Story of Youth of the Cave

After its brief opening, Surat Al-Kahf (The Cave, Surah 18) speaks about the people of the cave, depicting the effect faith has on believers: giving them reassurance and inner peace. Hence, they prefer it to all material riches and pleasures. When they find it hard to live as believers within their community, they seek refuge in a cave where they receive God’s care and protection and enjoy His grace.

There are countless reports that speak about the sleepers in the cave, and just as many versions of their story. However, we have no use for any of these; we will confine ourselves to what the Qur’an tells us about them as it is the only source that provides true information.

There may be other reports that have found their way into books of commentary on the Qur’an, but we will disregard all these as they lack proof of authenticity. In this we rely on good counsel, because the surah contains an order prohibiting argument concerning the people of the cave and reference to any source other than the Qur’an in trying to establish the truth about them.

It is reported that the reason for the revelation of this story and that of Dhul-Qarnayn, related later in the surah, is that the Jews persuaded the people of Makkah to put to the Prophet questions concerning them, and also concerning the spirit.

It is also said that the people of Makkah themselves asked the Jews to prepare some questions for them to test whether Muhammad was a true Prophet. This may be partially or totally true, especially since the ACCOUNT giving the history of Dhul- Qarnayn begins with, {They will ask you about Dhul-Qarnayn. Say: I will give you an ACCOUNTof him.’} (Al-Kahf 18: 83) But no reference is made to any question about the people of the cave. We leave this point aside and proceed to discuss the story as it is related, since it is clearly relevant to the main theme of the surah.

The structure of the story begins with a short summary before its narration in detail. It is shown in a series of scenes with some gaps left in between. Nevertheless, all omissions are clearly understood.

The story begins as follows:

{Do you think that the people of the cave and the inscription were a wonder among Our signs? When those youths took refuge in the cave, they said: ‘Our Lord! Bestow on us Your grace, and provide for us right guidance in our affair.’ So We drew a veil over their ears in the cave, for a number of years, and then We awakened them so that We might mark out which of the two parties managed to calculate the time they had remained in that state.} (Al-Kahf 18: 9-12)

This sums up the whole story showing its main lines and features. We learn from it that the people of the cave were youths, whose number is not mentioned, and that they went to the cave to isolate themselves from their community because they believed in God. We also learn that they were made to sleep in the cave for a number of years, which is not stated here, before they were aroused from their long slumber.

We are told of two groups arguing about them, so they were awakened to make clear which of the two groups calculated their stay in the cave better. We are clearly told that, strange as their history is, it is not particularly marvelous among the miracles and signs given by God. Indeed there are numerous things that are much more marvelous and miraculous in the universe than the story of the cave people.

Those youths are referred to in the surah as {the people of the cave and the inscription}. A cave is a natural chamber in a mountain or under rocky ground, while the inscription refers, most probably, to the record of their names which was, perhaps, the one hung at the entrance of the cave, where they were eventually found.

After this summary which heightens our INTEREST in the story, the surah begins by stating that the ACCOUNT about to be given is the whole truth concerning their affair:

{We shall relate to you their story in all truth. They were young men who believed in their Lord, so We increased them in guidance.

We put courage in their hearts, so that they stood up and said: ‘Our Lord is the Lord of the heavens and the earth. Never shall we call upon any deity other than Him. If we did, we should indeed have uttered an enormity!

These people of ours have taken for worship deities other than Him, without being able to show any convincing proof of their beliefs. Who does more wrong than he who invents a lie about God?

Hence, now that you have withdrawn from them and all that they worship instead of God, take refuge in the cave. God may well SPREAD His grace over you and make fitting arrangements for you in your affairs.’} (Al-Kahf 18: 13-16)

This is the first scene. Those believing youths were increased in guidance in order to be able to manage their affairs with their community. Along with this increased guidance, {We put courage in their hearts,} to make them solid in their attitude, firm in their belief in the truth, proud of the faith they had chosen.

Then we are informed that {they stood up,} which signifies a movement indicating resolve and firmness. {They stood up and said: ‘Our Lord is the Lord of the heavens and the earth.} (Al-Kahf 18:14) He is indeed the Creator, Lord and Sustainer of the whole universe.

{Never shall we call upon any deity other than Him.} (Al-Kahf 18:14) For He is the One without partners of any sort. We make this pledge, because if we were to call upon anyone else, {we should indeed have uttered an enormity!} (Al-Kahf 18:14) We would have gone beyond all proper limits and be in total error.

They now turn to the prevailing situation among their people and express their rejection of it. They are clear that what their people do has no foundation whatsoever:

{These people of ours have taken for worship deities other than Him, without being able to show any convincing proof of their beliefs.} (Al-Kahf 18:15)

Indeed any faith should be founded on solid evidence of the truth. Only with such evidence can it have its say to turn people’s hearts and minds to its argument. Without such proof, it is utter fabrication. What is worse is that such falsehood is asserted in relation to God Himself: {Who does more wrong than he who invents a lie about God?} (Al-Kahf 18:15)

Up to this point the attitude of the youths appears to be clear, open and straightforward. They are resolute in their adoption of the faith, betraying no hesitation whatsoever. Indeed they are shown to be very strong physically and mentally, and strong in their faith and in their rejection of the way followed by their community.

Here they are talking about two vastly different ways of life. There can be no meeting point between the two, and there can be no participation by these young believers in the life of their community. They had no choice but to flee in order to protect their faith. They are not prophets able to present to their community the true faith, calling on them to accept it. They are simply a group of young people who have been able to discern the right path out of a bleak, unbelieving environment.

Should they have stood up in public to declare their faith, they might well not have been able to withstand the pressure on them to abandon it. Nor could they resort to pretense and avoidance, appearing to concur with their people while worshipping God in secret. Furthermore, it appears that, most probably, their secret was found out. Hence they had no OPTION but to flee, seeking God’s protection and support.

They preferred life in the cave to all the attractions that their society offered.

As the young believers came to the conclusion that they had to leave their homes and families and live in a cave to protect their faith, they immediately put this decision into effect:

{Hence, now that you have withdrawn from them and all that they worship instead of God, take refuge in the cave. God may well spread His grace over you and make fitting arrangements for you in your affairs.} (Al-Kahf 18:16)

The surprise here is great indeed. These young believers who have abandoned their people and families, forsaking all the pleasures of this life and preferring instead to sleep rough in a small dark cave, begin to sense God’s grace. They feel it coming, easy, comforting, abundant, limitless. It is spread over them to change the quality of their life in the cave: {God may well spread His grace over you.} (Al-Kahf 18:16)

Thus, the cave becomes like a wide expanse, where God’s grace is bestowed in abundance to change their whole outlook on life and bring about comfort and contentment. The solid, rocky walls of the cave are made to overlook a wide horizon, and loneliness in the cave is totally dispelled, for God has spread His grace over their young hearts and He takes care of them, arranging something for their comfort.

This is an aspect of what faith can do to a person. All appearances undergo a fundamental change. All that people may value and all their concepts with regard to life and happiness do not matter. When a human heart is full of faith, it sees a totally different world, where God’s grace imparts reassurance and genuine happiness.

Hence whatever turn events may take will be accepted, because the total result is comforting and fitting for one’s life in this world and in the life to come: {God may well spread His grace over you and make fitting arrangements for you in your affairs.} (Al-Kahf 18:16)

With these young people proceeding to the cave, the story moves on to the next scene. Now we see them settled in the cave, overtaken by sleep:

{You might have seen the sun, on its rising, incline away from their cave on the right, and, on its setting, turn away from them on the left, while they lay in a space within.

That was one of God’s signs. He whom God guides is indeed rightly guided, but for him whom He lets go astray you can never find any protector who would point out the right way.

You would have thought that they were awake, when they were certainly asleep. And We turned them over repeatedly, now to the right, now to the left; and their dog lay at the cave’s entrance, with its forepaws outstretched.
Had you come upon them, you would have certainly turned away from them in flight, and would surely have been filled with terror of them.} (Al-Kahf 18:17-18)

This is a remarkable scene. Not only do we see how the young men looked and what they were doing, we have a picture full of life, with the sun rising, but deliberately moving away from their cave. The word used here, ‘inclining away’, imparts a sense of deliberate action taken for a particular purpose. Again when it is time for the sun to move in the other direction before it sets, it turns away to the left so that their cave remains unseen. All the while, they lay in a space within.

Before completing its description of the scene, the surah makes a familiar Qur’anic comment which draws people’s attentions to a particular aspect of faith that is relevant at that particular point: “That was one of God’s signs.” (Al-Kahf 18:17) It was indeed a great sign, something highly remarkable. They were put in a cave where they could not see the sun, nor its rays. It gave them neither light nor warmth. They remained in their position, alive but motionless.

{He whom God guides is indeed rightly guided, but for him whom He lets go astray you can never find any protector who would point out the right way.} (Al-Kahf 18:17)

There is a certain divine law that determines which people may receive God’s guidance and which are left in error. When a person looks at God’s signs and accepts what they indicate, that person finds God’s guidance in accordance with His law. Hence, he is ‘indeed rightly guided.’ (Verse 17) But whoever turns his back on these signs and refuses to understand the message they impart is bound, according to God’s law, to go astray. Hence he is left in error and will have none to guide him.

The surah goes on to show the young people asleep in their cave. They are turned from one side to another in their very long slumber. Anyone looking at them would think them awake when they were fast asleep. Their dog remains at the entrance to the cave, stretching his forepaws like dogs normally do when they rest. He takes the position normally taken by a guard dog. The whole scene would fill any onlooker with terror so as to put them to flight. He would find people looking as though they were awake but in reality were asleep, unable to wake or move. This was all God’s arrangement, protecting them, until the time He chose for their awakening.

Suddenly things change totally:

{Such being their state, We awakened them; and they began to question one another.

