In 2020, Indonesia recorded the largest population of Muslims worldwide, with around 239 million. This was followed with around 226.88 million Muslims in Pakistan and 213 million Muslims in India.

Islam is the major religion in many African countries, especially in the north of the continent. In Comoros, Libya, Western Sahara, at least 99 percent of the population was Muslim as of 202. These were the highest percentages on the continent. However, also in many other African nations, the majority of the population was Muslim. In Egypt, for instance, Islam was the religion of 79 percent of the people. Islam and other religions in Africa Africa accounts for an important share of the world’s Muslim population. As of 2019, 16 percent of the Muslims worldwide lived in Sub-Saharan Africa, while 20 percent of them lived in the Middle East and North Africa (MENA) region. Together with Christianity, Islam is the most common religious affiliation in Africa, followed by several traditional African religions. Although to a smaller extent, numerous other religions are practiced on the continent: these include Judaism, the Baha’i Faith, Hinduism, and Buddhism. Number of Muslims worldwide Islam is one of the most widespread religions in the world. There are approximately 1.9 billion Muslims globally, with the largest Muslim communities living in the Asia-Pacific region. Specifically, Indonesia hosts the highest number of Muslims worldwide, amounting to over 200 million, followed by India, Pakistan, and Bangladesh. Islam is also present in Europe and America. The largest Islamic communities in Europe are in France (5.72 million), Germany (4.95 million), and the United Kingdom (4.13 million). In the United States, there is an estimated number of around 3.45 million Muslims.

In 2024, Nigeria had the largest Muslim population in Africa, with around 105 million people who belonged to an Islamic denomination. Egypt and Algeria followed with 90.4 million and 39.4 million Muslims, respectively. Muslims have a significant presence in Africa, with an estimated 50 percent of the continent's population identifying as Muslim. The spread of Islam in Africa began in the 7th century with the arrival of Arab traders, and it continued through Islamic scholars and missionaries.

As of 2022, India was the leading Muslim consumer cosmetics market, with expenditures valued at about *** billion U.S. dollars, followed by Indonesia with about *** billion U.S dollars.

This statistic shows the estimated number of Muslims living in different European countries as of 2016. Approximately **** 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 **** million and **** million respectively.

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.

According to Cognitive Market Research, the global Islamic Financing market size will be USD 2514.2 million in 2024 and will expand at a compound annual growth rate (CAGR) of 10.50% from 2024 to 2031.

North America held the major market of more than 40% of the global revenue with a market size of USD 1005.68 million in 2024 and will grow at a compound annual growth rate (CAGR) of 8.7% from 2024 to 2031.
Europe accounted for a share of over 30% of the global market size of USD 754.26 million.
Asia Pacific held the market of around 23% of the global revenue with a market size of USD 578.27 million in 2024 and will grow at a compound annual growth rate (CAGR) of 12.5% from 2024 to 2031.
The Latin American market will account for more than 5% of global revenue and have a market size of USD 125.71 million in 2024. It will grow at a compound annual growth rate (CAGR) of 9.9% from 2024 to 2031.
The Middle East and Africa held the major markets, accounting for around 2% of the global revenue. The market was USD 50.28 million in 2024 and will grow at a compound annual growth rate (CAGR) of 10.2% from 2024 to 2031.
The Individual held the highest Islamic Financing market revenue share in 2024.

Market Dynamics of Islamic Financing Market

Key Drivers of Islamic Financing Market

Growing Muslim Population to Increase the Demand Globally

The growing Muslim population globally is expected to significantly increase the demand for Islamic financial products and services in the coming years. With Muslims comprising a substantial portion of the world's population, estimated to reach nearly 30% by 2050 according to demographic projections, there is a natural market for Sharia-compliant banking and investment solutions. As incomes rise and financial literacy improves in Muslim-majority countries and beyond, more individuals and businesses are seeking financial services that align with their religious beliefs and ethical values. Moreover, the increasing affluence and urbanization among Muslim populations contribute to a greater demand for sophisticated financial products, including Islamic mortgages, savings accounts, and investment funds. This growing demand is wider than in Muslim-majority countries. Still, it extends to Muslim communities and individuals residing in non-Muslim-majority countries, as well as non-Muslims who are attracted to the ethical principles and risk-sharing mechanisms inherent in Islamic finance.

