The 10-day visit will take Leo nearly 18,000 km across 11 cities in Algeria, Cameroon, Angola and Equatorial Guinea, involving 18 flights in what Vatican officials described as a demanding itinerary.

Cardinal Michael Czerny, a senior Vatican official, said the trip was intended “to help turn the world’s attention to Africa,” emphasizing the pope’s priority to ensure the continent is not overlooked amid global crises.

Leo, the first U.S.-born pope and successor to Pope Francis, has made limited foreign visits since his election last May, including trips to Turkey and Lebanon late last year, and Monaco in March.

Africa accounts for more than 20% of the world’s Catholics, according to Vatican data, and is the fastest-growing region for the Church. In several of the countries on Leo’s itinerary, Catholics make up a majority of the population, while Algeria remains predominantly Muslim with a small Catholic minority.

During the visit, Leo is expected to promote interfaith dialogue, including a visit to the Great Mosque of Algiers, and travel to Annaba to see the ancient ruins of Hippo, associated with St. Augustine of Hippo, a central figure for the Augustinian order to which the pope belongs.

In Cameroon, Leo is scheduled to hold a peace meeting in Bamenda, a region affected by conflict between government forces and separatist groups since 2017.

The pope will also visit Bata, where he is expected to pray at the site of a 2021 explosion at a military barracks that killed more than 100 people.

Church officials and analysts say the tour reflects the Vatican’s strategic and pastoral focus on Africa, highlighting both the continent’s challenges and its role as a center of growth and vitality within global Catholicism.

During an interview, a local individual made a striking assertion: “I don’t want to say the exact numbers. Come and see for yourself. The current ratio is 60-40”.

If true, this would represent a significant shift in religious demographics within the state, where Hindus have historically formed the majority.

Despite such claims, official census records do not reflect this drastic change, primarily because many converts reportedly do not update their religious identity on official documents such as Aadhaar cards and caste certificates.

This practice, according to critics, allows individuals to continue benefiting from government schemes designated for Scheduled Castes (SCs) and Other Backward Classes (OBCs), which are intended for socio-economically disadvantaged Hindu communities.

The potential misuse of caste-based reservations and welfare schemes has raised concerns among policymakers and community leaders. “After converting, they do not update their Aadhaar card or other official documents. As a result, they continue to receive all the benefits reserved for lower-caste Hindu communities”, the source added.

The state of Andhra Pradesh has historically been a hotspot for religious conversions, with active missionary movements and charitable institutions playing a crucial role in social outreach. While many converts cite spiritual reasons and improved social status as their motivation for conversion, others claim access to missionary-run education and healthcare facilities as a driving factor.

Authorities have not officially confirmed the claimed figures, and religious conversions remain a sensitive topic in India’s socio-political landscape. However, some Hindu organizations and political groups have demanded stricter enforcement of anti-conversion laws and more transparency in welfare schemes.

With the next national census approaching, many believe that an accurate count of religious demographics could clarify the situation. Analysts suggest that if such large-scale conversions have indeed occurred, there may be a need for policy adjustments regarding reservations and welfare benefits.

This is a developing story. Further official data and reports may provide more clarity on the matter.

Entrusting one’s affairs to Allah, may He be exalted, means relying on Allah alone.

Allah, may He be exalted, tells us the story of the believer of the household of Pharaoh and what he said to his people: “‘And you will remember what I [now] say to you, and I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants.’ So Allah protected him from the evils they plotted, and the people of Pharaoh were enveloped by the worst of punishment”. [Quran 40:44-45].

Shaykh Muhammad al-Ameen ash-Shinqeeti (may Allah have mercy on him) said: The words of Allah, may He be exalted, in this passage: “ ‘…and I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants.’ So Allah protected him from the evils they plotted” clearly indicate that sincerely relying on Allah and entrusting one’s affairs to Him are a means of being protected from all ills.