One of them asked: ‘How long have you remained thus?’

They answered: ‘We have remained thus a day, or part of a day.’

They said ‘Your Lord knows best how long you have remained thus. Let, then, one of you go with these SILVER COINS to the town, and let him find out what food is purest there, and bring you some of it. But let him behave with great care and by no means make anyone aware of you. For, indeed, if they should come to know of you, they might stone you to death or force you back to their faith, in which case you would never attain to any good!} (Al-Kahf 18:19-20)

The element of surprise is always used in Qur'anic stories in order to enhance the effect. Here the scene portrays the youths as they wake up after their long slumber. They do not realize how long they have been asleep. They rub their eyes and begin to ask one another about what have happened.

One turns to the others asking how long they have been asleep for, just like anyone rising after having slept for many hours. He must have felt that this time his sleep has been unduly long. The answer he has received from his friends is indefinite: {We have remained thus a day, or part of a day.} (Al-Kahf 18:19)

But then they realize that to determine the length of their sleep is of no consequence. They leave that point aside, just like a believer should do in any matter of no specific importance. They turn to something more practical. They are hungry and have some MONEY. Their discussion takes a different turn:

{They said: ‘Your Lord knows best how long you have remained thus. Let, then, one of you go with these SILVER COINS to the town, and let him find out what food is purest there, and bring you some of it.’} (Al-Kahf 18:19)

The most natural reaction in the circumstances! One is to go to the city to bring back the best food available for them.

They are however in an unusual position, and they have to be extra careful. They must not allow their people to find them out or discover their hiding place. For that would bring certain disaster. The people in authority in the city would stone them to death for their apostasy.

These young men worship God alone, associating no partners with Him, while their people are pagans. Hence they are sure to kill them or at least to torture them until they renounce their belief in God and turn back to the faith of their community. These are the only OPTIONS their people would consider. Hence the young believers re-emphasize their advice to their friend who was going to the city to bring the food:

{But let him behave with great care and by no means make anyone aware of you. For, indeed, if they should come to know of you, they might stone you to death or force you back to their faith, in which case you would never attain to any good!} (Al-Kahf 18: 19-20)

Indeed no one who turns back to unbelief in God and associates partners with Him could ever attain any good result. How could it be possible when he has incurred the greatest loss through disbelieving in God’s oneness?

We are given here a panoramic view of the whole scene. The youths are apprehensive, unaware of how much time have lapsed or how many years they have remained in their cave. Indeed generations have passed by, and the city from which they have departed have gone through great changes. The tyrants they fear have been removed from power.

Yet the story of the young people who had fled in order to maintain their faith had been reported from one generation to another, with people differing as to their faith and what they believed in, as well as the exact timing of their escape. The awaking sleepers were totally unaware of all these events.

The surah however allows the curtain to fall over this scene only to raise it again showing a totally different picture, with a time lapse between the two. We understand that the present population of the city believe in God. They are so thrilled to discover the young believers through the one who is sent to fetch food.

The people in the city somehow ascertain that he is one of the young men who have fled from the tyranny of the unbelievers a long time ago.

We need to stretch our imaginations somewhat to realize the magnitude of the young men’s surprise as they hear from their friend what have happened during their sleep. He assures them that the city has experienced a great change since their departure. There is now nothing in the new society that they could not accept.

Indeed all that they have once known in that city is now totally different. They themselves have belonged to a generation that have long since gone. To the present people in the city, they are a marvel. Hence they would not be treated like ordinary human beings. They are totally unrelated to the present generation. Their relatives, friends, ties, concerns, feelings, habits and traditions have either been severed or undergone radical change. They are no more than a living memory, not real people. Therefore, God has spared them all that could result from their joining this new generation and thus caused them to die.

All this is left to our imagination. The surah portrays the FINAL scene, when they are allowed to die. The people are standing outside the cave, disputing among themselves about their faith, and how to preserve their memory for future generations. It moves directly to outline the moral of this remarkable story:

{In this way have We drawn people’s attention to their case, so that they might know that God’s promise is true and that there can be no doubt as to the Last Hour. The people disputed among themselves as to what happened to them. Some of them said: ‘Erect a building (in their memory.) God knows their case best.’ Those whose opinion prevailed in the end said: ‘Indeed, we must surely raise a HOUSE of worship (in their memory.)’} (Al-Kahf 18: 21)

The lesson here is clear. The end those young people has met shows a real, tangible example of how resurrection takes place. The people in the city have felt the full impact of resurrection and realized, as they could never have done otherwise, that God’s promise in respect of resurrection after death will come true and that the Last Hour is certain to come. This is all seen in the awakening of those sleepers from their long sojourn in the cave.

Some people suggest that they should commemorate them: {Erect a building (in their memory.)} (Al-Kahf 18: 21) The building thus erected would not determine their faith, as the people who have discovered them do not know what faith exactly the sleepers have followed: {God knows their case best.} (Al-Kahf 18: 21) It is He alone who knows their faith.

But the people who enjoy authority in the city decide differently. {Those whose opinion prevailed in the end said: ‘Indeed, we must surely raise a HOUSE of worship (in their memory.)’} (Al-Kahf 18: 21) That is the way followed by Jews and Christians who used to erect temples over the graves of their saints and divines. Some Muslims today imitate their action in clear defiance of the Prophet’s teachings. In condemning this practice, the Prophet once said: “May God curse the Jews and the Christians for they erected temples at the graves of their prophets and saints.” (Related by Ibn Kathir in his commentary on the Qur'an and by Al-Bukhari)

Again the scene is brought to a close and another is shown with people in debate about the sleepers in the cave. This is only natural as people normally relate reports and news, adding something here and omitting something there. They may invent some details here or there, one generation after another. Thus a simple story is told in different ways as time passes. Hence, dispute about the number of youth in the cave continued for a long time:

{Some will say, ‘They were three, the fourth of them being their dog,’ while others will say, ‘Five, with their dog being the sixth of them,’ idly guessing at the unknown. Yet others will say, ‘They were seven, the eighth of them being their dog.’ Say: My Lord knows best how many they were. None hut a few have any real knowledge of them.

Hence, do not enter into argument about them, except on a matter that is clear, nor ask anyone of these people to enlighten you about them.’} (Al-Kahf 18: 22)

All such disputes about their number are useless. It is all the same whether they are three, five, seven or even more. Their case is left to God who knows all their details. They are also known to the few who realize the facts about the whole event, or who know its true report. There is no need, then, to go into any argument about their number, as the moral of their story may be drawn regardless.

The Qur’an directs the Prophet not to engage in any dispute over the issue and not to question any party over their case. This is consistent with the Islamic approach which spares the human mind of all useless debate. A Muslim should not pursue anything that he cannot establish through true knowledge. This event, which took place a very long time ago, belongs to God’s knowledge which is perfect. Hence, let us leave it there.


Submission to God's Will

In connection with the prohibition of dispute about unknown events of the past, an order is given not to pre-judge the FUTURE or its events.

It is impossible for man to know what may happen in the FUTURE. Hence, he should not give any definite judgment of it:

{Never say about anything, ‘I shall do this tomorrow,’ without adding, ‘if God so wills. ’ Should you forget, then call your Lord to mind and say, ‘I pray that my Lord will guide me even closer than this to what is right.’} (Al-Kahf 18:23-24)

Every action a human being does or omits to do, indeed every breath a human being takes, is subject to God’s will. The curtains hiding the FUTURE are stretched in full so as to hide everything beyond the present moment. Our eyes cannot discern what is behind that curtain, and our minds are finite, no matter how advanced our knowledge may be. Hence a human being must never say that he is definitely doing something tomorrow unless he attaches his intention to God’s will. This is because tomorrow belongs to the realm that lies beyond the reach of human perception. As such, it is known only to God. Hence, we do not make any assertion about it.

This does not mean that man should be fatalistic, giving no thought to the FUTURE and making no plans for it. He should not live for the present moment, cutting himself off from his past and future. No, this is not what the directive implies.

Rather, what is implied is that every human being must make an allowance for what God may will in his case. He may intend to do whatever he wants, always seeking God’s help, feeling that His will is in full control of everything. It may well be however that God may decide something different to what he intends. Should God help him to put into effect what he intends, then all well and good. But if God’s will moves in a different direction, he should not despair or be sad. All matters belong to God at the beginning and at the end.

What this means in practice is that every person should think and plan as they wish, but they must always remember to rely on God’s help and guidance. They should realize that they only have the faculties of thinking and deliberation God has given them. This should not lead to laziness or disinterestedness. On the contrary, it should give us more strength, confidence, reassurance, and resolve.

Should events reveal that God’s will has moved in a direction different to what we have planned, we should accept this with contentedness and reassurance. We submit to God’s will, because it is beyond our knowledge until God makes it known.

This is the method Islam instils into the minds of its followers. Hence a Muslim does not feel alone when he plans or thinks of the future. Neither does he show any conceit or arrogance when he succeeds, nor is he overtaken by depression and despair when he fails. In all situations, he remembers God, feeling stronger for relying on Him, expressing gratitude to Him for his success, pleased with whatever God’s will may determine.

{Should you forget, then call your Lord to mind.} (Al-Kahf 18: 24) This is what a Muslim should do when he forgets to relate his intentions to God’s will. He should remember God and renew his reliance on Him. He should also hope to remain always conscious of God, turning to Him in all situations and all future actions, always saying: {I pray that my Lord will guide me even closer than this to what is right.} (Al-Kahf 18: 24)

This short prayer indicates that it is not so easy to always turn to God in all affairs. Hence the prayer to try always to maintain it and improve on one’s situation.


