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.

The average for 2013 based on 128 countries was 34.3 percent. The highest value was in Algeria: 100 percent and the lowest value was in Angola: 0 percent. The indicator is available from 1960 to 2013. Below is a chart for all countries where data are available.

Associated with manuscript titled: Fifty Muslim-majority countries have fewer COVID-19 cases and deaths than the 50 richest non-Muslim countriesThe objective of this research was to determine the difference in the total number of COVID-19 cases and deaths between Muslim-majority and non-Muslim countries, and investigate reasons for the disparities. Methods: The 50 Muslim-majority countries had more than 50.0% Muslims with an average of 87.5%. The non-Muslim country sample consisted of 50 countries with the highest GDP while omitting any Muslim-majority countries listed. The non-Muslim countries’ average percentage of Muslims was 4.7%. Data pulled on September 18, 2020 included the percentage of Muslim population per country by World Population Review15 and GDP per country, population count, and total number of COVID-19 cases and deaths by Worldometers.16 The data set was transferred via an Excel spreadsheet on September 23, 2020 and analyzed. To measure COVID-19’s incidence in the countries, three different Average Treatment Methods (ATE) were used to validate the results. Results published as a preprint at https://doi.org/10.31235/osf.io/84zq5(15) Muslim Majority Countries 2020 [Internet]. Walnut (CA): World Population Review. 2020- [Cited 2020 Sept 28]. Available from: http://worldpopulationreview.com/country-rankings/muslim-majority-countries (16) Worldometers.info. Worldometer. Dover (DE): Worldometer; 2020 [cited 2020 Sept 28]. Available from: http://worldometers.info

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.

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.

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.

Islamic Finance Market Size

The global Islamic Finance market is anticipated to expand rapidly, reaching an estimated value of USD 12.5 Trillion by 2033, up from USD 2.2 Trillion in 2023. This remarkable growth reflects a strong CAGR of 18.4% over the forecast period from 2024 to 2033. The expansion of the market is being driven by rising global interest in Sharia-compliant financial products, supported by growing populations in Muslim-majority countries and increased awareness of ethical finance principles.

In 2024, the Middle East and Africa (MEA) region maintained a commanding lead in the Islamic Finance sector, capturing over 53.4% of the global market, with revenues reaching approximately USD 1.1 Trillion. This dominance is strongly supported by deep-rooted cultural alignment, well-established Islamic banking institutions, and supportive regulatory frameworks in countries such as Saudi Arabia, the United Arab Emirates, and Malaysia.

As highlighted by Global Finance Magazine, the Islamic finance industry has reached a valuation of USD 3.9 trillion, with a presence in more than 80 countries, yet it remains highly concentrated, with nearly 95% of all Sharia-compliant assets held within just 10 markets. This geographic concentration underscores the pivotal role of a few economies in shaping the direction and growth of the global Islamic finance sector.

Saudi Arabia and Iran collectively dominate the industry, each accounting for an estimated 25% to 30% of total global assets. These two countries serve as anchors for Islamic financial activity, driven by longstanding institutional frameworks, deep-rooted religious practices, and government-backed Islamic banking systems. Malaysia, widely regarded as a global leader in Islamic capital markets, holds approximately 12% of total Sharia-compliant assets, supported by progressive regulation and innovation in sukuk issuance and halal investment products.

The United Arab Emirates maintains a strong foothold with around 10%, leveraging its position as a regional financial hub. Other key contributors include Kuwait and Qatar, each with about 5.5%, and Türkiye and Bahrain, with 3.5% apiece. Indonesia and Pakistan, despite their large Muslim populations, represent a smaller share - roughly 2% each - due to slower adoption and regulatory evolution.

Over the past decade, the Islamic finance sector has achieved an average annual growth rate of 10%, reflecting consistent demand for ethical, interest-free financial solutions. According to the 2023 State of Global Islamic Economy report, the total value of Islamic finance assets is projected to rise to approximately USD 5.95 trillion by 2026. However, this trajectory is highly dependent on the economic resilience and political stability of the aforementioned top 10 countries, which will remain central to the industry's global footprint in the coming years.

