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 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.

A Muslim, also spelled Moslem, is an adherent of Islam, a monotheistic Abrahamic religion based on the Qur'an—which Muslims consider the verbatim word of God as revealed to prophet Muhammad—and, with lesser authority than the Qur'an, the teachings and practices of Muhammad as recorded in traditional accounts, called hadith. "Muslim" is an Arabic word meaning "one who submits to God". (Wikipedia)

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Map of the Byzantine Empire and Islamic dynasties circa 750 ce

This map displays predominant religion by country and predominant religion family by region. Religion family categories shown include Buddhism, Christianity, Hinduism, Islam, Judaism, and Other. Religion categories by country shown include Roman Catholic, Protestant, Sunni Islam, Shia Islam, Orthodox Christianity, Folk Religion, Christianity Other, Hindu, Shi’a Islam, Unaffiliated, Uninhabited, and Other. First- and second-largest religion and percent of the population practicing each are shown for each country.The main source of data comes from the Association of Religion Data Archives - https://www.thearda.com/.

The Muslim Identity survey (MI-ID) aims to map the diversity in individuals, groups and experiences among young 1.5 to 3rd generation migrants in the Netherlands who identify as Muslim. Crucially, there is currently no (Dutch) survey which includes a migrant group big enough to properly investigate these processes among Muslim migrants. It is the aim of this project to collect data among Muslim migrant groups and investigate their integration and disintegration processes within the Netherlands. A crucial novel element is the particular focus and inclusion of an ‘experimental treatment with societal hostility’. Based on the MI-ID data collection, important scientific questions on the role of religion, hostility and cultural and political integration can be answered.
The data file includes adult Muslims between 18 and 45 years of age, roughly Generation Y and Z. In terms of migration history, the data include respondents from generation 1.5 (younger than 13 upon arrival) through generation 3 (at least one grandparent with a migration background). Moreover, only respondents with Moroccan and/or Turkish roots were included. Respondent needed to fulfill each of the three criterions mentioned above to be included in the final MI-ID dataset.

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...

53 Global export shipment records of Muslim Cap with prices, volume & current Buyer's suppliers relationships based on actual Global export trade database.

Dosya Dosya geçmişi Dosya kullanımı Küresel dosya kullanımıBu önizlemenin boyutu 443 599 piksel Diğer çözünürlükler 177

While it is widely accepted that conflict and large-scale migrations over the past century, of minorities and Muslims, has led to 'decosmopolitanisation' of Muslim Asia’s cities, we have also seen that interreligious relations actually persist, but often unrecognised, in older and newer diasporic contexts, and in appeals to a shared urban heritage. The historic presence of ethno-religious minorities in Muslim Asia’s urban centres is also a source of intellectual activity, political debate, and cultural imagination in the region. Influential actors–merchants, intellectuals, artists, and politicians - advance geographical imaginaries that contest both modern conceptions of the secular nation-state as well as sectarianised notions of culture and polity. The cultural basis for such imaginaries is often to be found in historical and cultural imaginings of Asia’s cities which have been ‘branded’ by national and international actors as ‘cultural heritage’ sites. This comparative research programme proposes to analyse 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. It will deliver a novel approach to the significance of urban heritage to politics and culture in Muslim Asia, challenge one-dimensional understandings of Muslim-non-Muslim relationships, and respond to an urgent need for younger generations of the diasporas understudy to have access to material relating to their backgrounds.

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 in sustaining cultural and religious sensibilities of urban living, we will focus on specific practices, rituals, and expressions of sociality in diaspora communities. We will ask if gender, migration histories, generation, and class position...

814 Global export shipment records of Muslim Cap with prices, volume & current Buyer's suppliers relationships based on actual Global export trade database.

This lesson focuses on the identification of major boundaries, borders, and barriers around theworld. The activity uses a web-based map and is tied to the AP Human Geography benchmarks. Find more advanced human geography geoinquiries and explore all geoinquiries at http://www.esri.com/geoinquiries

204 Global import shipment records of Muslim Cap with prices, volume & current Buyer's suppliers relationships based on actual Global export trade database.

Persons of Islamic religion as a percentage of the resident population. Map types: Symbols, Lines, Choropleths. Spatial extent: Switzerland. Times: 1970, 1980, 1990, 2000. Spatial units: Cantons + LIE, Districts, Communes

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 *** percent, compared with *** percent in the UK and *** percent in France. Depending on the different migration scenarios estimated here, Germany's share of Muslims in the population could rise up to **** percent of it's population by 2050, higher than both the UK and France, with projected Muslim populations of **** and ** percent respectively.

Dataset for our paper:
Research Trends and Prospects of Future Direction in Islamic Banking Market Share: A Bibliometric Analysis and Mapping

Islamic banking and finance has evolved from conceptual underpinnings into a globally diverse and empirically robust discipline, now standing at a crossroads—balancing tradition with innovation, ethical imperatives with risk management, and Sharia-compliant principles with global financial systems. This study conducts a bibliometric analysis of 1,500 publications indexed in Elsevier and Emerald (1985–2023) to map research trends on the market share of Islamic banking in Indonesia. This analysis identifies influential authors, institutions, and thematic clusters such as digital transformation, sustainable finance, and regulatory adaptation. While scholarly interest has grown, persistent challenges remain, including limited product diversification and low public awareness. As the first bibliometric study focused specifically on Islamic banking market share, this study provides a critical foundation for guiding future studies, informing policy, and supporting strategic development in the field.

