Yasir Qadhi – Crisis in France – Islam Under Attack – Marwan Muhammad

			Tip number seven
		

			don't
		

			Assalamualaikum warahmatullahi wabarakatuh al hamdu Lillah wa salatu salam ala rasulillah who Allah
Allah, He will be here woman while I'm about brothers and sisters, we are all painfully aware of
what is happening in France, the situation in France is escalating dramatically. And we are watching
in horror as frankly as more and more draconian laws are being passed. And it seems as if the
current president McCrone, it is as if he is wanting to even provoke even more anger and incitement.
And we here in America, by and large, I mean, the situation in France is somewhat alien to us, we
don't quite understand, you know, the differences between the Muslim community in America and the
		

			Muslim communities in France, the histories are different as well, as well, the laws that the French
Republic has are very different than our constitution here in America. And as somebody who has
visited France a number of times, and interacted with many French Muslims, I have continuously been
To be honest, shocked at the differences between Islam as Muslims as they exist in America, and even
England, versus the Muslims of France, and the pressures and the Islamophobia on them. So what I
wanted to do today is to actually bring in somebody you know, born and raised in, in France,
somebody who's well aware of the situation very active in the community, so that he can explain to
		

			us the reality on the ground of Muslims in France, and how different it is for Muslims living in
France. So I'm very honored that I have with me about one, Mohammed, who is a French Egyptian
author, and statistics. He has a whole career in finance. And he dedicated the last decade and a
half, almost 12 or 15 years, fighting against Islamophobia. He was chosen to be the spokesperson,
and then the director of a very famous organization called CCI F, which in English translates as the
collective against Islamophobia. In France, this is the most prominent human rights NGO in France
that is supporting Muslims. And then after this, he moved on, and he became a diplomat for the
		

			Organization for Security and Cooperation in Europe, the OSC. And in that position, he supported
Muslim communities across Europe, Central Asia, and North America, in 2018. Brother mode one was,
the pioneer, obviously, is a statistic. So he was the pioneer in conducting the first National
Survey of Muslims in France, which gave us very interesting statistics and analysis, maybe we can
talk to him about that. And then recently, brotherman, Juan founded a new organization called the
Muslims platform, which is a large umbrella organization, gathering hundreds of masajid, hundreds of
other Islamic organizations across France, under its umbrella with almost 200,000 supporters. So
		

			brother mode one, we're very honored and happy to have you on the show. So I want everyone to look,
I consider him to be here. Alhamdulillah. And on top of this, allow me to say I'm very proud that I
consider mode want to be a student, I hope you allow me to say that, that, you know, he came and
attended some of my classes and lectures in London, he came from France, and he attended some of the
lectures and classes there. And we had opportunities to interact. And he asked me some questions as
well. This is almost 13 years ago, I think how long Google? Exactly, yes. And we I gave him some
advice and SubhanAllah. He told me that the some of the advice I gave him actually helped him or you
		

			know, helped shape with some of what he's done. So I'm very humbled and proud and all of it is from
Allah subhanho wa Taala. Furthermore, one, I want to take a step back and start with the basics.
Remember that most of us here in America, we really are not that familiar with the story of French
Islam. So tell us roughly how many Muslims are in France? What percentage of the French are are
Muslims? And also what are the main locations of the Muslims in France? And let's say for example,
Paris, what is the percentage of Muslims in the city of Paris, so lay for us the demographics, of
course, so we have a low estimate of Muslims, which is around 4.2 millions. This fits into the
		

			estimate where people declare themselves as Muslims. The higher estimate is around seven, 8 million
so we are somewhere in between, depending on the origins or what we consider a cultural Muslim or
the level of practice, but let's say conservative estimate 4.2. Higher estimate 8 million. Then in
terms of where they live, major cities, Paris, New York,
		

			Math say the area where there were a lot of factories, any area where there was a lot of minds,
because at the time, first generation of Muslims was working many times, either in factories or in
mines in the north of France. So big cities, and historically industrial areas of the of the of the
country, Paris would make up for 30% of the Muslim population, which means around like 1.21 point 5
million Muslims just in and around Paris. And this population is now mainly a second generation of
Muslim population, which means that not only are they born here, but they have grew up in a French
culture where they own the language, they own the culture, they own the political codes. But this is
		

			the evolution between first and second generation Muslims in terms of ownership in terms of sense of
belonging. So, that's the big picture I could draw for you in terms of statistics. So, Muslims in
France, we have heard that they are the highest percentage in the entire western world. That is
correct. That is correct. It is the highest percentage among the wider population, especially
because there is a history between between France and the country it used to control under the
colonization rule. So it was very easy for Algeria, or Morocco, or Tunisians or Senegalese, to come
to France for work, especially since in the 60s and 70s. They needed many, many, many worker
		

			construction workers and factory workers and mine workers to develop the economy after the Second
World War. Okay, so from what I've read in statistics, maybe seven to 8% of France is Muslim. And
Paris itself, you said is 13%. So 30% 30% 301 out of every three, okay. Let me let me rephrase.
Okay. 30% of French Muslims live in Paris in suburbs, okay, is around 10 11% of people living in
France and suburbs are Muslims. Okay, so that's one out of every 10. Okay, now we have say, one out
of every 10 people in Paris, who's basically a Muslim origin are Muslims. Okay, that makes sense.
Okay, I was gonna say one out or three, it wasn't that much it Okay, the 30% I get enough 30% of the
		

