France is home to the largest Jewish community in Europe. Since the early 2000s, French Jews have seen a rise in anti-Semitic acts, and although 2017 saw fewer overall incidents than 2016, those that did occur were more violent in nature. This wave of violence is part of what the manifesto’s signatories call a “new anti-Semitism”—new in that it is perpetrated not by the far right, but by French Muslims. The manifesto denounced what it characterized as the government and media’s refusals to recognize this “Muslim anti-Semitism.” It also labeled as “low-volume ethnic cleansing” the trends that have forced Jewish families to change neighborhoods, leaving suburbs, or banlieues, that are home to significant immigrant populations, and to pull their children from public schools.

The manifesto generated an immediate outcry among Muslims in France and beyond, with critics labeling its usage of the phrase “low-volume ethnic cleansing” hyperbolic and accusing it of homogenizing all Muslims. Days after the manifesto’s release, 30 imams signed a counter-letter in Le Monde. The Observatory for Islamophobia, an organization affiliated with the Egyptian government, described the manifesto as “hateful racism” that proves that “France is not a land that welcomes Islam.” The proposal to abrogate certain verses of the Quran was most controversial of all.

Tareq Oubrou, the prominent French imam who oversees the Grand Mosque of Bordeaux, called the characterization of the Quran “nearly blasphemous.” Viewing the scripture as anti-Semitic, he told me, is the falsified interpretation promoted by the very radicals France seeks to combat: “ignorant Muslims who remove texts from their historical context.” Furthermore, the notion that anti-Semitism is built into Islam is “theologically false,” he added. As monotheistic “People of the Book,” Jews and Christians enjoy a special status in Islamic law. Historically, they were considered protected dhimmi communities, which meant they were allowed to practice their own religions, although they were subject to a tax and various indignities that symbolized their subordination to Muslims.

Rather than calling for absolute violence, Oubrou said the Quran advocates for a “defensive combat, against aggressors, within a historical context.” For instance, one verse says, “Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture—[fight] until they give the jizya [tax] willingly while they are humbled.” The Quran, like many scriptures, is internally inconsistent on this and other matters. Oubrou argued that the problem is not religion itself—it’s that through radical, literalist interpretations of the Quran, “delinquents use the religion as a veneer for cheap crimes.” By demonizing the Quran as a text that contains anti-Semitism, he said, the manifesto casts a shadow on an entire religion, glossing over the role of interpretation and the other factors driving some young Muslims to develop hatred toward Jews.