The conference ”” held at Al Akhawayn University in Ifrane, a town in the Atlas Mountains about two hours south of Rabat ”” brought together Holocaust scholars and survivors, leaders of Morocco’s Jewish community and American Jewish and Moroccan Muslim students. Its twin mandates were to teach about the extermination of European Jewry and to pay homage to the courage of Morocco’s wartime king, Mohammed V, in resisting the orders of the Vichy French occupation government to round up and turn over Jews for internment and probable death.

Uncommonly among Arab and Muslim nations, Morocco has accepted the reality of the Holocaust, rather than either dismissing it outright or portraying it as a European crime for which those countries paid the price in the form of Israel’s creation. Partly, no doubt, because of Mohammed V’s stand against the Vichy regime, the current king, Mohammed VI, called in a 2009 proclamation for “an exhaustive and faithful reading of the history of this period” as part of “the duty of remembrance dictated by the Shoah.”

Still, the recent conference would never have occurred without Mr. Boudra. Now 24 and majoring in political science, Mr. Boudra grew up after much of Morocco’s Jewish population had moved to France or Israel. But he heard from his grandmother about her childhood in the Jewish quarter of Casablanca, and a grandfather still had Jewish neighbors in his apartment house.

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Two French women who continue to wear the full-face veil in defiance of a new law banning it in France are set to appear in court for sentencing.

Hind Amas and Kenza Drider were caught wearing the niqab in public outside Meaux town hall, eastern Paris, in May.

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A ban on saying prayers in the street, a practice by French Muslims unable to find space in mosques, has come into effect in the capital, Paris.

Interior Minister Claude Gueant has offered believers the use of a disused fire brigade barracks instead.

The phenomenon of street prayers, which see Muslims spreading mats on footpaths, became a political issue after far right protests.

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The growing influence of Islamists in Libya raises hard questions about the ultimate character of the government and society that will rise in place of Col. Muammar el-Qaddafi’s autocracy. The United States and Libya’s new leaders say the Islamists, a well-organized group in a mostly moderate country, are sending signals that they are dedicated to democratic pluralism. They say there is no reason to doubt the Islamists’ sincerity.

But as in Egypt and Tunisia, the latest upheaval of the Arab Spring deposed a dictator who had suppressed hard-core Islamists, and there are some worrisome signs about what kind of government will follow. It is far from clear where Libya will end up on a spectrum of possibilities that range from the Turkish model of democratic pluralism to the muddle of Egypt to, in the worst case, the theocracy of Shiite Iran or Sunni models like the Taliban or even Al Qaeda.

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Muslim extremists have sent text messages to at least 10 church leaders in Khartoum saying they are planning to target Christian leaders, buildings and institutions, Christian sources in Khartoum said.

“We want this country to be purely an Islamic state, so we must kill the infidels and destroy their churches all over Sudan,” said one text message circulating in Khartoum last month. The text messages were sent in July and August.

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As a federal appeals court in Denver considers whether Oklahoma voters had the right to ban Islamic law in state courts, a coalition of Muslim groups say they don’t want to live under Shariah law in Michigan or anywhere else.

An umbrella group called the American Islamic Leadership Conference recently announced its support for a proposed Michigan law that would forbid state judges from enforcing foreign laws, including Shariah, when they violate the U.S. Constitution.

The statement said the group recognized that people of faith had the right to religious arbiters so long as their decisions didn’t conflict with American law.

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In short, things are not looking good for Americans like myself who see religious liberty as one of the great achievements of the American experiment. Today, not only Muslims but also Hindus and Sikhs, Buddhists and humanists are on the outside of American public culture looking in. But as Jesus once said, “Take heart.”

The United States has survived a series of culture wars in which Catholics, Mormons and members of other religious minorities were anathematized as un-American. In each case, Americans as a group have eventually decided to live not by fear but by first principles, not least the constitutional protection of liberty afforded in the First Amendment to Americans of all creeds.