			Muslims of France live in Paris. And that makes up around 10%. And therefore, really, you cannot
live in Paris, or even in France without interacting with the Muslim community. They're much larger
you of course, you realize in America, we are less than 1%. So there's a market difference, you
know, between America and and France. Now, we all know as well vaguely that France was the first
European country to begin colonization of Arab lands. Napoleon was the one who paved the way for
European colonization of the Arab and Muslim world Napoleon invaded, of course, Egypt, and then of
course, France, invaded Algeria and completely occupied Algeria. Now, again, most of us are vaguely
		

			aware of this. Can you just summarize for us in a few paragraphs in a few minutes, the history of
Algeria, under French colonization and some of what France did, and how Algeria gained independence?
Yes. So basically, the what we know in terms of colonial empires, whether it be friends, the British
Empire, the Dutch, the Dutch government, Belgium, and so on, they have different relationship to
their colonies. For instance, the British Empire used to see colonies as strategic places for
economic purposes, military purposes, geopolitical purposes. But France had a different relationship
to some of its colonies. For instance, in Algeria, it was not only Colonia hostels, it was not only
		

			for resources and access to wealth and access to land, it was also a colony, the purple Mo, which
means that they were living there, and they invested there, they invested politically, they invested
huge from a human perspective, they invested psychologically and invested emotionally. So basically,
they had the relationship to Algeria, similar to what is really have to Philistine that basically,
this is a land that now they own, and that they are emotionally vested in this in this land. And so
when the Algerian fought for their rights and for their independence for their freedom, it was not
only
		

			a cynical decision or or rational decision to leave Nigeria, it was a very emotional and hard
decision for friends. Basically, they had no choice because the the Germans were fighting hard for
their for their autonomy, but when they came back to France, they never got past it. They never
forgave to dlj
		

			In that they were basically kicked out of Algeria. And they stayed with this with this past
		

			relationship to Muslim minorities and Muslim communities. In the in, in France, they project some of
the past they had been in Nigeria. And many politicians afterwards try to say, Hey, we need to make,
we need to make peace emotionally. But every time they would eat that, that trigger, the far right
would come running and say, Hey, there is nothing we need to apologize for. They kicked us out of
Nigeria. Now, we need to kick them back to Algeria. And so basically, because the vast majority of
Muslims in France come from Algeria, and then Morocco, and then Tunisia, the colonial relationship
France had with these countries, is projected during the 80s, and the 90s, on Arabs, which who make
		

			70% of the Muslim population in France. So this influences the relationship of France with its
Muslims. But it has been recorded in the 80s, in the 90s, and massively after 911, from an anti Arab
form of racism into an anti muslim form of racism, which was the rise of Islamophobia. But you see
that these influences of colonial times are very strong in this in this relationship. So for our
viewers, they should know that the French colonization of Algeria was one of the most brutal
colonizations in the world from 1830 to 1962, I believe it was 1967. One was so 6060 to 60 to 60 to
132 years, and during that colonization, estimates vary, but a number of historians have considered
		

			war crimes to have occurred and even genocide to have occurred, they actually use the term genocide.
The Algerian genocide perpetrated by the French estimates vary, but a common statistic is over a
million people were brutally killed by the French during their occupation. And of course, anybody
who opposed French rule, the famous Ameer Abdullah, other ways to use jihad against them, a number
of you know, movements came to fight for their their freedoms, and the French were extremely brutal
in their tactics that they used. In fact, there's a very famous movie, I generally don't recommend
movies, but this is a movie that needs to be seen. And that is the Battle of Algiers had actually
		

			won many awards, when, when it was released. And it's a semi documentary, if you can find this on
YouTube is called the Battle of Algiers, you will see the tactics of the French Now, my question to
mode one is that this was a very brutal occupation. We read about it, you know, in our history
books, does the average French person when they're growing up, they go to school? Are they exposed
to the realities of their countries in Algeria, what they themselves have done?
		

