In 2020, around 28.8 percent of the global population were identified as Christian. Around 25.6 percent of the global population identify as Muslims, followed by 14.9 percent of global populations as Hindu. The number of Muslims increased by 347 million, when compared to 2010 data, more than all other religions combined.

As of 2010, Christianity was the religion with the most followers worldwide, followed by Islam (Muslims) and Hinduism. In the forty years between 2010 and 2050, it is projected that the landscape of world religions will undergo some noticeable changes, with the number of Muslims almost catching up to Christians. The changes in population sizes of each religious group is largely dependent on demographic development, for example, the rise in the world's Christian population will largely be driven by population growth in Sub-Saharan Africa, while Muslim populations will rise across various regions of Africa and South Asia. As India's population is set to grow while China's goes into decline, this will be reflected in the fact that Hindus will outnumber the unaffiliated by 2050. In fact, India may be home to both the largest Hindu and Muslim populations in the world by the middle of this century.

This dataset contains the estimated religious composition of 198 countries and territories for 2010 to 2050.
The data is sourced from PEW RESEARCH CENTER . In original dataset the number and the percentage share of followers for some religions as "<10000" and "<10%". Because of technical limitations of the visualization tool, these values had to be changed into "10000".

data/rounded_population.csv

This file contains the number followers by religions and region for 2010 to 2050 | Column Name | Description | |-----------------|-------------------------------------------------------------------------------------------------| | Year | The year for which the data is recorded. | | Region | The region to which the country belongs. | | Country | The name of the country. | | Buddhists | The estimated number of Buddhists in the country for the given year. | | Christians | The estimated number of Christians in the country for the given year. | | Folk Religions | The estimated number of followers of folk religions in the country for the given year. | | Hindus | The estimated number of Hindus in the country for the given year. | | Jews | The estimated number of Jews in the country for the given year. | | Muslims | The estimated number of Muslims in the country for the given year. | | Other Religions | The estimated number of followers of other religions in the country for the given year. | | Unaffiliated | The estimated number of people with no religious affiliation in the country for the given year. |

data/rounded_percentage.csv

This file contains the percentage share of followers by religions and region for 2010 to 2050 | Column Name | Description | |------------------|------------------------------------------------------------------------------------------------| | Year | The year for which the data is recorded. | | Region | The region to which the country belongs. | | Country | The name of the country. | | Christians | The percentage share of Christians in the country's population for the given year. | | Muslims | The percentage share of Muslims in the country's population for the given year. | | Unaffiliated | The percentage share of people with no religious affiliation in the country's population. | | Hindus | The percentage share of Hindus in the country's population for the given year. | | Buddhists | The percentage share of Buddhists in the country's population for the given year. | | Folk Religions | The percentage share of followers of folk religions in the country's population. | | Other Religions | The percentage share of followers of other religions in the country's population. | | Jews | The percentage share of Jews in the country's population for the given year. | | All Religions | The percentage share of all religious groups combined in the country's population for the year. |

In 2021, the largest religion in England and Wales was Christianity, with approximately 27.52 million adherents. Although Christianity was the largest religion, the number of followers has declined when compared with ten years earlier, when there were almost 33.27 million Christians.

This graph shows the largest Christian denominations in the United States in 2010, by number of adherents. In 2010, the Lattar-day Saints were among the largest Christian groups with about 6.3 million adherents in the United States.

The majority of Japanese adhere to Shintoism, a traditional Japanese religion focusing on rituals and worship at shrines. In 2021, around 48.6 percent of the total population of Japan participated in Shinto practices. Closely behind is Buddhism, with more than 46 percent of the population adhering to its practices. Most Japanese thus practice both religions. The original ShintoShintoism adherents worship spirits or gods at shrines, often publicly, through rituals and traditions. Shintoism is deeply ingrained in the Japanese culture and way of life, but the number of followers has been decreasing over the past years, as has the number of Japanese who are adhering to any kind of religion. Tradition seems to have to make way for modern attitudes and choices – still the number of people who call themselves Shinto adherents is quite high, even if they do not actively practice it. Everything zen in BuddhismWhile Shintoism seems to become a thing of the past, the number of Buddhists, on the other hand, has been stable over the last decade, and if anything, has only slightly decreased. Japan is, in fact, among the countries with the largest Buddhist communities, right after China, of course, and Thailand. This might be due to Buddhism being able to adapt much easier to modern times and its adherents’ everyday lives, as well as a better PR machine – Buddhism is, after all, also quite popular in the Western world.

