In 2019, there were estimated to be approximately 1.28 million Muslims living in London, making it the region of England and Wales with the highest Muslim population. Large Muslim populations also live in other English regions, such as the West Midlands, the North West, and Yorkshire.

This statistic shows the Muslim population of England and Wales in 2011, broken down by age group. As can be seen in the statistic there are more under 16s than any other age group, numbering 895,137 people. Those aged over 55 compose around 229 thousand of the 2.7 million Muslims recorded in this census.

In 2016, it was estimated that Birmingham had the largest Muslim population of any local authority in England and Wales at approximately 280 thousand people. Newham and Tower Hamlets, both boroughs of London, had the second and third-largest Muslim populations at 135 and 128 thousand respectively.

Table showing percentage of resident population (all ages) broken down into six faiths, plus no religion and any other religion.

The data covers: Christian, Buddhist, Hindu, Jewish, Muslim, Sikh, any other religion and no religion at all.

Percentages and confidence intervals are shown.

Or alternatively, faith data from the 2011 Census is able to show numbers for each of the main religions.

Number of people belonging to a visible minority group as defined by the Employment Equity Act and, if so, the visible minority group to which the person belongs. The Employment Equity Act defines visible minorities as 'persons, other than Aboriginal peoples, who are non-Caucasian in race or non-white in colour.' The visible minority population consists mainly of the following groups: South Asian, Chinese, Black, Filipino, Latin American, Arab, Southeast Asian, West Asian, Korean and Japanese.

This statistic shows the results of a survey of British adults which asked them to indicate how positive or negative their views on Muslims in the UK were in 2018, by region. Respondents in Scotland viewed Muslims the most positively, followed by London and the North of England.

As of 2018, the highest level educational attainment of approximately 34.5 percent of Muslims in England and Wales was a degree of equivalent. In the same year, 14.2 percent of Muslims in England and Wales were estimated to have no qualifications.

Predominantly Muslim urban centres in Asia – such as Aleppo, Herat, Kabul and Bukhara – have historically been home to sizeable communities of ethno-religious minorities, including Jews, Christians, Sikhs and Hindus. Yet it is widely accepted that conflict and large-scale migrations over the past century, of minorities and Muslims, has led to 'decosmopolitisation'. Scholarship on the migrant communities that identify with these cities tends to reinforce this perception of decosmopolitisation.

The hypothesis of this research project is that interreligious relations actually persist, but often unrecognised, in older and newer diasporic contexts, and in appeals to a shared urban heritage. This comparative research programme analyses the ways in which both everyday living and projects of the imagination invoke urban imaginaries, and the extent to which these transcend (or reinforce) religious, sectarian, national and ethnic boundaries. Its empirical focus is on the experiences of ethno-religious minorities and the extent to which legacies of cosmopolitan urban life remain a vital aspect of the cities' Muslim populations.

This data collection relates to the Aleppo strand of the project. Questionnaires in Arabic were distributed electronically to Muslim residents and former residents of popular / working-class (sha‘bi) quarters of Aleppo through an Arab Muslim former resident of the Hilluk district of Aleppo who had migrated to Gaziantep during the Syrian civil war (2012-). Life history interviews were also conducted with prominent Aleppine Armenian members of the Armenian community in Kuwait: the priest of the Armenian church in Aleppo, and two leading Syrian Armenian merchants who run successful businesses in Kuwait and play a prominent role in the Armenian community there.