The Duration of Their Sleep

With all that has been said and told, we have still not been informed of the duration of the sleepers’ stay in their cave. Now we are told for certain:

{So they stayed in their cave three hundred years, and [some] add nine years more. Say:

‘God knows best how long they remained there. His alone is the knowledge of the secrets of the heavens and earth. How well does He see and hear!’} (Al-Kahf 18:25-26)

This is the truth of the length of their stay in the cave, given to us by the One who knows all secrets in the heavens and the earth. Well indeed He sees and hears. Perfect is His knowledge. His statement puts an end to the matter, leaving no room for dispute.

A FINAL comment is added about the whole story in which we see faith in God’s oneness clearly apparent in all its details: {No guardian have they APART from Him; nor does He allot to anyone a share in His rule.} (Al-Kahf 18: 26)

A further comment is added in the form of a directive to the Prophet to recite what God has revealed to him, as it represents the FINAL word, and the truth that admits no falsehood whatsoever. He should seek refuge with Him, for no one can provide any shelter other than He.

When the young men of the cave sought His protection, He SPREAD His grace over them and provided them with His guidance:

{Recite whatever has been revealed to you of your Lords book. There is nothing that could alter His words. You shall find no refuge other than with Him.} (Al-Kahf 18: 27)

This ends the story of the people of the cave. It is preceded and intermingled with directives. Indeed stories are given in the Qur’an to add emphasis to such directives. The Qur’an maintains perfect harmony between its directives and the way they are presented in the context of the story.

Taken with slight modifications from the author's In the Shade of the Quran.First Published in March 2014
Sayyid Qutb(1906-1966) was a prominent and influential Muslim intellectual and writer. He wrote many books about Islam and its distinctive features as a comprehensive way of life. Among his most important works is his exegesis of the Qur'an In the Shade of the Qur'an, which was widely welcomed among Muslims and established itself as one of the best references in Qur'an exegesis.

Saudi Arabian Hajj stampede death toll rises

Saudi official says 769 people died in Thursday's Hajj stampede, as top religious leader backs state's response.

The death toll from Thursday's stampede during a Hajj ritual outside of Mecca has risen to 769, Saudi Arabia's health minister has said.

At a press conference on Saturday, Khalid al-Falih also said the number of people injured during the crush in the tent city of Mina while on their way to perform a ritual on the first day of Eid had risen to 934.

Earlier, Saudi Arabia's top religious leader has said that the stampede, the worst disaster in a quarter-century to strike the annual event, was beyond human control.

The country drew fierce criticism from regional rival Iran over its handling of pilgrims' safety. Tehran says at least 131 of its citizens died in the disaster.

"You are not responsible for what happened", Sheikh Abdul Aziz al-Sheikh told Crown Prince Mohammed bin Nayef in a meeting in Mina on Friday, the official Saudi Press Agency (SPA) reported on Saturday.

"As for the things that humans cannot control, you are not blamed for them. Fate and destiny are inevitable," the sheikh told the prince, who is also minister of interior.

Bin Nayef chairs the Saudi Hajj committee and has ordered an investigation into Thursday's stampede during a symbolic "stoning of the devil" ritual by hundreds of thousands of pilgrims at Jamarat Bridge in Mina, just outside the holy city of Mecca.

King Salman, whose official title is "Custodian of the Two Holy Mosques" in Mecca and Medina, also ordered "a revision" of how the Hajj is organised.

On Saturday, groups of pilgrims were moving from early morning towards Jamarat Bridge for the last of three stoning days.

The interior ministry has said it assigned 100,000 police to secure the Hajj and manage crowds.

But pilgrims blamed the stampede on police road closures and poor management of the flow of hundreds of thousands of pilgrims in searing temperatures.

Abdullah al-Sheikh, chairman of the Shura Council, an appointed body which advises the government, stressed that pilgrims must stick to "the rules and regulations taken by the security personnel... In doing so, they protect their lives, their security and facilitate their performing of the rituals."

Health Minister Khaled al-Falih earlier made similar remarks that faulted the worshippers.

'Biased campaigns'

In comments carried late Friday by SPA, the Shura chairman called on citizens and Muslims to ignore "the biased campaigns carried out by the enemies of this pure country, to question the great efforts exerted by the kingdom to serve the holy sites, their construction and expansion, and to serve the visitors and pilgrims."

Riyadh's regional rival Iran said 131 of its nationals were among the victims, and on Friday stepped up its criticism of the kingdom, demanding that affected countries have a role in the Saudi investigation into the disaster.

"Saudi Arabia is incapable of organising the pilgrimage," said Ayatollah Mohammad Emami Kashani, leading the main weekly prayers in Tehran.

"The running of the Hajj must be handed over to Islamic states," he said.

Several African countries confirmed deaths in the stampede, as did India, Indonesia, Pakistan and the Netherlands. Moroccan media gave 87 nationals killed.

Nigeria's President Muhammadu Buhari urged King Salman "to ensure a comprehensive and thorough exercise that will identify any flaws in Hajj organisation".

Buhari said his country had lost a prominent journalist, a professor "and others" in the tragedy.

Largely incident-free for nine years after safety improvements, this year's Hajj was afflicted by double tragedy.

Days before it started, a construction crane collapsed at the Grand Mosque, Islam's holiest site, killing 109 people including many foreigners.

Crush toll given by foreign officials and media so far:

 -Algeria: 4 dead
- Benin: deaths confirmed but number unspecified
- Burundi: 1 dead
- Cameroon: at least 20 dead
- Chad: 11 dead
- Egypt: 14 dead
- India: 18 dead
- Indonesia: 3 dead
- Iran: 131 dead
- Kenya: 3 dead
- Morocco: 87 dead, according to Moroccan media
- Netherlands: 1 dead
- Niger: at least 19 dead
- Nigeria: 3 dead
- Pakistan: 11 dead
- Senegal: 5 dead
- Somalia: 8 dead, according to media reports

- Tanzania: 4 dead

source : aljazera

Islam in Albania

Mirahori mosque in Korça.

According to 2011 census, 58.79% of Albania's population adheres to Islam, making it the largest religion in the country. The majority of Albanian Muslims are Sunni with a small Bektashi Shia minority. Christianity is practiced by 16.99% of the population, making it the 2nd largest religion in the country. The remaining population is either irreligious or belongs to other religious groups.[1] During the Ottoman rule of Albania, the majority of Albanians converted to the Muslim affiliation (Sunni and Bektashi). However, decades of state atheism which ended in 1991 brought a decline in religious practice in all traditions.

A recent Pew Research Center demographic study put the percentage of Muslims in Albania at 79.9%.[2] However, a recent Gallup poll gives percentages of religious affiliations with only 43% Muslim, 19% Eastern Orthodox, 15% Catholic and 23% atheist or nonreligious.[3] In the 2011 census the declared religious affiliation of the population was: 56.70% Sunni Muslims, 2.09% Bektashis, 10.03% Catholics, 6.75% Orthodox, 0.14% Evangelists, 0.07% other Christians, 5.49% believers without denomination, 2.05% Atheists, 13.79% undeclared.[4] 65% of Albanian Muslims are non-denominational Muslims.[5]

History

Ottoman period

Islam came to Albania through the Ottoman Empire in the 14th century. In the North, the spread of Islam was slower due to resistance from the Roman Catholic Church and the mountainous terrain which contributed to curb Muslim influence. In the center and south, however, by the end of the seventeenth century the urban centers had largely adopted the religion of the growing Albanian Muslim elite. The existence of an Albanian Muslim class of pashas and beys who played an increasingly important role in Ottoman political and economic life became an attractive career option for most Albanians.

The Muslims of Albania were divided into two main communities: those associated with Sunni Islam and those associated with the Bektashi Sufis, a mystic Dervish order that came to Albania during the Ottoman period, primarily during the 18th and 19th centuries. The Bektashi sect is considered heretical by most mainstream Muslims. Historically Sunni Islam found its strongest base in northern and central Albania, while Bektashis were found primarily in the Tosk lands of the south.

During Ottoman rule the Albanian population gradually began to convert to Islam through the teachings of Bektashism, in order to gain considerable advantages in the Ottoman trade networks, bureaucracy and army. Many Albanians were recruited into the Ottoman Janissary and Devşirme and 42 Grand Viziers of the Ottoman Empire were of Albanian origin. The most prominent Albanians during Ottoman rule were: Koca Davud Pasha, Hamza Kastrioti, Iljaz Hoxha, Nezim Frakulla, Köprülü Mehmed Pasha, Ali Pasha, Edhem Pasha, Haxhi Shehreti, Ali Pasha of Gucia, Ibrahim Pasha of Berat, Köprülü Fazıl Ahmed, Muhammad Ali of Egypt, Kara Mahmud Bushati, Ahmet Kurt Pasha.

Independence

The country won its independence from the Ottoman Empire in 1912. Following the National Renaissance tenets and the general lack of religious convictions[citation needed], during the 20th century, the democratic, monarchic and later the communist regimes followed a systematic dereligionization of the nation and the national culture. Due to this policy, as all other faiths in the country, Islam underwent radical changes.

In 1923, following the government program, the Albanian Muslim congress convened at Tirana decided to break with the Caliphate, established a new form of prayer (standing, instead of the traditional salat ritual), banished polygamy and the mandatory use of veil (hijab) by women in public, practices forced on the urban population by the Ottomans.[6][7]

The Muslim clergy, following suit with the Catholic and Orthodox clergy, was totally eradicated during the communist regime of Enver Hoxha who declared Albania the only non-religious country in the world, banning all forms of religious practice in public in 1967.