Sept. 11, 2001, was, of course, a national trauma. Americans responded to that trauma, however, with a show of unity that crossed lines of race, region and religion. Such unity is easier to find in wartime, of course, or when one of our cities is strewn by hate with cremated remains. But it is always there in our cultural DNA ”” in Jefferson’s insistence in his first inaugural address that “we are all Republicans, we are all Federalists,” and in the words of Abraham Lincoln’s first inaugural: “We are not enemies, but friends.”

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Apologists, both Western and Muslim, claim that Islamist extremism and terrorism have been bred by resentment of Western power. The military dominance of Israel, the roots of the Kashmir dispute, the megalomania of the Shah of Iran, and Suez are all seen to be examples of Western hubris and ill-will towards the Muslim world.

We can acknowledge that these have contributed to anti-Western sentiment in the Muslim world, but it would be a serious mistake to believe this provides a complete account of the extremism and the terror that has resulted from it.

At the heart of extremism is an ideology, a world-view ”“ and not just concerning the perceived wrong done to the Muslim Umma (or people). Such an ideology expects Islam to dominate rather than to accept a subservient place in world affairs. It promotes pan-Islam and the ultimate rejection of nation-states, even Muslim ones. It may be that some extremists chatter about an Islamic state, in this part of the world or that; however, its ultimate aim is a single Islamic political, social, economic and spiritual entity.

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Jews and Muslims worshiping on Friday also addressed the national tragedy.

Temple Emanu-el Rabbi Jonathan Miller’s sermon was written to connect the 9/11 anniversary to Jewish traditions of mourning and to tell the Birmingham, Ala., congregation why acts of evil might be forgiven but never forgotten (www.ourtemple.org).

“If we want to destroy the evil, we have to live into our better selves and make sure these terrorists, like the terrorists before them, have no place in the things that are holy to us,” Miller said.

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[Alasdair MacIntyre’s]…minatory warning was: “The barbarians are not waiting beyond the frontiers; they have already been governing us for quite some time.” That was a scary thing to hear from one of the world’s great philosophers. I soon began to hear it from other leading intellectuals also, such as Philip Rieff, Christopher Lasch and Robert Bellah. That is what I heard in the echoes of 9/11: that all great civilisations eventually decline, and when they begin to do so they are vulnerable. That is what Osama bin Laden believed about the West and so did some of the West’s own greatest minds.

If so, then 9/11 belongs to a wider series of phenomena affecting the West: the disintegration of the family, the demise of authority, the build-up of personal debt, the collapse of financial institutions, the downgrading of the American economy, the continuing failure of some European economies, the loss of a sense of honour, loyalty and integrity that has brought once esteemed groups into disrepute, the waning throughout the West of a sense of national identity; even last month’s riots.

These are all signs of the arteriosclerosis of a culture, a civilisation grown old. Whenever Me takes precedence over We, and pleasure today over viability tomorrow, a society is in trouble. If so, then the enemy is not radical Islam, it is us and our by now unsustainable self-indulgence.

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As Afghan army forces constructed a patrol base in a volatile stretch of Helmand province this spring, insurgents turned to one of their most effective weapons against the troops: They told area residents that their new, uniformed neighbors were godless “fake Muslims.”

The battle over Islam has become a crucial front in the war between the Taliban and the country’s growing security forces, prompting the Afghan army to create a strategy for proving that its soldiers are true Muslims.

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The central Nigerian city of Jos was the site of violent Christian-Muslim clashes as Ramadan drew to a close last week.

Fighting Aug. 29 left some 20 dead and some 50 wounded; the next day, another 10 were killed. And dozens of cars, homes and businesses were destroyed and set on fire.

Although the particulars of the incidents are unknown, according to the local media, including the daily The Vanguard, pandemonium broke out after a dispute between groups of young Christians and Muslims. “There was a disagreement between a group of Muslims who were heading toward a particular area, and another group of young Christians who went to pray in the same area. A discussion over who owned the area broke out,” Archbishop Ignatius Ayau Kaigama of Jos told the Fides agency. He added, however, that he did not have all the details.