			There is a chapter in some of the history books going over colonialization has a new objective
phenomenon, like, we used to own these places, and then there was this war, and then we came back to
France, and then we had to leave these these countries along. But this is never thought, from
another perspective, the perspective of the Algerians the perspectives of the, of the of the
Moroccans, and many things that we are going through today have direct relationship with these, with
these, with these historical times. And there is a responsibility also from the Muslim community,
that we're not taught this history of ours, when we grow up, and so we never get past we never get
		

			past it. I think an example a very specific example, that is also valid for you guys in the in the
US, you know how sometimes we say there is there are moderate Muslims, and then there are
extremists. Okay, in and of itself, this expression is Islamophobic. Because it consider Islam as a
dangerous substance, you take a bit of it, you're modeling, you just take too much of it, you become
extreme. This expression comes from Korean colonial colonial times, at a time strategically, they
thought that they could turn Muslims against one another, and that they could classify moderate
Muslims, ie those who support the colonial rules against extremist Muslims, which are basically
		

			independent is those who fight for their for their freedoms. And so colonial administrators and
academic of the time said that basically, if you are dividing them, be careful because if you are
too nice, you are Islam of file. And if you are too hostile, you become Islamophobic. And it could
be bad for the colonial rule. So you know that sometimes people say that the word is some phobia has
been invented by the mullahs and the Muslim to ban freedom of expression against Islam. When it's
false, the French invented it, and the way they created it was to say discriminatory behavior toward
Muslims is going to destabilize the colonial rule. So for strategic purposes, we need to be balanced
		

			when we divide between the between the between them
		

			That's how it's so important to learn our history to understand our present and understand the root
causes of these political behaviors. So again, a very important point here, that very common tactic
of the of the colonizers, England did it as well, and France did it as well is to divide and conquer
is to find within the local population, those that might be a little bit sympathetic, and then adopt
them as basically being the true the moderate. So this is a very good point, I did notice that the
division of moderate and basically radical is coming from the French. And they're the ones saying
anybody who approves of their rule becomes a moderate Muslim, anybody who opposes the rule becomes a
		

			fanatic or a fundamentalist. And a very interesting point that again, the whitewashing of history, I
just gave a recent talk as well about history, the importance of history, we need to know where we
came from what has happened to us, and both Muslims and non Muslim French they really do not know
the history of colonization 132 years was a Algeria was occupied. How can that be ignored? When now
the children great great grandchildren of those very Algerians are now in Paris in France? How can
that reality be ignored? But again, as brother Baldwin says, the complete whitewashing a complete
taking out of the negatives, a very positive portrayal of how the French ruled benignly and then
		

			they were kicked out by those savages who didn't want us. And now we're back to where we started.
And it's their loss. Basically, this is the narrative that is being foisted on the people. And we
have to educate ourselves and understand the reality of that brutal occupation, brother, but one as
well, I want to ask you that, can you explain to us the French concept of lay city, and how that
differs, you know, from other secular isms, for example, in Canada and England and America, that the
secularism of France is very different than the secularism of America. So can you give us a
definition or example of a city? And for the first part of the question, how it applies to other
		

			religions other than Islam, and then we're going to come back and talk about Islam but for now,
lasertec, Visser v. The Catholics, and I say, the Jews and other religions, okay, let's do a
flashback in the, in the beginning of the 20th century, at the time, the church of France had a lot
of power and influence. And after the revolution, and the Enlightenment, and industrial revolution,
and the rise of what we know, as political theories of of progress, there was a discussion about the
place, and the importance of the church, and then the churches within the Republic. So there was a
very heated debate, to control and marginalize the influence of the of the of the church. And the
		

			idea was that like she did I eat the separation between political power and religious power within
the Republic is going to solve the issues. And there were two understandings of electricity. One was
to demonize religion, exclude religion, silence, religion, and it was really represented by a
politician named Emily Cohn. And then we have today, people who are on his, on his ideology, like a
former prime minister, manual vials, like, Palin is like counting for us, or the Minister of
Education.
		

			Blanca today. So he has like this very narrow view of ICT, that basically religion is an issue, we
need to ban it. Even if we don't say even if we don't say it, it is harmful to society. These are
ideologies we need to get rid of. And then there was another political figure, his name was Alex GW.
And he was more reasonable, he was still for the separation between political power and religious,
religious churches and kilts. But he said, religion in and of itself is not a problem. The rule of
law, ICT is not against religion, the rule of ICT is is about like a legal principle of separation
between the democracy and the institutions and religious communities. But fundamentally, it is a law
		

			of freedom for every religion to be practiced freely, as long as they don't try to take ownership or
take control of the of the, of the of the political powers 100 years later, or eight years, eight
years later, these debates came back in the in the discussion when Muslims started being visible.
The second generation of Muslims, those who studied in France, there was this idea that if they
study at the School of the Republic, and that if they if we give them a chance to to go to
university, over time, they will get away from their suburb, they will get away from their family,
they will get far away from their religion, but that's the exact opposite that happened. The more
		

			they were educated, the more they were civically involved. The word the more they had access to
influence, the more they were
		

