Europe’s failure to integrate the 2nd and 3rd generation of its immigrants into society, both economically and socially, has left many young Muslims torn between the secular West and their religious heritage. This inner conflict makes them especially vulnerable to extremism—the radical views, philosophy, and rhetoric that is highly advertised and becoming more and more fashionable among young Muslims in the West. Muslims in the U.S. are more resistant, but not immune to the radical message.

• Despite the economic opportunities in the United States, the powerful gravitational pull of individuals’ religious roots and identity sometimes supersedes the assimilating nature of American society which includes pursuit of a professional career, financial stability and material comforts.

• The jihadist ideology combines the extreme and minority interpretation [jihadi-Salafi] of Islam with an activist-like commitment or responsibility to solve global political grievances through violence. Ultimately, the jihadist envisions a world in which jihadi-Salafi Islam is dominant and is the basis of government.

Flow on Effects for Homeland Security : The global jihadi-Salafi movement poses a significant challenge to law enforcement an intelligence since the radicalization phenomenon that drives it is spontaneous indiscriminate, and its indicators are subtle. Identifying whether an individual is being radicalized is hard to detect, especially in the early stages.

• The individuals are not on the law enforcement radar. Most have never been arrested or involved in any kind of legal trouble. Other than some commonalities in age and religion, individuals undergoing radicalization appear as “ordinary” citizens, who look, act, talk, and walk like everyone around them. In fact, in the United Kingdom, it is precisely those “ordinary” middle class university students who are sought after by local extremists because they are “clean skins”.

• In the early stages of their radicalization, these individuals rarely travel, are not participating in any kind of militant activity, yet they are slowly building the mindset,intention, and commitment to conduct jihad. As evidenced by all eleven case studies these groups, or clusters of extremists

Sometimes media mention some words like Salafi ,Jihadi-Salafi ....ETC ...AND NO ONE KNOWS WHAT IS THE DIFFERENCE ,OR WHAT DOES IT MEANS SO I AM DEFINING WHAT THAT NAMES MEANS ...

Salafi – From the word "Salaf" which is short for "Salaf as-Salih" meaning (righteous) predecessors or (pious) ancestors Salafi is a generic term, depicting a Sunni revivalist school of thought that takes the pious ancestors of the early period of early Islam as exemplary models... Consequently, Salafis seek to purge Islam of all outside influences, starting with the cultures and traditions of contemporary Muslim societies, and restore it to that of an imagined 7th century utopia (the Caliphate). The Salafi interpretation of Islam seeks a “pure” society that applies the Quran literally and adheres to the social practices and Islamic law (sharia) that prevailed at the time of the prophet Muhammad in the 7th century in Arabia.
jihadi-Salafi – A militant interpretation of the Salafi school of thought that identifies violent jihad as the means to establish and revive the Caliphate. Militant jihad is seen not as an option, but as a personal obligation. This obligation is elevated above other moral standards, which may be abrogated.
Mujahedeen – holy warriors who fight infidels as a religious duty.
Takfir – the practice of declaring that an individual or a group previously considered Muslims, are in fact kaffir(s) (non-believers in God), an act of accusing others of disbelief, used in the context of branding certain persons or whole communities as unbelievers to religiously justify jihad against them.

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