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 statistic shows the Muslim population of England and Wales in 2011, broken down by age group. As can be seen in the statistic there are more under 16s than any other age group, numbering 895,137 people. Those aged over 55 compose around 229 thousand of the 2.7 million Muslims recorded in this census.
In 2016, it was estimated that Birmingham had the largest Muslim population of any local authority in England and Wales at approximately 280 thousand people. Newham and Tower Hamlets, both boroughs of London, had the second and third-largest Muslim populations at 135 and 128 thousand respectively.
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The latest population figures produced by the Office for National Statistics (ONS) on 28 June 2018 show that an estimated 534,800 people live in Bradford District – an increase of 2,300 people (0.4%) since the previous year.
Bradford District is the fifth largest metropolitan district (in terms of population) in England, after Birmingham, Leeds, Sheffield and Manchester although the District’s population growth is lower than other major cities.
The increase in the District’s population is largely due to “natural change”- there have been around 3,300 more births than deaths, although this has been balanced by a larger number of people leaving Bradford to live in other parts of the UK than coming to live here and a lower number of international migrants. In 2016/17 the net internal migration was -2,700 and the net international migration was 1,700.
A large proportion of Bradford’s population is dominated by the younger age groups. More than one-quarter (29%) of the District’s population is aged less than 20 and nearly seven in ten people are aged less than 50. Bradford has the highest percentage of the under 16 population in England after the London Borough of Barking and Dagenham, Slough Borough Council and Luton Borough Council.
The population of Bradford is ethnically diverse. The largest proportion of the district’s population (63.9%) identifies themselves as White British. The district has the largest proportion of people of Pakistani ethnic origin (20.3%) in England.
The largest religious group in Bradford is Christian (45.9% of the population). Nearly one quarter of the population (24.7%) are Muslim. Just over one fifth of the district’s population (20.7%) stated that they had no religion.
There are 216,813 households in the Bradford district. Most households own their own home (29.3% outright and 35.7% with a mortgage). The percentage of privately rented households is 18.1%. 29.6% of households were single person households.
Information from the Annual Population Survey in December 2017 found that Bradford has 228,100 people aged 16-64 in employment. At 68% this is significantly lower than the national rate (74.9%). 91,100 (around 1 in 3 people) aged 16-64, are not in work. The claimant count rate is 2.9% which is higher than the regional and national averages.
Skill levels are improving with 26.5% of 16 to 74 year olds educated to degree level. 18% of the district’s employed residents work in retail/wholesale. The percentage of people working in manufacturing has continued to decrease from 13.4% in 2009 to 11.9% in 2016. This is still higher than the average for Great Britain (8.1%).
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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 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.
Official statistics are produced impartially and free from political influence.
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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:
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)
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Census 2021 data on religion by economic activity status, by sex, by age, and religion by occupation, 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 between 16 to 64 years old only. This is to focus on religious affiliation differences among the working age. Population counts in these tables may be different from other publications which use different age breakdowns.
Quality notes can be found here
Quality information about Labour Market can be found here
The Standard Occupation Classification 2020 code used can be found here
Religion
The 8 ‘tickbox’ religious groups are as follows:
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.
Table showing the numbers and percentage of resident population (all ages) broken down into six faiths, plus no religion and any other religion. Data is taken from the Annual Population Survey (ONS). The data covers: Christian, Buddhist, Hindu, Jewish, Muslim, Sikh, any other religion and no religion at all. 95% Confidence Intervals are shown.
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.
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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.
This statistic shows the results of a survey of British adults which asked them to indicate how positive or negative their views on Muslims in the UK were in 2018, by gender. Male respondents were slightly more likely to indicate a lower score of *** than the female respondents.
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The UK halal tourism industry is expected to witness huge growth between 2025 and 2035, with rising demand for travel options that comply with the Islamic law of halal, the growing Muslim population, and growing awareness of services in halal travel. With a value of USD 5.4 billion in 2025, the market is expected to reach USD 10.4 billion by 2035, recording a CAGR of 6.7% over the next decade. This growth can be attributed to several factors, including a rise in both domestic and international travelers seeking halal-friendly experiences, significant advancements in tourism services designed specifically for Muslim travelers, and the increasing availability of halal-friendly destinations across the UK.