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Americans consider religious freedom a cornerstone of society, but fall short in their tolerance of Muslims, according to a poll released Tuesday (Sept. 6) that probes Americans’ attitudes toward immigrants and the nation’s safety 10 years after 9/11.
The “What It Means to Be American” poll found that a small majority (53 percent) say the country is safer now than before the 9/11 attacks. Attitudes toward Muslims, however, are far less straightforward.

More than 8 in 10 Americans say that self-proclaimed Christians who commit violence in the name of Christianity are not really Christians. By contrast, less than half (48 percent) say that self-proclaimed Muslims who commit acts of violence in the name of Islam are not really Muslims.

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In Syracuse, as in countless other communities, 9/11 set off a phenomenon that may seem counterintuitive in an era of increasingly vocal Islamophobia. A terrorist attack that provoked widespread distrust and hostility toward Muslims also brought Muslims in from the margins of American religious life ”” into living rooms, churches, synagogues and offices where they had never set foot before.

American Christians and Jews reached out to better understand Islam and ”” they will admit ”” to find out firsthand whether the Muslims in their midst were friends or foes. Muslims also reached out, newly conscious of their insularity, aware of the suspicions of their neighbors, determined that the ambassadors of Islam should not be the terrorists.

“Before 9/11 we were somewhat timid,” said Saad Sahraoui, president of the Islamic Society of Central New York, the largest mosque in Syracuse, when the attacks occurred in 2001. “We just kept to ourselves, just concerned with our families and our children….

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Why did I leave the Islamic Society while others stayed””and even, in some cases, wound up in Pakistan networking with fellow Islamists? What was the difference between us? The answer may be found somewhere in our earlier lives.

Those men who were the most opposed to the perverted messages being peddled by the Islamic Society were those who had been brought up by religious parents. One friend, who had been steeped in mainstream Islam as a child, used to tell me that the doctrine being preached at the Islamic Society was, in his view, so aberrant that it risked becoming toxic. He firmly believed that MI5 (British domestic intelligence) ought to be keeping an eye on these guys, and that was 10 years before 9/11. Those who had no exposure to Islam prior to the encounter with extremist recruiters seemed more likely to follow them.

Now there is a growing body of research explaining why that was….

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Over the last few weeks of prayer, fasting and reflection it must have been very difficult to watch the growing unrest and rioting in many of the major cities in the United Kingdom. The tragic deaths of Haroon Jahan, Shahzad Ali and Abdul Muzavir in Birmingham occurred at the darkest moment of those days. Their families and friends suffered horrific bereavement and shock, but somehow in the midst of this chaos, they brought about a change. On the day after their murder, Tariq Jahan, the father of one of the boys who died, showed immense dignity in calling for restraint in his local community. His call for peace and unity was one of the decisive moments during those days and was a gift in Ramadan that gave hope to many not just in Birmingham but all over the United Kingdom and beyond….

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Clashes broke out between Christians and Muslims in tense central Nigeria on Monday, with witnesses reporting a number of deaths as well as vehicles and at least two shops set ablaze.

The head of a search-and-rescue team for the Muslim community in the city of Jos, where the clashes occurred, reported nine dead and 106 people wounded, but there was no official confirmation.

Information commissioner for Plateau state Yiljap Abraham said “there are casualties, but the police will give that later.”

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There is no rising alienation or anger among American Muslims, despite a feeling that they are being targeted by anti-terrorism government programs, a comprehensive new poll found Tuesday.

The vast majority of Muslim-Americans surveyed by the Pew Research Center – 79 percent of respondents – rated their communities as “excellent” or “good” places to live.

Indeed, Muslim-Americans are more likely than two years ago to say that they are satisfied with the current direction of the country – 56 percent are satisfied, compared to 38 percent in 2007, according to the poll – one of the largest ever done on Muslim attitudes in the U.S.

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Muslims in Germany have been accused of many things, from threatening the feminist cause to trying to destroy German society through “demographic jihad.” It isn’t the Muslims that are the problem, however, but rather our obsession with Islam.

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A shadowy Islamist insurgency that has haunted northern Nigeria ”” surviving repeated, bloody efforts to eliminate it ”” appears to be branching out and collaborating with Al Qaeda’s affiliates, alarming Western officials and analysts who had previously viewed the militants here as a largely isolated, if deadly, menace.

