This statistic illustrates the projected growth of major religious groups from 2015 to 2060. In 2060, it is projected that there will be about *** billion Muslims worldwide, compared to *** billion Muslims in 2015.

The landscape of religious organizations has evolved, reflecting broader societal shifts and economic variables. These institutions have adapted to challenges by embracing digital platforms and enhancing community engagement, leveraging technological innovations to maintain spiritual connections. Economic fluctuations have also impacted how people donate, yet organizations have successfully navigated these changes by offering online donation options and fostering community bonds. Diversification in revenue streams and focusing on inclusivity have allowed many groups to maintain positive revenue growth. Cultural dynamics emphasizing equality have prompted many to adopt practices that resonate with contemporary values, further supporting their mission and outreach. Industry-wide revenue is expected to rise at a CAGR of 0.5% over the past five years, including an estimated 2.5% expansion in 2025 and a total of $159.8 billion. Religious entities have demonstrated resilience, with profitability supported by strategic financial management. Wages constitute a substantial part of budgets, particularly for larger organizations, but careful planning ensures funds are allocated efficiently. Religious entities have managed to end fiscal years with budget surpluses, attributed to diligent cost control and donor support. Digital engagement has become a cornerstone for sustaining financial contributions, allowing steady income and reduced dependency on in-person donations. Though shifting economic conditions posed revenue fluctuations, strategic planning and community-centric approaches have driven ongoing resilience and sustainability. The anticipated trajectory for these organizations suggests a continued embrace of innovative outreach and technology to bolster engagement. Organizations will likely enhance efforts to connect with younger demographics, shaping experiences that align with evolving cultural preferences. The expected rise in donations, influenced by demographic changes and economic stability, presents opportunities for expanded programs and community outreach. By staying attuned to societal shifts and integrating technology, religious groups aim to maintain their relevance and engage broader audiences. The future promises growth through diversified funding, engagement strategies targeting younger members and leveraging technological advancements to strengthen spiritual and communal ties. Industry revenue is expected to boost at a CAGR of 1.4% over the next five years, reaching $171.6 billion in 2030.

Approximately ****** prisoners in England and Wales identified as being Christian in 2024, the most of any religious faith among prisoners. A further ****** identified as having no religion, while ****** identified as Muslims.

Australia has become an increasingly secular nation over the past five years. This trend has posed challenges to the Religious Services industry. This trend has continued, despite high immigration rates from regions with strong religious adherence aside from 2020-21 which was a full year of international border closures. Overall, the decline in adherence to most traditional Christian faiths is outstripping growth in adherence to most non-Christian religions. As a result, revenue generated by religious groups is expected to decline at an annualised 5.1% over the five years through 2023-24, to $3.9 billion, with margins declining to 8.6%.Cost-living-pressures have weighed on religious donations over the three years through 2023-24. Rising interest rates, inflation and rental costs have put many consumers under financial strain limiting their ability to contribute to their religious organisation. Declines have been mostly seen among lower- and middle-income earners who are struggling to cover rental costs and service their mortgages. Higher income earners are more insulated against changing economic conditions and have largely sustained their donation spending. As these higher income earners account for almost 70% of donations, industry revenue has been protected from steeper declines. These trends are expected to contribute to a 1.2% decline in industry revenue in the current year.Despite the nation becoming increasingly secular, forecast growth in household discretionary income, strong growth in net migration, and positive consumer sentiment are projected to boost donations to religious organisations over the next five years. However, falling adherence and attendance at religious services are anticipated to limit revenue growth. Overall, industry revenue is forecast to increase at an annualised 1.6% over the five years through 2028-29, to reach $4.2 billion.

