In 2022, Indonesia has the largest population of Muslims worldwide with around 241.5 million. This was followed with around 225.6 million Muslims in Pakistan and 211.16 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.

Associated with manuscript titled: Fifty Muslim-majority countries have fewer COVID-19 cases and deaths than the 50 richest non-Muslim countriesThe objective of this research was to determine the difference in the total number of COVID-19 cases and deaths between Muslim-majority and non-Muslim countries, and investigate reasons for the disparities. Methods: The 50 Muslim-majority countries had more than 50.0% Muslims with an average of 87.5%. The non-Muslim country sample consisted of 50 countries with the highest GDP while omitting any Muslim-majority countries listed. The non-Muslim countries’ average percentage of Muslims was 4.7%. Data pulled on September 18, 2020 included the percentage of Muslim population per country by World Population Review15 and GDP per country, population count, and total number of COVID-19 cases and deaths by Worldometers.16 The data set was transferred via an Excel spreadsheet on September 23, 2020 and analyzed. To measure COVID-19’s incidence in the countries, three different Average Treatment Methods (ATE) were used to validate the results. Results published as a preprint at https://doi.org/10.31235/osf.io/84zq5(15) Muslim Majority Countries 2020 [Internet]. Walnut (CA): World Population Review. 2020- [Cited 2020 Sept 28]. Available from: http://worldpopulationreview.com/country-rankings/muslim-majority-countries (16) Worldometers.info. Worldometer. Dover (DE): Worldometer; 2020 [cited 2020 Sept 28]. Available from: http://worldometers.info

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.

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.

This statistic shows the estimated Muslim share of the population in different European countries as of 2016. With a Muslim population that makes up around a quarter of it's population, Cyprus has the highest estimated share of Muslims living in its borders. The Muslim share of the Bulgarian and French populations is also quite high with 11.1 and 8.8 percent shares respectively. Portugal, Romania, Czechia and Poland have the lowest Muslim shares of the population at under one percent.

The Islamic necropolis discovered in Tauste (Zaragoza, Spain) is the only evidence that a large Muslim community lived in the area between the 8th and 10th centuries. A multi-isotope approach has been used to investigate the mobility and diet of this medieval Muslim population living in a shifting frontier region. Thirty-one individuals were analyzed to determine δ15N, δ13C, δ18O and 87Sr/86Sr composition. A combination of strontium and oxygen isotope analysis indicated that most individuals were of local origin although three females and two males were non-local. The non-local males would be from a warmer zone whereas two of the females would be from a more mountainous geographical region and the third from a geologically-different area. The extremely high δ15N baseline at Tauste was due to bedrock composition (gypsum and salt). High individual δ15N values were related to the manuring effect and consumption of fish. Adult males were the most privileged members of society in the medieval Muslim world and, as isotope data reflected, consumed more animal proteins than females and young males.

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.