Just two years ago, the Islamist group stalking police officers in this bustling city seemed on the verge of extinction. In a heavy-handed assault, Nigerian soldiers shelled its headquarters and killed its leader, leaving a grisly tableau of charred ruins, hundreds dead and outmatched members of the group, known as Boko Haram, struggling to fight back, sometimes with little more than bows and arrows.

Now, insurgents strike at the Nigerian military, the police and opponents of Islamic law in near-daily assaults and bombings, using improvised explosive devices that can be detonated remotely and bear the hallmarks of Al Qaeda in the Islamic Maghreb, Western officials and analysts say. Beyond the immediate devastation, the fear is that extremists bent on jihad are spreading their reach across the continent and planting roots in a major, Western-allied state that had not been seen as a hotbed of global terrorism.

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A mosque dispute in this Atlanta suburb is shining a spotlight on an antidiscrimination law increasingly pitting the Department of Justice against zoning officials across the country.

Lilburn’s city council plans to vote Tuesday whether to allow construction of a 20,000-square-foot Muslim worship center between a large Baptist church and a Hindu temple on a busy thoroughfare also lined with gas stations and strip malls.

The city council rejected zoning applications in 2009 and again last year for the center amid stiff opposition from some residents, who say the large mosque would bring too much traffic and noise and encroach on the neighborhood behind it.

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Deep in America’s heartland, a Reform synagogue, a nondenominational mosque and an… [Episcopal] church are all putting down roots on a 37-acre tract of land that once belonged to a Jewish country club. A body of water called Hell Creek runs through the development, over which the faith groups plan to build “Heaven’s Bridge.”

Fantastical as it sounds, this interfaith campus is currently in the works in Omaha, Neb. Slated for completion in 2014, the Tri-Faith Initiative is an experiment in religious coexistence in a city better known as a hub of corn-fed conservatism.

“The only other place where such a thing exists is Jerusalem,” said Dr. Syed Mohiuddin, chairman of the Creighton University School of Medicine. Mohiuddin’s organization, the American Institute of Islamic Studies and Culture, is building a mosque on the campus. “Jerusalem is so important to these three faiths. We are sort of reproducing that model.”

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What’s the path to religious acceptance in America””and what can Muslims, Mormons and Buddhists learn from Jews and Catholics?

A Gallup report out last week found that, of all major religious groups in America, Muslims are the most optimistic about their future. When asked what they think their lives will be like in five years, Muslims see themselves as having a better life than do members of any other religious group. They are also most likely to say that their community is getting better as a place to live.

Why is such optimism warranted even though Muslims are also the religious group most likely to report experiencing discrimination?

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This week a federal grand jury indicted Army soldier Naser Jason Abdo, age 21, on three charges related to a plot to attack soldiers near Fort Hood, Texas. When authorities arrested him, they found in his possession bomb-making materials, a gun, ammunition, and the article “Make a Bomb in the Kitchen of Your Mom,” from a recent issue of al-Qaeda’s English online journal Inspire. Initial questioning of Abdo indicates that his intended targets were U.S. military personnel….
Any effort to make sense of this troubled young man will need to include understanding how he chose to approach and interpret his religion, and perhaps most importantly, why he adopted the interpretation he did. Any effort to understand Abdo without considering this question would be profoundly incomplete.

Yet tucked away, often near the closing paragraph of the articles about this case, is mention of an issue that I believe warrants more attention than it has received in the past decade of terrorism studies: namely, pornography. And in Abdo’s case, child pornography.

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This has left the military to decide, more or less, how to run the transition and what its destination will be. Do they pursue former officials or not? Do they prosecute Mubarak? Or do they simply move on in the hope that the past can be left to itself? Presently the answer seems to be that they pursue those they don’t like (such as associates of Hosni Mubarak’s son Gamal), and only go after others when failure to do so generates popular anger. The military will always ensure its own interests in the regime are preserved, which may well limit the kind of structural reform that is possible in Egypt. And without a clear, revolutionary leadership, who has the authority to intervene?

