According to the latest census data, Lakshadweep, the island union territory had the highest share of Muslim population in the country, where 97 percent of its population identified as followers of the Islamic faith. Jammu & Kashmir ranked second at 68 percent during the same time period. With almost all major religions being practiced throughout the country, India is known for its religious diversity. Islam makes up the highest share among minority faiths in the country.

In 2020, Indonesia recorded the largest population of Muslims worldwide, with around 239 million. This was followed with around 226.88 million Muslims in Pakistan and 213 million Muslims in India.

Islam is the major religion in many African countries, especially in the north of the continent. In Comoros, Libya, Western Sahara, at least 99 percent of the population was Muslim as of 202. These were the highest percentages on the continent. However, also in many other African nations, the majority of the population was Muslim. In Egypt, for instance, Islam was the religion of 79 percent of the people. Islam and other religions in Africa Africa accounts for an important share of the world’s Muslim population. As of 2019, 16 percent of the Muslims worldwide lived in Sub-Saharan Africa, while 20 percent of them lived in the Middle East and North Africa (MENA) region. Together with Christianity, Islam is the most common religious affiliation in Africa, followed by several traditional African religions. Although to a smaller extent, numerous other religions are practiced on the continent: these include Judaism, the Baha’i Faith, Hinduism, and Buddhism. Number of Muslims worldwide Islam is one of the most widespread religions in the world. There are approximately 1.9 billion Muslims globally, with the largest Muslim communities living in the Asia-Pacific region. Specifically, Indonesia hosts the highest number of Muslims worldwide, amounting to over 200 million, followed by India, Pakistan, and Bangladesh. Islam is also present in Europe and America. The largest Islamic communities in Europe are in France (5.72 million), Germany (4.95 million), and the United Kingdom (4.13 million). In the United States, there is an estimated number of around 3.45 million Muslims.

With almost all major religions being practiced throughout the country, India is known for its religious diversity. Islam makes up the highest share among minority faiths in the country. According to the Indian census of 2011, the Muslim population in Uttar Pradesh more than ** million, making it the state with the most Muslims.

Socio-economic conditions of Muslims
Muslims seem to lag behind every other religious community in India in terms of living standards, financial stability, education and other aspects, thereby showing poor performance in most of the fields. According to a national survey, 17 percent of the Muslims were categorized under the lowest wealth index, which indicates poor socio-economic conditions.

Growth of Muslim population in India
Islam is one of the fastest-growing religions worldwide. According to India’s census, the Muslim population has witnessed a negative decadal growth of more than ** percent from 1951 to 1960, presumably due to the partitions forming Pakistan and Bangladesh. The population showed a positive and steady growth since 1961, making up ** percent of the total population of India . Even though people following Islam were estimated to grow significantly, they would still remain a minority in India compared to *** billion Hindus by 2050.

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

Religion and Bangladesh

Religion in Bangladesh is a sensitive issue, mostly because Bangladesh is officially a secular state but recognizes Islam as an official, state religion. Historically and doctrinally, Islamic scholars don’t accept nations that are secular because they think that religion, society and private life are all part of the great community they like to call ‘umma’.

The main religion in Bangladesh is Islam because it is practiced by almost 90 percent of the country’s population. The rest of 10 percent adhere to Hinduism. The type of Islam that is practiced in Bangladesh is Sunni Islam with a lot of Sufi influences. Sunni is the most numerous branch of Islam in the world. Countries like Egypt and Saudi Arabia have Sunni majority populations. The Sufi practices that influence the Islamic religion in Bangladesh are commonly known as mysticism. Sufi followers are poor men that don’t eat, don’t drink and spend their days in deep prayer in order to achieve spiritual connection with God.

Bangladesh has the fourth largest Muslim population in the world, with over 130 million followers, right after Indonesia, Pakistan and India. In its constitution, Bangladesh is recognized as a secular state. For a short period of time, when Bangladesh was under Pakistani rule, Islam was made the state’s official religion. But the Supreme Court or High Court of Bangladesh ruled that Bangladesh must return to the principles of the 1972 constitution, meaning that it mustn’t have an official religion.

The problem with Islam gaining too much power in Bangladesh is that it unbalances the genders issues. Islamic edicts or fatwas have been issued mostly against women by religious courts as punishments for their nonreligious behavior. Global NGO’s are fighting such edicts in order to maintain a fair judgment when it comes to men and women. Bangladesh is a country where gender issues, as well as religious issues are very sensitive subjects.