Today Albania is the only entirely European member of the Organisation of Islamic Cooperation.[8]

In April 2011, Bedër University, Albania's first Islamic university was opened in Tirana.[9]

Saad Bin Abi Waqqas RaziAllah Unho The Great Commander of Islamic Forces

Saad Bin Abi Waqqas was a tall tanned sturdily built youth with broad shoulders and curly hair; he was a picture of devotion to Allah Almighty. He led an austere and pure life, kept awake at nights in worship, and was courageous and yet forbearing. This fortunate Companion had received the glad tidings that he would go to Paradise, from the lips of the Prophet PBUH himself.  He had also prayed to Allah Almighty that the supplications of Sa'd bin Abi Waqas should be answered and that his arrow should always find its mark. Sa'd bin Abi Waqqas had been a member of the group of Companion who had pledged loyalty to Allah Almighty and His Prophet PBUH at what came to be known as the Bai'at-al-Rizwan. These Companions are mentioned in the Noble Qur'an  and Sa'd bin Abi Waqqas was one of them. He was one of those brave soldiers who took part in the Battle of Uhud and were known for their fearlessness. In this battle this experienced archer had rained his arrows on the enemy and the Prophet PBUH had been so pleased with him that he said to him
"Saa'd shoot your arrows; May my mother and father be sacrificed for you." Saa'd bin Abi Waqqas became a Muslim at the age of seventeen. He was educated and trained in the Dar e Arqam and was with the Prophet PBUH at the Shebe Abi Talib,' bearing with patience and fortitude the difficulties and hardship of the siege.




In the famous place called Jasr in Iraq he opposed the Iraqi army. They came on to the battlefield looking very warlike and arrogantly clapping their breasts. There was very heavy fighting and the attack of the enemy was so very forceful and severe that four thousand Mujahidin were martyred in a single day. The Caliph, 'Umar Farooq was very sad to hear this tragic news, and decided to go to Iraq and lead the Muslim army himself. He ordered that 'Ali bin Abi Talib be put in charge of affairs at the CAPITAL, Al-Madinah, and with some Mujahidin reinforcements set out for Iraq. When 'Abdur-Rahman bin 'Auf  came to know that 'Umar Farooq  was on his way to Iraq, he was very upset and set out to stop him. He caught up with him just a short distance from Al-Madinah and persuaded him not to leave the CAPITAL, as the situation was critical. He tried to convince him that his presence was essential in the capital, as the Muslims were facing a difficult and delicate situation. The Muslim Ummah needed his services very badly, and there were plenty of experienced strategists, and courageous lions, who could be sent to crush the kuffar. He suggested it would be better to entrust the military leadership to an experienced and fearless General. These arguments convinced 'Umar Farooq and he summoned ‘Ali; and some other prominent Companion to a meeting; they all agreed that 'Umar Farooq - should return to the capital, and an experienced commander be chosen to lead the Muslim forces in Iraq. Giving in to the collective opinion of the Companions, 'Umar Farooq Razi Allah Unho returned to Al-Madinah. All the Companion started considering various possibilities, when 'Abdur-Rahman bin 'Auf  suddenly called out that he had got just his right man; upon being asked for the name by 'Umar Farooq , he said the best man to handle the situation would be the lion-hearted youth, Sa'd bin Abi Waqqas RA the entire Companion were happy to approve of his choice. And 'Umar Farooq sent Sa'd bin Abi Waqqas to Iraq as Commander of the Muslim forces.
The Prophet had prayed to Allah that, He should grant acceptance to the entreaties of Sa'd bin Abi Waqqas. After this whenever Sa'd bin Abi Waqqas prayed to Allah Almighty, his prayers and supplications would be answered. All other Companion used to value him highly.
His son narrates how one day he heard a man grumbling; when he listened closely to what he was saying he realized he was abusing 'Ali, Talha  and Zubair he told him to stop, but he would not listen and continued. FINALLY, Sa'd bin Abi Waqqas lost his temper, and said if did not control his tongue he would put a curse on him. Arrogantly the man told him that lie was arrogating powers to himself and he asked him if he thought he was a Prophet PBUH. Listening to the man's bitter words, he merely turned away. He went, made his ablutions for prayers and offered two supererogatory units of prayer. Then he entreated Allah Almighty "0 Allah you know that this man is abusing men of purity, with whom You Yourself are Pleased because of their goodness. Surely you will not approve of these abuses. May this man be a lesson for such other men?" He had barely done with his supplications when people saw that a raging she-camel had broken away from the rope which tethered her, and leaving her home had entered in the midst of a crowd of people. It seemed as if she was looking for a particular person. In seconds she had the head of a person in her bloodthirsty jaws and was shaking it violently from side to side. FINALLY his neck broke and in no time he had become the prey of death. People were stunned into silence. The dead man was none other than the one who had been abusing the noble Companions a few minutes earlier, and against whom Sa'd bin Abi Waqqas had appealed to Allah Almighty.
When the Prophet went on his Farewell Pilgrimage he accompanied him and happened to fall ill. When the Prophet went to nurse him, he told the Prophet that he owned a lot of property and had only one daughter who would inherit it. He said that he wished to give away as charity in the Name of Allah two-third of it. The Prophet told him this was too large a proportion. Then he asked if he could give away one half, the Prophet said even this was too much. Then again he asked if it would be all right to give away one third. The Prophet said even this was a bit too much though it was all right. He asked him to remember that it was better to leave one's heirs in a good financial position; it was not good to leave them in a situation where they would have to around asking others for help. Allah will reward the person who spent anything at all in charity for Him. The sickness of Sa'd bin Abi Waqqas was getting more and more complicated day by day. He loved Al-Madinah deeply and he wanted to die there. When the Prophet saw his restlessness and desire to be in his favorite city, he put his blessed hand on his breast and supplicated to Allah Almighty thrice to cure him. These supplicated phrases uttered by the Prophet     acted like a magic cure for Sa'd bin Abi Waqqas. He got well and lived to a ripe old age. After he recovered from his illness, he made many time married and had about thirty-four sons and daughters.
'Umar Farooq was very impressed by the strength of his faith and the firm and truthfulness. He could never forget that incident which depicted the degree of his devotion to Islam. He had accepted Islam as a young boy; his disturbed and saddened his mother very deeply because he had given up the faith of his fathers and forefathers. She tried in many ways to bring him back into the fold of Kufr. When nothing worked she used the last resort of mothers to emotionally blackmail her obedient and loving son. This is something, which makes their determination falter and their resolutions fail. She went on a hunger strike and declared she would not eat until her son came back to the religion of his forefathers. She vowed that rather die than see her son become a Muslim. Sa'd bin Abi  Waqqas  was unnerved when he saw her stubbornness, but pure faith had taken strong roots in his  heart, so his strong feet, as a person who was destined to go to JANNAH (Paradise) firmly planted in Islam, did not totter. His mother was close to death by starvation and thirst. Displaying strong determination and courage he said to her:
"Dear mother if you had a hundred lives within your body, and each one of those hundred lives were to leave your body in front of my eyes, even then I would not recant and give up my faith, in Islam. It is your wish whether you want to eat or not; as for myself, I will not leave my Prophet.” Seeing that it was of no use and her son was stubborn as a rock, she finished her hunger strike. This resolution and determination of Sa'd bin Abi Waqqas has been made immortal:
"But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to me will be your return, and I shall tell you what you used to do." (31:15)