Economic Development in Muslim-majority Countries to Propel Market Growth

Economic development in Muslim-majority countries is poised to propel significant growth within the Islamic finance market. As these countries experience robust economic growth, driven by factors such as population growth, urbanization, and natural resource wealth, a corresponding demand for sophisticated financial services that comply with Islamic principles emerges. This demand stems from both individuals and businesses seeking ethical and Sharia-compliant financial solutions to meet their diverse needs. Moreover, the expanding middle class within these countries signifies an increasing appetite for diverse banking and investment products, including Islamic mortgages, savings accounts, and investment funds. As disposable incomes rise and financial literacy improves, more people are turning towards Islamic finance as a viable alternative to conventional banking, recognizing its alignment with their religious beliefs and ethical values.

Restraint Factors Of Islamic Financing Market

Limited Product Offering to Limit the Sales

The limited product offering within the Islamic finance market poses a significant challenge, potentially constraining sales and market growth. Compared to conventional banking, Islamic finance products and services are often more specialized and may only cover part of the spectrum of financial needs for individuals and businesses. This limited range of options can deter potential customers who require a broader array of financial solutions. One of the primary reasons for the limited product offering is the adherence to Sharia principles, which prohibit certain financial activities such as interest (riba) and speculative transactions (gharar). While Islamic finance emphasizes ethical and socially responsible investing, it also imposes constraints on product innovation and development, particularly in areas where conventional finance has mo...

This article examines portrayals of Muslim women in US news media. I test two hypotheses derived from theories of gendered orientalism. First, US news coverage of women abroad is driven by confirmation bias. Journalists are more likely to report on women living in Muslim and Middle Eastern countries if their rights are violated but report on women in other societies when their rights are respected. Second, stories about Muslim women emphasize the theme of women's rights violations and gender inequality, even for countries with relatively good records of women's rights. Stories about non-Muslim women, on the other hand, emphasize other topics. I test these hypotheses on data from thirty-five years of New York Times and Washington Post reporting using a structural topic model along with statistical analysis. The results suggest that US news media propagate the perception that Muslims are distinctly sexist. This, in turn, may shape public attitudes toward Muslims, as well as influence policies that involve Muslims at home and abroad.

Census 2021 data on religion by highest qualification level, by sex, by age, England and Wales combined. This dataset provides Census 2021 estimates that classify usual residents in England and Wales by ethnic group. The estimates are as at Census Day, 21 March 2021.

The religion people connect or identify with (their religious affiliation), whether or not they practise or have belief in it.
This question was voluntary and the variable includes people who answered the question, including “No religion”, alongside those who chose not to answer this question.

Total counts for some population groups may not match between published tables. This is to protect the confidentiality of individuals' data. Population counts have been rounded to the nearest 5 and any counts below 10 are suppressed, this is signified by a 'c' in the data tables.

This dataset shows population counts for usual residents aged 16 years and over. Some people aged 16 years old will not have completed key stage 4 yet on census day, and so did not have the opportunity to record any qualifications on the census.

These estimates are not comparable to Department of Education figures on highest level of attainment because they include qualifications obtained outside England and Wales.

Quality notes can be found here

Quality information about Education can be found here

Religion

The 8 ‘tickbox’ religious groups are as follows:

• Buddhist
• Christian
• Hindu
• Jewish
• Muslim
• No religion
• Sikh
• Other religion

No qualifications

No qualifications

Level 1

Level 1 and entry level qualifications: 1 to 4 GCSEs grade A* to C , Any GCSEs at other grades, O levels or CSEs (any grades), 1 AS level, NVQ level 1, Foundation GNVQ, Basic or Essential Skills

Level 2

5 or more GCSEs (A* to C or 9 to 4), O levels (passes), CSEs (grade 1), School Certification, 1 A level, 2 to 3 AS levels, VCEs, Intermediate or Higher Diploma, Welsh Baccalaureate Intermediate Diploma, NVQ level 2, Intermediate GNVQ, City and Guilds Craft, BTEC First or General Diploma, RSA Diploma

Apprenticeship

Apprenticeship

Level 3

2 or more A levels or VCEs, 4 or more AS levels, Higher School Certificate, Progression or Advanced Diploma, Welsh Baccalaureate Advance Diploma, NVQ level 3; Advanced GNVQ, City and Guilds Advanced Craft, ONC, OND, BTEC National, RSA Advanced Diploma

Level 4 +

Degree (BA, BSc), higher degree (MA, PhD, PGCE), NVQ level 4 to 5, HNC, HND, RSA Higher Diploma, BTEC Higher level, professional qualifications (for example, teaching, nursing, accountancy)

Other

Vocational or work-related qualifications, other qualifications achieved in England or Wales, qualifications achieved outside England or Wales (equivalent not stated or unknown)

The average for 2013 based on 4 countries was 17.5 percent. The highest value was in Yemen: 37 percent and the lowest value was in Tajikistan: 5 percent. The indicator is available from 1960 to 2013. Below is a chart for all countries where data are available.

