, Neo-Salafism is a literalist movement rejecting many contemporary Muslim beliefs and practices as illicit innovations, and striving to reproduce the way of life of the "pious ancestors" (al-salaf al-salih)

, There are in Southeastern Europe a few minor political parties that can be considered as Islamist or Islamonationalist parties, such as the Bosniak Popular Party (NBS) in Bosnia-Herzegovina, the Party of Justice (PD) in Kosovo and the Party of National Recovery

S. Nathalie, C. C. Xavier, and B. , Farewell to the Ottoman Legacy

B. See-among-others-jérôme, Le nouvel Islam balkanique, pp.429-472

S. For-example-stephen and . Schwartz, The Arab Betrayal of Balkan Islam, Middle East Quaterly, vol.IX, pp.43-52, 2002.

, He has developed a lot of contacts with religious figures and policy makers in Western Europe, and is the only Islamic religious leader from Southeastern Europe participating to the European Council for Fatwas and Research (ECFR) created in 1997 and led by Yusuf al-Qaradawi, an Egyptian alim (religious scholar) close to the Muslim Brotherhood. The case of the ECFR, however, raises the question of the real direction of the religious exchanges developing between Southeastern Europe and Western Europe: do they contribute to the promotion of a "Balkan model" in Western Europe, or to the spreading of new Islamic currents in Southeastern Europe? Although it is probably too early to give a definite answer to this question, one can already note that Yusuf al-Qaradawi is much more frequently translated in the Islamic religious press of Bosnia-Herzegovina (and other Southeast European countries) than Mustafa Ceri? is in Western Europe. It is against this background that one has to consider Mustafa Ceri?'s "Declaration of European Muslims". This Declaration has been released in London in 2005, shortly after the bomb attacks in the London subway. It begins with a clear condemnation of terrorism and of the islamophobia fostered by the media, and goes on by defining Europe as the "House of social contract, secular states. 40 This institution, however, seems to have more contacts with academic research centers and inter-religious forums than with Islamic organizations and networks in Western Europe. Mustafa Ceri?, for his part, has the advantage of being fluent in English and having a personal diasporic experience, since he has been imam in Chicago and Zagreb before being appointed as Reis-ul-ulema in, 1993.

, Declaration of European Muslims" "acts neither in favor of the integration of the Muslims into the European political and cultural community nor in favor of the affirmation of their full political subjectivity and social articulation, p.42

, Declaration of European Muslims" illustrates the limited capacity of the Islamic religious institutions in Southeastern Europe to offer a "model" for the

S. Xavier and B. , Trois définitions de l'islam en Bosnie-Herzégovine

, House of Islam" (Dar al-Islam) and the "House of war" (Dar al-Harb). However, there were already in the Middle Ages attempts to adapt this dichotomy to the situation of Muslim minorities living in non-Muslim states. See Khaled ABOU EL FADL, Islamic Law and Muslim Minorities: The Juristic Discourse on Muslim Minorities from the Second/Eighth to the Eleventh/Seventeenth Centuries, vol.II, pp.141-187, 1994.

D. Enes, Krupan korak u pogre?nom smjeru, 2006.