This repository contains historical data collected in the digital humanities project Dhimmis & Muslims – Analysing Multireligious Spaces in the Medieval Muslim World. The project was funded by the VolkswagenFoundation within the scope of the Mixed Methods initiative. The project was a collaboration between the Institute for Medieval History II of the Goethe University in Frankfurt/Main, Germany, and the Institute for Visualization and Interactive Systems at the University of Stuttgart, and took place there from 2018 to 2021. The objective of this joint project was to develop a novel visualization approach in order to gain new insights on the multi-religious landscapes of the Middle East under Muslim rule during the Middle Ages (7th to 14th century). In particular, information on multi-religious communities were researched and made available in a database accessible through interactive visualization as well as through a pilot web-based geo-temporal multi-view system to analyze and compare information from multiple sources. The code for this visualization system is publicly available on GitHub under the MIT license. The data in this repository is a curated database dump containing data collected from a predetermined set of primary historical sources and literature. The core objective of the data entry was to record historical evidence for religious groups in cities of the Medieval Middle East. In the project, data was collected in a relational PostgreSQL database, the structure of which can be reconstructed from the file schema.sql. An entire database dump including both the database schema and the table contents is located in database.sql. The PDF file database-structure.pdf describes the relationship between tables in a graphical schematic. In the database.json file, the contents of the individual tables are stored in JSON format. At the top level, the JSON file is an object. Each table is stored as a key-value pair, where the key is the database name, and the value is an array of table records. Each table record is itself an object of key-value pairs, where the keys are the table columns, and the values are the corresponding values in the record. The dataset is centered around the evidence, which represents one piece of historical evidence as extracted from one or more sources. An evidence must contain a reference to a place and a religion, and may reference a person and one or more time spans. Instances are used to connect evidences to places, persons, and religions; and additional metadata are stored individually in the instances. Time instances are connected to the evidence via a time group to allow for more than one time span per evidence. An evidence is connected via one or more source instances to one or more sources. Evidences can also be tagged with one or more tags via the tag_evidence table. Places and persons have a type, which are defined in the place type and person type tables. Alternative names for places are stored in the name_var table with a reference to the respective language. For places and persons, references to URIs in other data collections (such as Syriaca.org or the Digital Atlas of the Roman Empire) are also stored, in the external_place_uri and external_person_uri tables. Rules for how to construct the URIs from the fragments stored in the last-mentioned tables are controlled via the uri_namespace and external_database tables. Part of the project was to extract historical evidence from digitized texts, via annotations. Annotations are placed in a document, which is a digital version of a source. An annotation can be one of the four instance types, thereby referencing a place, person, religion, or time group. A reference to the annotation is stored in the instance, and evidences are constructed from annotations by connecting the respective instances in an evidence tuple.

In 2023, it was estimated that approximately 87 percent of the Indonesian population were Muslim, accounting for the highest share of Muslims in any Southeast Asian country. Indonesia also has the world's largest Muslim population, with an estimated 229 million Muslims.

Demographics of Indonesia

The total population of Indonesia was estimated to reach around 290 million in 2028. The median age of the population in the country was at an all-time high in 2020 and was projected to increase continuously until the end of the century. In 2020, the population density in Indonesia reached its highest value recorded at about 145.7 people per square kilometer.

Shopping behavior during Ramadan in Indonesia

Nearly all Muslims in Indonesia celebrated Ramadan in 2022. During the month of Ramadan, 60 percent of Indonesian users utilized online applications to order food. Many Indonesians planned to shop online or offline during Ramadan, with around 76 percent of online users planning to purchase fashion wear and accessories. Shopee was the most used app for shopping purposes during that period.

India Census: Population: by Religion: Muslim: Urban data was reported at 68,740,419.000 Person in 2011. This records an increase from the previous number of 49,393,496.000 Person for 2001. India Census: Population: by Religion: Muslim: Urban data is updated yearly, averaging 59,066,957.500 Person from Mar 2001 (Median) to 2011, with 2 observations. The data reached an all-time high of 68,740,419.000 Person in 2011 and a record low of 49,393,496.000 Person in 2001. India Census: Population: by Religion: Muslim: Urban data remains active status in CEIC and is reported by Census of India. The data is categorized under India Premium Database’s Demographic – Table IN.GAE001: Census: Population: by Religion.

In 2024, Nigeria accounted for 7.08 percent of the global Muslim population, the highest share among African countries. Egypt and Algeria followed, with shares of 6.12 percent and 2.67 percent, respectively. Islam has 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 later continued through Islamic scholars and missionaries.

Recent issues on politics have been dominant in Indonesia that people are divided and become more intolerant of each other. Indonesia has the biggest Muslim population in the world and the role of Islam in Indonesian politics is significant. The current Indonesian government claim that moderate Muslims are loyal to the present political system while the opposing rivals who are often labelled’intolerant and radical Muslims’ by Indonesian mass media often disagree with the central interpretation of democracy in Indonesia. Studies on contributing factors and discourse strategies used in news and articles in secular and Islamic mass media which play a vital role in the construction of Muslim and Islamic identities in Indonesia are, therefore, recommended.