This verse indicates that Pharaoh and his people wanted to plot against this believer, and that Allah protected him and saved him from the harm of their plotting and scheming to cause trouble to him, because of his reliance upon Allah and his entrusting his affairs to Him. [Reference Adwa’ al-Bayaan (7/96-97)].

This verse is like another verse (interpretation of the meaning): “Those to whom hypocrites said, ‘Indeed, the people have gathered against you, so fear them.’ But it [merely] increased them in faith, and they said, ‘Sufficient for us is Allah , and [He is] the best Disposer of affairs.’ So they returned with favor from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah , and Allah is the possessor of great bounty”. [Quran 3:173-174].

Entrusting one’s affairs to Allah, may He be exalted, means relying on Allah alone.

At-Tabari (may Allah have mercy on him) said: The words “and I entrust my affair to Allah” mean: I submit my affairs to Allah and leave them to Him, and I rely on Him, for He will suffice the one who puts his trust in Him. [Reference Tafseer at-Tabari (20/335)].

Ibn Katheer (may Allah have mercy on him) said: “and I entrust my affair to Allah” means: and I rely on Allah and seek His help”. [Reference Tafseer Ibn Katheer (7/146)].

Secondly

Entrusting one’s affairs to Allah, may He be exalted, and relying on Him is something that is required in all one’s affairs, both religious and worldly. This is enjoined in many texts, such as the following: “And upon Allah rely, if you should be believers”. [Quran 5:23]

“…and rely upon Allah. And sufficient is Allah as Disposer of affairs”. [Quran 4:81]

“And to Allah belong the unseen [aspects] of the heavens and the earth and to Him will be returned the matter, all of it, so worship Him and rely upon Him. And your Lord is not unaware of that which you do”. [Quran 11:123]

“And rely upon the Ever-Living who does not die”. [Quran 25:58].

The point is that entrusting one’s affairs to Allah with regard to raising children means relying on Allah, may He be exalted, and turning to Him to achieve this goal. Entrusting all one’s affairs to Him is something good and is something that one is required to do. Relying on Allah is one of the most important acts of worship.

But relying on Allah and entrusting one’s affairs to Him in the correct sense must be accompanied by taking permissible measures, as is indicated in the hadith of Anas ibn Maalik, who said: A man said: O Messenger of Allah, should I tie up [my camel] and rely on Allah, or should I leave it loose and rely on Him? He said: “Tie it up and rely [on Allah].” [Reference: at-Tirmidhi (2517); classed as hasan by al-Albaani in Saheeh Sunan at-Tirmidhi (2/610)].

Al-Mubaarakfoori (may Allah have mercy on him) said: With regard to the words “Tie it up”, it says in al-Qaamoos that tying up a camel means hobbling it by tying its foreleg up.

“Rely” means rely on Allah after tying up the camel. “or leave it loose” means leaving it untied.

“He said: ‘Tie it up…’” – al-Minnaawi said: That is, tie up your camel’s foreleg with a rope. “And rely” that is, depend on Allah. That is because tying it up is not contrary to relying on Allah. [Reference Tuhfat al-Ahwadhi (7/186)].

The one who truly relies on Allah takes the prescribed measures, especially if they are obligatory.

Ibn Rajab (may Allah have mercy on him) said: It should be understood that truly relying on Allah does not cancel out taking the measures by means of which Allah, may He be glorified, causes to happen what He has decreed; this is the way that Allah has ordained for His creation, for Allah, may He be exalted, has enjoined us to take measures, yet he has also enjoined us to rely on Him. So striving to take measures is an act of obedience to Him, and relying in our hearts on Him is an act of faith in Him.

Moreover, the deeds that a person does are of three types, one of which is: Acts of obedience that Allah has enjoined upon His slaves and has made the means of salvation from hell and admittance to paradise. These deeds must be done whilst relying on Allah and seeking His help to do them, for there is no power and no strength except in Him; whatever He wills happens and whatever He does not will does not happen.