135 Active Global Islamic Books buyers list and Global Islamic Books importers directory compiled from actual Global import shipments of Islamic Books.

Dataset

This dataset was created by Tasneem Salma Islam

Contents

Prior to the civil war in the 1990’s ethnic tension caused many rivalries between groups. This was common between the Temne, with their allies the Limba, and the Mende, with their allies the Sherbro, Kissi, and Gola groups. Even with this history of ethnic conflict it does not appear to be a significant factor that contributed to the civil war as the war focused on control of diamond mines. With the civil war over for more than a decade the country is relatively peaceful. There are no serious ethnic conflicts or rivalries. Limba – Limba populations are found in other West African countries although 90% reside in Sierra Leone. The majority are Muslim, having been introduced to Islam in the late nineteenth century. This is much later than their neighbors. To prevent too much Westernization, the Limba often send their children to Islamic schools. Mande – The Mande are a large ethnic group in West Africa that is comprised of many smaller groups. The Mande people speak a variety of Mande languages. Most practice agriculture, animal husbandry, and trade. They practice a patrilineal society having the eldest male serve as lineage head. With so many Mande groups spread over West Africa there is much variation among language and culture. Mel – The Mel within Sierra Leone are comprised of the Gola and the Kissi. Similar to other West Africa groups, the Gola participate in secret societies. The most important occurs around the age of puberty and these societies seek to socialize youth with Gola culture. The Kissi are increasingly becoming culturally influenced by the Mende people. Soso - The Soso were introduced to Islam in the seventeenth century and they are now overwhelmingly Sunni Muslim, of the Maliki School. Many still perform ritual ceremonies from indigenous religions. They are often influenced by neighboring groups. Temne – The Temne are one of the largest ethnic groups in the country. While the capital of Freetown is home to many groups, the largest number of people belong to the Temne ethnicity. The majority are Muslim, having been introduced to Islam in the seventeenth century. Some Temne still practice indigenous religions or incorporate them into their practice of Islam. Similar to other groups in the country, the Temne also have secret socieites. The Temne use these socieites to learn about the Temne culture. Although many have convertered to Islam or Christianity, it is common to incorporate indigenous religious beliefs. Attribute Table Field DescriptionsISO3-International Organization for Standardization 3-digit country codeADM0_NAME-Administration level zero identification / namePEOPLEGP_1-People Group level 1PEOPLEGP_2-People Group level 2PEOPLEGP_3-People Group level 3PEOPLEGP_4-People Group level 4PEOPLEGP_5-People Group level 5ALT_NAMES-Alternative names or spellings for a people groupCOMMENTS-Comments or notes regarding the people groupSOURCE_DT-Source one creation dateSOURCE-Source oneSOURCE2_DT-Source two creation dateSOURCE2-Source twoCollectionThis feature class was constructed by referencing and combining information from Murdock’s Map of Africa (1959) with other anthropological literature pertaining to Sierra Leone ethnicity. The information was then processed through DigitalGlobe’s AnthropMapper program to generate more accurate ethnic coverage boundaries. Anthromapper uses geographical terrain features, combined with a watershed model, to predict the likely extent of ethnic and linguistic influence.Metadata and data pertaining to the feature class was collected from the review of Murdock’s Map of Africa (1959) in conjunction with information from anthropological research pertaining to ethnicity in northern Africa. While efforts were made to secure the accuracy of the geographic location of existing ethnicities, many are transient in nature and continue to migrate. Further, it should be stressed that ethnic groups listed represent the prominent people groups in Sierra Leone; however, numerous subgroups may exist below this tier. 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 is not responsible for the accuracy and completeness of data compiled from outside sources.Sources (HGIS)Anthromapper. DigitalGlobe, September 2014.Gonen, Amiram. The Encyclopedia of the Peoples of the World. New York: Henry Holt and Company, 1993.Levinson, David. Encyclopedia of World Cultures: Africa and the Middle East. Boston: G.K. Hall and Co., 1995.Murdock, George Peter. Tribal Map of Africa from Africa: Its Peoples and Their Culture History. New York: McGraw-Hill Book Co., January 1959.Olson, James S. The Peoples of Africa: An Ethnohistorical Dictionary. Westport: Greenworod Press, 1996.The Diagram Group. Encyclopedia African Peoples. London: Diagram Visual Information, 2000.Yakan, Mohamad Z. Almanac of African Peoples and Nations. New Brunswick: Transaction Publishers, 1999.Sources (Metadata)Gonen, Amiram. The Encyclopedia of the Peoples of the World. New York: Henry Holt and Company, 1993.Levinson, David. Encyclopedia of World Cultures: Africa and the Middle East. Boston: G.K. Hall and Co., 1995.Murdock, George Peter. Tribal Map of Africa from Africa: Its Peoples and Their Culture History. New York: McGraw-Hill Book Co., January 1959.Notholt, Stuart A. Fields of Fire: An atlas of ethnic conflict. London: Stuart Notholt Communications Ltd, 2008.Olson, James S. The Peoples of Africa: An Ethnohistorical Dictionary. Westport: Greenworod Press, 1996.The Diagram Group. Encyclopedia African Peoples. London: Diagram Visual Information, 2000.University of Iowa Museum of Art, “Sierra Leone; Gola or Vai peoples, Lansana Ngumoi”. January 2006. Accessed December 2014. http://uima.uiowa.edu.Yakan, Mohamad Z. Almanac of African Peoples and Nations. New Brunswick: Transaction Publishers, 1999.