Afterlives will research the persistence or avoidance of interreligious relations between Muslims and non-Muslims and the modes by which these elicit or invoke shared urban sensibilities. We will conduct ethnographic fieldwork amongst migrant minority and Muslim communities in London, New York, Vienna, Jerusalem, Istanbul and Vienna and in 3 of the 4 selected cities. The project will document the vitality of legacies of cosmopolitan urban living and the role in these of diasporic communities, and analyse in Muslim Asia how projects of heritage reproduce social boundaries (e.g. between diasporic and settled communities, and urban and non-urban/ not fully urban citizens). Doing so will develop a new and different approach to interreligious relationships that illuminates the importance of shared attachment to urban centres, and enables greater sensitivity in future interventions in the field of tangible and intangible heritage preservation and restoration. First, the project will generate empirical data on the temporal and geographic dispersal of the cities under-study. We will map flows of people through space and time by conducting textual, archival and visual research in countries of origin and sites of migration. Second, Afterlives will investigate how projects of imagination relating to historic centres are produced and sustained, and explore how they point to diversity in Muslim Asia's cultural imaginaries. To do so we will investigate emergent configurations of culture, history, identity and geography in Muslim Asia by exploring the significance of relationships and exchanges between Muslim and ethno-religious minorities to imagination in the region today. We will: interview key actors in the production of imaginaries, focusing especially on cultural elites (intellectuals, musicians, artists, poets, politicians and activists); record the genres (visual, literary, musical, culinary) where such imaginations are generated and sustained and explore ethnographically the sites (digital, political, scholarly, and social) in which they are performed and consumed; explore the implications of architectural reconstruction on such imaginaries by visiting key sites, and interview relevant heritage specialists, local and national policy-makers, pilgrims/tourists, and custodians; trace the use in projects of imagination of knowledge about tangible and intangible heritage preservation. Third, given declining levels of religious diversity in urban centres, it is oft assumed that Silk Road-era commercial relationships between Muslim and non-Muslim merchants are no longer of relevance. Yet our recent fieldwork suggests otherwise: Muslim and Sikh traders from Afghanistan interacted from the 1980s onwards in London and Moscow, for example. To explore such interreligious commercial relationships we will carry out in-depth ethnographic work with diasporic merchants in key trading sites - markets, shops and warehouses - and explore documentary and archival material in the form of autobiographies of merchants and company records. Fourth, to research the 'doing' of connectivity, and the role played by tacit modes of acting across lines of difference...

This statistic shows the estimated number of Muslims living in different European countries as of 2016. Approximately 5.72 million Muslims were estimated to live in France, the most of any country listed. Germany and the United Kingdom also have large muslim populations with 4.95 million and 4.13 million respectively.

This statistic displays the projected Muslim population proportions in selected European countries in 2050, by scenario. In 2010 the proportion of Muslims in the population of Germany was 4.1 percent, compared with 6.3 percent in the UK and 7.5 percent in France. Depending on the different migration scenarios estimated here, Germany's share of Muslims in the population could rise up to 19.7 percent of it's population by 2050, higher than both the UK and France, with projected Muslim populations of 17.2 and 18 percent respectively.

In 2021, there were 611,845 people who spoke Polish as a main language in England and Wales, the most common non-English language among the population. This was followed by Romanian, and Panjabi, which had 471,945 speakers and 290,745 speakers respectively.