Percentage of population with other religionData Source: Lao Population and Housing Census 2005Contact: Ministry of Planning and Investment, Lao Statistics Bureau, Dongnasokneua Village, Sikhottabong District, Vientiane Capital Email: lstats@lsb.gov.la ; Tel: (+85621) 214740, Fax: (+86521) 242022ອັດຕາສ່ວນຮ້ອຍຂອງປະຊາກອນທີ່ຖືສາດສະໜາອື່ນໆການສຳຫລວດສຳມະໂນປະຊາກອນ 2005ກະຊວງແຜນການ ແລະ ການລົງທຶນ ສູນສະຖິຕິແຫ່ງຊາດ ບ້ານດົງນາໂຊກເໜືອ, ເມືອງສີໂຄດຕະບອງ, ແຂວງນະຄອນຫລວງວຽງຈັນ. ໂທ: (+856 21)214740, ແຟັກ: (+856 21)242022. ອີເມລວ: lstats@lsb.gov.la

ABSTRACT Objective: To describe the knowledge of pediatricians and pediatric residents about the meaning of death according to the most prevalent religions in Brazil. Methods: A cross-sectional survey was conducted among pediatricians and pediatric residents at a tertiary-level children’s hospital in the city of São Paulo, SP, Brazil, questioning about their knowledge and experience related to spiritual care and the most common religious beliefs among pediatric palliative care patients in Brazil. Results: 116 physicians answered the questionnaire, 98 (84.5%) considered themselves religious, defined as followers of any spiritual creed around the world, and 18 (15.5%) non-religious. Of the total, 97 (83.6%) considered themselves capable of dealing with the spiritual care of Catholic patients, 49 (42.2%) of Protestant patients and 92 (79.3%) of patients that follow Spiritism in the process of death. Religious doctors used less chaplaincy services than non-religious doctors (relative risk - RR 2.54; p=0.0432; confidence interval of 95% - 95%CI 1.21-5.34). Among the physicians, 111 (96%) believe that spirituality is beneficial in accepting the death process, responses were associated with the religiosity of the physicians (RR 1.18; p=0.0261; 95%CI 0.95-1.45). Also, 106 (91.4%) are unaware of the religion of their patients and the same number of participants consider pediatricians, in general, unprepared to deal with the spiritual aspect of death. These data are not associated with the participants’ religiosity. Conclusions: Although most pediatricians and residents consider themselves able to deal with the most prevalent religions in Brazil and affirm that spirituality is beneficial during the death process, little importance is given to the spiritual identity of their patients, which could limit an appropriate approach to their death process.