PurposeRanking of nations by medal tally is a popular feature of the Olympics, but such ranking is a poor measure of sporting prowess or engagement until the tallies are adjusted for major factors beyond the control of individual nations. Here we estimate and adjust for effects of total population, economy expressed as gross domestic product per capita, absolute latitude and Muslim population proportion on total medal counts in female, male, mixed and all events at the Pyeongchang winter and Tokyo summer Olympics and Paralympics.MethodsThe statistical model was multiple linear over-dispersed Poisson regression. Population and economy were log-transformed; their linear effects were expressed in percent per percent units and evaluated in magnitude as the factor effects of two between-nation standard deviations (SD). The linear effect of absolute latitude was expressed and evaluated as the factor effect of 30° (approximately 2 SD). The linear effect of Muslim proportion was expressed as the factor effect of 100% vs. 0% Muslim. Nations were ranked on the basis of actual vs. predicted all-events medal counts.ResultsAt the Pyeongchang Olympics, effects of population and economy were 0.7–0.8 %/% and 1.1–1.7 %/% (welldefined extremely large increases for 2 SD), factor effects of 30° of latitude were 11–17 (welldefined extremely large increases), and factor effects of 100% Muslim population were 0.08–0.69 (extremely large to moderate reductions, albeit indecisive). Effects at the Tokyo Olympics were similar in magnitude, including those of latitude, which were surprisingly still positive although diminished (large to very large increases). Effects at the Pyeongchang and Tokyo Paralympics were generally similar to those at the Olympics, but the effects of economy were diminished (large to very large increases). After adjustment of medal tallies for these effects, nations that reached the top-10 medalists in both winter games were Austria, Belarus, Kazakhstan, Slovakia and Ukraine, but only Azerbaijan reached the top-10 in both summer games.ConclusionAdjusting medal counts for demographic and geographic factors provides a comparison of nations' sporting prowess or engagement that is more in keeping with the Olympic ideal of fair play and more useful for nations' Olympic-funding decisions.

According to a survey conducted in selected Middle Eastern countries in February to March 2022, 87 percent of all Muslim respondents were planning to donate money to charity during Ramadan. United Arab Emirates had the highest share of Muslim respondents who were planning to make donations at 97 percent each.

Saudi Arabia Exports: Value: Non Arab Islamic Countries: Equatorial Guinea data was reported at 6.342 SAR mn in 2016. This records a decrease from the previous number of 39.060 SAR mn for 2015. Saudi Arabia Exports: Value: Non Arab Islamic Countries: Equatorial Guinea data is updated yearly, averaging 3.000 SAR mn from Dec 2007 (Median) to 2016, with 10 observations. The data reached an all-time high of 39.060 SAR mn in 2015 and a record low of 0.000 SAR mn in 2011. Saudi Arabia Exports: Value: Non Arab Islamic Countries: Equatorial Guinea data remains active status in CEIC and is reported by General Authority for Statistics. The data is categorized under Global Database’s Saudi Arabia – Table SA.JA006: Exports: by Country.

Islamic Financing Market Outlook

In 2023, the global Islamic financing market size was estimated to be approximately USD 2 trillion, with a projected compound annual growth rate (CAGR) of 10% between 2024 and 2032. The market is expected to reach around USD 4.7 trillion by 2032, driven by robust growth factors including rising interest in ethical financing, increasing Muslim population, and supportive government regulations.

The growth of the Islamic financing market can largely be attributed to the increasing demand for Sharia-compliant financial instruments. As awareness about the principles and benefits of Islamic finance grows, both among Muslims and non-Muslims, the demand for ethical and interest-free financial products continues to rise. Additionally, governments in Muslim-majority countries are implementing supportive regulations and policies to promote Islamic finance, further fueling its growth. This regulatory support creates a conducive environment for the development and expansion of Islamic financial institutions and products, attracting more investors and customers.