Census: Population: by Religion: Muslim: Uttarakhand data was reported at 1,406,825.000 Person in 03-01-2011. This records an increase from the previous number of 1,012,141.000 Person for 03-01-2001. Census: Population: by Religion: Muslim: Uttarakhand data is updated decadal, averaging 1,209,483.000 Person from Mar 2001 (Median) to 03-01-2011, with 2 observations. The data reached an all-time high of 1,406,825.000 Person in 03-01-2011 and a record low of 1,012,141.000 Person in 03-01-2001. Census: Population: by Religion: Muslim: Uttarakhand data remains active status in CEIC and is reported by Office of the Registrar General & Census Commissioner, India. The data is categorized under India Premium Database’s Demographic – Table IN.GAE003: Census: Population: by Religion: Muslim.

In 2022, around 31.6 percent of the global population were identify as Christian. Around 25.8 percent of the global population identify as Muslims, followed by 15.1 percent of global populations as Hindu.

Islam and Christianity form the two dominant religions in Nigeria. Since colonialism, approximately 90 percent of the Nigerian people identify themselves as Islamic or Christian. The northern region of Nigeria is predominately Islamic, while the southern region is predominately Christian.

Nigeria’s contact with Islam predated that of Christianity and European colonialism; its spread was facilitated into Sub-Saharan Africa through trade and commerce. The northern part of Nigeria is symbolic to the history of Islam, as it penetrated the area through the Kanem-Borno Empire in the 11th century before spreading to other predominately Hausa states. Islam was then introduced into the traditional societies of the Yoruba-speaking people of south-west Nigeria through their established commercial relationship with people of the north, particularly the Nupe and Fulani.

Christianity reached Nigeria in the 15th century with the visitation of Catholic missionaries to the coastal areas of the Niger-Delta region. Christianity soon recorded a boost in the southern region given its opposition to the slave trade and its promotion of Western education.

The distinct religious divide has instigated violence in present-day Nigeria, including the Sharia riot in Kaduna in 2000, ongoing ethno-religious violence in Jos since 2001, and the 2011 post-election violence that erupted in some northern states, particularly in the city of Maiduguri. Nigerians’ continued loyalty to religion compared to that of the country continues to sustain major political debate, conflict, and violent outbreaks between populations of the two faiths.

ISO3-International Organization for Standardization 3-digit country code

NAME-Name of religious institution

TYPE-Type of religious institution

CITY-City religious institution is located in

SPA_ACC-Spatial accuracy of site location 1- high, 2 – medium, 3 - low

SOURCE_DT-Source creation date

SOURCE-Primary source

SOURCE2_DT-Secondary source creation date

SOURCE2-Secondary source

Collection

This HGIS was created using information collected from the web sites GCatholic.org, Islamic Finder, Wikimapia, and BBBike.org, which uses OpenStreetMap, a crowd-source collaboration project that geo-locates sites throughout the world. After collection, all education institutions were geo-located.

The data included herein have not been derived from a registered survey and should be considered approximate unless otherwise defined. While rigorous steps have been taken to ensure the quality of each dataset, DigitalGlobe Analytics is not responsible for the accuracy and completeness of data compiled from outside sources.

Sources (HGIS)

BBBike, "Nigeria." Last modified 2013. Accessed March 19, 2013. http://extract.bbbike.org.

GCatholic.org, "Catholic Churches in Federal Republic of Nigeria." Last modified 2013. Accessed April 4, 2013. http://www.gcatholic.org/.

Islamic Finder, "Nigeria." Last modified 2013. Accessed April 4, 2013. http://islamicfinder.org/.

Olanrewaju, Timothy. The Sun, "oko Haram attacks church in Maiduguri." Last modified 2013. Accessed April 9, 2013. http://sunnewsonline.com/.