For the Battle of Quddisiyah, 'Umar Farooq RA appointed Sa'd bin Abi Waqqas Commander-in-Chief of an army of a hundred thousand experienced, fearless and courageous Mujahiddin but he selected only
Thirty thousand of the most formidable from among them. They carried weapons in their hands and their hearts were filled with the radiance of their faith and the burning desire to be martyred for Allah   and Islam   . At Qadisiyah both the armies clashed and fought. During the battle Sa'd bin Abi Waqqas received a letter from Umar Farooq which he said: "Remember the importance of Qadisiyah, which is a historic place. If the battle is won then the whole of Iran will be at your feet. Qadisiyah is the central door to Iran. Do not be lost in arrogance because you are related to the Prophet. Do not forget that one's status and position in the eyes of Allah depends on one's obedience and loyalty to him. Allah Almighty is the Supporter and Sustainer of all and you are his slave. Keep bequeathed to us when he left this world." At the end of the letter he told him to keep me informed about all the latest developments. How would he enter the battlefield? Where would he camp? At what distance was the enemy at that time? In other words, he wanted detailed information about what was taking place every moment, as if he were able to see him. Sad bin Abi Waqqas fulfilling his duties, kept the government at the center informed regarding every detail to the extent that he kept Caliph 'Umar Farooq informed in exhaustive detail about the welfare and activities of each Mujahiddin.  He also wrote to him regarding the individual and collective assignments given to each Mujahid. Iran also mustered an equally strong force and commoners and reached Qadisiyah; no similar incident can be found in their history prior to this. The two armies met at Qadisiyah posturing proudly. Iran's famous and dangerous General, Rustam, was commanding his men. Sa'd bin Abi Waqqas wrote to 'Umar Farooq that  Rustam   had come with a very well equipped army and gigantic elephants could also be seen. An equal number of civilians had also accompanied them into the battlefield and it looked like it was going I to be a very tough encounter. Under these circumstances he was waiting anxiously to know how they should advance. Umar Farooq replied that he should not fear and let the Iranians enter the battlefield. He should remember always that total power lay in the control of Allah Almighty. He should concentrate on entreating
Allah Almighty and offering supplications to Him for assistance and depend on Him every moment. Secondly, send a delegation consisting of the most excellent, most experienced, most intelligent and most eloquent Mujahiddin to the Iranian Empire. They should talk to learn about Islam and invite them to pledge allegiance to it. He wanted Sad bin Abi Waqas  to report to him in detail about how the delegation was received by the Iranian Empire; further it was extremely important that he be kept fully informed about each and every development. Finally he prayed that Allah Almighty be his Supporter and Helper.
Following the orders of 'Umar Farooq , Sa'd bin Abi Waqqas  selected the most eloquent, diplomatic, skilled, perceptive and dignified people from those serving under him to form the delegation and sent them to the Iranian Empire. The delegation went to the court of the Empire in the very simple attire of those who are indifferent to worldly pomp and show. Looking at their simple dress yet regal and majestic manners the whole court seemed to tremble and quake. The head of the delegation addressed the Iranian Empire and said that Allah Almighty had selected them, so that they should take out mankind from the filthy morass of idol worship and guide them to the clear fountain of the adoration of the One True Allah. He wanted them to lead people from the darkness of ignorance to the brilliant light of knowledge. The common man had to be freed from the oppression of tyrants and taken into the fresh open air of Islam to enjoy the blessings of the justice of Islam. All those who accept this invitation would be welcomed and nor would their territories be annexed. They would be given total control of the organization and governance of their lands. But if anyone opposed them and refused their invitation, then they would declare war against them, and this war would continue until the Law of Allah Almighty was established on this earth and His Promise was fulfilled.
The Iranian empire asked in amazed tones: “What Allah Almighty had promised them?" They answered that He had promised them Paradise after death and an exalted status for those who lived on. And very proudly they added that if he did not accept Islam this land of his would very soon be under their control, he would lose his throne and crown and all his pomp and power would become a story from the past. The Iranian Empire felt that each phrase of theirs was a poisoned arrow hitting the target - his heart. With smoldering eyes and a thundering voice he called out to his man. The man came forward and asked what his command was. He asked him to go out and get some soil immediately. The man went out and quickly brought a basket filled with soil, continuously threw it at the delegation. Asim bin 'Umar picked up the basket put it in his robe and took it to Sa'd bin Abi Waqqas,, and said: "Congratulations! The Iranian Empire has himself given us his land."
The delegation informed Sa'd bin Abl Waqqas of all that had transferred; they said that war could not be avoided as the Iranian Empire would understand no other language. The dispute could be settled only the arena of war. The eyes of Sa'd bin Abi Waqqas filled with tears when he heard the courageous dialogue of his Mujahidin. He wished this war could have started some days earlier or some days later.
The fact of the matter was that when the delegation declared that war was inevitable, Sa'd bin Abi Waqqas was sick. He had sores all over his body and he suffering from sciatica. It was very difficult for him to walk or even to sit down. And as for riding, it was just impossible. He was in a dilemma and just did not know what to do. Suddenly it occurred to him that he should never have used the words 'if only' or 'I wish'. The Prophet PBUH had told Muslims never to use these words.
After the address he led the army in the noon prayers. Then the army got ready and the men armed themselves. Famous poets and popular orators started delivering speeches. This roused the men's passions.
When their fervor had reached its highest point, Sa'd bin Abi Waqss shouted ‘Allahu Akbar’ and asked the Mujahidin to fall upon the enemy. Following the tradition of those days before the whole army fought, the warriors came out to fight on a one-to-one basis. The fighting started. A very strong youth of the Iranian army, wearing an armor made of silk came out to the battlefield. To oppose him 'Amr bin Ma'di Karb came out. The Iranian took careful aim and shot his arrow, but 'Amr dodged it and rode his horse hard and fast towards him and in seconds his sword with a clean powerful stroke cut off the enemy's head, which rolled far away:, As was the tradition many individuals now confronted each other, one by one, each one displaying his skill and mastery.
Finally both the armies came out on the battlefield and intense fighting broke out. Iranian brought their elephants. The horses of the Mujahidin started to panic and rear up in fear when they saw the elephants Sa'd bin Abi Waqas  was sitting in the terrace and watching these painful proceedings. When he realized that if things continued in the same way it would be disastrous for the Mujahidin, he ordered young men of the tribe of Banu Asad to show their mettle. The great General of the tribe of Asad, Talitah trying to inspire his men saying: "Advance 0 youth of Banu Asad, Sa'd bin Abi Waqas has called you acknowledging your greatness. Today is a test of your military experience and courage; get ready to sacrifice your lives for the glory of Islam and to confound the enemy. Move forward and clash with the mountainous looking elephant. With a kick from your feet even mountains have been known to crumble."
The youth of Banu Asad steeped in the passion of Jihad, with spears in their hands, attacked the elephants. Even the gigantic elephants could not stand up against their bravery and resoluteness of purpose. First they rained arrows on the soldiers riding on the elephants, who fell off their mounts like ripe fruit from trees. Some of the youth cut off the trunks of the elephants with their swords; this caused a stampede among the elephants rapidly retreated in panic-stricken terror, Crushing   their own army. Some few Mujahidin lost   their lives, but the victory on that first day belonged to the Muslim army. This first encounter in the Battle of Qadisiyah helped to impress the enemy with the might and power of the Muslim army.
When the sun rose the next day the bodies of the martyrs were buried and arrangements were made for treating the wounded. The Mujahidin were ordered to form ranks for the battle. Before the actual   fighting began the reinforcements sent by Abu ‘Ubaidah reached the battlefield under the Command of Hisham bin 'Utbah.  Amr was the commander of every advance guard. At first the individual warriors of extra army came on the battlefield. The experienced commander of the Muslim army, Qa'qa' bin 'Amr, slew The commander of the Iranian army, Behmen. And the famous warrior of the Iranian army, A'wan bin Qatbah was also killed. The most excellent heroes of the Iranian army were slain. When the fighting was at its most intense, and both sides were attacking each other furiously, Qa'qa  bin 'Amr, in order to startle the horses of the enemy, draped his camels with black robes and let them loose on the battlefield. The horses, on seeing this terrifying scene, went on a rampage and could not be controlled by their riders. There was total chaos, and shouting and screaming in the enemy ranks. Action on the battlefield was at its most intense.
On the second day as well the Mujahidin triumphed over the enemy though it was not a decisive victory. The third day too it seemed as if the war was not going to end. The Iranian Empire continued to send in fresh troop every day.. But the Iranian Empire and his famous General, Rustam, were not prepared to admit defeat. They stuck stubbornly in the battlefield. The army had been positioned on the left and right of the elephants to protect them.
Qa'qa' bin  Amr' of armed a special division of ace riders and leading them himself, he advanced towards the Iranian General, Rustam. He was, seated on his throne directing his men to fight. With one intense attack, he succeeded in reeling the throne of the Iranian General. He jumped down from his throne and tried to fight against them for some time, but when he saw it was futile, he fled. When all saw a stream in front of him, he jumped into it to save himself; one of the Mujahidin. Hilal, who was chasing him jumped in after him and got stranglehold on him. He pulled him out of the stream by his legs, and chopped off his head with his sword. It was then announced that the Iranian General had been killed. When the Iranian soldiers heard this they lost the hope, and started to scamper from the field of battle. The Mujahidin chased them for a long distance and the battlefield was left empty. Thus, the Muslim army won.
Though Sa'd bin Abi Waqaas did not take an active part in the battle because of his illness, he was continuously issuing orders, and for all practical purposes, commanding the forces. He was sitting on one of the balconies of the fort and could view the whole battlefield, the positions of the various divisions and the movements of the two armies.
Next the Muslim army faced the Iranians in Madyan. In this battle the Iranians came very well equipped and armed to the teeth. One major problem for the Muslim forces here was that the river Dajlah lay between them and the Iranian army. The Iranians had deployed their army along the banks of the river and adopted a defensive position. Further, in order to protect themselves, they had destroyed all the bridges on the river. In order to have a decisive encounter it was necessary that the Muslim army make the first move and advance.
General Sa'd bin Abi Waqis was in a dilemma. How should he cross the river? Even if they did succeed in crossing the river, it was very possible the enemy would launch an attack even before they reached the other bed of the river. In that case the enemy would be at an advantage, because the Muslim army would still be in the river.
After a lot of thought and planning he decided to form two armies. He ordered one segment to cross the river under the command of 'Aasim bin ' Amr 4;. He ordered the other segment of the army to cross the river some distance away; this second section he placed under the Command of Qa'qa bin 'Amr.
The purpose of his strategy was to keep the enemy busy and involved with the first section of the army reaching the bank. The other section of the army would start crossing after some time had elapsed, and make a deadly attack on the enemy as soon as it reached the shores. This strategy was so successful that it stunned people and aroused their admiration with its ingenuity. Sa'd bin: Abi Waqass had created military history with his novel tactical move. With full faith in Allah Almighty he had asked his men to step into the river. Their lips were busy with the incantation of the Name of Allah Almighty. They were reciting the ayah:
"Allah help and Support is enough for me."
The Mujahidin had stepped into the deep waters of the river Dajla fearlessly. The world saw that they were chatting with each other as if they were casually strolling on dry land. Salman Al-Farsi was also a soldier in this army. He expressed beautiful inspiring thoughts on this occasion, which deserves to be written in letters of gold in the annals of history. He said: "Islam is a religion which is perfect and descended from the heavens. I swear by the Almighty Allah, for the believers of Islam, the river is as negligible as the desert. I swear by the Being in Whose Power lies my life that as many Mujahidin will step out safely from the river as those who stepped into the river. The deep waters of the river can harm them in no way."
History is witness to the fact that not even a rope was lost by the mujahidin, when they crossed the river. A cup fell from the hand of one Mujahid. He asked his companions to help him find it; and what should they see but that the cup came floating towards them on a wave. All Praise is for Allah! Allah is Great! Seeing this fearful awe-inspiring sight, the Iranian   started screaming that giants had come to swallow them up and fled in panic. Their General, however, remained resolute. A few scattered men stood by him, but the Iranians faced a total rout. They were decimated the very first day and the important city of Madyan with its royal palaces was occupied. The Iranian Empire had already fled to Yazdagar. All the goods and treasures taken from Madyan were sent to Al-Madinah.
When Sa'd bin Abi Waqaas entered the city of Madyan at the head of his army, he found the city totally deserted in deadly silence. He was so deeply moved that he recited the following Verses: "How many of gardens and springs that they left behind. And green crops (fields) and goodly places. And comforts of life wherein they used to take delight. Thus (it was)! And We made other people inherit them ( i e We made the Children of Israel to inherit the kingdom of Egypt)." (44:25-28)
As soon as Madyan was captured the whole of Iraq came under the sway of the Muslims, The Islamic government declared a general amnesty, and people who had fled their houses out of fear were asked to return; and settle in their homes. As soon as people heard this announcement they came back and their homes, their wealth and their honor were protected.
After Iraq came under the complete control of the government, Sa'd bin Abi Waqqas was appointed governor of the country. It is as difficult to organize a government and run the country as it is to conquer it. Sa'd bin Abi Waqss had impressed people with his military skill and courage; now as Governor and administrator, with his excellent planning and organizational skills, he made Iraq an ideal and exemplary state in a short time.
He informed Caliph 'Umar Farooq RA that the climate of Iraq did not suit the Mujahidin and they were falling ill. 'Umar Farooq RA replied that a new town should be built at a more suitable and healthy place,
Suitable housing should be provided for the Mujahidin. So a new location was chosen and the city of Koofah was inhabited. It consisted of as many colonies as there were tribes in the Muslim army. Each tribe was given its own colony and a huge mosque was constructed in the heart of the city. Forty thousand people could offer prayers there at a time. Because of excellent administration the whole of Iraq prospered and the people lived in peace and prosperity.
The sense of justice and fair play, the magnanimity and good treatment of all people made the people happy and contented. But some of the Koofis who were stubborn trouble mongers complained to the government at the center that their governor did not conduct prayers in a proper manner and displays laxity in devotions.
As soon as Caliph 'Umar Farooq RA, received the complaint he sent for Sa'd bin Abi Waqaas when he reached Al-Madinah, the 'Umar asked him about the complaint. Sa'd  laughed spontaneously and told him that he conducted the prayers in the manner of the Prophet PBUH. The first two Rakaah were long in comparison to the next two Rakat.
Having satisfied himself, the Caliph asked him to return to Iraq. But Sa'd RA smiled and asked him if he would like him to go to a place where the people were unhappy and are compiling that he did not conduct the prayers in a proper manner. He said he would like to live the rest of his life in Al-Madinah and requested him to give the responsibility to some other person. So 'Umar Farooq appointed his deputy as the permanent governor.
23rd Hijrah a Persian fire-worshipper slave made a fatal attack on 'Umar Farooq RA while he was in the act of praying. He could not recover from this attack. While he was in his death though his attention was drawn to the problem of succession .He was asked to nominate a suitable successor. He did not name any one particular person, but formed a board of six eminent Companions of the Prophet PBUH and suggested they appoint any one of them to succeed him. Sa'd bin Abi Waqaas was one of these six noble men he had on the board. The Caliph also said that if he, had the power to nominate the Caliph, he would have nominated   Sa'd bin Abi Waqqas RA. However, he said it was the right of the Muslim Ummah to choose their leader. He also recorded a last statement that if Sa'd bin Abi Waqqas was not selected, the person who was elected to that high office should take advantage the services of this illustrious Companion. After he passed away and was buried, on the basis of a majority vote 'Uthman bin 'Affan,as a chosen Caliph.
He kept himself aloof from the tragic events of the Battles of Jamal and Safeen.  He had instructed his family members not to tell him anything about these arguments and infighting, because it hurt him deeply. It was terrible, he said, that the swords of the Muslims were chopping off the heads of brother Muslims. There were people worthy of respect on both sides, he said, and even in his wildest imagination he could not think of lifting up arms against any one of them. In 54 Hijrah, he received the summons of death. His son, describing his last days, saying: "My father's head was in my lap, his eyes were losing their focus. I started to cry. He asked me why I was crying; and asked me to be at ease, as he was sure that Allah almighty would not give him any punishment in the Hereafter. Insha’Allah (God willing). He said that he would go to Paradise, as he had heard these glad tiding from the Prophet PBUH himself. Then he pointed to a cupboard and it was opened for him. There was an old sheet lying in it and he had it taken out. He said he had worn it during the Battle of Badr, and preserved it very carefully. He said he wanted that sheet to be used as his shroud; no matter if it was old, it was a blessed and historic sheet which he wanted to take into the grave with him. And soon his soul soared towards heaven."