This dataset contains three Arab-West Report special reports that were published in 2015. The dataset consists of one article on the “China Day” celebrations held by Cairo’s notable Chinese community, and two media analyses: one on reports from the International Leadership Initiative that Christianity is on the rise in the Middle East, and one on the media gags surrounding the killing of a group of Mexican tourists in Egypt. The “China Day” article was written by Maurice Gajan, while the two media analyses were written by Arab-West Report Editor in Chief, Drs. Cornelis Hulsman. All reports are written in English, though some reports feature Arabic text or cite Arabic sources.Team including job titles:Sparks, MA M.R. (Center for Intercultural Dialogue and Translation (CIDT))Gajan, M. (Intern-Center for Arab West Understanding (CAWU))Hulsman, Drs. C. (Center for Intercultural Dialogue and Translation) This Thematic Collection contains links to the datasets of the Stichting Arab-West Foundation (AWF), in The Netherlands in close cooperation with the Center for Intercultural Dialogue and Translation (CIDT). These datasets cover the period 1994-2016. The data consists of the reporting of Dutch sociologist Cornelis Hulsman, reporting supervised by him, full-transcript interviews, audio recordings and summaries of these audio recordings.The Arab-West Foundation was established in 2005 to support the work of Cornelis Hulsman and his wife Eng. Sawsan Gabra Ayoub Hulsman-Khalil in Egypt. Cornelis Hulsman left The Netherlands for Egypt in October 1994. Sawsan Hulsman followed suit in 1995. They focused primarily on the study of Muslim-Christian relations and the role of religion in society in Egypt and neighboring countries, while obtaining their income from journalism.The purpose of this work was to foster greater understanding between Muslims and Christians in Egypt and to show non-Egyptians that relations between the two faiths in Egypt cannot be described in reductive black and white terms, rather they are diverse and complicated. Working towards mutual understanding of different cultures and beliefs helps to reduce tensions and conflicts. Too often, parties present themselves as the victim of the other which results in biased reporting. Sometimes this is done deliberately to gain support. What is lacking in cases like this, is an in-depth understanding of the wider context in which narratives of victimization occur. Hulsman found several patterns that are key to understanding Muslim-Christian relations in Egypt such as- the impact of a culture of honor and shame and- aversion in traditional areas for visible changes in public (which includes church buildings and making one’s conversion to another religion public).The datasets also include material on the place of Islamists in society, as well as wider information about Egyptian society since this is the context in which religious numerical minorities in Egypt live (the term minority is widely rejected in Egypt since all Egyptians, regardless of religion, are one. But in terms of numbers Christians are a minority).It was Hulsman’s ambition to obtain a PhD but the challenges of making a living in Egypt prevented him from accomplishing this goal. Up until the year 2001, Cornelis only had an income from traditional media reporting. After 2004 he became largely dependent upon working with Kerk in Actie (Netherlands), Missio and Misereor (Germany).Hulsman was dedicated towards non-partisan Muslim-Christian understanding. This began starting with a large number of recorded interviews, followed by research into why so many Christian girls convert to Islam (1995-1996). This work in turn led to the creation of an electronic newsletter called Religious News Service from the Arab World (RNSAW) and a growing number of investigative reports. In 2003 the RNSAW was renamed Arab-West Report. In 2004 they attempted to establish an Egyptian NGO but since no answer was obtained from authorities, the procedure was taken to the Council of State who ruled in 2006 that the request for NGO status was valid. This in turn resulted in a formal registration of the NGO with the Ministry of Social Solidarity in 2007. Because the outcome of this process was insecure in 2005 the Hulsmans established the Center for Intercultural Dialogue and Translation (CIDT) . CIDT was established as a tawsiya basita (sole proprietorship) on the name of Sawsan Gabra Ayoub Khalil since it was extremely complicated to do this on the name of a non-Egyptian. In the same year friends of the Hulsman family established the Arab-West Foundation (AWF). CIDT tawsiya basita was closed in 2012. A new company was established under the same name but now as limited liability company and again it was not possible for Cornelis Hulsman to become a partner.As a consequence the Hulsmans have been working since 2005 with an Egyptian company and a Dutch support NGO. Since 2007 they have also been working with an Egyptian NGO. This was important, since Egyptian law prohibits companies from receiving donations and carrying out not-for-profit work. NGOs, on the other hand, need to request permissions from the Ministry of Social Solidarity for each donation they receive. Such permissions are hard to obtain.CIDT functions as a thinktank with funding from Kerk in Actie (Netherlands), Missio and Misereor (Germany) and at times projects with other organizations. CIDT produces the electronic newsletter Arab-West Report and has built the Arab West Report Database based on these data. Publication of this data is accomplished through the Arab-West Foundation since it turned out to be extremely hard to register Arab-West Report in Egypt. CAWU became the prime organization hosting student interns from Egypt and countries all over the world, which was possible since CAWU does not charge student interns for its services and neither pays them for any work carried out. Student interns have been contributing on a volunteer basis to the database of Arab-West Report, writing articles and papers and being engaged in social media under the supervision of Cornelis Hulsman. Other student interns contributed to summary translations of Arabic media, always supervised by a professional translator of CIDT.CAWU has been promoting intercultural dialogue through a variety of programs including meetings and forums with community members, religious leaders and politicians from Egypt and the West. CAWU's aim is to bridge the gap of misunderstanding between Arab and Western communities by exposing biased media reporting and informing the public and important persons on complicated issues.- Availability -AWF's datasets are available to researchers upon request. Please go to the dataset you wish to download and request permission via the button 'Request Permission' on the tab 'Datafiles'. AWF will respond to your request.

