DiscussWorldIssues - Socio-Economic Religion and Political Uncensored Debate - View Single Post - The situation of the Muslims of Italy and in reality the whole world

**TOD4wDTQ** · 12-10-2011, 05:34 PM

3) How many scholars are there in Italy (irrespective of Manhaj)?

Very few; I'd say around a dozen “in activity” as Imams or having some very limited role in their local
communities (i.e. having a very limited number of local people referring to them for their queries), but
they aren't recognized as scholars on the whole territory and thus exert very little influence.

Further, I've had the occasion to meet a few brothers (mainly Bengalis) who in their countries studied
in madrasa, but then, after graduating, left the Islamic subjects and came here to Italy as normal
immigrants to find a job, and now work in factories or other jobs, as their 'ilm isn't taken in
consideration by the communities and no effort is done to involve them in masjid activities.

Other than them, the norm is the huge-proportions phenomenon of jahil people running mosques and
leading congregations as Imams and giving “lessons” and “lectures”. The phenomenon of a Muslim
butcher opening a Musalla near his shop and starting giving lectures (with people even asking him
questions) is typical; as it is that of “dukturs”, “engineers” and “intellectuals” rising as leaders of a
certain Islamic community only on account of their speaking-interactional ability (or political links), but
still, they are taken as point of reference by their local communities for their queries, even though
they have no proper 'ilm, and this as a direct consequence of the lack of interest in ilm from the side
of the general public itself.

This phenomenon is especially typical of Arab communities, which are anyway the most organized and
running most of the Islamic activities in Italy; while for example the tiny Turkish communities gets
“Imams” from Turkey, formed by the secular Turkish State and its Department for the Religious
Affairs; while to offer another example, the brothers from Senegal gather around their Sufi Mashaykh,
who often have some Dini knowledge, but their influence is limited to their own communities.

Regarding the Paki-Bengali communities, instead:

12-10-2011, 05:34 PM	#8
TOD4wDTQ Join Date Oct 2005 Posts 514 Senior Member	3) How many scholars are there in Italy (irrespective of Manhaj)? Very few; I'd say around a dozen “in activity” as Imams or having some very limited role in their local communities (i.e. having a very limited number of local people referring to them for their queries), but they aren't recognized as scholars on the whole territory and thus exert very little influence. Further, I've had the occasion to meet a few brothers (mainly Bengalis) who in their countries studied in madrasa, but then, after graduating, left the Islamic subjects and came here to Italy as normal immigrants to find a job, and now work in factories or other jobs, as their 'ilm isn't taken in consideration by the communities and no effort is done to involve them in masjid activities. Other than them, the norm is the huge-proportions phenomenon of jahil people running mosques and leading congregations as Imams and giving “lessons” and “lectures”. The phenomenon of a Muslim butcher opening a Musalla near his shop and starting giving lectures (with people even asking him questions) is typical; as it is that of “dukturs”, “engineers” and “intellectuals” rising as leaders of a certain Islamic community only on account of their speaking-interactional ability (or political links), but still, they are taken as point of reference by their local communities for their queries, even though they have no proper 'ilm, and this as a direct consequence of the lack of interest in ilm from the side of the general public itself. This phenomenon is especially typical of Arab communities, which are anyway the most organized and running most of the Islamic activities in Italy; while for example the tiny Turkish communities gets “Imams” from Turkey, formed by the secular Turkish State and its Department for the Religious Affairs; while to offer another example, the brothers from Senegal gather around their Sufi Mashaykh, who often have some Dini knowledge, but their influence is limited to their own communities. Regarding the Paki-Bengali communities, instead:
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