Conclusion

During my research work, on this perspective, I came to the following conclusion: Islam has more and more noticeable impact on all spheres of public life of the European states today: besides introduction into society recipient of cultural traditions and ethical standards of Islam, transformation of a political range of these states is observed, there are changes in an Islamic originality. Contrary to a popular belief in the increased religiousness in an area of distribution of Islam, it is possible to claim that Muslim mind is in constant dynamics, modifications, both the community, and Islam is observed.

Emergence consequence in Europe of the Muslim communities having the structure-forming factors is also rapprochement with religion in the countries where political and religious spheres are accurately divided as a result of a wide circulation of process of secularization. Owing to this fact search of optimum forms of interaction and coexistence, remains a prerogative of day.

In the second half of the XX century the new wave of Muslim immigration to countries of Western Europe that turned out to be consequence as changes of a political and economic situation in Europe, and aggravations of political conflicts in the countries of the Arab world which were traditionally practicing Islam is observed. Islam turned into force capable to affect a situation in a number of the European states where "Islamic presence" and is notable today. It is possible to carry France, Germany, and Great Britain to their number. Emergence of big mass of immigrants from the Islamic countries delivered in front of the European Union a problem them to integration into society and development of new immigration and integration policy. Deep discrepancy of mental and social sets and the vital principles of Muslims with installations of Christianity, secularly with a shade, of the accepting society generate integration problems. The most perspective model of policy for immigrants, in my opinion, is the model of integration or multiculturalism. It is the difficult and long-term process demanding inclusion in activity of both parties. In spite of the fact that the purpose of both parties is creation of uniform and harmonious society, a task which they pursue, significantly differ. Integration for immigrants represents for itself entry into the new social environment, the adaptation to it by development of new social roles and functions, the psychological adaptation of the individual to a new environment, development of behavior models, and a harmonious combination of elements of native culture to elements of culture of the accepting environment in compliance with circumstances. For the accepting society process of integration consists in overcoming of fear before new and others, ensuring own safety by comfortable and frictionless occurrence of immigrants on social Wednesday, rendering psychological support, manifestation of interest in new culture and customs, the positive attitude towards new members of society and their culture. A number of the objective and subjective factors influencing dynamics of integration of the identity of the immigrant and an ethnic Muslim community in the accepting society was defined on social and psychological adaptation of Muslims to new conditions. For the mature personality creation of own environment favorable for development and self-realization that demands intense activity and efforts of the person is characteristic. In the conditions of emigration absolutely necessary are various ways of self-realization in all spheres of activity of the person. Thus important components of integration are tolerance and readiness for open interaction from immigrants, and from the accepting society. The relation between Christianity and Islam are often filled with prejudices and mutual lack of information, it suggests an idea of need of carrying out various negotiations, conferences, exchange of information. The important part in carrying out Christian and Islamic dialogue is assigned to church and mosques. Despite all existing conflicts, interreligious dialogue takes a key position in the course of integration of Muslims on confessional Wednesday, gains intensity and involves a large number of experts from both parties. Now in dialogue all main levels, the directions and forms are mentioned. One of important conditions of effective dialogue of Islam and Christianity, the attitude towards him as to the long process demanding manifestation of mutual tolerance and readiness for compromises is. In spite of the fact that the Islamic world has no tradition, in Germany the wide range of various Muslim unions, associations and communities which or are subject to influence of political parties is presented, or go government bodies of the countries of an exit of migrants, or, being covered with religion, propagandize nationalist ideas. The Muslim organizations solve a wide range of cultural, social and religious problems of the Muslims living in the territory of Germany. The majority of religious associations of Muslims realizes the role in the course of integration, seeks for interreligious cooperation and dialogue with the accepting society. Formation of the central, head unions uniting the Muslim organizations of Germany for coordination of their activity, and representing interests of Muslims irrespective of a nationality and features of religious practice became the main step in this sense. For the last decades the Muslim community of Europe grew as in quantitative, and in a qualitative sense. Presence of Muslims caused creation of new religion and a social community. Now in the Federal Republic of Germany active development of the general concept of management of immigration processes, maintenance of balance between interests of the immigrants professing - Islam, indigenous people and the state interests is carried out. According to experts, Islam phenomenon in Europe can become the reason of revival of the interreligious debate concerning a place of religion and spirituality in human life. The aggravation in the Islamic world of attention to a question of relationship of Islam and the present can lead to new interpretation of Islam over time. Considering positive experiment on integration of Muslims in some West European countries, it is possible to assume that in the near future Islam will find the place in socio-cultural, confessional and political space of Europe. Ways solution of these problems: 1. the first option — to be the neutral state, considering culture and religion as a private affair of everyone. The state will simply establish a framework for ensuring legal equality. But this option is more or less theoretical, considering that fact that the law and order cannot be, actually, neutral in strict sense of the word as it always reflects a certain cultural background. The state which considers itself neutral in such affairs nevertheless cannot but put defined pressure upon immigrants to assimilate them culturally. 2. The second option — it to try to recognize cultural specifics of various minorities and to grant to minorities the special rights, such as the right to education in the native language. This approach would allow avoiding hit of migrants in a situation when they are compelled to choose between the native identity and identity of the host country. They simply would support partially both identity that could facilitate integration and reduce quantity of problems. Some experts in the field of studying of advantages of returnable migration see additional benefits in this strategy. They claim that migrants to whom allowed to keep the language, social and cultural traditions, perhaps, will be able easier to return to native lands, than to what it is not allowed. Of course, not absolutely clearly, will be or not at emigrant communities in Europe original interest in return to these countries. 3. The third option — is legal pluralism; it is quite extreme for Europe as enters the conflict to some bases of our democratic order. Distinction of precepts of law for different groups, including in the field of a criminal and family law would be result of this approach. 4. At last, the fourth option — this creation of autonomy on the basis of group identity for ethnic or regional minorities. This model was partially entered in some European countries, but not for immigrant groups. Perhaps, some options not really well are entered in our legislation, and they simply would promote social disintegration. But it is clear that, facing the growing variety, we have to discuss these questions and develop strategy and concepts as the answer. Otherwise we risk laying a way to an erosion of social integration, and then bad integration of Muslims will be only one of aspects of more serious problem.

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