Context The World Happiness Report may be a point of interest survey of the state of worldwide bliss. The primary report was distributed in 2012, the second in 2013, the third in 2015, and the fourth within the 2016 Upgrade. The World Joy 2017, which positions 155 nations by their bliss levels, was discharged at the Joined together Countries at an occasion celebrating Universal Day of Joy on Walk 20th. The report proceeds to pick up worldwide acknowledgment as governments, organizations and respectful society progressively utilize joy pointers to educate their policy-making choices. Driving specialists over areas – financial matters, brain research, overview investigation, national insights, wellbeing, open approach and more – depict how estimations of well-being can be used effectively to evaluate the advance of countries. The reports survey the state of bliss within the world nowadays and appear how the modern science of bliss clarifies individual and national varieties in bliss.

Content The joy scores and rankings utilize information from the Gallup World Survey. The scores are based on answers to the most life evaluation address inquired within the survey. This address, known as the Cantril step, asks respondents to think of a step with the most excellent conceivable life for them being a 10 and the most exceedingly bad conceivable life being a and to rate their claim current lives on that scale. The scores are from broadly agent tests for the a long time 2013-2016 and utilize the Gallup weights to create the gauges agent. The columns taking after the bliss score assess the degree to which each of six variables – financial generation, social back, life anticipation, flexibility, nonattendance of debasement, and liberality – contribute to making life assessments higher in each nation than they are in Dystopia, a theoretical nation that has values rise to to the world’s least national midpoints for each of the six variables. They have no affect on the full score detailed for each nation, but they do exp

This file contains the Happiness Score for 153 countries along with the factors used to explain the score.

The Happiness Score is a national average of the responses to the main life evaluation question asked in the Gallup World Poll (GWP), which uses the Cantril Ladder.

The Happiness Score is explained by the following factors:

GDP per capita Healthy Life Expectancy Social support Freedom to make life choices Generosity Corruption Perception Residual error The data is described in much more detail here: link

Acknowledgements I did not create this data, only sourced it. The credit goes to the original Authors:

Editors: John Helliwell, Richard Layard, Jeffrey D. Sachs, and Jan Emmanuel De Neve, Co-Editors; Lara Aknin, Haifang Huang and Shun Wang, Associate Editors; and Sharon Paculor, Production Editor

Citation: Helliwell, John F., Richard Layard, Jeffrey Sachs, and Jan-Emmanuel De Neve, eds. 2020. World Happiness Report 2020. New York: Sustainable Development Solutions Network

As of 2015, around ** million female and male population among households in the Philippines were affiliated with the Roman Catholic Church. The Philippines is one of the countries in the world with the highest population professing the Catholic faith, after Brazil and Mexico.

Philippines Population: RA: Iglesia ni Cristo data was reported at 2,664,498.000 Person in 2015. This records an increase from the previous number of 2,469,957.000 Person for 2010. Philippines Population: RA: Iglesia ni Cristo data is updated yearly, averaging 2,469,957.000 Person from Dec 2000 (Median) to 2015, with 3 observations. The data reached an all-time high of 2,664,498.000 Person in 2015 and a record low of 1,762,845.000 Person in 2000. Philippines Population: RA: Iglesia ni Cristo data remains active status in CEIC and is reported by Philippine Statistics Authority. The data is categorized under Global Database’s Philippines – Table PH.G003: Population: Religious: Affiliation.

The Hajj to Mecca in Saudi Arabia is considered among the world’s largest human gatherings, with over **** million pilgrims in 2025. The Saudi government restricted Hajj to residents in Saudi Arabia only during the COVID-19 pandemic in 2020. The number of Hajj pilgrims dropped to about **** thousand in 2021. Like other religious pilgrimages, Hajj is considered an annual rite of passage to renew one's moral and spiritual connection. Approximately a quarter of the human population identify themselves as Muslims. According to their faith of Islam, it is one of their five religious duties to perform the Hajj at least once in their lifetime. Who are the pilgrims? According to Islamic tradition, any Muslim who has reached maturity is due to perform the Hajj. During the last Hajj season before the COVID-19 pandemic, about two thirds of the pilgrims to Mecca came from outside of the Saudi Arabian Kingdom. The government of Saudi Arabia issues each years’ Hajj visas on a country quota system, based on the size of the Muslim population .     Financial aspects   One main condition for a mature Muslim to qualify to perform the Hajj is to be free of debt and other financial and social obligations. Many Muslims around the world spend a significant amount of their life-savings to be able to make this spiritual journey. As an example, the cost of performing Hajj for a Malaysian Muslim was calculated at about ***** thousand Malaysian ringgits. For first time Hajj pilgrims, the Malaysian government subsidizes more than half of that amount. Some Muslims who can’t afford the financial or physical challenges of the Hajj sometimes perform the smaller Islamic pilgrimage to Mecca called Umrah, which can be attempted all year round.