Muslim teen Ahmed Mohamed creates clock, shows teachers, gets arrested

A photo police provided showing the clock Ahmed made

When Ahmed Mohamed went to his high school in Irving, Texas, Monday, he was so excited. A teenager with dreams of becoming an engineer, he wanted to show his teacher the digital clock he'd made from a pencil case.

The 14-year-old's day ended not with praise, but punishment, after the school called police and he was arrested.

"I built a clock to impress my teacher but when I showed it to her, she thought it was a threat to her," Ahmed told reporters Wednesday. "It was really sad that she took the wrong impression of it."

Ahmed talked to the media gathered on his front yard and appeared to wear the same NASA T-shirt he had on in a picture taken as he was being arrested. In the image, he looks confused and upset as he's being led out of school in handcuffs.

"They arrested me and they told me that I committed the crime of a hoax bomb, a fake bomb," the freshman later explained to WFAA after authorities released him.

Irving Police spokesman Officer James McLellan told the station, "We attempted to question the juvenile about what it was and he would simply only tell us that it was a clock."

The teenager did that because, well, it was a clock, he said.

On Wednesday, police announced the teen will not be charged.

Chief Larry Boyd said Ahmed should have been "forthcoming" by going beyond the description that what he made was a clock. But Boyd said authorities determined that the teenager did not intend to alarm anyone and the device, which the chief called "a homemade experiment," was innocuous.

Ahmed, who aspires to go to MIT, said he was pleased the charges were dropped and not bothered that police didn't apologize for arresting him. After he said he was interrogated by police without an attorney present, his lawyer, Linda Moreno, told reporters they wouldn't answer any more questions about the legal process.

Ahmed is suspended until Thursday, he said, but is thinking about transferring to another high school.

Social media reacts

Outrage over the incident -- with many saying the student was profiled because he's Muslim -- SPREAD on social media as #IStandWithAhmed started trending worldwide on Twitter with more than 100,000 tweets Tuesday morning. The school's Facebook page is roiling with sharp criticism of the way the teen was treated, and the hashtag #engineersforahmed is gaining popularity.

President Barack Obama, Democratic presidential candidate Hillary Clinton, U.S. Secretary of Education Arne Duncan and thousands of others are showing support for Ahmed.

"Cool clock, Ahmed," Obama tweeted. "Want to bring it to the White HOUSE? We should inspire more kids like you to like science. It's what makes America great."

The President would like the teen to join him and other scientists next month for the White HOUSE'S annual Astronomy Night, White HOUSE press secretary Josh Earnest said Wednesday.

Ahmed said Wednesday he was going to the White House.

Clinton tweeted that "assumptions don't keep us safe" and urged the teenager to "keep building."

"I think this wouldn't even be a question if his name wasn't Ahmed Mohamed," said Alia Salem of the Council on American-Islamic Relations. "He is an excited kid who is very bright and wants to SHARE it with his teachers."

Many criticized the school on FACEBOOK. Its creator, Mark Zuckerberg, posted his support.

"Having the skill and ambition to build something cool should lead to applause, not arrest. The future belongs to people like Ahmed," Zuckerberg wrote. "Ahmed, if you ever want to come by FACEBOOK, I'd love to meet you. Keep building."

Kevin McKinney posted, "How did a bunch of complete idiots end up accidentally running a school? Were you all yanked out of a zoo and given paychecks? Learning centers are for teaching ... not for ruining innocent people's lives with your racism and pathetic stupidity! ... "This kid is destined to be something great if the dimwits of Irving don't ruin him first."

Mocking Irving Schools' motto, Bill Cain wrote: "'Where children come first' ... to jail in handcuffs. Way to go, Irving."

Chance Williams posted, "Ahmed Mohamed deserves a public apology from you, the school administrators, police, and teachers involved in his arrest. I hope he sues, and the school district has to PAY for his college education."

Teen's father saw son surrounded by police

Texas law stipulates that a person who commits a hoax bomb offense is one who "knowingly manufactures, sells, purchases, transports, or possesses a hoax bomb with intent to use" it or intentionally causes alarm or reaction.

Ahmed's father, Mohamed Elhassan Mohamed, who immigrated from Sudan and has twice run for that country's presidency, told CNN Wednesday that he was upset the school did not contact him immediately to tell him about the situation.

The first he heard of it was when he received a call from police, who said his son was being charged with having a hoax bomb, Mohamed said.

He rushed to the police station, where he saw his son "surrounded by five police and he was handcuffed," the father said. Ahmed told his father he'd asked to phone him but the police told him he could not because he was under arrest, Mohamed said.

"I asked if I could talk to or speak to my son and they told me, 'No, not right now' because they were taking his fingerprints and asking him questions," Mohamed said. "I asked if I could see the thing they were calling a bomb. The police never let me even see it but I knew what my son brought to school. It was an alarm clock that he made. He wakes up with it most mornings. ..."

Police are holding the clock as evidence, Mohamed said.

A reporter at a news conference Wednesday asked Chief Boyd about the allegations that Ahmed was told he could not call his father and was interrogated alone for some time at the station.

"I'm not aware of that," the chief said, adding that the incident isn't being investigated.

Boyd was also asked if the teen's religious or ethnic identity played a role in how he was treated. The chief said it did not, and he praised the department's relationship with Irving's Muslim community.

However, he said, "We live in an age where you can't take things like that to school."

'People think Muslims are terrorists'

"My son is a very brilliant boy," Mohamed said. "We need people like him in this country."

The teen has never been in trouble, the father said, saying he thinks this is a case of Islamophobia. "My son's name is Mohamed -- people just think Muslims are terrorists but we are peaceful, we are not that way."