Abstract: Scholars and political observers widely recognize that religion affects important political behaviors, including voting choices and policy preferences. Political scientists have also turned in recent years to understanding influence in the other direction, that is, exploring how political stances and attachments influence religious behaviors and ideas. Especially to the deeply religious, the idea that temporal political issues would impact thinking about the eternal questions of theology may feel surprising. Yet recent evidence in behavioral political science demonstrates that political attachments drive individuals’ expressions of religious belonging and their choices about religious affiliation and attendance. On the other hand, existing literature relies heavily on survey research, and therefore faces limitations in speaking to questions of nuanced religious belief, particularly among the clergy and theologians most engaged in abstract theological thought. Where it does examine belief as an outcome variable over time, the literature often uses broad measures more likely to detect belief change among loosely attached believers. In contrast, this dissertation project asks whether and how politics can shape expressed religious belief among religious elites—thinkers who work to understand and articulate theological ideas for the laity. Building from a novel understanding of religious belief, I focus in this project on tracing the trajectories of three sets of religious ideas as they are presented in a well-known religious periodical across a span of over sixty years. This approach allows me to examine expressed belief in detail, noting nuanced changes in how thinkers understand and articulate ideas for their followers over time. I intersperse keyword-based quantitative analysis of these texts, digitized for the first time for this project, with qualitative, close readings that isolate changes in how religious thinkers convey their ideas. This approach allows me to identify key features of the politics-belief relationship and induce a theory for when and how politics can shape religious elites’ thinking. In doing so, I move beyond existing literature both in theorizing about how politics drives belief and in proposing a new framework and method for considering religious beliefs more robustly than much of the previous literature. In the first portion of the book, I provide an overview of my theoretical contribution and explain the methodological choices that support it. I clarify definitions and measurement approaches in two chapters. First, I explore “expressed religious beliefs,” which I conceive of as complex webs of ideas connected by logic, history, tradition, or some other source of constraint, and articulated by religious thinkers for their followers. I further classify religious beliefs into ideas about either doctrine—abstract concepts or principles about the nature of divine or human reality—or practice—applications of doctrine to concrete situations. I then justify my choices of the evangelical tradition and the periodical Christianity Today as data sources for my project. Next, I review the religious sociology literature to develop expectations for patterns of division and conflict across religious and political groups throughout the second half of the twenty-first century. I then use keyword-based quantitative analysis to measure the salience of various lines of group division in the texts of my main corpus, confirming that patterns observed in my corpus are consistent with the literature. This observed variation motivates my selection of three sets of religious belief trajectories—which also vary in their focus on matters of doctrine or practice—to examine as cases. The second portion of the project offers in-depth examination of these three sets of religious beliefs. These include beliefs surrounding the Protestant Reformation, the Incarnation and the celebration of Christmas, and the theology of contraception. In my first case, I demonstrate that changes in the salience of certain Reformation doctrines are logically connected to, retrospectively explained by, and temporally follow changes in religious group dynamics experienced by evangelicals. In my second case, I find that evangelicals emphasize distinct aspects of the Incarnation and its observance depending on the group dynamics of the time, but also that these shifts are heightened and solidified by acute politicizing events that precipitate writers’ behaviors. Finally, the case of evangelicals’ changing positions regarding contraception demonstrates that politics can have the clearest impact when a religious group’s interests are also at stake in relation to a set of beliefs. From patterns of change in these three sets of beliefs, I induce a new way of understanding “politics” as comprised of three parts: the group dynamics that make up a religious group’s social environment, acute or precipitating events pertaining to a...