This matters. To the extent that Egypt has inspired the Arab Spring, failure at the last hurdle will be a major symbolic blow to the region. Colonel Gaddafi’s horrific stubbornness in Libya is already deflating. So too the lack of progress in Bahrain and the absence of western interest or a clear avenue to success in Syria.

It’s a pivotal moment….

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“You have seen the strong man judged in a bed in Egypt,” he told the two dozen immigrant members of his congregation who braved the city’s checkpoints to make it to Anglican Mass on Friday. “And so it works that the weak can overthrow the strong,” he added. “This is what is happening in our Middle East.”

In a city of tapped phone lines and ubiquitous government informers, the weekly Mass at the Church of Christ the King is a rare sanctuary: a place to speak freely with a group of Tripoli residents about the anxious, ever-shifting mood of the city.

“When NATO bombs at night, I hear my neighbors clap and cheer ”˜bravo,’ and in the morning they are with the rebels,” a leading parishioner said, speaking on the condition of anonymity for fear of reprisals from the government of Col. Muammar el-Qaddafi. “People are very, very down, and they are depending entirely on NATO.”

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“Koran by Heart” simultaneously embraces and subverts a familiar documentary genre. As several critics noted when it played last spring at the Tribeca Film Festival, it follows the formula of cute, precocious kids under win-or-lose pressure that was popularized by the 2002 film “Spellbound” and “Mad Hot Ballroom” in 2005.

Unlike a spelling bee or a dance tournament, though, the International Holy Koran Competition, held annually in Cairo, has consequences beyond triumph or tears. In Mr. Barker’s supple, subtle hands, the contest provides a means of exploring the tension within Islam between the kind of fundamentalism typified by rote, literalist instruction and the modernity outside the madrasa’s door.

“I was interested in Islam as a force in the world,” Mr. Barker, 48, said in a Skype interview from his home in the Los Angeles area. “The struggles, the conversation about modernity within the faith. It’s not what most people are aware of. I was looking for a way to put a human face on the religion and on the struggle. And as a filmmaker, I was looking for a way in.”

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After six months battling a rebellion that his family portrayed as an Islamist conspiracy, Col. Muammar el-Qaddafi’s son and one-time heir apparent said Wednesday that he was reversing course to forge a behind-the-scenes alliance with radical Islamist elements among the Libyan rebels to drive out their more liberal-minded confederates.

“The liberals will escape or be killed,” the son, Seif al-Islam el-Qaddafi, vowed in an hourlong interview that stretched past midnight. “We will do it together,” he added, wearing a newly grown beard and fingering Islamic prayer beads as he reclined on a love seat in a spare office tucked in a nearly deserted downtown hotel. “Libya will look like Saudi Arabia, like Iran. So what?”

The leading Islamist whom Mr. Qaddafi identified as his main counterpart in the talks, Ali Sallabi, acknowledged their conversations but dismissed any suggestion of an alliance. He said the Libyan Islamists supported the rebel leaders’ calls for a pluralistic democracy without the Qaddafis.

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Archbishop Akinola called on the Church of Nigeria and “all other well-meaning Nigerians to wake up and appreciate the situation.”

“Well-meaning Nigerians must resist all of this by all lawful means and the National Assembly must see the whole thing as an affront” to the Nigerian constitution “which states unambiguously that no particular religion shall be adopted as state religion.”

“Government must take decisive action and promptly cancel everything about the proposed Sharia banking,” the archbishop said, imploring Christians to “rise to defend our faith which is currently on trial” from pro-Muslim government policies and violent Islamist terror attacks.

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Influential Muslims on this East African island have begun building what appears to be a hotel on a 100-year-old burial site owned by an Anglican church, Christian leaders said.

Church leaders with ownership papers for the land told Compass they are disturbed that authorities have taken no action since they filed a police complaint in December about the seizure of the burial site three kilometers (nearly two miles) from Zanzibar city’s airport. Tanzania’s Zanzibar archipelago, including the largest island of Zanzibar (officially known as Unguja), is 99.9 percent Muslim.

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