In 2020, around **** percent of the Iranian population identified as Muslim. Around ** percent identified as Shia Muslims in the same year, while a much smaller share followed the Sunni Muslim religion. In Iran, most Sunni Muslims belong to ethnic minority groups. Iran’s demographics The total population in Iran has grown steadily and is expected to surpass ** million in 2028. The vast majority of the population in the country was between 15 and 64 years of age. At the same time, the share of people aged above 64 increased in recent years and constituted over ***** percent of the total population. Muslim population worldwide In Europe, it was estimated that the Muslim population could triple by the middle of the century. In Southeast Asia, Indonesia had the largest share of Muslims as a proportion of its population. On the African continent, the highest number of Muslims was estimated in Nigeria, with close to a hundred million Islam followers. In the United States, less than one percent of the population identified as Muslims.

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

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

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

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

ISO3-International Organization for Standardization 3-digit country code

NAME-Name of religious institution

TYPE-Type of religious institution

CITY-City religious institution is located in

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

SOURCE_DT-Source creation date

SOURCE-Primary source

SOURCE2_DT-Secondary source creation date

SOURCE2-Secondary source

Collection

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

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

Sources (HGIS)

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

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

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

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

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

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

Sources (Metadata)

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

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

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

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

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.

Mali is a predominantly Muslim country with 94.84 percent of the population belonging to Islam. Of that 94.84 percent, only 0.8 percent is Shi’a versus the greater majority of Sunni Muslims in the country. While most of the population is Muslim, a small minority practice other religions as well; 2.37 percent Christianity, 2.02 percent Animist, 0.04 percent Other, 0.45 percent Atheist/Agnostic, and 0.28 percent Undeclared. Of the 2.37 percent of Christians in Mali, the majority of those are Roman Catholic. The Catholic Church has six dioceses that make up less than two percent of Mali’s population. Mali is typically defined as a secular state, with a constitution and code of laws that protect the public’s right for religious freedom and practice.

While the Malian government is officially secular, it frequently consults the moderate High Council of Islam (HCIM) and the Committee of Wise Men on controversial social issues of national scope. The HCIM is an umbrella organization with representatives from all significant Muslim organizations in-country as well as over 160 non-governmental organizations. The Committee of Wise Men includes the Catholic Archbishop and prominent Malian Protestant and Muslim leaders. In an effort to enshrine its commitment to multi-faith democracy, the Malian government has declared a diverse set of religious holidays as national holidays, including Mawloud, the Prophet’s Baptism, Easter Monday, Eid al- Fitf, Tabaski, and Christmas.

Religion is not taught in any public school in Mali. There are some private schools and madrasas that do offer both Christian and Islamic teachings in addition to the state-mandated secular curriculum. In Mali, most madrasas are located in the south in areas such as Sikasso (600), Segou (428), and Bamako (268). In the northern regions of Mali there are a little over 300 madrasas.

In recent months, a loose coalition of militant Tuareg and Islamist groups, including al-Qaeda in the Islamic Maghreb (AQIM), Ansar Dine, the Movement for Unity and Jihad in West Africa (MUJAO), and the Azawad National Liberation Movement (MNLA), has taken over northern Mali with the goal of forming an Islamic state in the Trans-Sahara region. Areas under militant control have seen the imposition of strict Sharia law, including bans on music and severe restrictions on women and practitioners of non-Islamic faiths. In Timbuktu and other northern urban centers, different Islamic groups have destroyed numerous ancient Sufi mosques, tombs, and other artifacts in an effort to purge the region of “heretical” faiths.

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

In 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.

Roughly 85 percent of Guinea’s population is Muslim, primarily of the Sunni school. Muslims constitute a majority in all four geographic regions. Christians, mostly Roman Catholic, comprise an 8 percent minority and are situated primarily in Conakry and eastern parts of the Forest Region.Other Christian denominations include Anglicans, Baptists, Jehovah's Witnesses, Seventh-Day Adventists, and various evangelical subgroups. Approximately 7 percent of inhabitants, located principally in the Forest Region, adhere exclusively to indigenous religious beliefs. Islam was introduced in Guinea in the 17th century in what is now the country’s northeast. Starting in the late 1720s, the Fulani ethnic group established a theocratic Muslim state in the mountainous Fouta Djallon region. The Fulani created an ethnoreligious social hierarchy which relegated non-Muslims to the lowest rungs of the social ladder. Though the state was ultimately assimilated into Guinea-proper, the Fulani have remained the country’s most ardent Muslim population, ahead of the Mandinka subgroup of the Mandé people. The non-Muslim Soso people were gradually pushed out of the Fouta Djallon due to Fulani oppression. The majority migrated to coastal parts of Lower Guinea between the 17th and 20thcenturies; an area comprised of the prefectures Boke, Boffa, Conakry, Coyah, Dubreka, Fria, Forecariah, Kindia, and Telimele. Roman Catholic missionaries made inroads into Soso communities following their (the Soso’s) establishment of trade ties with Europe. Many Guinean children, particularly in the Fouta Djallon region attend Islamic schools, which combine the government’s secular curriculum with Quranic studies. More devout Muslims student may enroll at a madrassah, or mosque school, which typically forego French for Arabic as the language of instruction, and adhere exclusively to a religious studies curriculum. Though Guinea’s constitution guarantees religious freedom, Islam enjoys demographic, social, and cultural dominance. In the past some Guineans have claimed the government favors Muslims in its policies, citing the cancellation of classes at publicly funded universities in accommodation of Friday prayers. Despite these and other reports of social discrimination against non-Muslims, religious freedoms are generally respected in the country.