Das International Social Survey Programme (ISSP) ist ein länderübergreifendes, fortlaufendes Umfrageprogramm, das jährlich Erhebungen zu Themen durchführt, die für die Sozialwissenschaften wichtig sind. Das Programm begann 1984 mit vier Gründungsmitgliedern - Australien, Deutschland, Großbritannien und den Vereinigten Staaten - und ist inzwischen auf fast 50 Mitgliedsländer aus aller Welt angewachsen. Da die Umfragen auf Replikationen ausgelegt sind, können die Daten sowohl für länder- als auch für zeitübergreifende Vergleiche genutzt werden. Jedes ISSP-Modul konzentriert sich auf ein bestimmtes Thema, das in regelmäßigen Zeitabständen wiederholt wird. Details zur Durchführung der nationalen ISSP-Umfragen entnehmen Sie bitte der Dokumentation. Die vorliegende Studie konzentriert sich auf Fragen zu Religion und religiöser Identität. Bewertung des persönlichen Glücks; Verantwortung der Regierung für die Bereitstellung von Arbeitsplätzen und die Verringerung des Unterschieds zwischen Arm und Reich; Einstellung zu sexuellen Beziehungen vor der Ehe; Einstellung zu sexuellen Beziehungen mit einer anderen Person als dem Ehepartner; Einstellung zu homosexuellen Beziehungen zwischen Erwachsenen; Einstellung zur Abtreibung im Falle einer schweren Behinderung oder Krankheit des Babys oder eines geringen Einkommens der Familie; Einstellung zu den Geschlechterrollen in der Ehe (der Ehemann verdient Geld, die Aufgabe der Frau ist die Familie, das Familienleben leidet, wenn die Frau Vollzeit arbeitet); Einstellung zu Steuerbetrug und falschen Angaben, um Leistungen der Regierung zu erhalten; Institutionenvertrauen (Parlament, Wirtschaft und Industrie, Kirchen und religiöse Organisationen, Gerichte und Rechtssystem, Schulen und Bildungssystem); Einstellung zum Einfluss religiöser Führer auf Wahlen und Regierung; Beurteilung der Macht von Kirchen und religiösen Organisationen; Zweifel oder fester Glaube an Gott (Deismus, Skala); Glaube an ein Leben nach dem Tod, an Himmel und Hölle, an religiöse Wunder, an Reinkarnation, an Nirwana und an übernatürliche Kräfte verstorbener Vorfahren; Einstellung zur Bibel (oder einem entsprechenden heiligen Buch); Einstellungen zu einer höheren Wahrheit und zum Sinn des Lebens (Skala: Gott kümmert sich um jeden Menschen persönlich, nur wenig persönlicher Einfluss auf das Leben möglich (Fatalismus), Leben hat nur einen Sinn aufgrund der Existenz Gottes, Leben dient keinem Zweck, eigenes Tun verleiht dem Leben Sinn); eigene Art, mit Gott in Verbindung zu treten; jeder gestaltet sein Schicksal selbst; Bekehrung zum Glauben nach einem Schlüsselerlebnis; Religion der Mutter, des Vaters und des Ehemanns/ der Ehefrau/ des Ehepartners; Religion, in der der Befragte erzogen wurde; Häufigkeit des Kirchenbesuchs (der Teilnahme an Gottesdiensten) von Vater und Mutter, als der Befragte ein Kind war; persönliche Häufigkeit des Kirchenbesuchs des Befragten im Alter von 11-12 Jahren; Häufigkeit von Gebeten und Teilnahme an kirchlichen Aktivitäten; Selbsteinschätzung als religiös; Selbsteinschätzung als Anhänger einer Religion und /oder als spirituelle Person; Glaube an Glücksbringer, Wahrsager, Wunderheiler und Horoskope; Wiedergeburtserfahrung des Befragten; Gottesbild (Mutter - Vater, Herr - Ehepartner, Richter - Liebhaber, Freund - König); Weltbild: viel Böses vs. viel Gutes, der Mensch ist gut vs. korrupt; Vertrauen in Menschen oder man kann nicht vorsichtig genug sein; Einstellungen zum Nutzen von Wissenschaft und Religion (Skala: moderne Wissenschaft schadet mehr als sie nützt, zu viel Vertrauen in die Wissenschaft statt in den Glauben, Religionen bringen mehr Konflikte als Frieden, Intoleranz gegenüber Menschen mit sehr starken religiösen Überzeugungen); Einstellung zur Wahrheit in der Religion (sehr wenig Wahrheit in irgendeiner Religion, grundlegende Wahrheiten in vielen Religionen oder Wahrheit nur in einer Religion); Gesetze stehen im Widerspruch zu religiösen Grundsätzen; Akzeptanz von Menschen anderer Religion: Heirat eines Verwandten; Einstellung zu öffentlichen Versammlungen und Veröffentlichungen im Internet oder in sozialen Medien/ Büchern durch religiöse Extremisten; Schrein/Altar im Haus des Befragten; Besuch eines heiligen Ortes; Religion hilft Menschen, Freundschaften zu schließen und Trost zu finden; persönliche Einstellung gegenüber Christen, Muslimen, Hindus, Buddhisten, Juden, Atheisten oder Nichtgläubigen. Demografie: Geschlecht; Alter; Familienstand; fester Lebenspartner; Bildung: Jahre der Schulbildung; höchster Bildungsabschluss; derzeitiger Beschäftigungsstatus (Befragter und Partner); wöchentliche Arbeitsstunden; Beruf (ISCO 1988) (Befragter und Partner); Vorgesetztenfunktion; Gewerkschaftsmitgliedschaft; Haushaltsgröße; Kind im Haushalt; Parteipräferenz (links-rechts); Teilnahme an der letzten Wahl; Besuch von Gottesdiensten; religiöse Hauptgruppen (abgeleitet); Selbsteinordnung auf einer Oben-Unten-Skala; subjektive soziale