			The closer they were to their families, the closer they were to their Dean. And among the among the
sisters, some of them sort of started wearing the headscarf. And this was never forgiven by some who
thought that, Okay, you guys, we gave you education, we gave you access to French society. And
instead of becoming like us, you go back to the models and the rooms and the influence and the
traditions of your family, and of your faith and of your religion. And we would we wouldn't even
listen to this generation of Muslims, because they would say, hey, the reason we are so proud of our
faith is because we're French, and we enjoy this freedom. And this is because we've learned critical
		

			thinking and sciences and literature, that we're proud that this is part of our heritage, and we
don't have to silence it. But this this discussion never happened. And there were seen as
ungrateful, I will say, ungrateful Arabs, we brought you the friends, we accepted you, you were
welcoming our schools. And now you turn against us by going back to your historical historical
culture. So that's how the lysator debate came back in our discussion in 89. This was the first the
first case and since then, it has been a poison in in the French discussion, every six months, every
year, you have a controversy, or Hillel controversy, or burqini controversy, destroying the
		

			political discussion in France by creating a massive diversion from any economic, health,
educational, social problem in the country. So that's, so is it true to say that lysate A was a
historic concept that, you know, 100 years ago, some discussion occurs, some laws were passed, but
it wasn't really nothing really happened until it was weaponized against, in particular, Muslims and
Islam. Is that what you're what you're trying to say? Like basically, in terms of the 89, recurrent,
recurring, I think weaponization is the is the is the right is the right word. It was the legal
principle of independence and our freedom of religion. And it's been recomposed, weaponized as a use
		

			as a tool for excluding Muslims, marginalizing Muslims, stigmatizing Muslims, as the most visible,
most dynamic, a monotheistic religion in the in the in the country. And it was also a very potent
political tool. Because in the 80s, racism was about you dirty Arab go back to your country. And the
far right was demonized and clearly identified for speaking like that, you migrants, you refugees,
your Arabs, you black people go back to your country, but the language was recorded. And it instead
of saying that, they would say they wouldn't say any more you that they are of the back to your
country, they would say, we need to reaffirm the principle of life today and be strong about this.
		

			And everybody would understand that we're talking about these people, the hijab is and the bearded
guys and the Indian Pakistani, the Arabs, the black people living in the suburb, everybody
understands this, it was a way also to normalize racism into the French society, to the point where
now, the far right is the strongest political force in France. And everybody else fell in the trap.
So this is this mirrors what is happening across the globe, where blatant racism really is now,
politically incorrect, ie you cannot speak about a person's skin color directly anymore. So what has
happened is that you bring up another identity, which is basically in our case, Muslim or Islam. And
		

			they say, Oh, this is not demonizing of a particular race anymore. But in reality in France, it
really is of one demographics, and that's primarily the North Africans and the Muslims over there.
And so they then use this term lay city to pretend as if they are reaffirming some mythical past of
France that was pure, you know in that regard, and then they use this to then harass and intimidate
Muslims in their policies. Now can you give us some examples of lay city as it has applied to the
Muslim community what how has it impacted? Muslims tell us what is the reality on the ground for the
last 1520 years about laser tip? I'm going to take like real cases so that you you get a feel and
		

			you can like transpose to the to the US. Imagine you want to go to school, you wear a headscarf and
then people tell you that either you take it off, or you just go away you are expelled from the from
the school and this is for your own good. You are a mother you want to take part in a school outing,
you take some of your free time, you take a day off some time from from work because you want to
help the school and instead of thanking you, some people will try to expel you from from from this.
You are a kid at at primary school and you say Bismillah when the when you're at the canteen before
before eating and someone is going to report
		

			You wait, wait, you will not say Bismillah when you start eating a meal, you can say, but some
teachers, they will report you and it will go to the radicalization helpline. And then people will
start saying, Hey, we need to, we need to start an inquiry on the parents, because they maybe they
are radicalized, because they thought their children say Bismillah, or Allah, or send out a call,
when going to when doing how is this not fascism, how this is not, I didn't even know about this.
Like, you can't even just say the car and the media says your personal life, you're eating your
meal, I was a villa this is this is literally bordering on Neo fascism. Now, of course, these cases,
		

			you you solve by just a simple phone call, or and you remind them that this is totally legal. And
that, of course, the law is on the side of the of the of the kid. But the fact that you have to do
it, in and of itself is an issue. And the work of the collective against Islamophobia in France, for
the last 16 years now has been just to do this has been to protect brothers, sisters, elderly
people, us who either do not have access to their rights, or they are so stigmatized, so humiliated,
so
		

			excluded from the conversation in their work in their local community in their school, that they
absolutely need the help of the human rights organization to say, Hey, this is legal. This is not
this is ICT, this is discrimination. Now, you either you get back in your hand and respect the law,
or we take legal action to support this person. And that's how, for instance, we challenge the
burqini bans. That's how we want hundreds of of cases of discrimination, to support and create case
law that was protective, not only for Muslim communities, but for all communities. Because when we
restrict these fundamental freedom for Muslims, it is harmful for everyone. The laws that ban
		

			headscarf from school, it banned also the keeper for Jewish co citizens in ban also the turban for
the Sikhs, it ban any religious symbol for youth for young children for families who did nothing
wrong, who were normal French citizen until some political figures said hey, I think we can make a
political win through this by stigmatizing these guests.
		