The provision of public services through nonprofit-government partnerships is a prominent strategy employed throughout the world and is well noted among practitioners and scholars alike. A growing sector bias literature also indicates that citizens maintain different perceptions of the performance of these organizational types (Hvidman and Andersen 2016; Hvidman 2019; Marvel 2015; Meier et al. 2022; Meier and An 2020; 2021). That literature, however, has paid little attention to the differences in the perceptions of performance between secular and religious nonprofits and has especially ignored how these differences compare to the perceptions of public organizational performance. This survey seeks to determine the nature of sector bias across a common nonprofit organizational characteristic—religiosity—and its relationship with two dimensions of performance (effectiveness and equity) and the willingness to donate and volunteer. The experiment is a 5 x 2 x 2 factor between subjects’ design using a hypothetical elementary school operating as either a public school or one of four types of denomination-based nonprofit charter schools. 1,260 Prolific respondents will be used, as determined by power analysis appended to the end of this pre-registration. The American University IRB has approved the experiment. All respondents will be told that the statewide average for schools is an overall pass rate of 80% and a low-income pass rate of 70%. The experiment will be fielded on ¬¬¬¬June 30, 2025.

The percent of children under age five years whose birth has ever been registered by baseline characteristics, NFHS-2015-16, India.

In December 2009, Pew Research Center released "Global Restrictions on Religion," the first in a series of annual reports on a data-coding project that seeks to measure levels of government restrictions on religion and social hostilities involving religion around the world. As of February 2015, Pew Research had published six reports on global restrictions on religion, analyzing a total of seven years' worth of data (the first two reports covered a total of three years, from 2007 to 2009). [...] In order to provide social science researchers and the general public with easier access to the data, Pew Research Center has released the full dataset.

The data are presented as a long-format dataset, in which each row is a country-year observation (for example, "Afghanistan, 2007"). The columns contain all of the variables presented in Pew Research Center's annual reports on restrictions on religion, as well as some additional variables analyzed in separate studies. The dataset contains data from 2007 through 2013; as additional years of data are coded, the dataset will be updated.

The codebook proceeds in three parts. First, it explains the methodology and coding procedures used to collect the data. Second it discusses the Government Restrictions Index and Social Hostilities Index, including what they measure and how they are calculated. Finally, it describes each of the variables included in the dataset, along with answer values and definitions of key terms.

In 2024, there were around 394,608 divorces involving Muslim marriages, a decrease in compared to the previous year. 2022 saw a peak in divorces, reaching an all-time high for the past decade. The rise in divorce cases indicated a growing acceptance of the practice. Even so, divorcing in Indonesia can have serious consequences, especially for women. Muslim marriages in Indonesia Indonesia has the world’s largest Muslim population, and they are served by the religious courts with regards to matters concerning marriage and divorce, inheritance, and property. In 2022, almost two million Muslim marriages took place in Indonesia, including informal registrations. Under Syariah law, Muslims are permitted to marry once they reach sexual maturity. This has led to a widespread practice of forced child marriage in Indonesia. In September 2019, the Indonesian parliament passed a bill to raise the minimum age of marriage for women from 16 years to 19 years. Financial burden of divorce Forced marriage was cited as a ground for divorce in *** cases in 2022. The second-most commonly cited grounds for divorce, however, were financial problems and difficulties. Unfortunately, for many women, the financial difficulties would not end with divorce – in fact, it may just be the beginning. Men are typically the primary breadwinner in Indonesia, leaving many women financially dependent on their husbands. As of 2021, only half of Indonesian women had an account in a financial institution. Meanwhile, custody of the children is usually awarded to the woman after a divorce. This leaves many Indonesian women without financial support, and the additional burden of having children to raise alone. Despite the decreasing stigma of divorce, many women might still choose to stay in a bad marriage to avoid being put in a financially precarious situation.