Schicht; Wohnort städtisch - ländlich; Haushaltseinkommensgruppen (abgeleitet). Zusätzlich verkodet: ID-Nummer des Befragten; eindeutige Kumulierungs-ID-Nummer des Befragten; ISSP-Moduljahr; Land; Länderstichprobe; Länderstichprobenjahr; Gewichtungsfaktor; administrative Art der Datenerhebung. The International Social Survey Programme (ISSP) is a continuous programme of cross-national collaboration running annual surveys on topics important for the social sciences. The programme started in 1984 with four founding members - Australia, Germany, Great Britain, and the United States – and has now grown to almost 50 member countries from all over the world. As the surveys are designed for replication, they can be used for both, cross-national and cross-time comparisons. Each ISSP module focuses on a specific topic, which is repeated in regular time intervals. Please, consult the documentation for details on how the national ISSP surveys are fielded. The present study focuses on questions about religion and religious identity. Assessment of personal happiness; responsibility of government for providing jobs and reduction of the difference between rich and poor; attitudes towards sexual relations before marriage; attitudes towards sexual relations with someone other than spouse; attitudes towards homosexual relationships between adults; attitudes towards abortion in case of serious disability or illness of the baby or low income of the family; attitudes towards gender roles in marriage (husband earns money, wife’s job is family, family life suffers if women works fulltime); attitude towards tax fraud and incorrect information to get benefits from government; trust in institutions (parliament, business and industry, churches and religious organizations, courts and legal system, schools and educational system); attitudes towards the influence of religious leaders on vote and government; judgement on the power of churches and religious organizations; doubt or firm belief in God (deism, scale); belief in a life after death, in heaven, in hell, in religious miracles, in reincarnation, in Nirvana, and in supernatural powers of deceased ancestors; attitudes towards the Bible (or appropriate holy book); attitudes towards a higher truth and towards meaning of life (scale: God concerns himself with every human being personally, people can do little to change the course of their lives (fatalism), life is meaningful because God exists, life does not serve any purpose, life is only meaningful if someone provides the meaning himself); own way of connecting with God; we each make our own fate; turning point in life respondent made new commitment to religion; religion of mother, of father and of husband/ wife/ spouse; religion respondent was raised in; frequency of church attendance (of attendance in religious services) of father and mother when the respondent was a child; personal frequency of church attendance of respondent at the age of 11-12 years; frequency of prayers and participation in church activities; self-assessment as religious; self-assessment as a follower of a religion and/ or as a spiritual person; belief in lucky charms, fortune tellers, faith healers and horoscopes; respondent had a “born again” experience; picture of God (mother - father, master - spouse, judge - lover, friend - king); world image: much evil vs. much good, man is good vs. corrupt; trust in people or can’t be too careful; attitudes towards the benefits of science and religion (scale: modern science does more harm than good, too much trust in science than faith, religions bring more conflicts than peace, intolerance of people with very strong religious beliefs); attitude towards truth in religion (very little truth in any religion, basic truths in many religions or truth only in one religion); law conflicts with religious principles; accept person from different religion: Marrying a relative; attitude towards public meetings and publications on the internet or social media/books by religious extremists; shrine/ altar in respondent’s home; visit of holy place; religion helps people to make friends and to gain comfort; personal attitude towards Christians, Muslims, Hindu, Buddhist, Jews, Atheists or non-believers. Demography: sex; age; marital status; steady life partner; education: years of schooling; highest education level; current employment status (respondent and partner); hours worked weekly; occupation (ISCO 1988) (respondent and partner); supervising function at work; trade union membership; household size; child in household; party affiliation (left-right); participation in last election; attendance of religious services; religious main groups (derived); Top Bottom self-placement; subjective social class; place of living urban – rural; household income groups (derived). Additionally coded: ID number of respondent; unique cumulation respondent ID number; ISSP Module year; country; country sample;