In 2021, Muslims around the world spent a total of *** trillion U.S. dollars across the food, pharmaceutical, cosmetics, fashion, travel, and media/recreation sectors. The global Muslim market has the potential to grow to about *** trillion dollars by 2025. The largest market for Muslim consumers is the halal food and beverage sector.

BackgroundPaying attention to and improving the mental health of the informal caregivers of disabled elders has become a global public health priority. This study focused on low-income female Uyghur and Kazakh informal caregivers of disabled elders residing in China’s far west. It investigated the prevalence of and the major related factors of depressive emotion.MethodsA cross-sectional study was performed from September 2013 to January 2014 in Shawan Prefectures, Tuokexun Prefectures, Bole Prefecture and Urumchi city. Shawan Prefecture has the highest proportion of Kazakhs, whereas Tuokexun Prefectures, Bole Prefecture and Urumchi city have the highest proportion of Uyghurs in Muslim ethnic Uygur and Kazakh communities. Xinjiang Uyghur Autonomous Region is located in remote western China; this area is approximately 3,105 km (1,929 miles) away from Beijing. A total of 444 female Uyghur and Kazakh informal caregivers of disabled elders participated in this study. The self-rating depression scale, the Zarit burden interview, and the SF-36 questionnaire were used to evaluate the state of caregiver depression, caregiver burden, and quality of life (QOL), respectively. Statistical analyses were performed using multivariate logistic regression analyses, correlation with Spearman’s rho and independent-sample t-tests; a P-value of <0.05 was considered statistically significant.ResultsUp to 38.5% (n = 217) of informal caregivers reported having depression, whereas 61.5% (n = 273) of them reported a lack of depression. Age of disabled elders more than 60 years old, total hours spent on caring daily≥8h, duration of caring≥5 years, negative self-evaluation of health condition, having caregiver burden, elders’ medium degree of disability and elders’ heavy degree of disability had a higher risk of caregiver depression. By contrast, daughter/daughter-in-law of disabled elders; unemployed carers, family’s per capita income >US$235.48(1500 yuan), high social support, and high QOL of disabled elders were each associated with a lower risk of depressive emotion. Moreover, informal caregivers with depression obtained high care burden scores; at the same time, disabled elders who were looked after by caregivers with depression obtained low QOL scores.ConclusionsOur findings suggest that the demographics characteristics of informal caregivers, and caregiver burden, and the disabled elders’ degree of disability and QOL had the most significant correlation with depressive emotion among women informal caregivers. The results had a enlighten that these variables should be considered while planning interventions to improve depression of informal caregivers.

Negative binomial model of the relationship between ethnic religion interaction and male fertility (All MEN aged 15–59 years).

The global Halal food and beverage market is experiencing robust growth, driven by the expanding Muslim population and increasing consumer demand for ethically sourced and healthy food products. With a 2025 market size of $2,569.24 million, this sector demonstrates significant potential for investment and expansion. While the provided CAGR is missing, considering the global growth in halal-certified products and the rising awareness of ethical consumption, a conservative estimate would place the CAGR between 5% and 7% for the forecast period (2025-2033). This growth is fueled by several key drivers: increasing disposable incomes, particularly in emerging economies; the rise of health-conscious consumers seeking naturally processed and nutritious food options; and a growing preference for convenient and ready-to-eat halal meals, catering to busy lifestyles. Key trends include the increasing adoption of plant-based alternatives within the halal sector, responding to both health and sustainability concerns, and the expansion of online halal food delivery services. However, challenges exist, including stringent certification requirements and ensuring consistent quality across diverse geographical markets. The market is segmented by product type (Meat & Alternatives, Milk & Milk Products, Fruits & Vegetables, Grain Products) and application (Family, Restaurant), offering diverse investment opportunities. Leading companies such as Nestlé, Kellogg's, and Cargill are actively participating, illustrating the market's maturity and attractiveness. Regional variations exist, with regions like Asia Pacific and the Middle East & Africa showing significant growth potential due to high Muslim populations and increasing urbanization. The Halal food and beverage market's future trajectory is optimistic, supported by demographic trends, evolving consumer preferences, and technological advancements. Growth opportunities exist in product diversification, leveraging e-commerce platforms, and focusing on innovation within the plant-based and healthy food segments. Addressing regulatory challenges and supply chain complexities will be crucial for sustaining this growth. The geographical reach of the market spans across diverse regions, presenting opportunities to tailor products to local tastes and preferences. Furthermore, collaborations between food producers and Islamic certification bodies will enhance consumer trust and fuel further expansion. The focus on sustainable practices and ethical sourcing will be critical differentiators for companies seeking to thrive within this dynamic market landscape.