In 1800, the population of the area of modern-day Bangladesh was estimated to be just over 19 million, a figure which would rise steadily throughout the 19th century, reaching over 26 million by 1900. At the time, Bangladesh was the eastern part of the Bengal region in the British Raj, and had the most-concentrated Muslim population in the subcontinent's east. At the turn of the 20th century, the British colonial administration believed that east Bengal was economically lagging behind the west, and Bengal was partitioned in 1905 as a means of improving the region's development. East Bengal then became the only Muslim-majority state in the eastern Raj, which led to socioeconomic tensions between the Hindu upper classes and the general population. Bengal Famine During the Second World War, over 2.5 million men from across the British Raj enlisted in the British Army and their involvement was fundamental to the war effort. The war, however, had devastating consequences for the Bengal region, as the famine of 1943-1944 resulted in the deaths of up to three million people (with over two thirds thought to have been in the east) due to starvation and malnutrition-related disease. As the population boomed in the 1930s, East Bengal's mismanaged and underdeveloped agricultural sector could not sustain this growth; by 1942, food shortages spread across the region, millions began migrating in search of food and work, and colonial mismanagement exacerbated this further. On the brink of famine in early-1943, authorities in India called for aid and permission to redirect their own resources from the war effort to combat the famine, however these were mostly rejected by authorities in London. While the exact extent of each of these factors on causing the famine remains a topic of debate, the general consensus is that the British War Cabinet's refusal to send food or aid was the most decisive. Food shortages did not dissipate until late 1943, however famine deaths persisted for another year. Partition to independence Following the war, the movement for Indian independence reached its final stages as the process of British decolonization began. Unrest between the Raj's Muslim and Hindu populations led to the creation of two separate states in1947; the Muslim-majority regions became East Pakistan (now Bangladesh) and West Pakistan (now Pakistan), separated by the Hindu-majority India. Although East Pakistan's population was larger, power lay with the military in the west, and authorities grew increasingly suppressive and neglectful of the eastern province in the following years. This reached a tipping point when authorities failed to respond adequately to the Bhola cyclone in 1970, which claimed over half a million lives in the Bengal region, and again when they failed to respect the results of the 1970 election, in which the Bengal party Awami League won the majority of seats. Bangladeshi independence was claimed the following March, leading to a brutal war between East and West Pakistan that claimed between 1.5 and three million deaths in just nine months. The war also saw over half of the country displaced, widespread atrocities, and the systematic rape of hundreds of thousands of women. As the war spilled over into India, their forces joined on the side of Bangladesh, and Pakistan was defeated two weeks later. An additional famine in 1974 claimed the lives of several hundred thousand people, meaning that the early 1970s was one of the most devastating periods in the country's history. Independent Bangladesh In the first decades of independence, Bangladesh's political hierarchy was particularly unstable and two of its presidents were assassinated in military coups. Since transitioning to parliamentary democracy in the 1990s, things have become comparatively stable, although political turmoil, violence, and corruption are persistent challenges. As Bangladesh continues to modernize and industrialize, living standards have increased and individual wealth has risen. Service industries have emerged to facilitate the demands of Bangladesh's developing economy, while manufacturing industries, particularly textiles, remain strong. Declining fertility rates have seen natural population growth fall in recent years, although the influx of Myanmar's Rohingya population due to the displacement crisis has seen upwards of one million refugees arrive in the country since 2017. In 2020, it is estimated that Bangladesh has a population of approximately 165 million people.

The proportion of Muslims employed in lower-middle-skilled occupations in the United Kingdom reached 43.3 percent in 2018, the most of any occupational skill level. The proportion of Muslims employed in low-skilled occupations was 13.4 in 2018, and the least of any occupational skill level in that year.

Approximately 39,068 prisoners in England and Wales identified as being Christian in 2024, the most of any religious faith among prisoners. A further 27,122 identified as having no religion, while 15,909 identified as Muslims.

The median gross hourly pay for Muslims residing in the United Kingdom rose from 8.50 pounds per hour in 2012 to 9.53 pounds per hour in 2018, indicating that Muslims earn a higher hourly median gross pay now than in 2012.

It is estimated that the cities of Cordova (modern-day Córdoba) and Palermo were the largest cities in Europe in 1050, and had between fifteen and twenty times the population of most other entries in this graph, Despite this the cities of Cordova (the capital city of the Umayyad caliphate, who controlled much of the Iberian peninsula from the seventh to eleventh centuries), and Palermo (another Arab-controlled capital in Southern Europe) were still the only cities in Western Europe with a population over one hundred thousand people, closely followed by Seville. It is also noteworthy to point out that the five largest cities on this list were importing trading cities, in modern day Spain or Italy, although the largest cities become more northern and western European in later lists (1200, 1330, 1500, 1650 and 1800). In 1050, todays largest Western European cities, London and Paris, had just twenty-five and twenty thousand inhabitants respectively.

The period of European history (and much of world history) between 500 and 1500 is today known as the 'Dark Ages'. Although the term 'Dark Ages' was originally applied to the lack of literature and arts, it has since been applied to the lack or scarcity of recorded information from this time. Because of these limitations, much information about this time is still being debated today.