Religious Tourism Market Outlook

According to our latest research, the global religious tourism market size reached USD 1.2 trillion in 2024, reflecting the sector’s robust resurgence post-pandemic. The market is projected to expand at a CAGR of 7.1% from 2025 to 2033, reaching a forecasted value of USD 2.24 trillion by 2033. This impressive growth trajectory is driven by the increasing accessibility of travel, rising disposable incomes, and the deep-rooted cultural and spiritual significance of religious sites worldwide.

One of the primary growth factors for the religious tourism market is the enduring appeal of pilgrimage and heritage sites across major religions. Destinations such as Mecca, Vatican City, Varanasi, and Jerusalem continue to attract millions of visitors annually, with pilgrimage tourism forming the backbone of the sector. The advancement of transportation infrastructure and the proliferation of affordable travel options have further democratized access to these sacred sites, allowing people from diverse socioeconomic backgrounds to participate in religious journeys. Governments and religious organizations have also invested significantly in improving amenities, safety, and accessibility at these destinations, further boosting visitor numbers.

Another significant driver is the evolving motivations behind religious tourism. While traditional pilgrimage remains central, there is a growing trend towards combining spiritual journeys with leisure, educational, and cultural experiences. This is particularly evident among younger travelers and families, who seek immersive experiences that blend religious observance with local heritage exploration, festivals, and community engagement. The integration of digital platforms and online booking channels has made planning and customizing religious tours more convenient, catering to the preferences of tech-savvy travelers and opening up new growth avenues for tour operators and service providers.

The global religious tourism market is also benefiting from the increasing participation of intergenerational groups and the elderly. Senior citizens, in particular, are a rapidly expanding demographic, driven by improved health, longevity, and the desire for meaningful travel in later life. Many religious destinations have adapted to this trend by offering specialized services, including accessible transportation, guided tours, and medical support. Furthermore, religious festivals and events are gaining international attention, attracting not only devout followers but also cultural enthusiasts and tourists seeking unique, authentic experiences. This broadening of the market base is expected to sustain strong growth in the coming years.

Regionally, Asia Pacific dominates the religious tourism market, underpinned by the sheer volume of religious sites and large populations in countries such as India, China, Japan, and Indonesia. North America and Europe also represent significant markets, driven by robust heritage tourism and the presence of iconic religious landmarks. The Middle East, with its centrality to Abrahamic religions, remains a pivotal region, especially for Islamic pilgrimage. Latin America is emerging as a vibrant segment, propelled by the popularity of Catholic pilgrimage routes and religious festivals. Overall, the regional outlook indicates a highly diversified and dynamic market landscape, with each region contributing uniquely to the global growth story.

Type Analysis

The religious tourism market is segmented by type into pilgrimage tourism, heritage tourism, festivals and events, and others. Pilgrimage tourism remains the dominant sub-segment, accounting for more than 60% of the market share in 2024. This segment is characterized by the mass movement of people to sacred destinations such as Mecca for Hajj, Lourdes in France, and the Kumbh Mela in India. The cyclical nature of major pilgrimages, often dictated by religious calendars, ensures a steady flow of visitors throughout the yea

Catholicism was the main religion in Spain as of 2022, with a total of **** million adherents. Islam followed second, with *** followers. Catalonia was the autonomous community with the largest number of Muslims in Spain.

Comprehensive ranking dataset of the top 100 YouTube channels in the Religion category. This dataset features 100 channels with detailed statistics including subscriber counts, total video views, video count, and global rankings. The leading channel has 80,900,000 subscribers and 44,224,167,508 total views. Each entry includes comprehensive metrics to analyze channel performance, growth trends, and competitive positioning. This dataset is regularly updated to reflect the latest YouTube channel statistics and ranking changes, providing valuable insights for content creators, marketers, and researchers analyzing YouTube ecosystem trends and channel performance benchmarks.

Abstract This article is based on ethnographic fieldwork, carried out in an Umbanda temple placed in São Paulo city (Brazil). It analyzes the process of ‘becoming religious’ through engagement, contact and contagion that Umbanda followers set up with plants. The argument is built on reports of beginners—called ‘developing mediums’—mães and pais-de-santo and their experiences of feeling, perceiving and allowing the action of plants in the composition of their states and ways of being. The reports shared in this ethnography seek to show that, while the Umbanda followers collect, pray and prepare their plants to be used in their daily practices, as a way of self-elaboration (or, closer to the Umbanda temple language, to ‘self-develop’), the plants also develop themselves through humans: they promote meetings and constructions from their own (and autonomous) skills. In this process, it is up to humans to accept and teach the younger people a certain education and perception of affection caused by plants in the composition of what they are.

ABSTRACT This article analyzes the religious connections among freed Africans, who were followers of the brotherhood of Rosário dos Pretos de Santo Antônio and of Islam in Recife during the nineteenth century. For Africans who had experienced slavery and freedom in Brazil, belonging to more than one religious community was relevant in order to assure social and political arrangements, or even to maintain their culture. This was the case of some people whose trajectories are linked to the city of Recife before the abolition of slavery. The goal of the discussion is to approach the links between the practices and knowledge of African religions in the midst of Catholicism. The main sources of the research were wills and post mortem inventories, newspapers and parish records, which were analyzed under the perspective of Italian microanalysis.