This dataset contains the results of my literature study on the traditions relating the instruction of the Prophet Muḥammad, on his deathbed, to bring him writing materials so that he could prepare a document for his community. The traditions, found in Classical Arabic Muslim ḥadīth collections in the field of history, Sīra, Qur'anic exegesis, jurisprudence, among others, have been studied with the isnād-cum-matn analysis.The accompanying article “Untangling the “Unwritten Documents” of the Prophet Muḥammad. An Isnād-cum-Matn Analysis of Interwoven Traditions”, Religions (12: xxx) explores the document motif, that appears in a number of accounts with different settings, characters and details on the nature of the document itself. This article examines whether there exists a direct relationship between the different accounts and, if so, what does this mean. It will show that additional motifs have been added to this tradition during its transmission process and that some of these motifs can be attributed to regionalisation or specific transmitters.This dataset contains the following documents:1. “Group1_IA_isnad_bundle_IbnAbbas_traditions_simplified”. This diagram is a simplified representation of the chains of transmission showing only the earliest generations of transmitters of all the traditions attributed to the Medinan Quran scholar Abd Allah b.Abbas (d. 67/686-7).2. “Group1a_IA1-3_isnad_bundle_IbnAbbas_SaidbJubayr1”. The first part of the detailed diagram with the chains of transmission of all Ibn Abbas traditions attributed to the Kufan scholar Said b. Jubayr (d. 94/714).3. “Group1b_IA1-3_isnad_bundle_IbnAbbas_SaidbJubayr2”. The second part of the detailed diagram with the chains of transmission of all Ibn Abbas traditions attributed to the Kufan scholar Said b. Jubayr (d. 94/714).4. “Group1a_IA1-3_matn_IbnAbbas_SaidbJubayr” gives an overview of all differences between the traditions of Said b. Jubayr from IbnAbbas.5. “Group1c_IA4_isnad_bundle_IbnAbbas_alZuhri”. The detailed diagram with the chains of transmission of all Ibn Abbas traditions attributed to the Medinan scholar Ibn Shihab al-Zuhri (d. 124/742).6. “Group1c_IA4_matn_IbnAbbas_alZuhri” gives an overview of all differences between the traditions of al-Zuhri from IbnAbbas.7. “Group1d_IA5_isnad_bundle_IbnAbbas_Layth”. The detailed diagram with the chains of transmission of all Ibn Abbas traditions attributed to the Kufan traditionist Layth b. Abi Sulaym (d. 138/755 or 143/761).8. “Group2_isnad_bundle_Jabir_AbulZubayr”. The detailed diagram with the chains of transmission of all Jabir b.Abd Allah traditions attributed to the Meccan traditionist Abu l-Zubayr Muhammad b. Muslim (d. 128/746).9. “Group2_matn_Jabir_AbulZubayr” gives an overview of all differences between the traditions of Abu l-Zubayr Muhammad b. Muslim from Jabir b. Abd Allah.10. “Group3_isnad_bundle_Umar_HishambSad”. The detailed diagram with the chains of transmission of the twoUmar b. al-Khattab traditions attributed to the Medinan traditionist Hisham b. Sad (d. 160/776-7).11. “Group3_matn_Umar_HishambSad” gives an overview of all differences between the two traditions of Hisham b. Sad from Umar b. al-Khattab.12. “Group4_isnad_bundle_Ali_UmarbalFadl”. The detailed diagram with the chains of transmission of theAli b. Abi Talib traditions attributed to the Basran traditionist Umar b. al-Fadl (n.d.).13. “Group4_matn_Ali_UmarbalFadl” gives an overview of all differences between the traditions ofUmar b. al-Fadl from Ali b. Abi Talib.14. “Group5_isnad_bundle_Aisha_IbnAbiMulayka”. The detailed diagram with the chains of transmission of theA’isha traditions attributed to the Meccan traditionist Ibn Abi Mulayka (d. 117/735).15. “Group5_matn_Aisha_IbnAbiMulayka” gives an overview of all differences between the traditions of Ibn Abi Mulayka from `A’isha.Codes in the tables with the equations of the traditions (documents 4, 6, 9, 11, 13, 15):• The combination of letters and numbers in the top row of these documents are the codes of the individual traditions, which can be found in the corresponding diagrams of the chains of transmissionso document 4 -> see documents 1-3.o document 6 -> see document 5.o document 9 -> see document 8.o document 11 -> see document 10.o document 13 -> see document 12.o document 15 -> see document 14.• Red = an error (grammatical error or a transmission error)• Words of the same color as a transmitter are peculiarities of that transmitter.• Beige/white in one row = variant formulations that cannot be attributed to a specific transmitter and may be variations of the text of common link of the traditions.