			Standard This is what is happening with the rise of the far right. So I want to also ask you, the
what we've read in the news is that the the Muslim populations of France, especially the the the
North African populations, that they are ghettoized, and stigmatized, their marginalized barriers
are put not just in terms of the religious headscarf or not, but even in terms of, you know,
education and jobs and whatnot. So can you tell us a little bit about this? Like, is there
systematic racism in Paris against people of, you know, Muslim background, and how is that
manifested, like, even tell us some of your own stories about yourself and your friends, so that we
		

			understand, of course, so basically, to give you just a big, big figure among Muslim communities,
you have 70% coming from North Africa, 10% from Sub Saharan Africa, 10%, who are Muslim reverts, and
10% from the rest of the world. These are your Egyptians, Turks, Indian Pakistani backgrounds, the
people who make up most of your North American community, here, they make up like 10% of them, only
10% of you guys, you guys are 7%.
		

			That's okay. And the and they have like different very different sociological background. So some of
them will have like very good studies and access and so on. Some other are still struggling. But for
the first generation, second generation, they were put in what we call W, the suburbs. In the US,
the suburb usually is kind of a middle class type of area, you have like nice houses, here is the
ghetto. So the suburbs is that where you have your your social projects, and we're like, putting
people there with low with low wages, and low, low income, low rents, so that they can live there
and work directly at the nearby factory. And literally what volume means in French is the place
		

			where you ban people bomb, you know, this is the place where you ban bad people. Yes, this is the
the association. So it's very telling. So first, at the education stage, you have different levels
of access between a school in the volume and the school in central Paris, you don't have access to
the same opportunities, you don't have access to the same quality of living. Even the cleaning of
the streets is not done in the same in the same standard summer. So from a very early stage, you
grew up with the idea that you are not at the same level at a power level with other French
citizens. For instance, I'm going to give you a figure police controls
		

			Industry identity controls in the industry. If you are Arab or black in the suburbs, you have a
higher an eight factor higher chance to be controlled by the police. And so sometimes when we were
younger, we knew that we would be controlled by the police. And mom would say, Hey, don't forget
your ID card, because otherwise you will go to the prisons, and you know that you will be controlled
sometime by the same police officer in the same day. They know you Since you're a kid, but they
control you as a way to humiliate you sometime TELL YOU TELL YOU like bad things tell you basically
your place. And as you grow up, you'll have access to different opportunities. And now, Muslim
		

			communities are over performing from the studies perspective. And because they make up a higher
proportion, in the top schools in the top engineering schools or business schools, medical schools,
but coming from a very, very difficult background. And sometimes we need to really understand that
this is not opportunity. This is survival. So people who access these, these excellent, these
excellent jobs and sectors, it's not because someone came and tell them, hey, the Republic is going
to help you know, they were living in the suburbs, they had to wake up at five in the morning, go to
the university, finish the university, go to their night job support the parents and the brothers
		

			and sisters, and then be the first Arab be the first black men or women in their area, to go and
attend medical school to go and attend the best engineering school. So now with the second
generation, we know that we have to give back we know that we have to support and help and oriented,
some progress has been made in terms of equal opportunities, we are far so very far from from from
there. But we take ownership of this by doing like open days, in engineering schools or in medical
schools, people can can have like some coaching so that they know that when they attend the tests,
they have the better chance to to go through and to and to be admitted in the in the in the
		

			university. So this is changing very fast. But we still don't have access, equal access to housing,
to education, and in health. And this is creating sometimes a feeling of humiliation, a feeling of
inequality, which is not only a feeling it's based on reality and objective reality, which is that
if you come from the suburbs, if you are black, if you are Roma, if you're Arab, if you're Asian,
you don't have access to the same opportunity. And you can break the wall, you can break the glass
ceiling. But individual success sometimes hides and makes an excuse for collective failures. And
this is the this is the this is the key problem that we have in France, with with minorities, I'm
		

			sure you guys have the same in the in the US. Every time you talk about inequalities, you will have
stories and say, I know exactly the person that he played the game right. He checked all the boxes.
Yeah. So you see that the system works? Yeah, the system. Yeah, the system works to discriminate,
but he broke the system to get back to get us the system is for the majority, and the majority of
people don't have access to equal opportunity. Now here in America, we have the Equal Opportunity
Act, which was at issue was actually passed into law in the 1970s, where it is illegal to
discriminate against somebody from a different background to skin color or whatnot. It is illegal if
		

			it is somehow proven in France, is that the case? Or is there subtle discrimination? Or is there
blatant discrimination when you apply for a job? Yeah, there there are very strong discrimination
laws, which are protective, if you can prove. But the difficulty is that the discrimination case is
sometimes hidden. The discrimination will they will not say blatantly. We don't aren't here. They
don't, they don't say that. They they will mask it through like an issue of competency and because
the tests are not transparent, because there is no data to verify whether you respect diversity in
your company or in your institution, then you cannot prove the discrimination case. At the
		

			systematic level at the at the higher at the at the macro level. There has been a number of surveys
that were done by either academics or independent agencies showing the discrimination case by
watching how many people do police controls how many people have access to this training or that
training, but because we do not have ethnic data or diversity data, we cannot control how good we
are doing or how bad we are doing as a country as a company as an institution when including
		