Sikhism is a religion that originated on the Indian subcontinent during the fifteenth century. Sikhs follow the teachings of 'gurus', who descend from the first guru Guru Naruk who established the faith. Followers of Sikhism are monotheists, believing in only one god, and other core beliefs include the need to meditate, the importance of community and communal living, and the need to serve humanity selflessly (or 'seva'). Sikhism and the British Empire In total, there are around 26 million Sikhs worldwide, and over 24 million of these live in India. Outside of India, the largest Sikh populations are mostly found in former territories of the British Empire - the UK and Canada both have Sikh populations of over half a million people. Migration from India to other parts of the British Empire was high in the 19th century, due to the labor demands of relatively newer colonies, as well as those where slavery had been abolished. These countries also remain popular destinations for Sikh migrants today, as many are highly trained and English-speaking. Other regions with significant Sikh populations Italy also has a sizeable Sikh population, as many migrated there after serving there in the British Army during WWI, and they are now heavily represented in Italy's dairy industry. The Sikh population of Saudi Arabia is also reflective of the fact that the largest Indian diaspora in the world can now be found in the Middle East - this is due to the labor demands of the fossil fuel industries and their associated secondary industries, although a large share of Indians in this part of the world are there on a temporary basis.

This dataset contains survey responses from 443 adult participants identifying as followers of Ahl al-Sunnah wa al-Jamaʿah (ASWJ) in Terengganu, Malaysia. The data explores cognitive, psychological, and social factors influencing theological stability and belief adaptability, including doctrinal adherence, digital media engagement, cognitive processing styles, and intergroup attitudes. The structured questionnaire used a 5-point Likert scale assessing neural conservatism, epistemic vulnerability, group loyalty, and attitudes toward out-groups. Data was collected between January and March 2025. This dataset supports research in psychology of religion, cognitive psychology, social psychology, Islamic studies, and cultural anthropology.

Ibn Kathir wrote a famous commentary on the Qur'an named Tafsir al-Qur'an al-'Adhim which linked certain Hadith, or sayings of Muhammad, and sayings of the sahaba to verses of the Qur'an, in explanation. Tafsir ibn Kathir is famous all over the Muslim world, and among Muslims in the Western world is one of the most widely used explanations of the Qu'ran today.

Ibn Kathir was renowned for his great memory regarding the sayings of Muhammad and the entire Qur'an. Ibn Kathir is known as a qadi, a master scholar of history, also a muhaddith and a mufassir (Qur'an commentator). Ibn Kathir saw himself as a Shafi'i scholar. This is indicated by two of his books, one of which was Tabaqaat ah-Shafa'iah, or The Categories of the Followers of Imam Shafi.

pdf's were downloaded from : http://www.quran4u.com/Tafsir%20Ibn%20Kathir/Index.htm