Attribute | Value |
---|---|
Estimated Industry Size in 2025 | USD 5,491.7 Million |
Projected Value in 2035 | USD 10,496.7 Million |
Value-based CAGR from 2025 to 2035 | 6.7% |
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Census 2021 data on religion by general health, by sex, by age; religion by disability, by sex, by age; and, religion by unpaid care, 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.
The population base for unpaid care is usual residents aged 5 years and above. We have used 5-year age bands for the majority of analysis; however, age groups "5 to 17" and "18 to 24" have been used to allow commentary on young carers and young working age carers.
Quality notes can be found here
Religion
The 8 ‘tickbox’ religious groups are as follows:
General health
A person's assessment of the general state of their health from very good to very bad. This assessment is not based on a person's health over any specified period of time.
Disability
The definition of disability used in the 2021 Census is aligned with the definition of disability under the Equality Act (2010). A person is considered disabled if they self-report having a physical or mental health condition or illness that has lasted or is expected to last 12 months or more, and that this reduces their ability to carry out day-to-day activities.
Unpaid care
An unpaid carer may look after, give help or support to anyone who has long-term physical or mental ill-health conditions, illness or problems related to old age. This does not include any activities as part of paid employment. This help can be within or outside of the carer's household.
This dataset was derived from Swivel.com at: http://www.swivel.com/data_sets/show/1011482 Which cites the CIA Fact book as the official Source. https://www.cia.gov/library/publications/the-world-factbook/ Data is available for 60 countries around the world, and lists the Muslim Population for each. This data was collected on January 15, 2008.
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According to the 2021 Census, 81.7% of the population of England and Wales was white, 9.3% Asian, 4.0% black, 2.9% mixed and 2.1% from other ethnic groups.
The project had two main dimensions: the first is theoretical and the second is empirical, focusing on three case studies (Moscow, Tatarstan and Dagestan). The theoretical aspect of the project examines two main sets of questions: First, how the general concepts of extremism and moderation, and the associated concept of radicalization, are understood in the Russian context. How is radicalization linked to identity politics(ethnicity, nationalism and religion) and radical ideological movements? Second, how these concepts - moderation, extremism, and radicalization- applied in discourses and policies towards Muslim communities in Russia? What are the presumed internal and external influences? What are the comparisons and links with elite discourse in other European countries with significant Muslim communities, such as UK and France? The empirical aspect of the project examines how these general concepts and approaches help to illuminate and explains developments in regions of Russian where there exist sizeable Muslim communities. The three case studies chosen include a) the city of Moscow, where it is estimated that there are 1-2 million Muslims, representing at least 10% of the population; b) Tatarstan, which has an ethnic Tatar Muslim plurality and which is often taken to be the best example of the influence of moderate Islam; c) Dagestan, which is regularly taken to be the region with the greatest potential danger, apart form Chechnya, of Islamic radicalization. The dataset was originally intended to include transcriptions of elite interviews which would have been in the format of elite interview-audio files. However, as we warned might be the case, it did not prove possible to gain consent to recording the interviews. This project investigates the causes of Islamic radicalisation within Russia and their consequences for Russia's relevant domestic policies (for example ethnic, regional, immigration policies, and domestic democratisation), as well as its foreign policy response towards the Muslim world in the context of the global 'War on Terror'. There are four principal research questions:(1) How Russian policy-making and academic elites conceptualise the idea of 'radicalisation' and political violence. (2) How these discourses are translated into state practice and policy. (3) How these state-driven practices feed or undermine underlying processes of radicalisation. (4) How Russia's domestic context of combating radicalisation drives its foreign policy. The project methodology includes a discourse analysis of academic and journalistic writings and three regional case studies of Russian state policy towards Islam (Moscow, Tatarstan and Dagestan). Each case study relies on discourse analysis of public and media approaches, content analysis of relevant legal and state policy documents, and semi-structured elite interviews. The project co-ordinators will work with local institutes in Russia and will invite scholars from these institutes to the UK as research fellows. The project findings will be disseminated by four journal articles, policy briefings and a co-authored monograph. The interviews were in semi-structured format. Unfortunately, consent was not obtained for audio recording of the interviews. There were 20 principal interviews with Russian elites in academia and politics and among Muslim communities in Russia; in Moscow, Tatarstan and Dagestan.
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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.
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.