			Which is, and there is this idea that we are colorblind. In, in France, because there is a notion of
universalism. But basically, the reality is that you don't see colors when you need to include them.
But you see these colors when you need to discriminate against them? Yes. And so there is this form
of hypocrisy, where we are Universalist, as long as we stay among ourselves. Yes, exactly. True
point here. So here in America, you know, I'm, of course, being very simplistic here, we have the
divide between the right and the left, and generally speaking, you know, the right, you know,
generally speaking, does not want any Muslims at all, you know, and they're very blatant in their
		

			Islamophobia. The left we have our issues with that they don't like some of the our morality and
whatnot, but generally speaking, the left wants to embrace us as you know, token, you know, in our
diversity, like, you know, you remember when Hillary Clinton was running, you know, she had somebody
come and speak from a Muslim background. So the left wants to embrace Muslims as the token
plurality, obviously, I'm not endorsing other aspects, because, you know, they don't like certain
moralities that we have. But still, it is true to state that in our case, in America, the left is
embracing of the Muslim civilization. Is that the same in France that the Left Party wants to have
		

			the Muslims, you know, and embrace them? Or is there some other issue that we need to be aware of?
Not? Not exactly, it's very difficult from that perspective, that's politically, the biggest
challenge to the fight against Islamophobia is that if I want to transpose in terms that the
audience will understand, imagine that in the French system. Trump is Trump. That's the that's the
far right. And then you have like the conservatives, which are almost on the same line as Trump,
they wouldn't say we want to ban Muslims from entering the country. But they will say we want to ban
terrorists or expel terrorists, that were targeting the same people. Then you have
		

			Joe Biden, who comes in place and say, Hey, we don't need to ban everybody. But let's control these
people and make sure that they are they don't become radicalized. They say, Hey, you guys are
supposed to be progressive, you are supposed to be inclusive. Yeah, but we also need to protect ICT.
And then you turn to Bernie Sanders. And then Bernie Sanders say, Hey, I have nothing against
Muslims. But clearly, we need to reaffirm ICT. And if we fought against the church in 1905, that's
not to accept hijabi nails in the in our audiences, and you know, conferences, that's okay, you guys
can vote for us. But you will never get a seat at the table at the decision table. And then you
		

			start wondering, Hey, you guys, all of you guys are asking for my vote. But what do you do? What do
you do for me, not as a Muslim, as a citizen, I don't expect from you guys that you only address
Islamophobia. I expect from you guys that you'll be decent political figures, and address all issues
from an equal standpoint. And then when a sister comes on TV, to talk about economics, then she has
to face two weeks of hatred, because before she even starts talking about her issue about the money
policies, or leverage policies, or financial markets, she will be harassed on the set. First, thank
you. Thank you for TMR. Thank you for coming. We're happy to have you here today. We condemn
		

			terrorism before you even talk about a kind of wish. Oh, yes, yes. But do you come then? Did you
come then, because we went on your website. And we didn't find any solid combination of the past,
like 1000 terrorist attacks in the country. And then even if she, for whatever reason, managed to
turn things around and talk about the actual issue she came for. Then she has to face a Twitter
storm for two weeks, and close her Twitter account, or Instagram account, and go back to doing
something else with her life. And that's the same thing for every Muslim figure that comes on TV and
becomes visible becomes public, except if open the bracket, they validate the racist ideology, which
		

			targets their community. So now if you are a narrow, saying that Islamism is bad that you want to
target any in Asia is a danger. That's a political statement. They want to break the Republic. Then
you become famous Eric, the native informant, the this the moderate person, the people who put on
the front cover of magazine as like going against political correctness, really courageous, burning
the hijabs and we have plenty of them in America. Fox News has its black book that every every time
they need a token, you know, person, they have specific people we know exactly what you're talking
about the same.
		

			Yeah, we have the
		

			we have the factorial but number one, when you have such a high concentration of Muslims in France,
I mean, you know, 789 percent is not small. If Paris is more than 10%. You know, Muslim, how can you
not possibly have politicians that are catering just your
		

			Their own currency for their own sake, how can you not have politicians that want to get the Muslim
vote? I want to ask you a blunt question. What percentage of Muslims roughly are actually voting and
even involved? Are they even involved in the process? That's the that's the that's the key issue.
You have 70 to 80% abstention. During the election, Muslims don't vote. So there you have one of the
problems. I mean, if in the French situation, yeah, yes, but you have to you have two issues, you
have one, which is religious, for many, many years, you have demands claiming that voting is haraam
getting involved democratically, is, is, is how, and so it took time for the shoe and alima to
		

			explain, to set a framework where people know how to get involved, how to get involved, and still at
the same time, be truthful to their faith. So that was one issue. second issue is that basically
influence Muslims and suburbs, voted with faith. So basically, when they were voting with someone
for someone, they said, Hey, we vote for someone, he's gonna change the game for everyone. And then
they realize that these are politicians, and that they make alliances and the shift position, and
they realign their, their position after they're after they are elected. So now they vote for the
opposite person, and then the opposite person to the point where they are so disappointed about the
		