Another significant growth factor is the increasing Muslim population worldwide. As the number of Muslims continues to rise, so does the demand for financial services that comply with Islamic law. This demographic trend is particularly noticeable in regions such as Asia Pacific and the Middle East, where a significant portion of the population adheres to Islamic principles. Financial institutions in these regions are increasingly tailoring their products and services to meet the specific needs and preferences of Muslim consumers, thereby driving market growth.

Technological advancements are also playing a crucial role in the growth of the Islamic financing market. The integration of technology in financial services, known as fintech, is transforming the way Islamic financial products are delivered and consumed. Fintech solutions are making it easier for consumers to access Islamic financial services, reducing the cost of transactions, and increasing efficiency. This technological revolution is enabling Islamic financial institutions to reach a broader audience and provide more innovative and competitive products.

As the Islamic financing market continues to grow, there is an increasing focus on the use of Muslim Ingredients in various financial products and services. These ingredients, which adhere to Islamic principles, ensure that all financial transactions are conducted in a manner that is compliant with Sharia law. This includes the prohibition of interest (riba) and the requirement for risk-sharing and ethical investment practices. By incorporating Muslim Ingredients into their offerings, financial institutions can appeal to a broader audience seeking ethical and Sharia-compliant solutions. This approach not only aligns with the values of Muslim consumers but also attracts non-Muslims interested in ethical finance, thereby expanding the market reach and potential for growth.

Regionally, the Middle East & Africa is the largest market for Islamic financing, accounting for a significant share of the global market. The region is home to several Muslim-majority countries where Islamic finance is deeply rooted in the culture and financial system. Asia Pacific is another major market, driven by large Muslim populations in countries such as Indonesia and Malaysia. North America and Europe are also witnessing growth in Islamic financing, albeit at a slower pace, as financial institutions in these regions recognize the potential of this market and begin to offer Sharia-compliant products.

Financial Instrument Analysis

The Islamic financing market is segmented by financial instruments, including Murabaha, Ijara, Mudarabah, Musharakah, Sukuk, and others. Murabaha is a cost-plus-profit financing structure where the seller discloses the cost and profit margin to the buyer. It is widely used due to its simplicity and compliance with Sharia law. In Murabaha transactions, the bank purchases an asset on behalf of the customer and then sells it to the customer at a predetermined profit margin. This structure is commonly used for trade financing, real estate, and personal financing.

Ijara is another popular Islamic financial instrument, akin to a lease agreement. In an Ijara transaction, the bank buys and leases out an asset to the customer for a fixed rental payment. The ownership of the asset remains with the bank, but the customer has the

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.

Historically in Mali there has been a large diversity of religious beliefs and practices that not only coexisted but often intermingled. Malians have shown a great tolerance for other beliefs and typically do not let disagreements over religion escalate into violent actions. Many in Mali, especially in more rural areas, will mix Islam with traditional African practices from the region. While Muslim scholars see this as not only non-Islamic but also unlawful in nature, those that practice this mixture of religious beliefs do not view it as wrong. Because of the geography of Mali, there is a large mixture of ethnic groups and tribes in the south. As a consequence, it is in this region where most of these alternative belief systems can be found.

While religious pluralism and tolerance has been a common theme in Mali, the introduction of terrorist and extremist groups in the north has created a push by those groups for fundamental Islam and Sharia Law. This has disrupted the normal religious harmony in Mali. The presence of groups such as al-Qaeda in the Islamic Maghreb (AQIM), Ansar Dine, and the Movement for Unity and Jihad in West Africa (MUJAO) are causing issues for many in the northern areas because of the prevalence of hybrid forms Islam mixed with traditional African beliefs. The violence and enforcement of Sharia Law by such groups is causing significant numbers of people to flee to the southern regions of Mali.