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.

According to a survey conducted in 2020, there were approximately **** million Muslims in the United States in 2020, up from about **** in 2011.

Census: Population: by Religion: Muslim: Karnataka: Female data was reported at 3,885,194.000 Person in 03-01-2011. This records an increase from the previous number of 3,160,545.000 Person for 03-01-2001. Census: Population: by Religion: Muslim: Karnataka: Female data is updated decadal, averaging 3,522,869.500 Person from Mar 2001 (Median) to 03-01-2011, with 2 observations. The data reached an all-time high of 3,885,194.000 Person in 03-01-2011 and a record low of 3,160,545.000 Person in 03-01-2001. Census: Population: by Religion: Muslim: Karnataka: Female data remains active status in CEIC and is reported by Office of the Registrar General & Census Commissioner, India. The data is categorized under India Premium Database’s Demographic – Table IN.GAE003: Census: Population: by Religion: Muslim.

TESS conducts general population experiments on behalf of investigators throughout the social sciences. General population experiments allow investigators to assign representative subject populations to experimental conditions of their choosing. Faculty and graduate students from the social sciences and related fields (such as law and public health) propose experiments. A comprehensive, on-line submission and peer review process screens proposals for the importance of their contribution to science and society.

This list experiment tests whether views toward immigrants depend on whether the immigrant group shares the same religion as the respondent. Since traditional survey methods may be more prone to social desirability bias, an experimental design is necessary. In this study, respondents are divided between a control group and, in this case, two treatment groups. The control group is just asked three questions unrelated to immigration. The first treatment group is asked the original three questions, but with an additional question pertaining to Muslim immigrants. The second treatment group is asked the original three questions, but with an additional question pertaining to Christian immigrants. In its most basic incarnation, the comparison of the mean of the responses to the control list with the mean of the responses to each of the treatments offers an estimate of the proportion opposed to the additional list item.

The North American Halal food and beverage market, currently valued at approximately $XX million (estimated based on available data and market trends in similar regions), is projected to experience robust growth, exhibiting a Compound Annual Growth Rate (CAGR) of 3.50% from 2025 to 2033. This expansion is fueled by several key drivers. The rising Muslim population in North America, coupled with a growing awareness and acceptance of Halal products among non-Muslim consumers seeking healthier and ethically sourced food options, significantly contributes to market growth. Increasing disposable incomes and a shift towards convenient and ready-to-eat meals further boost demand. Specific product categories like Halal meat, bakery items, and confectionery are experiencing particularly strong growth due to their cultural significance and established consumer base. The distribution network continues to evolve, with supermarkets and hypermarkets representing the largest sales channel, complemented by the increasing prominence of online retailers and specialty stores catering to niche Halal product needs. However, challenges remain, including the need for stricter regulatory frameworks and standardized Halal certification processes to ensure consumer trust and confidence. Furthermore, price competitiveness and the potential for supply chain disruptions could pose challenges to sustained market growth. The segmentation of the market reveals significant opportunities. The United States holds the largest market share within North America, followed by Canada and Mexico. Key players like Nestle S.A., Saffron Road, and American Foods Group LLC are actively shaping market dynamics through product innovation, brand building, and strategic partnerships. The forecast period of 2025-2033 presents a significant window for growth, driven by ongoing trends like increasing health consciousness, demand for ethically sourced products, and the rise of online food delivery platforms catering to diverse dietary preferences. This market demonstrates considerable potential for both established players and new entrants, necessitating a strategic approach that balances product diversification, market penetration, and effective brand positioning to capitalize on the expanding consumer base. Recent developments include: January 2022: Cresent Foods launched its halal-certified products in the H.E.B Stores located across Houston, United States. The products include a variety of fresh, halal hand-cut chicken, beef, and lamb products., November 2021: Cresent Foods partnered with Costco Business Center, Walmart, and Kroger stores located across the United States. The stores offer single whole turkeys and other meat products in fresh and frozen formats., May 2021: Health Mother and Health Baby Organization launched a halal-certified United Nations International Multiple Micronutrient Antenatal Preparation Multiple Micronutrient Supplements (UNIMMAP MMS) in the United States. According to the company, the supplements contain 15 vitamins and minerals, including iron and folic acid, in recommended dosages for women and are also cost-effective.. Notable trends are: Halal Certification Attracting a New Consumer Base.

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.

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.