			political process, that they don't want to get involved cynicism, culture, the culture of lobbying,
the culture of pushing for measures the culture of following that, after the vote to be involved in
the discussion, when you are elected as a senator, or as a governor, as a local representative,
representative, this discussion and this culture of lobbying, educating, being community organized,
this culture is close to zero in in France, is just in the past five, seven years, when this becomes
this becomes a thing. And the only few, let's say, minority figures who accessed the political game,
it just took one mandate to turn them around, they were all like, we're going to change the system
		

			from within, let's get involved with the with the candidate. I'm going to campaign I'm going to
rally for this for this candidate for Poland. And then for Emmanuel Macron. Look, my point something
something is saying something decent, on the hijab, on what happened in Algeria, and so on, let's
vote for him and all that. And then as soon as they are involved the shift position, and either the
guys get expelled, or they fit into the fold over some time. So there's a lot of work that also
needs to be done internally amongst the community to handle that it's really sad. And again, I mean,
this is not the time to talk about this, but honestly, this there's so much potential within our own
		

			ranks. And yet, because of views that are simply incorrect, I mean, this notion of voting being
haraam This is something that is very easily refutable in our times, it's something that in the 80s
we used to hear this and yeah, there are, you know, a few hardcore ultra yonder, you know, there are
people like that but mainstream the Muslim Ummah has now understood and recognized that this
position cannot be tenable. And it is really an impediment for your community when more than 10 15%
of Paris's were Muslim background, this is something that is truly untapped potential. So I hope
inshallah we can work or at least you and your community can work to change that from within time
		

			was winding up, I want to ask you two more questions. The second to last question. Tell us what you
and your organization are doing, especially in the current crises, what have you and your
organization done? And and what do you think the Muslims of France, what is and what is your
prediction, if you like, or how do you feel about the future because it looks very bleak to us, but
you tell us and give us some good news, inshallah. We hope inshallah.
		

			Okay, so the collective against Islamophobia has been designated by the Minister of Interior, an
enemy of the Republic, was our worst friend intended. Yeah, that's the name he called us and why
that's the interesting part. Why is the collective against Islamophobia an enemy of the Republic,
because ccaf claims that there is state sponsored Islamophobia in France. So for saying what is
actually the reality at the grassroots level, we are the target of a dissolution as a as an
association. And then if they don't find this, they will look at the social networks and they will
say, hey, you had a tweet there. And someone replied to the tweet something sexist or something and
		

			Semitic or something against the government, and we hold it against you that you didn't publish a
condemnation of the of the of the of the tweet, or you invited this Imam to your annual fundraising
and the email
		

			said that he was against this or against that. So you are responsible for what the Imam said. And if
you disagree with that you should have published something on your website. We went on your website,
and we looked at every combination of terrorism, but some are missing, or we think that the words
that you used, were not strong, were not strong enough. So these are the type of motives that are
being used. Yeah, but what is what is the issue really, is that the CCI f has been too efficient for
the last 16. For the last 16 years, it won its cases, he challenged the burqini ban in 2016, in over
30 cities across the countries. And it did so without any public support. It didn't receive money
		

			from the government, or foundation or from abroad only with volunteers, and lawyers who work on
minimum on minimal condition. And you gave a sense of pride to Muslim citizens, and not only to
Muslim citizens, because in the volunteers, in the workers in the supporters, and even in the
victims, you have non Muslims, I take an example. There was this lady she had cancer and because she
was going through chemo, she was losing her hair. So to cover the lack of hair, she was like
covering her hair with her head with the with the headscarf. She's been excluded from the gym for
this, while as a Muslim, she wasn't even Muslim. So the problem with ccrif is that they are
		

			addressing reality they are speaking truth to power. And for this, they are criminalized to the and
I think for us citizens. That's really a big, big lesson. Imagine that an organization like here,
because these are, these are equivalent in the in the US imagine that someone calls now for care to
be this alluded, that any person associated with care, any person working with care, any community
supporting care would be classified as extremist and enemies of the United States. This is how
serious the situation is. But I want to end on the note on the on this, on this on this question. If
we are the target for such a hate campaign, that's because the Muslim communities are organizing, if
		

			we are so demonised and if the CCI is targeted, it's because as a human rights defender, it is
succeeding at its mission. If sisters are excluded from some medical school, or for some top school,
that's because they're so talented, and so successful, that they reach the level where they are in
the competition pool, for power, for representativity, for access, for influence. And this in and of
itself is a huge victory, not only for Muslim communities, but for France as a whole. Because when
you look at the football team, and the soccer team of France, you see that this team is diverse,
diverse, diverse, ethnically, but it's also diverse religiously, and is diverse in the way people
		

			are Muslims, Christians and Jews, and that they don't give away their religion and they are still
role model for our for our youth. So we need to really get involved here and you guys in the US
really need to understand that what we are going through in the in, in the French context is really
a situation that you need to take lessons from so that you don't fall into the into the trap, they
stay mobilized, stay involved, stay supportive of all the brothers and sisters work to protect you
who work in your best interest to protect your fundamental freedoms. So again, I'm sorry to be so
blunt and when are you very good, Frank question. Overall your your assessment of the future from
		