"We live in the land of opportunity to grow and help and the people who did this to my son, they do not see him that way," Mohamed continued. "My son said over and over that this was an alarm clock and my son only brought it to school to ask for help from his teachers, to show that he can do this amazing thing and maybe get appreciation and to show him (he can become) something bigger in the world -- an inventor."

Mohamed said it wasn't until after the fact that he received a call and an email from the school, telling him about Ahmed's arrest and informing him that his son had been suspended for three days.

The father and others were meeting Wednesday with attorneys to decide what steps, if any, they might take next, Mohamed said.

At the Wednesday news conference, a spokeswoman for the Irving Independent School District told reporters that the way the teen's experience has been described in media reports is "unbalanced."

She declined to explain why, citing the need to protect a student's privacy.

The statement she made was posted on the district's site Wednesday. When the family gives written permission to discuss the incident, the school will offer more information, she said.

Earlier in the day, MacArthur High School provided a statement to CNN in which it said it was cooperating with authorities and said privacy laws prohibited it from SHARING details about student discipline. "We can assure everyone that school administrators are handling the situation in accordance with the Irving ISD Student Code of Conduct and applicable laws."

Mohamed isn't sure if his son will go back to school Thursday. He's afraid the police will keep his invention and he's worried about his son being called names.

But he's happy about the widespread outpouring of support. His family started the hashtag #Thankyouforstandingwithme.

"It gives him hope," the teen's father said. "Right now he is trying to just stay positive and is listening to the news about him and reading about people's comments him on social media. It's really too much for him to take in right now, but long term it will be good for him. He doesn't want to show he is a victim."

It was an English teacher who got spooked and reported Ahmed to the PRINCIPAL, the police said.

"We always ask our students and staff to immediately report if they observe any suspicious items and/or suspicious behavior," the school's statement reads. "If something is out of the ordinary, the information should be reported immediately to a school administrator and/or the police so it can be addressed right away. We will always take necessary precautions to protect our students and keep our school community as safe as possible."

A reporter spoke with the boy in his bedroom, which is full of equipment that allows him to tinker and create.

"Here in high school, none of the teachers know what I can do," Ahmed told the paper while he soldered metal and played around with a cable.

A middle school robotics club member, the teen has won awards for his inventions.

He recalled showing one teacher the clock and her telling him that she thought it was "nice" but he shouldn't show other instructors, according to the paper. The teen put the clock in his bookbag but an alarm beeped in the middle of sixth period and Ahmed showed the teacher what he had, the newspaper reported.

"She was like, it looks like a bomb," he said.

"I told her, 'It doesn't look like a bomb to me.'"

When Ahmed was called out of class, he said he was brought into a room with four police officers, one of whom said, "Yup. That's who I thought it was."

Ahmed told the Dallas Morning News that he felt aware of what he looked like and his name as the officers fired questions at him.

He recalled that one officer said to him, "So you tried to make a bomb?"

He disputed that and kept telling them he'd created a clock.

Meanwhile, the teen's defenders continue to slam the school and police.

"I really hope you guys are absolutely ashamed for possibly ruining the ingenuity of one bright kid who made a CLOCK for crying out loud. What kind of education does your professors have?" David Velez wrote on the school's FACEBOOK page. "It sounds like they are the ones that need to be going back to school!"

"Shame on your school and its administration for arresting Ahmed Mohamed," wrote Jillian York. "Way to stifle a kid's creativity and energy. I hope you're all replaced with compassionate, non-racist, administrators and teachers."

Source : CNN

Islam in Italy

The Mosque of Rome, the biggest mosque in Western world.

Islam is a major Abrahamic religion practiced by a minority of people in Italy. According to 2011 estimates.[1] only 2% of the population adhere to this faith.

Muslim presence in Italy dates back to the 9th century, when Sicily came under control of the Abbasid Caliphate. There was large Muslim presence in Italy from 827 (the first occupation of Mazara)[2] until 1300 (the destruction of the last Muslim settlement of Lucera). Thereafter, until the 20th century, Islam was relatively small in Italy.


The Mosque of Segrate in Milan.
During the 20th century, the first Somali immigrants from Italian Somaliland began to arrive. In more recent years, there has been migration from Albania, Morocco, Egypt, and Tunisia.[3]

Legal status

Islam is not formally recognised by the state. The official recognition of a religion different from Catholicism on behalf of the Italian Government is in fact to be approved by the President of the Republic under request of the Italian Minister of the Interior, following a signed agreement between the proposing religious community and the government. Such recognition does not merely depend on the number of followers of a given religion, and it requires congruence between the proposing religion principles and the Constitution.[4] Official recognition gives an organised religion a chance to benefit from a national "religion tax", known as the Eight per thousand. Other religions, including Judaism and smaller groups, such as the Assemblies of God, The Church of Jesus Christ of Latter-day Saints and the Seventh-Day Adventists, already enjoy the official recognition in the form of signed agreements with the Italian government. In 2005, a council composed of Muslim people, the Council for Italian Islam, was founded by the Italian Minister of the Interior.[5] Strong disagreement between Council members slows its work.[6][7][8]

History

Saracens

The Italian island of Pantelleria (which lies between the western tip of Sicily and North Africa) was conquered by the Arabs in 700. The Arabs had earlier raided Roman Sicily in 652, 667 and 720 A.D.; Syracuse in the eastern end of the island was occupied for the first time temporarily in 708, but a planned invasion in 740 failed due to a rebellion of the Berbers of the Maghreb that lasted until 771 and civil wars in Ifriqiya lasting until 799. Arabian attacks on the island of Sardinia, less important than those on Sicily, failed to achieve its conquest although they induced its separation from the Roman Empire, giving birth to a period of Sardinian independence, the era of the giudicati.

Conquest of Sicily

According to some sources, the conquest was spurred by Euphemius, a Byzantine commander who feared punishment by Emperor Michael II for a sexual indiscretion. After a short-lived conquest of Syracuse, he was proclaimed emperor but was compelled by loyal forces to flee to the court of Ziyadat Allah in Africa. The latter agreed to conquer Sicily, with the promise to leave it to Euphemius in exchange for a yearly tribute. To end the constant mutinies of his army, the Aghlabid magistrate of Ifriqiya sent Arabian, Berber, and Andalusian rebels to conquer Sicily in 827, 830 and 875, led by, amongst others, Asad ibn al-Furat. Palermo fell to them in 831, followed by Messina in 843, Syracuse in 878. In 902 the Ifriqiyan magistrate himself led an army against the island, seizing Taormina in 902. Reggio Calabria on the mainland fell in 918, and in 964 Rometta, the last remaining Byzantine toehold on Sicily.

Under the Muslims, agriculture in Sicily prospered and became export oriented. Arts and crafts flourished in the cities. Palermo, the Muslim capital of the island, had 300,000 inhabitants at that time, more than all the cities of Germany combined. The local population conquered by the Muslims were Romanized Catholic Sicilians in Western Sicily and partially Greek speaking Christians, mainly in the eastern half of the island, but there were also a significant number of Jews.[9] These conquered people were afforded a limited freedom of religion under the Muslims as dhimmi, but were subject to some restrictions. The dhimmi were also required to pay the jizya, or poll tax, and the kharaj or land tax, but were exempt from the tax that Muslims had to pay (Zakaat). Under Arab rule there were different categories of Jizya payers, but their common denominator was the payment of the Jizya as a mark of subjection to Muslim rule in exchange for protection against foreign and internal aggression. The conquered population could avoid this subservient status simply by converting to Islam. Whether by honest religious conviction or societal compulsion large numbers of native Sicilians converted to Islam. However, even after 100 years of Islamic rule, numerous Greek-speaking Christian communities prospered, especially in north-eastern Sicily, as dhimmi. This was largely a result of the Jizya system which allowed co-existence. This co-existence with the conquered population fell apart after the reconquest of Sicily, particularly following the death of King William II of Sicily in 1189. By the mid-11th century, Muslims made up the majority of the population of Sicily.

Emirates in Apulia

From Sicily, the Muslims launched attacks on the mainland and devastated Calabria. In 835 and again in 837, the Duke of Naples was fighting against the Duke of Benevento and appealed to the Sicilian Muslims for help. In 840 Taranto and Bari fell to the Muslims, and in 841 Brindisi.[10] Muslims attacks on Rome failed in 843, 846 and 849. In 847 Taranto, Bari and Brindisi declared themselves emirates independent from the Aghlabids. For decades the Muslims ruled the Mediterranean and attacked the Italian coastal towns. Muslims occupied Ragusa in Sicily between 868 and 870.

Only after the fall of Malta in 870 did the occidental Christians succeeded in setting up an army capable of fighting the Muslims. Over the next two decades, most of the mainland was freed from Muslim rule. The Franco-Roman emperor Louis II conquered Brindisi and beat the Arabs at Bari in 871, but then fell captive to the Aghlabids. In his stead the Byzantines conquered Taranto in 880. In 882 the Muslims had founded at the mouth of Garigliano River between Naples and Rome a new base further in the north, which was in league with Gaeta, and had attacked Campania as well as Sabinia in Lazio. A hundred years later the Byzantines called the Sicilian Muslims for support against a campaign of German emperor Otto II. They beat Otto at battle of Stilo in 982 in the and in the next 100 years largely succeeded in preventing his successors from entering southern Italy.

In 1002 A Venetian fleet defeats Muslims besieging Bari. After the Aghlabids were defeated in Ifriqiya as well, Sicily fell in the 10th century to their Fatimid successors, but claimed independence after fights between Sunni and Shia Muslims under the Kalbids.

Raids in Piedmont

After they had conquered the Visigoth Kingdom in Spain (729-765), the Arabs and Berbers from Septimania and Narbonne carried out raids into northern Italy, and in 793 again invaded southern France (Nice 813, 859 and 880). In 888 Andalusian Muslims set up a new base in Fraxinet near Fréjus in French Provence, from where they started raids along the coast and in inner France.