Wikimapia, "Nigeria:Mosques/Churches." Last modified 2013. Accessed April 4, 2013. http://wikimapia.org/

World Watch Monitor, "Muslim Threat to Attack Church Raises Tensions." Last modified 2012. Accessed April 9, 2013. http://www.worldwatchmonitor.org/.

Sources (Metadata)

Danjibo, N.D. "Islamic Fundamentalism and Sectarian Violence: The "Maitatsine" and "Boko Haram" Crises in Northern Nigeria." manuscript., University of Ibadan, 2010. http://www.ifra-nigeria.org.

Olanrewaju, Timothy. The Sun, "oko Haram attacks church in Maiduguri." Last modified 2013. Accessed April 9, 2013. http://sunnewsonline.com/.

Onapajo, Hakeem. "Politics for God: Religion, Politics, and Conflict in Democratic Nigeria." Journal of Pan African Studies. 4. no. 9 (2012): 42-66. http://web.ebscohost.com (accessed March 26, 2013).

World Watch Monitor, "Muslim Threat to Attack Church Raises Tensions." Last modified 2012. Accessed April 9, 2013. http://www.worldwatchmonitor.org/.

According to Cognitive Market Research, the global Halal market will be USD 2151.5 million in 2024 and expand at a compound annual growth rate (CAGR) of 5.8% from 2024 to 2031.

North America held the major market of more than 40% of the global revenue with a market size of USD 860.60 million in 2024 and will expand at CAGR or a compound annual growth rate of 4% from 2024 to 2031.
Europe accounted for a share of over 30% of the global market size of USD 645.45 million.
Asia Pacific held the market of around 23% of the global revenue with a market size of USD 494.85 million in 2024 and will expand at CAGR or compound annual growth rate of 7.8% from 2024 to 2031.
Latin America's market will have more than 4% of the global revenue with a market size of USD 107.58 million in 2024 and will expand at CAGR or a compound annual growth rate of 5.2% from 2024 to 2031.
Middle East and Africa held the major market of around 2% of the global revenue with a market size of USD 43.03 million in 2024 and will expand at CAGR or compound annual growth rate of 5.5% from 2024 to 2031.
The Food and Beverage segment held the highest Halal market revenue share in 2024.

Market Dynamics of Halal Market

Key Drivers of Halal Market

Growing Muslim Community to Increase the Demand Globally

One major factor propelling the halal food business is the exponential rise in the Muslim population worldwide. The need for halal-certified goods is growing along with the Muslim population. It is anticipated that the number of Muslims worldwide will increase by about 50% by 2050 to 2.76 billion people. This change in the population closely correlates with an increase in the demand for halal cuisine in several different geographical areas, including both Muslim-majority nations and those with sizeable Muslim minorities. The global Muslim population is growing, which is driving market development. The market is expected to grow due to Muslims' desire for halal-certified food due to initiatives promoting food safety and cleanliness.

Increasing Customer Consciousness to Propel Market Growth

Even among non-Muslim communities, consumer knowledge of halal dietary needs has increased. People are increasingly pickier about what they eat, expecting high-quality, ethically sourced goods and demanding openness in food production. Due to their association with high ethical and quality standards, halal-certified food items are becoming increasingly preferred due to this awareness. Demand for halal products in non-Muslim nations is rising as a result of non-Muslim customers' growing interest in halal cuisine due to its perceived health and safety benefits. The governments of several nations, with a majority of Muslims, are moving to encourage the expansion of the halal food sector. To become a worldwide leader in the halal industry, the Malaysian government, for example, established the Halal Industry Master Plan 2030.

Restraint Factors Of Halal Market

Insufficient Standardisation to Limit the Sales

A significant obstacle confronting the worldwide halal food industry is the need for uniformity in the certification procedure. Different nations' various halal certification processes can be confusing and hinder firms' efforts to enter new markets. Specific slaughter techniques may be mandated by certain nations, while handling and processing of halal goods may be subject to extra regulations in others. Furthermore, there needs to be more clarity on the ingredients that make up halal food, further impedes market expansion. For example, it sometimes needs to be clarified which ingredients are halal and which aren't. This and the usage of non-halal components in halal cuisine may need to be clarified for customers and producers.

