In 2019, there were estimated to be approximately **** 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 report uses data from the 2007-08 Citizenship Survey to explore Muslim communities' views, attitudes and perceptions on a range of issues including cohesion, values and perceptions of religious prejudice. The views of the Muslim community are compared with those of the population as a whole and trend data is presented where possible. Source agency: Communities and Local Government Designation: National Statistics Language: English Alternative title: Attitudes, Values and Perceptions: Muslims and the general population

This graph shows the perception of necessity of more action on the side of Muslim community in the United Kingdom (UK) in response to threat of Islamic extremism. Data showed that ************** of the sample group agreed that Muslim communities should do more in combating the threat of Islamic extremism.

BackgroundPerinatal and paediatric autopsy rates are at historically low levels with declining uptake due to dislike of the invasiveness of the procedure, and religious objections particularly amongst Muslim and Jewish parents. Less invasive methods of autopsy including imaging with and without tissue sampling have been shown to be feasible alternatives. We sought to investigate attitudes including religious permissibility and potential uptake amongst members of the Muslim and Jewish communities in the United Kingdom.MethodsSemi-structured interviews with religious and faith-based authorities (n = 16) and bereaved parents from the Jewish community (n = 3) as well as 10 focus groups with community members (60 Muslim participants and 16 Jewish participants) were conducted. Data were analysed using thematic analysis to identify key themes.FindingsMuslim and Jewish religious and faith-based authorities agreed that non-invasive autopsy with imaging was religiously permissible because it did not require incisions or interference with the body. A minimally invasive approach was less acceptable as it still required incisions to the body, although in those circumstances where it was required by law it was more acceptable than a full autopsy. During focus group discussions with community members, the majority of participants indicated they would potentially consent to a non-invasive autopsy if the body could be returned for burial within 24 hours, or if a family had experienced multiple fetal/pregnancy losses and the information gained might be useful in future pregnancies. Minimally invasive autopsy was less acceptable but around half of participants might consent if a non-invasive autopsy was not suitable, with the exception of the Jewish Haredi community who unanimously stated they would decline this alternative.ConclusionsOur research suggests less invasive autopsy offers a viable alternative to many Muslim and Jewish parents in the UK who currently decline a full autopsy. The findings may be of importance to other countries with significant Muslim and/or Jewish communities as well as to other religious communities where concerns around autopsy exist. Awareness-raising amongst religious leaders and community members will be important if these methods become routinely available.

The research project aimed to explore issues of cultural sustainability and community engagement through schools in which both Muslim and Jewish school traditions had experienced prejudice. 27 face-to-face interviews took place in school across Northern towns, the midlands and home counties with head teachers, teachers, parents, school governors and religious/community representatives. No interviews were conducted with children under the age of 18 for ethical reasons and instead informal discussion groups were held around a number of subject headings. These informal discussions did not form datasets but did inform findings. Observations and telephone interviews were also used. The study provides examination of six full-time, Muslim and Jewish schools in the UK using qualitative methods to explore the social, educational and ideological purpose of these faith-based institutions. Similarities in these schools will be considered with particular reference to religious and cultural sustainability, and engagement with or alienation from the wider community. Both Muslim and Jewish schools are representative of faith-based education, where religious knowledge forms the basis for personal and social development. In terms of learning and teaching, both groups are concerned with the quality of Muslim and Jewish education respectively, balanced against the demands of the British National Curriculum. In addition, both Muslim and Jewish school communities have experienced prejudice and in some cases Xenophobia to an extent not experienced by other denominational school communities in the UK, and this has been exacerbated by political events, and the aftermath of 9/11 and 7/7. With the proposed expansion of faith-based schooling, due to their perceived success, more knowledge and understanding of this group of schools is required. Despite geographical, historical and cultural differences, the growth of Muslim and Jewish schools in the UK provides important parallels highlighting fundamental issues of community cohesion, group identity and citizenship. Face-to-face interviews were conducted with headteachers, teachers, parents, school governors and religious/community representatives. Telephone interviews were also used. Informal discussions were held to gain informative information from children under the age of 18 years old. Observations were also conducted. Purposive selection/case studies were used for this cross sectional one-time study.

Religious and faith-based authority participants.

The UK Islamic finance market, while a smaller segment of the global landscape, exhibits significant growth potential. Driven by a growing Muslim population and increasing awareness of Sharia-compliant financial products, the market is projected to experience consistent expansion over the forecast period (2025-2033). Key drivers include the rising demand for ethical and responsible investments, coupled with the increasing sophistication and accessibility of Islamic banking, insurance (Takaful), and investment instruments like Sukuk. The sector benefits from supportive regulatory frameworks and a growing number of both established international players and emerging niche providers catering specifically to the UK's Muslim community. While challenges remain, such as the need for enhanced awareness and education among the broader population and addressing specific infrastructural requirements for broader market penetration, the long-term outlook for the UK Islamic finance market remains positive. The market's growth is projected to outpace the global average CAGR, benefiting from the UK's diverse and dynamic financial sector. Although precise figures for the UK market size in 2025 are not available from the provided data, a reasonable estimate can be derived considering the global market size of $7.5 billion and applying a proportional weighting based on the UK's economic contribution and Muslim population compared to other global regions. Assuming a conservative estimate of 2% of the global market share for the UK in 2025, the market size would be approximately $150 million. Further analysis indicates strong growth prospects in Islamic banking, driven by increased demand for mortgage financing and personal banking products, and a notable expansion in the Takaful sector, reflecting a growing interest in Sharia-compliant insurance solutions. Sukuk issuance, while still relatively nascent in the UK, is expected to gain traction as investor awareness and confidence increase. UK Islamic Finance Market Report: 2019-2033 This comprehensive report provides a detailed analysis of the UK Islamic finance market, covering the period from 2019 to 2033. It offers invaluable insights into market size, growth drivers, challenges, and future trends, focusing on key segments including Islamic banking, Takaful (Islamic insurance), Sukuk (Islamic bonds), and other financial instruments. The report utilizes a robust methodology, incorporating historical data (2019-2024), base year estimates (2025), and future forecasts (2025-2033) to deliver actionable intelligence for businesses and investors. Search terms such as Islamic finance UK, Sukuk market UK, Islamic banking UK, and Takaful UK have been strategically integrated to enhance online visibility. Recent developments include: April 2023: London-based Nomo Bank has announced an innovative new partnership with Abu Dhabi-based banks ADCB and Al Hilal Bank to bring digital UK banking to UAE nationals and residents., January 2022: Non-core market sovereigns such as the UK, Maldives, and Nigeria also issued sukuk. Fitch-rated sukuk reached USD132.4 billion in 2021, 80.1% of which were investment-grade. Outlooks improved with the share of sukuk issuers, with Negative Outlooks falling to 8.8% in 4Q21 from 23.4% in 4Q20.. Key drivers for this market are: Increase in International Business and Trade, Increase in Muslim Population. Potential restraints include: Increase in International Business and Trade, Increase in Muslim Population. Notable trends are: Digital Disruption of the Financial Services.

Recommendations for improving uptake of less invasive autopsy (LIA) within the Muslim and Jewish community.

Focus group participant characteristics.