In December 2006, Environics Research conducted a major national survey of Muslims and multiculturalism in Canada, as part of its ongoing syndicated FOCUS CANADA research program. The research consisted of two national telephone public opinion surveys: - National survey with a representative sample of 2,045 Canadians (18 years plus) - National survey with a representative sample of 500 Muslims living in Canada The focus of this research is on the presence and experience of Muslims in this country, and draws direct comparisons with similar research conducted in 13 other countries by the Pew Research Center (many of the same research questions were used to provide for direct country-to-country comparisons). The Pew research included Muslim over-samples in Great Britain, France, Germany and Spain. Some of the topics covered in this research: General Public: - General attitudes about immigration in Canada - Personal contact with different ethnic groups (including Muslims) - Perceived discrimination against ethnic groups - General attitudes towards Muslims - Concerns about Muslims and terrorism - Islamic identity and extremism among Muslims - Integration of Muslims and other ethnic minorities into Canadian society - Canadian foreign policy and the mission in Afghanistan Muslims - Experience of being Muslim in Canada - Concern about the future of Muslims in Canada - Self identification within the Muslim community - The role and rights of women in ethnic communities - Islamic identity and extremism among Muslims - Integration of Muslims and other ethnic minorities into Canadian society - Canadian foreign policy and the mission in Afghanistan Please note, the cases in this dataset are comprised only of Muslim respondents. Data from the other component of this survey - the survey of the general population - may be found in the dataset titled "EFC064." Environics Focus Canada - Survey of Muslims in Canada (Dec 2006) Study Overview: http://queensu.ca/cora/_files/Environics%20Muslims%20in%20Canada%20-%20Overview.pdf Environics Focus Canada - Survey of Muslims in Canada (Dec 2006) Methodology: http://queensu.ca/cora/_files/Methodology%20for%20Survey%20of%20Muslims.pdf Copyright (c) 2007 - Environics Research Group

This article examines portrayals of Muslim women in US news media. I test two hypotheses derived from theories of gendered orientalism. First, US news coverage of women abroad is driven by confirmation bias. Journalists are more likely to report on women living in Muslim and Middle Eastern countries if their rights are violated but report on women in other societies when their rights are respected. Second, stories about Muslim women emphasize the theme of women's rights violations and gender inequality, even for countries with relatively good records of women's rights. Stories about non-Muslim women, on the other hand, emphasize other topics. I test these hypotheses on data from thirty-five years of New York Times and Washington Post reporting using a structural topic model along with statistical analysis. The results suggest that US news media propagate the perception that Muslims are distinctly sexist. This, in turn, may shape public attitudes toward Muslims, as well as influence policies that involve Muslims at home and abroad.

This survey was conducted by Zogby International from March 4 - April 2, 2002 in 10 countries. The goals of the poll were: To determine how adults in Arab and Muslim/non-Arab countries feel about specific items relative to the American people and culture To ascertain whether or not these adults differentiate between their feelings toward the American people and culture, on one side, and American policy in the Middle East region.

Kenya had a Muslim population of roughly 5.6 million people, according to the last country census conducted in 2019. Nearly 50 percent of individuals adhering to Islam lived in the Northern-East counties of Mandera (856.5 thousand people), Garissa (815.8 thousand people), and Wajir (767.3 thousand people). Overall, around 10 percent of Kenya's population identified as Muslim.

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.

This study posits that democracy satisfaction among foreign-born Muslims in Western Europe stems in large part from their pre-migration experiences: because most Muslims originate from less democratic, more corrupt, and less economically developed countries, they are more satisfied with the way democracy works in their host country than other immigrants. Moreover, Muslims from Muslim-minority origin countries are more satisfied with democracy than Muslims from Muslim-majority states, particularly if they came from highly authoritarian and corrupt regimes. Using individual-level information collected as part of the European Social Survey (ESS) 5-10 round data (2010-2022), the empirical analyses support these expectations. These findings have important implications for debates on Muslim immigrant political integration and the prospects of democratic legitimacy in Western Europe.