The global Halal luncheon meat market is experiencing robust growth, driven by the expanding Muslim population globally and increasing demand for convenient, protein-rich food options that align with Islamic dietary laws. The market is segmented by application (online and offline retail channels) and product type (spicy, smoky, and other flavors). While precise market sizing data is not provided, a reasonable estimate based on the substantial global demand for halal products and comparable processed meat markets suggests a 2025 market value in the range of $2-3 billion USD. A Compound Annual Growth Rate (CAGR) of 5-7% is plausible, considering consistent population growth in key regions and rising disposable incomes, leading to increased consumption of processed foods. This growth is further fueled by the rising popularity of online food delivery platforms, which make halal luncheon meat more accessible to consumers worldwide. However, challenges remain. Fluctuations in raw material prices, stringent halal certification requirements, and potential health concerns associated with processed meat consumption could act as restraints to market expansion. The competitive landscape is characterized by a mix of large multinational corporations like BRF and JBS, and regional players such as Crescent Foods and Hebei Kangyuan Islamic Food. Successful players are focused on product innovation, catering to diverse flavor preferences, and expanding their distribution networks to reach broader consumer bases. Geographic growth is anticipated across diverse regions, with particularly strong potential in the Middle East & Africa, Asia Pacific (notably Indonesia and Malaysia) and North America due to significant Muslim populations and increasing awareness of halal-certified food. The future of the Halal luncheon meat market hinges on sustained innovation in product development, robust supply chain management, and a commitment to ensuring transparency and quality in production to maintain consumer trust and propel continued expansion.

The global Halal foods and beverages market exhibits robust growth, reaching a market size of $2,176,540 million in 2025. While the provided CAGR is missing, considering the increasing global Muslim population and rising demand for ethical and sustainable food choices, a conservative estimate of a 5% annual growth rate (CAGR) seems plausible. This translates to significant market expansion over the forecast period (2025-2033). Key drivers include the expanding Muslim population, increased health consciousness among consumers leading to a preference for naturally processed and preservative-free halal products, and the growing availability of halal-certified products in mainstream supermarkets and online channels. Emerging trends such as innovative product development (e.g., plant-based halal options, functional foods), enhanced supply chain transparency and traceability, and the increasing adoption of technology for halal certification processes further fuel market expansion. However, challenges like maintaining consistent quality standards across different regions and addressing potential price sensitivity in certain markets may act as restraints to some extent. The market is segmented by product type (bread, beverages, meat products, others) and application (hypermarkets, specialty stores, convenience stores). Leading players like Nestle, BRF, and Al Islami Foods are actively shaping market dynamics through strategic initiatives, including product diversification and geographic expansion. Regional analysis suggests strong growth potential in Asia-Pacific and the Middle East & Africa, regions with large Muslim populations. The projected growth trajectory indicates a substantial market opportunity for businesses involved in the production, distribution, and retail of Halal foods and beverages. The convergence of increasing consumer demand, supportive regulatory frameworks in many regions, and innovative business strategies positions the Halal food and beverage sector for continued expansion in the coming years. Effective brand building, strong supply chain management, and a focus on delivering high-quality, ethically sourced products are critical for success in this dynamic and competitive marketplace. Further research into specific regional nuances and consumer preferences is vital for targeted marketing efforts.

