As a french I have a easy acces to the majority of his works and talks and also to a lot of his critics, so I would like to add some points here for a better comprehension inshâ-Allah. First of all, to described dr Tariq Ramadan as a salafi is something which can lead to big misunderstanding ... even if lot of french media and journalist say, write and describe him as a "salafi". They labelleded him as a "salafi" caused they have failed to understand some subtle point in various of his talk due to their lack of knowledge of the different islamic movement and trend. Just below I will give an example of his sayings which they use to label him as a "salafi" : He himself says on a french radio (this is a translation which I try to make as good as I can) : "There is a rationalist and reformist tendency and a salafi tendency in a way salafism means to try to stick to the root (the original french word used is "fondements"). I am of this tendency, which means there is a certain number of principles which are fundamental for me, and that I don't want to betray as a muslim." So, the problem come from the understandings of sentences like that and someone can understand them only if he refers to other works of him. Caused, if you consider "salafi" as it is usually used on this forum, for sure, he's not this like. He has criticized them on numerous points -on his website there is a at least a lengthy article in french which I have not found in English- and some salafis did so to. Basically, critics from the salafis on him deal with : his position on the hijab (banned in french public school) and the niqab (banned in french public area like streets), some of his works dealing with secularism and democracy, his singular view on categorizing a land/nation as dâr-al-kufr etc, his position on hudûd, his position on the salafis themselves and their litteral approach of the texts and finally since recently there is a letter adressed to him where some french salafis ask him to clarify his positions on al-wal'a wal bara'. As the question of hudûd has been bring up, two of his shortest works which must be read for understanding his view are : http://www.tariqramadan.com/An-Inter...l-for,264.html and this answer to Al-Azhar which has ask him to clarify his view on the hudûd : http://www.tariqramadan.com/Reponse-...de-la,309.html Unfortunately I have not found his answer translated in English or Arabic, so just briefly he says in it : 1) He doesn't deny that there is authentic text on hudûd nor did he says that there are not from the fundamentals of the dîn. 2) He doesn't say that to apply hudûd are damaging to islam but for him the conditions to apply them are not actually present. 3) He further discuss about when Omar ibn al-Khattâb (ra) chose to suspend the applications of hudûd for the thief for a period and then ask to the comission of Al-Azhar some questions about the actual applications of the hudûd in actual muslim country. Finally, just some observations which I have made. He has reached a great popularity in France caused he is probably the unique french Muslim (who doesn't want to compromise on some basics of the dîn) who has an access to the media to defend Islam or the Muslim. He (and his brother Rani) has been attacked by many politicians and media and has refuted them most of times. There is a lot of things to say on the topic of Tariq Ramadan and the french media and politics... Now I just want to say that our ulamas in Reunion Island usually take what they deem good from him (e.g : his critics on the hijab and niqab laws, french international politics, critics of the israeli state etc) and leave what is doubtful.