Japan's halal tourism industry is expected to have great growth, from 2025 to 2035, mainly because of more Muslim tourist arrivals seeking services compliant with their religion, the growing Muslim population in Japan, and the efforts of the country to become an even more welcoming destination for Muslim travelers.

With a market size slated to reach USD 598.9 Million in 2025, Japan's halal tourism market will grow at a CAGR of 5.5% and will reach 1,021.8 Million by 2035. The demand for travel options that are halal-friendly, such as halal food, prayer facilities, and accommodations that are culturally sensitive, has widely triggered the country's tourism infrastructures, positioning Japan as a future key destination for traveling Muslims from all around the globe.

For this survey, opinions were sought from respondents across Europe and the United States on several topics of national and international interest. These topics included: (1) the European Union (EU) and the United States as superpowers, threats facing the global community, (2) the United Nations (UN), (3) the North Atlantic Treaty Organisation (NATO), (4) general opinions of various countries, institutions, and people, (5) actions taken by the George W. Bush Administration, (6) intervention policy, (7) Turkey's (potential) membership in the EU, (8) Iran's pursuit of nuclear weapons, (9) China's human rights record, and (10) political preferences and voter intentions. Regarding the EU and the United States as superpowers, respondents were asked whether it was desirable for the EU or the United States to exert strong leadership in the world, whether the EU or the United States or neither should be superpowers, if the motive for opposing the EU becoming a superpower was increased military expenditure, whether increased military expenditure was necessary for the EU to become a superpower, whether the EU should concentrate on becoming an economic power, and if a more powerful EU should cooperate with the United States. Respondents were asked about threats facing the world such as Islamic fundamentalism, immigration, international terrorism, global warming, the spread of diseases such as AIDS, a major economic downturn, and the spread of nuclear weapons, and whether they expected to be affected by any of them in the next ten years. With respect to the United Nations, respondents were asked their overall opinion of the UN, whether they believed UN involvement legitimized the use of military force, whether the UN could help manage the world's problems better than a single country could, and whether the UN helps to distribute the costs of international actions. Regarding the North Atlantic Treaty Organization (NATO), respondents were asked whether NATO could help share the United States military burden, whether NATO was an essential part of national security, if NATO involvement legitimized the use of military force, if NATO was dominated by the United States, and whether Europe should maintain a defensive alliance independent of the United States. Respondents were asked to give their opinions on the following countries, institutions, and population groups: the United States, Russia, Israel, the European Union, Palestinians, Italy, Turkey, China, Iran, the United Kingdom, France, Germany, and Spain. In regard to the Bush Administration, respondents were asked whether relations between the United States and Europe were better or worse, whether Bush's efforts to improve relations between the United States and Europe were successful, what the future of relations between the United States and Europe would be because of Bush's efforts, and whether or not Europe should be more independent from the United States with respect to issues of security and diplomacy. Respondents were also asked whether they approved of Bush's handling of international policies. With respect to intervention policy, the following questions were asked: should the EU help establish democracies, should the EU be involved in monitoring elections, would the respondent be in favor of the EU supporting trade unions, human rights associations, and religious groups in an effort to promote freedom, and should the EU support political dissidents and impose political and economic sanctions in opposition to an authoritarian regime. Respondents were asked several questions regarding Turkey's membership in the EU, including whether Turkey's membership in the EU could help promote peace and stability in the Middle East, if Turkey's membership in the EU would be good for the EU in economic terms, whether a predominately Muslim country belonged in the EU, if Turkey was too populous to become a member of the EU, and whether Turkey was too poor to be admitted into the EU. Respondents were also asked what they felt was the best way to put pressure on Iran in light of its attempts to acquire nuclear weapons and whether or not the EU should limit its relations with China due to China's human rights violations. Respondents were also asked about their voting intentions for the next elections and what factors they took into consideration when deciding for which party to vote. The dat