			French Muslims? pessimistic optimistic what like you're born and raised, this is your land. You
know, you are also from North African background as well. I mean, you because I've had people
actually asked me like, you know, for how long are they going to endure this? Should they leave the
country what not so it's your country you've been born and raised there. You have no other you know,
passport. So you tell me like what is your assessment and had tell us as an American Muslims, like
how do you feel, um, I'm gonna be honest, like I've never been before. as a as a human rights
activist. Having spent 1015 years now working on these on these issues. I would say I'm on board for
		

			this. I grew up with racism. I was the first Arab in my school, I had faced police violence, I had
to go through all of these stages. So I'm fit for this for this game, but as a father, I don't want
this for my kids. I absolutely don't want this for my kids. And I don't want this for my
grandchildren. If my son reaches my age, or my daughter reaches my age, and has to get involved in
the human rights organization, because otherwise future generation will be a threat. It means I have
failed in my in my mission. So now we are building the Muslims platform to have both legs the
defense leg through the CCF and the construction leg through the Muslims Muslims plan
		

			And this project is the project of our life, the survey and this community organizing, and all these
genizah Hajj education projects that are building our community. This is our legacy for future
future generation. But I tell you, with with some sense of gravity, if we Muslims of this generation
do not succeed in changing the balance, but really restoring some sense of equilibrium in the, in
this fresh democracy, respecting fundamental freedom, and respecting the Muslim community, then the
future generation will be in danger, Muslim communities, but all communities because the far right
will win. And we will fall into fascism one step at a time. And I hope that I take the responsible
		

			decisions, and I make the right choices, and all the leaders and friends do the right choices so
that we will reach the stage. As part of that, you know, brother Baldwin, it is as if you are and
your community is engaged in its own civil rights issues, you know, that American not to compare,
because there's no comparison, each one has its own case, but it is literally as if you are, you
know, carving out a way the way that you've described reply to your situation. And the the the the
responsibility is on you. I really feel that Subhanallah you have a huge burden. That is also like
you said, You were born for it. Eliza Jen is testing you. Because you know, as you can handle it,
		

			and you know, you are in our two hours, we pray for you. Final question, what can we do here in
America? You know, what can we do when we see what's going on? What is your advice to us in terms of
practical helping? And overall? What do we do here? Yeah, so number one, make sure this doesn't
happen to you. Organize, mobilize, support your organization, be strong, don't think that someone is
going to take care of it, do it, get involved, this is your responsibility. If you reach the stage,
where there are social injustice, ethnic and religious in justices, that's our collective
responsibility. So number one, get involved locally. Number two for us in France,
		

			raise awareness on what is going on in the influence. And don't raise awareness in a superficial
manner, get involved, understand what is actually going on. That's why we write books. That's why we
write articles on that respect, allow me to be blunt, don't be American, know your geography, get
past your borders, understand what is going on in the world, not only in the North America, but
South America, Europe, Middle East Africa, because what is going on outside has influences for for
for for you. And if you really want to support us, you can make complaints in a polite from
documented manner to your French embassies locally, you can raise awareness in the media tech
		

			interviews, show the situation in in France conveyed the press releases of the collective against
Islamophobia, with the fact sheets and all the information and you can also support us now, the
collective against Islamophobia is going to move its activities somewhere else in Europe to protect
the teams and to protect the continuity of our work, because we face 1000s of death threats, and
this is a dangerous, this is a dangerous time now. So, you can also support us the website is
Islamophobia. dotnet and you can you have a an English version of the other website. Now, of course,
when you feel that you that you need us because I used to do this a lot in Asia and in in north in
		

			North America, we would come from some time to the US to the to Canada to give trainings to share
experiences, to raise awareness on the situation and friends and then we try to build this bridge
between communities because at the end, we share the same experience on many issues. So one of the
other mode one Honestly, it has been truly inspiring, talking to you because really, you are a
statistic nation, you are a person who worked in corporate office and then left all of that to
dedicate your life to NGOs and to helping the Muslim community, I do not hesitate to call what you
are doing one of the types of jihad that is very important. Let the French government quote me, this
		

			is an educational jihad, it is not a Jihad of of the what they portrayed as Jihad of the minds it is
a Jihad of changing people's perception and it is something that inshallah you will be rewarded for.
I'm very humbled and honored that our paths have crossed and you know, we have some Association as
well. And I make lots of art for you, brothers and sisters log on Islamophobia. dotnet you said I
want people to see we aware of what you're doing right? That's IE at the end right? Islamophobia.
ie.ne t right yeah, and there's an English page as well so log on see what you can do. You can help
out with your daughter's with finances if you can invite him to do training or whatnot lots of
		

			benefit over there. May allows you to make your situation easy brother mode one we make to offer you
and all the Muslims of France jezza como la hi Ron, and we ask Allah subhana wa tada to protect you
and your loved ones and all your community. Thank you for sharing your time and your experiences
with us and hope inshallah
		

			We can have you on again and our paths crossed again soon.