Whoever falls short in anything that Allah has enjoined upon him is deserving of punishment in this world and in the hereafter. [Reference: Jaami‘ al-‘Uloom wa’l-Hikam (2/498-499)].

Upbringing of children must combine reliance upon Allah, may He be exalted, with taking of appropriate measures and using different valid approaches in child-rearing, as Allah has enjoined. Allah, may He be exalted, says (interpretation of the meaning): “O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded”. [Quran 66:6].

Shaykh Muhammad al-Ameen ash-Shinqeeti (may Allah have mercy on him) said: The man is enjoined to instruct his family – such as his wife, children and so on – to do what is right and proper and forbid them to do what is wrong and evil, because Allah, may He be exalted, says “O you who have believed, protect yourselves and your families from a Fire…” And the Prophet (blessings and peace of Allah be upon him) said: “Each of you is a shepherd, and each of you is responsible for his flock…”. [Reference: Adwa’ al-Bayaan (2/209)].

The first issue is that religiosity is understood quite differently by an Arab (and indeed a Muslim) than by your average secular western European. 

A recent poll of twenty-five thousand Arabs was published last week by Arab Barometer, a “…nonpartisan research network that provides insight into the social, political, and economic attitudes and values of ordinary citizens across the Arab world” (Arab Barometer). It was one of five major surveys conducted by the organization and provides significant and relevant information about the region. The data is also interesting reading for those concerned with Arab attitudes and opinions.

Spanning eleven MENA countries and commissioned by the BBC, the survey included multiple choice questions on the religious attitudes and practices of Arabs. This most recent poll found that the percentage of Arabs interviewed that identified as non-religious had grown from 8% to 13% since 2013.

Prominent British newspapers such as The Guardian and The Sun jumped to the conclusion that the Arab world was “turning its back on religion”. 

The Arab world is by any measure, in deep crisis. Politically, economically, socially and even religiously (the survey showed a dramatic increase in those reporting a lack of trust of religious leadership). That said, to claim that Arabs were abandoning their religion is – at best – a gross exaggeration. There are a number of important reasons why.

The question posed to participants in the poll was “In general, you would describe yourself as religious, somewhat religious, or not religious?” Basing your argument that Arabs are losing their religion solely on the answers to this question, while ostensibly straightforward, is somewhat problematic.

The first issue is that religiosity is understood quite differently by an Arab (and indeed a Muslim) than by your average secular western European. 

For example, I asked a family member whether they considered themselves religious. “Not really. But I hope, one day” she replied. This response came from someone who prayed five times a day, fasted Ramadan, wore the hijab, and paid zakat. By any western, secular measure, this person would be considered a religious, practicing Muslim. Yet, she did not consider herself as such. This is because for many Muslims, to be religious means to be engaged in many supererogatory acts of worship, not only those which are obligatory. Indeed many practicing Muslims would be loathe to make the claim that they were pious individuals out of modesty.

While the data for the 2018-2019 survey is not yet available on the Arab Barometer site (at the date of writing), this thesis is supported by the data of the previous 2016-2017 poll. Out of the 9,000 participants, around 10.4% said they were not religious. Of the 10.4% that said they were not religious, 18% of them said that they always prayed five times a day and another 11% on top of that said that prayed five times daily most of the time. To suggest that the 29% had “turned their backs on their religion” as these outlets have reported is quite the overstatement. It will be interesting to see how many of those in the 2018-2019 survey who said they weren’t religious are actually practicing Muslims.

I was recently in a popular mall in western Amman, one of the more secularised parts of the Jordan. Maghrib call to prayer had just sounded and I headed to the large prayer hall which could fit around a hundred people. I arrived early and managed to pray in what became a completely packed space. When I finished, I turned around to find people, young and old, waiting outside for their turn to pray. This does not look like a people who have turned their backs on religion. Quite the contrary.

Dr. Moamer Khalili is a doctoral candidate of religious and theological studies at Cardiff University. His area of research is modern atheism and Islamic theology.