Salaf Muslims in Paris are yelling about Islam taking over Europe’s cities.
The first beard who speaks French is the leader of the now banned Forsane Alizza, the group that former President Sarkozy ordered a raid on shortly after the jihad jew-killer in Toulouse was shot dead. The raid seized 19 people including the leader and numerous weapons were found. Over half were released while the other half is waiting prosecution.
A little later on you see an interview with the leader of the British – and equally forbidden – Sharia4UK, Abu Izzadeen, a Muslim convert born as Trevor Brooks. He is also a spokesman for the jihadist group Al Ghurabaa, banned under British terrorism laws. He has served three and half years in prison for terrorist financing, and he has praised suicide bombers in London. And he has said he wants to die the same way (suicide bombing). He has received terrorist training in Afghanistan, and has mocked all the victims of the WTC tragedy and London bombings. He has also threatened future attacks in London.
2006, the former minister John Reid, an open meeting with Muslims when Abu Izzadeen appeared and chaos erupted. Izzadeen called Reid the “enemy of Islam.”
A Salafi (Arabic: سلفي) is a Muslim who emphasises the Salaf (“predecessors” or “ancestors”), the earliest Muslims, as model examples of Islamic practice. The term has been in use since the Middle Ages but today refers especially to a follower of a modern Sunni Islamic movement known as Salafiyyah or Salafism, which is related to or includes Wahhabism (a name which some of its proponents consider derogatory, preferring the term Salafism), so that the two terms are often viewed as synonymous.Salafism has become associated with literalist, strict and puritanical approaches to Islam and, in the West, with the Salafi Jihadis who espouse violent jihad against civilians as a legitimate expression of Islam. It’s been noted that the Western association of Salafi ideology with violence stems from writings done “through the prism of security studies” that were published in the late 20th century, having persisted well into contemporary literature. More recent attempts have been made by academics and scholars who challenge these major assumptions. Academics and historians use the term to denote “a school of thought which surfaced in the second half of the 19th century as a reaction to the spread of European ideas,” and “sought to expose the roots of modernity within Muslim civilization.”