Impact of COVID-19 on Halal Market

The interruption of the food supply chain brought on by the spread of COVID-19 has a detrimental effect on the global halal food business. Leading producers experienced workforce shortages and interruptions in the halal food import and export market, substantially impacting the food's suitability for consumption and sales. Concerns about safety and cleanliness during the epidemic also contributed to a decline in the market's demand for beef products. Moreover, COVID-19 has also influenced restaurant and food outlet closures. For example, the pandemic caused eateries and food outlets to c...

News coverage of Islamic extremism is reigniting debates about the media’s role in promoting prejudice toward Muslims. Psychological theories of media-induced prejudice date to the 1950’s, and find support from controlled experiments. However, national-scale studies of media effects on Muslim prejudice are lacking. Orthogonal research investigating media-induced prejudice toward immigrants has failed to establish any link. Moreover, it has been found that people interpret the news in ways that confirm pre-existing attitudes, suggesting that media induced Muslim prejudice in liberal democracies is unlikely. Here, we test the association between news exposure and anti-Muslim prejudice in a diverse national sample from one of the world’s most tolerant societies, where media effects are least likely to hold (N = 16,584, New Zealand). In support of media-induced Islamophobia, results show that greater news exposure is associated with both increased anger and reduced warmth toward Muslims. Additionally, the relationship between media exposure and anti-Muslim prejudice does not reliably vary with political ideology, supporting claims that it is widespread representations of Muslims in the news, rather than partisan media biases, that drives anti-Muslim prejudice.

Abstract

The World Values Survey (www.worldvaluessurvey.org) is a global network of social scientists studying changing values and their impact on social and political life, led by an international team of scholars, with the WVS association and secretariat headquartered in Stockholm, Sweden. The survey, which started in 1981, seeks to use the most rigorous, high-quality research designs in each country. The WVS consists of nationally representative surveys conducted in almost 100 countries which contain almost 90 percent of the world’s population, using a common questionnaire. The WVS is the largest non-commercial, cross-national, time series investigation of human beliefs and values ever executed, currently including interviews with almost 400,000 respondents. Moreover the WVS is the only academic study covering the full range of global variations, from very poor to very rich countries, in all of the world’s major cultural zones. The WVS seeks to help scientists and policy makers understand changes in the beliefs, values and motivations of people throughout the world. Thousands of political scientists, sociologists, social psychologists, anthropologists and economists have used these data to analyze such topics as economic development, democratization, religion, gender equality, social capital, and subjective well-being. These data have also been widely used by government officials, journalists and students, and groups at the World Bank have analyzed the linkages between cultural factors and economic development.

Geographic coverage

This survey covers the Philippines.

Analysis unit

• Household
• Individual

Universe

The WVS for the Philippines covers national population, aged 18 years and over, for both sexes.

Kind of data

Sample survey data [ssd]

Sampling procedure

The sample size for the Philippines is N=1200 and covers national population, aged 18 years and over, for both sexes.

Mode of data collection

Face-to-face [f2f]

Research instrument

Some special variable labels have been included, such as: V56 Neighbours: Muslims and V149 Institution: ASEAN. Special categories labels are: V167 Least liked groups: 1 stands for Muslims, 3 for Hard Lined Communists and 7 for Extreme Rightists. V179 Religion has many categories that have been recoded to 8 (Other) except for 4 (protestant) recoded to 2, 7 (Islam) recoded to 5, 19 (Pentecostal) recoded to 11 and 21 (Evangelist) recoded to 10. V203/ V204: Geographical affinity, 3 stands for ‘Philippines’ and 4 stands for ‘Asia’. Country Specific variables included are: V232 Size of the town is missing (but present in printed questionnaire); V208: Ethnic identification: 1. Hispano Filipino, 2. American Filipino 3. Chinese Filipino 4. Japanese Filipino, 5. Filipino then ethnic and 6. Ethnic then Filipino; V209: Language at home. The variables political parties V210 a V212; Ethic group: V 233; Region: V 234 and V235 Interview language are also included as country specific variables.

