the Peace and Blessings of Allah be upon him).

- Teach the preacher the methodology of guidance, sound polemics and adoption of a moderate approach in preaching and  avoiding ways of generating apathy and adverse reaction.

- Make clear the tolerance of the Islamic legislation and the necessity to abide its limits.

Da’wa methodologies

- Methodology of the noble messengers, in  particular the Prophet Muhammed (May the Peace and Blessings of Allah be upon him).

- Methodology of the Prophet’s Companions and the first generation of the righteous men of the Muslim Ummah.

- Methodology of the leading contemporary scholars.

Modern methodologies and their tools :

- Specificities of the European environment and the Muslim communities living there.

- Types of modern Da’wa and its ways, taking priorities into consideration.

1. Educational, cultural and informational requirements ;

2. Internal and external constraints ;

3. Implementation areas -mosque and its role- Imam and examplory preacher and his influence- good conduct and kindness ;

4. Traits of the right preacher ;

5. Tragetted audience and their categories and the types of da'wa discourse addressed to them ;

6. Friday Minbar as  a central  basis for  the Da’wa practice ;

7. Information means available and preaching ;

8. Preparation, training and qualification of preachers ;

9. Organization of Da’wa(preaching).

Fifth : Information area

Planning is a methodology and a means to make the best use of all  facilities and resources of society, in order to meet its objectives in the shortest time and the least cost possible. The Muslims of the West are most entitled to benefit from the technological progress of Western countries, in terms planning information, and designing various information programmes. It is now obvious that the Muslims of the West have started to engage in this field, but with an old-fashioned method without developing an independent strategy. We, therefore, cannot say that these serious attempts are fully consonant with the ‘’notion  of Islamic information ‘’ worthy of belonging to Islam.

The Islamic information message is based on convincing through accurate data and realities. Information is founded on clarity, frankness and accuracy in presenting a story as well as on truthfulness and trust. This is because it addresses itself to minds not instincts, relies on clarification, explanation ,and logical argumentation  to achieve its goals. There is now what has come to be called the ethics of media people and professional integrity . And in Islam such an integrity should be associated to righteousness and accountability before Almighty Allah.

The central objective of the information plan is to provide people with information messages committed to Islam, convince them with their content and induce them to behave according to those messages This would be done by presenting people with the opportunity to face and respond to information messages originating from various mass media as well as by offering programmes in line with the teachings of Islam and by developing scientific and technical skills and equipment capable of conducting coverage of the world in the most effective manner. The rationale behind this is to reach all parts of the world. Another way to meet this objective is by preparing Muslims to contribute fully to information with the message of Islam, its heritage and the strategic causes of the Muslim Ummah. This should also be done through preparing information specialists capable of achieving the plan of disseminating information about Islam and its legacy.

Principals of the information plan :

1. Commitment of all information operations  to Islam

2. Freedom of information for all within the limits of the Islamic legislation and the various information laws.

3. Coverage of all Muslim communities and societies in Europe by using modern means, most appropriate to each category.

4. Coverage of all information items in all information areas. Information activity should include all information functions.

5. Coordination between the various information plans, to avoid duplication and contradiction and ensure complementarity, cooperation and sound utilization of expertise,  facilities and resources.

The preparation of  the plans and general policies in the Islamic information strategy in the West is required to follow up the measures, means and programmes intended to serve the world message of Islam, to receive its perennial heritage and handed it down to generations upon generations, in order to instill in their hearts and minds Islamic principles To this end we should rely on advanced technical planning means as well as on planning studies , so as to ensure the best use of capabilities and modern scientific and technical means to serve the issues of the Muslim communities in Europe, by adopting the following measures:

- Establishing a world broadcasting station, broadcasting around the clock in several languages designed for Muslim communities and societies in Europe.

- Establishing an Islamic space channel, broadcasting around the clock in several world languages concerned with the Muslim communities in Europe.

- Establishing a specialized world academic institute to train Muslim information specialists  and enhance their competence.

- Establishing a centre for training senior technical staff.

- Identifying programmes on Islamic heritage, make them into a modern production, and translate them into various languages , before rebroadcasting  them.

- Coordination with world publishing houses to implement a plan for reviving Islamic heritage and disseminating it  in various languages especially the  parts matching with the realities of the present day world.

- Promotion of editing and translation in the fields of science, culture and Islamic education by giving the participants material and moral rewards to encourage people to write and translate in various languages.

- Setting up an international Islamic information body made up of local and international Islamic information organizations and issuing an international badge to be born by all members . This would enable them to move freely across the Arab and Islamic countries. The purpose is to achieve complementarity, cooperation, coordination and exchange of technical expertise in the field of information production as well as circulation of materials, records and Islamic films among the Muslim audience in the West.

- Stimulating interest in Islamic arts and literature by means of an integrated plan of entertainment through such Islamic information components as children ,cultural and educational programmes  targeting the Muslim communities in the west .

Notes

1. Ali Laghzioui, Islamic Heritage in Europe, Islam and Muslims in Europe, The University of Islamic Awakening, ibid., p. 417.

2. Mamoun Moubidh, ibid.

3. Abdellatif  AlKettani, ibid., pp. 330-31.

4. Mamoun Moubidh, ibid.

5. ISESCO, Symposium on Muslim Women between Religious Tenets and Social Customs, 1997.

6. Mamoun Moubidh, ibid.

7. Dr. Mouhyiddine Abd AlHalim, Islamic Perception of Child-oriented Information, ISESCO publications, 1997.

8. Cultural Strategy for the Islamic World, ISESCO publications 1997, p. 85.

9. Faruq Nabhan, Factors Influencing the Image of Islam in the West, Islam and Muslims in Europe, ibid., p. 69.

10. Mohammed Keddi Amrani, Features of Islamic Presence in the Netherlands, Islam and Muslims in Europe, the University of Islamic Awakening 1997, ibid., p. 128.

11. Mohammed Keddi Al Amrani, ibid., p. 124.

12. Abdellatif  Al Kettani, ibid., p. 335.

13. Ali Laghzioui,  ibid., p. 422.

14. Abdellah Boussouf, Opening Address, Islam and Muslims, University of Islamic Awakening, ibid., p. 39.

15. Ahmed Raoui, ibid., p.146.

16. Abdellatif Kettani, ibid., p. 331.

17. Mamoun Moubidh, ibid.

18. Most of the components of this strategy are derived from the Project of the Strategy of Education for Muslims in the West, prepared by Mohammed Al Huwari ,Yahya Basalama and Al Habib Al  Affas.