In 915, after the Battle of Garigliano, the Muslims lost their base in southern Lazio. In 926 King Hugh of Italy called the Muslims to fight against his northern Italian rivals. In 934 and 935 Genoa and La Spezia were attacked, followed by Nice in 942. In Piedmont the Muslims got as far as Asti and Novi, and also moved northwards along the Rhône valley and the western flank of the Alps.[citation needed] After defeating Burgundian troops, in 942-964 they conquered Savoy and occupied a part of Switzerland (952-960). To fight the Arabs, Emperor Berengar I, Hugh’s rival, called the Hungarians, who in their turn devastated northern Italy. Under the pressure of German kings, Fraxinet had to be given up in 972, but thirty years later, in 1002, Genoa was invaded, and in 1004 Pisa.[citation needed]

Pisa and Genoa joined forces to end Muslim rule over Corsica (Islamic 810/850-930/1020) and Sardinia. In Sardinia in 1015 the fleet of the Andalusian lord of Dénia come from Spain, settled a temporary military camp as a logistic base to control Tyrrhenian Sea and Italian peninsula, but in 1016 the fleet was forced to leave its base due to the military intervention of maritime republics of Genoa and Pisa.

Sicily under the Normans

The cultural and economical bloom in Sicily that had started under the Kalbids was interrupted by internecine fights, followed by invasions by the Tunisian Zirids (1027), Pisa (1030–1035), and the Romans (1027 onwards). Eastern Sicily (Messina, Syracuse and Taormina) was captured by the Byzantines in 1038–1042. In 1059 Normans from southern Italy, led by Roger I, invaded the island. The Normans conquered Reggio in 1060 (conquered by the Romanin 1027). Messina fell to the Normans in 1061; an invasion by the Algerian Hammadids to preserve Islamic rule was thwarted in 1063 by the fleets of Genoa and Pisa. The loss of Palermo in 1072 and of Syracuse in 1088 could not be prevented. Noto and the last Muslim strongholds on Sicily fell in 1091. In 1090–91 the Normans also conquered Malta; Pantelleria fell in 1123.

A small Muslim population remained on Sicily under the Normans.[11][12] Roger II hosted at his court, among others, the famous geographer Muhammad al-Idrisi and the poet Muhammad ibn Zafar. At first, Muslims were tolerated by the Normans, but soon pressure from the Popes led to their increasing discrimination; most mosques were destroyed or made into churches.[citation needed] The first Sicilian Normans did not take part in the Crusades, but they undertook a number of invasions and raids in Ifriqiya, before they were defeated there after 1157 by the Almohads.

This peaceful coexistence in Sicily finally ended with the death of King William II in 1189. The Muslim elite emigrated at that time. Their medical knowledge was preserved in the Schola Medica Salernitana; an Arabian-Roman-Norman synthesis in art and architecture survived as Sicilian Romanesque. The remaining Muslims fled, for example to Caltagirone on Sicily, or hid out in the mountains and continued to resist against the Hohenstaufen dynasty, who ruled the island from 1194 on. In the heartland of the island, the Muslims declared Ibn Abbad the last Emir of Sicily.

To end this upheaval, emperor Frederick II, himself a Crusader, instigated a policy to rid Sicily of the few remaining Muslims. This cleansing was done in small part under Papal influence but mostly in order to create a loyal force of troops which could not be influenced by non-Christian infiltrators. In 1224–1239 he deported every single Muslim from Sicily to an autonomous colony under strict military control (so that they could not infiltrate non-Muslim areas) in Lucera in Apulia. Muslims were recruited however by Frederick in the army and constituted his faithful personal bodyguard, since they had no connection to his political rivals. In 1249 he ejected the Muslims from Malta as well. Lucera was returned to the Christians in 1300 at the instigation of the pope by King Charles II of Naples. Muslims were forcefully converted, killed or expelled from Europe . However a Muslim community was still recorded in Apulia in 1336[13] and very recently in 2009, a genetic study revealed a small genetic Northwest African contribution among today's inhabitants near the region of Lucera.[14]

15th century: Ottomans in Otranto

During this century, the Ottoman Empire was expanding mightily in southeastern Europe. It completed the absorption of the Byzantine Empire in 1453 under Sultan Mehmet II by conquering Constantinople and Galata. It seized Genoa's last bastions in the Black Sea in 1475 and Venice's Greek colony of Euboea in 1479. Turkish troops invaded the Friuli region in northeastern Italy in 1479 and again in 1499–1503. The Apulian harbor town of Otranto, located about 100 kilometers southeast of Brindisi, was seized in 1480 (Ottoman invasion of Otranto), but the Turks were routed there in 1481 by an alliance of several Italian city-states, Hungary and France led by the prince Alphonso II of Naples, when Mehmet died and a war for his succession broke out. Cem Sultan, pretender to the Ottoman throne, was defeated despite being supported by the pope; he fled with his family to the Kingdom of Naples, where his male descendants were bestowed with the title of Principe de Sayd by the Pope in 1492. They lived in Naples until the 17th century and in Sicily until 1668 before relocating to Malta.

Attacks in the 16th century

It is a subject of debate whether Otranto was meant to be the base for further conquests. In any case, the Ottoman sultans had not given up their ambition to take over the Italian Peninsula and to install Islamic sovereignty. After the conquests of Ragusa (Dubrovnik) and Hungary in 1526 and the defeat of the Turkish army at Vienna in 1529, Turkish fleets again attacked southern Italy. Reggio was sacked in 1512 by the famous Turkish leader Khayr al-Din, better known by the nickname of Barbarossa; in 1526 the Turks attacked Reggio again, but this time suffered the setback and are forced to turn their sights elsewhere. In 1538 they defeated the Venetian Fleet. In 1539 Nice was raided by the Barbary states (Siege of Nice), but an attempted Turkish landing on Sicily failed, as did the attempted conquest of Pantelleria in 1553 and the siege of Malta in 1565.


Next to Spain, the biggest contribution to the victory of the Christian "Holy League" in the battle of Lepanto in 1571 was made by the Republic of Venice, which between 1423 and 1718 fought eight costly wars against the Ottoman Empire. In 1594 the city of Reggio was again sacked by Scipione Sinan Cicala, a renegade who converted to Islam

Present day

Interior of the annexed Mosque of Rome

According to latest Italian official statistics, Muslims made up about 34% of the 2.4 million foreign residents, mostly Arabs and South Asians, living in Italy as of 1 January 2005, To these 820,000 foreign residents of Muslim heritage legally residing in Italy, another 100,000-150,000 should be added, as Muslims represent, according to annual estimates by the Italian association Caritas, about 40% of Italy's illegal immigrants. The majority of Muslims in Italy are Sunni, with a Shi'ite minority. There are also a few Ahmadi Muslims in the country.[15]

Despite illegal immigrants representing a minority of the Muslims in Italy, the issue of Islam in contemporary Italy has been linked by some political parties (particularly the Lega Nord) with immigration, and more specifically illegal immigration. Immigration has become a prominent political issue, as reports of boatloads of illegal immigrants (or clandestini) dominate news programmes, especially in the summertime. Police forces have not had great success in intercepting many of the thousands of clandestini who land on Italian beaches, mainly because of the sheer length of the Italian coastline, some 8,000 km in total. However, many of the clandestini landing in Italy are only using the country as a gateway to other EU nations, due to the fact that Italy offers fewer economic opportunities and social welfare for them than Germany, France, or the United Kingdom.

The number of foreign Muslims who have been granted Italian nationality is estimated at between 30,000 and 50,000, while Italian converts to Islam are estimated to number fewer than 10,000.

Muslims today represent 1.4% of Italy's population[citation needed], a percentage much lower than that of other major EU countries, and still slightly lower than that estimated for Italy between the middle of the 9th century and the end of the 13th century, before the removal of the last Muslim strongholds in Apulia about the year 1300.[citation needed]

While in Medieval times the Muslim population was almost totally concentrated in Insular Sicily and the southern mainland, especially Apulia and Calabria, it is today more evenly distributed, with almost 55% of Muslims living in the North of Italy, 25% in the Centre, and only 20% in the South. Muslims form a lower proportion of immigrants than in previous years, as the latest statistical reports by the Italian Ministry of Interior and Caritas indicate that the share of Muslims among new immigrants has declined from over 50% at the beginning of the 1990s (mainly Albanians and Moroccans) to less than 25% in the following decade.

Recent points of contention between native Italians and the Muslim immigrant population include the presence of crucifixes in public buildings, including school classrooms, government offices, and hospital wards. Adel Smith has attracted considerable media attention by demanding that crucifixes in public facilities be removed. The Italian Council of State, in the Sentence No. 556, 13 February 2006, confirmed the display of the crucifix in government sponsored spaces. Smith was subsequently charged with defaming the Catholic religion in 2006.[16]

Mosques

There have been a number of cases of extraordinary rendition of Muslim activists, as well as attempts by the current government to close mosques.[17] In September 2008 the Northern League was reported to have introduced a new bill which would block the construction of new mosques in much of the country. The construction of mosques has already been blocked in Milan. The government argues that Muslims can pray anywhere, and do not need a mosque.[18]

Scholars

Italy does not have many prominent Muslim scholars. Many Muslims would rely on foreign scholars.

Organisations

A minority of Italian Muslims belong to religious associations, the best known of which are:

• UCOII Unione delle Comunità Islamiche d'Italia [19]
• CICI, Centro Islamico Culturale d'Italia, which has its seat in the Mosque of Rome, which is reputed to be the largest mosque in Europe[20]
• COREIS, Comunità Religiosa Islamica Italiana, which has its seat in Milan, but also a branch in Rome.[21]