Sampling error estimates

+/- 2,9%

Identification. Political attitudes and behaviour. Social and political commitment and integration.

Topics: Identification: country of birth; year of immigration to the Federal Republic of Germany; reasons for immigration; German citizenship; foreign citizenship; German citizenship by birth, as (late) ethnic German repatriate without or with a German citizenship, by naturalisation; year of naturalisation; previous nationality; nationality(s) of parents; country of birth of parents; desire to acquire German nationality; religion: denomination or religious community; religious group membership within Islam; pride and identification: equal opportunities in Germany; current territory of the country of origin of father and mother; identification with the country of origin of father and of mother; identification with Germany; invitation to join a German family; considerations about working in the German civil service; like to work in Germany; language spoken in the household; respect shown in Germany; more interest in politics in Germany or in the country of origin; main reasons for dissatisfaction.

Political attitudes and behaviour:

Electoral behaviour: party preference (Sunday question); alternative vote; party that the respondent would never vote for; proximity to party in Turkey (sympathy); party membership (party); political interest; satisfaction with democracy; Political knowledge: knowledge of the President of the Federal Republic of Germany; knowledge of Chancellor Angela Merkel´s party affiliation; political participation: personal opportunities for political participation in Germany and in the country of origin.

Parties, politicians, political problems: sympathy scale for the parties SPD, CDU, CSU, Die Linke, Bündnis 90/Die Grünen, FDP, and AfD; currently the most important problem in Germany; problem-solving competence of the parties; better representation of personal interests by politicians with a migration background; naming the politician.

Political fundamentalism, populism: agreement with various statements on politics, state and society (no more ideals in society, capitalism destroys the world, USA is behind the 09/11 attacks, those up there do what they want, rejection of homosexual friends, acceptance of violence in conflicts in every democracy, call for leaders, Russia as sole culprit in international conflicts, West prevents development of the Islamic world, shame on the family by Muslim woman marrying a Christian, insult as Muslim by Mohammed caricatures, literal compliance of the rules of the Koran, adaptation of the teachings of Islam to conditions of the modern world, events in Palestine typical for the contact with all Muslims, depraved sexual morals of the western society, eligibility of a Christian party for Muslims, Islam belongs to Germany, discrimination of non-German looking people, no party in Germany represents the interests of migrants, immigrants should adapt their behaviour to the German culture, who lives in Germany should learn the German language, Jews cannot be trusted).

Social and political commitment: membership in a non-profit association or organisation in Germany; type of association or organisation; memberships in the country of origin; active participation in an association, initiative or self-help group in Germany; area of active participation; start of voluntary work (number of years); impetus for taking over the activity.

Integration: most important problem of Germans with a migration background and foreigners in Germany; most suitable party for solving this problem; evaluation of the integration efforts of the CDU: sufficient commitment of the CDU for the integration of foreigners and Germans with a migration background as well as for repatriates and late repatriates.

Demography: sex; age; attainment of the highest educational qualification in the country of origin or in Germany; highest school leaving certificate; highest vocational qualification; recognition of vocational training in Germany; employment status; occupational status; satisfaction with current or last occupational activity; current or last occupational status. last job corresponds to vocational training; desire to pursue the occupation learned; self-assessment of religiousness; frequency of churchgoing; accessibility: use of the mobile phone used for the interview exclusively alone, with others or only by chance; number of other mobile phone users aged 14 and over; landline connection in the household; number of mobile phone numbers; number of landline numbers; federal state; size of location; size of household; number of persons in the household under 18 years of age.

Additionally coded: respondent ID; weighting factor; group membership (Germans without migration background, Germans with migration background or foreigners); political community size classes.