Between 2010 and 2024 in the Netherlands, the percentage of people who do not identify with any religion increased from 45 percent to 56 percent. The largest religious group in 2024 was the Roman Catholic group, with 17 percent of Dutch people identifying as Roman Catholic. In 2024, 14 percent of the Dutch population considered themselves a member of the three main protestant churches, the Dutch Reformed Church, the Protestant Church in the Netherlands, and the Reformed Churches in the Netherlands. The percentage of people who identify as Muslim has remained the same at five percent over the years. Do the people who identify with a religion always participate? The percentage of people in the Netherlands who participate in a religion is not necessarily the same as that of people who identify with a religion. The most prominent religious group, the Roman Catholics, only saw a participation of three percent, the same as those identifying with the Protestant Church, despite only six percent identifying with that denomination. The highest participation rate is in the group 'other' with four percent, despite only 10 percent identifying in those religions. It shows, therefore, that some religions see significantly higher participation rates despite a lower percentage identifying with it. Does the percentage of Muslims in the Netherlands align with the perceived percentage of Muslims? In 2018, the Dutch population believed that 20 percent of the population was Muslim, even though only five percent were Muslim. This overestimation of the Muslim population is in line with the rest of Europe. Germany, for example, predicted a Muslim population of 21 percent while the actual Muslim population was four percent. In Belgium, residents believed that 27 percent of the population was Muslim, while in reality, it was only five percent.

This dataset contains the results of my literature study on the traditions relating the instruction of the Prophet Muḥammad, on his deathbed, to bring him writing materials so that he could prepare a document for his community. The traditions, found in Classical Arabic Muslim ḥadīth collections in the field of history, Sīra, Qur'anic exegesis, jurisprudence, among others, have been studied with the isnād-cum-matn analysis.The accompanying article “Untangling the “Unwritten Documents” of the Prophet Muḥammad. An Isnād-cum-Matn Analysis of Interwoven Traditions”, Religions (12: xxx) explores the document motif, that appears in a number of accounts with different settings, characters and details on the nature of the document itself. This article examines whether there exists a direct relationship between the different accounts and, if so, what does this mean. It will show that additional motifs have been added to this tradition during its transmission process and that some of these motifs can be attributed to regionalisation or specific transmitters.This dataset contains the following documents:1. “Group1_IA_isnad_bundle_IbnAbbas_traditions_simplified”. This diagram is a simplified representation of the chains of transmission showing only the earliest generations of transmitters of all the traditions attributed to the Medinan Quran scholar Abd Allah b.Abbas (d. 67/686-7).2. “Group1a_IA1-3_isnad_bundle_IbnAbbas_SaidbJubayr1”. The first part of the detailed diagram with the chains of transmission of all Ibn Abbas traditions attributed to the Kufan scholar Said b. Jubayr (d. 94/714).3. “Group1b_IA1-3_isnad_bundle_IbnAbbas_SaidbJubayr2”. The second part of the detailed diagram with the chains of transmission of all Ibn Abbas traditions attributed to the Kufan scholar Said b. Jubayr (d. 94/714).4. “Group1a_IA1-3_matn_IbnAbbas_SaidbJubayr” gives an overview of all differences between the traditions of Said b. Jubayr from IbnAbbas.5. “Group1c_IA4_isnad_bundle_IbnAbbas_alZuhri”. The detailed diagram with the chains of transmission of all Ibn Abbas traditions attributed to the Medinan scholar Ibn Shihab al-Zuhri (d. 124/742).6. “Group1c_IA4_matn_IbnAbbas_alZuhri” gives an overview of all differences between the traditions of al-Zuhri from IbnAbbas.7. “Group1d_IA5_isnad_bundle_IbnAbbas_Layth”. The detailed diagram with the chains of transmission of all Ibn Abbas traditions attributed to the Kufan traditionist Layth b. Abi Sulaym (d. 138/755 or 143/761).8. “Group2_isnad_bundle_Jabir_AbulZubayr”. The detailed diagram with the chains of transmission of all Jabir b.Abd Allah traditions attributed to the Meccan traditionist Abu l-Zubayr Muhammad b. Muslim (d. 128/746).9. “Group2_matn_Jabir_AbulZubayr” gives an overview of all differences between the traditions of Abu l-Zubayr Muhammad b. Muslim from Jabir b. Abd Allah.10. “Group3_isnad_bundle_Umar_HishambSad”. The detailed diagram with the chains of transmission of the twoUmar b. al-Khattab traditions attributed to the Medinan traditionist Hisham b. Sad (d. 160/776-7).11. “Group3_matn_Umar_HishambSad” gives an overview of all differences between the two traditions of Hisham b. Sad from Umar b. al-Khattab.12. “Group4_isnad_bundle_Ali_UmarbalFadl”. The detailed diagram with the chains of transmission of theAli b. Abi Talib traditions attributed to the Basran traditionist Umar b. al-Fadl (n.d.).13. “Group4_matn_Ali_UmarbalFadl” gives an overview of all differences between the traditions ofUmar b. al-Fadl from Ali b. Abi Talib.14. “Group5_isnad_bundle_Aisha_IbnAbiMulayka”. The detailed diagram with the chains of transmission of theA’isha traditions attributed to the Meccan traditionist Ibn Abi Mulayka (d. 117/735).15. “Group5_matn_Aisha_IbnAbiMulayka” gives an overview of all differences between the traditions of Ibn Abi Mulayka from `A’isha.Codes in the tables with the equations of the traditions (documents 4, 6, 9, 11, 13, 15):• The combination of letters and numbers in the top row of these documents are the codes of the individual traditions, which can be found in the corresponding diagrams of the chains of transmissionso document 4 -> see documents 1-3.o document 6 -> see document 5.o document 9 -> see document 8.o document 11 -> see document 10.o document 13 -> see document 12.o document 15 -> see document 14.• Red = an error (grammatical error or a transmission error)• Words of the same color as a transmitter are peculiarities of that transmitter.• Beige/white in one row = variant formulations that cannot be attributed to a specific transmitter and may be variations of the text of common link of the traditions.