Die Konfessionszugehörigkeit auf dem Gebiet der alten Bundesrepublik Deutschland blieb zwischen 1871 und 1970 weitgehend konstant. So gehörten in Westdeutschland im Jahr 1951 noch 96,4 % der Bevölkerung einer christlichen Konfession an, seit den 1970er Jahren ist jedoch eine zunehmende Säkularisierung der Gesellschaft zu beobachten (Wolf, C., 2003: Religion und Familie in Deutschland, in: Zeitschrift für Evangelische Ethik, 47. Jg., S. 53 – 71; siehe auch die Studie: Wolf, C., 2000: Religionszugehörigkeit in Westdeutschland von 1939 bis 1987; Archiv-Nr. ZA8146; in histat). Die Wiedervereinigung veränderte durch den Beitritt der ehemaligen DDR schließlich die konfessionelle Struktur der Bundesrepublik erheblich. Die ersten größeren Veränderungen, die in dem hier betrachteten Zeitraum zwischen zwei Volkszählungen beobachtet werden können, treten zwischen den Jahren 1970 und 1987 auf. Der Anteil der Protestanten verringert sich um 6,8 Prozentpunkte, der Anteil der Katholiken um 1,7 Prozentpunkte. Seit dem Jahr 1990 ist die Zahl der Katholiken und Protestanten weiterhin stark rückläufig, der negative Mitgliedertrend wird sich in diesen beiden Kirchen auch mit hohen Kirchenaustritten bis 2014 fortsetzen.Die vorliegende Datensammlung zur Religionszugehörigkeit in Deutschland fasst die Angaben aus den Volkszählungen der Vorkriegszeit und der Nachkriegszeit sowie des Zensus von 2011 zusammen. Die Angaben zu den beiden Konfessionen (evangelisch, römisch-katholisch) sowie „Andere Konfessionen“ (einschl. „Keiner Religionsgesellschaft“) sind nach den Bundesländern aufgegliedert. Für den Vergleich der Querschnitte ist einschränkend festzuhalten, dass der Zensus 2011 keine verlässlichen Angaben zu den religiösen Minderheiten in Deutschland bereitstellt. Anhänger dieser Religionen (Islam, Hinduismus, Buddhismus) könnten überproportional häufig von der Möglichkeit Gebrauch gemacht haben, auf die Frage nach der Religionszugehörigkeit zu verzichten. Betrachtet man die bisher vorliegenden allgemeinen Annahmen zur Religionszugehörigkeit in Deutschland, müssten sich vor allem Konfessionslose in der Gruppe befinden, die keine Angaben zur Religion gemacht haben. Bei den statistischen Erhebungen zu den Anhängern der sonstigen Weltreligionen wie z.B. Islam müssten „die Lücken durch wissenschaftliche Verfahren geschlossen“ werden (Sabine Bechthold, Statistisches Bundesamt 2013). Bei den amtlichen Daten zur Religionszugehörigkeit handelt es sich nicht um Aussagen über religiöse Überzeugungen oder Lebenseinstellungen, sondern um die rechtliche Zugehörigkeit zu einer Religionsgesellschaft oder -gemeinschaft.Die Angaben aus den Volkszählugen werden ergänzt durch Entwicklung der Kirchenmitgliederzahlen in Deutschland (katholische, evangelische Mitglieder). Datentabellen in HISTAT:A.01 Religionszugehörigkeit in Deutschland, in Prozent (1950-2011)A.02 Bevölkerung nach Religionszugehörigkeit und Bundesländern, in Prozent (1950-2011)B.01 Religionszugehörigkeit in Deutschland, Mitgliederzahlen in Tausend und in Prozent (1950-2012) The religious denomination in the area of the old Federal Republic of Germany remained 1871-1970 largely constant. Since the 1970s, however, a growing secularization of society can be observed (Wolf, C., 2003: Religion and family in Germany, in:. Journal of Protestant ethics, 47. Jg, pp 53-71; see also the study: Wolf, C., 2000: religion in West Germany from 1939 to 1987; Archive no. ZA8146; in HISTAT). The German Reunification changed, finally,the denominational structure of the Federal Republic considerably. The present data collection on religious affiliation in Germany summarizes the data from the censuses of the prewar period and the postwar period as well as the census of 2011.Followers of selected religions (i.e. Islam, Hinduism, Buddhism) could have disproportionately often made use of the possibility to give no answer to the question of religious affiliation.According to the actual assumptions on religious affiliation in Germany the group of those who rejected an answer should be consist mainly of non-believers. Concerning to the adherents of other world religions such as for example the Islam the statistical gapswould have to be closed by scientific methods (Sabine Bechthold, Statistisches Bundesamt 2013). Needless to say, that the official data on religious affiliation are not statements about religious beliefs or attitudes, but about the legal membership of a religious society or Association of.The information of the census will be complemented by the development of the church membership figures in Germany (Catholic, Protestant members). Data tables in HISTAT:A.01 Religionszugehörigkeit in Deutschland, in Prozent (1950-2011)A.02 Bevölkerung nach Religionszugehörigkeit und Bundesländern, in Prozent (1950-2011)B.01 Religionszugehörigkeit in Deutschland, Mitgliederzahlen in Tausend und in Prozent (1950-2012)

The follower of the news of nations and countries today stands on the strong return of religion as a practical translation of religion by man with himself and his social environment .Despite the fact that some religions have moved away from their heavenly spirit, they continue to have an important impact on individuals and societies.Therefore, it is not exaggerated to talk about the function that religion performs at the level of recommending the souls of its adherents and its positive impact on their lives in general and on their mental health, and their quality of life in particular.And because religion has such an influential force, it should be invested in the field of mental health by psychological mechanisms, specifically the mechanisms of positive psychology