• Jâmî's-Mathnawîs.
• This manuscript is now IO Islamic 1318 in the India Office collections.
• [metadata: Hermann Ethé, Catalogue of Persian Manuscripts in the Library of the India Office, 2 vols. (Oxford: India Office, 1903): volume 1, number 1317 here with notations and hyperlinks].

1318

Another copy of the same.

Another good, but modern copy of the seven mathnawîs of Jâmî, beginning with the same prose-preface as the preceding one, on fol. 1^b.

1.Silsilat-aldhahab, first book, on fol. 3^a; second, on fol. 56^b; third, on fol. 81^b.

2.Salâmân u Absâl, on fol. 97^b.

3-7. The five principal mathnawîs of Jâmî, usually called Jâmî’s Khamsah (خمسۀ جامی), or Jâmî’s Panj Ganj (پنج گنج جامی), with a short general preface, on fol. 114^b, beginning:

قبلۀ همّت خداى شناس

هست بر نعمت خداى سپاس الخ

See Rosen, p. 220; Rieu ii. pp. 645^b, 646^a; G. Flügel i. p. 566, etc. In Bodleian Cat., Nos. 896, 901, etc., and in Rieu ii. p. 645^b, No. 7, it is prefixed to the Tuḥfat-alaḥrâr.

3.Tuḥfar-alaḥrâr, with a short prose-preface, on fol. 115^a, beginning: حامداً لمن جعل جنان الخ, see Rieu ii. p. 647^b; Rosen, p. 259, and W. Pertsch, Berlin. Cat, p. 877. Beginning of the poem itself, on fol. 115^b.

4.Subḥat-alabrâr, with the prose-preface, on fol. 139^b.

5.Yûsuf u Zalikhâ, on fol. 181^b.

6.Lailâ u Majnûn, on fol. 236^b.

7.Khiradnâma-i-Sikandarî, on fol. 288^b.

Some pages a little injured, especially the last one.

This copy was made for Sir Barry Close, 1810, by Munshî Mîr Ibn ‘Alî, at Ḥaidarâbâd.

No. 1317, ff. 319, 4 coll., each ll. 21; Nasta’lîḳ; an illuminated frontispiece at the beginning of each mathnawî, and also at that of the general preface of the Khamsah; the first two pages richly adorned; fine pictures on ff. 5, 39, 42, 60, 66, 74, 108, 135, 144, 150, 167, 202, 225, 230, 244, 256, 281, 285, 290, and 309; headings are wanting on ff. 27^a-29^b; size, 9^5/8 in. by 6^1/2 in.