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

Census: Population: by Religion: Muslim: Assam data was reported at 10,679,345.000 Person in 03-01-2011. This records an increase from the previous number of 8,240,611.000 Person for 03-01-2001. Census: Population: by Religion: Muslim: Assam data is updated decadal, averaging 9,459,978.000 Person from Mar 2001 (Median) to 03-01-2011, with 2 observations. The data reached an all-time high of 10,679,345.000 Person in 03-01-2011 and a record low of 8,240,611.000 Person in 03-01-2001. Census: Population: by Religion: Muslim: Assam 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.

Recent issues on politics have been dominant in Indonesia that people are divided and become more intolerant of each other. Indonesia has the biggest Muslim population in the world and the role of Islam in Indonesian politics is significant. The current Indonesian government claim that moderate Muslims are loyal to the present political system while the opposing rivals who are often labelled’intolerant and radical Muslims’ by Indonesian mass media often disagree with the central interpretation of democracy in Indonesia. Studies on contributing factors and discourse strategies used in news and articles in secular and Islamic mass media which play a vital role in the construction of Muslim and Islamic identities in Indonesia are, therefore, recommended.

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/.

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.

(UNCLASSIFIED) The Liberian population is religiously heterogeneous, comprised 85.6 percent Christian, 12.6 percent Muslim, 0.6 percent adherents of tribal or indigenous traditions, 1.5 percent non-religious, and less than 1 percent a combination of Bahais, Hindus, Sikhs, and Buddhists. Primary denominations within the country’s Christian majority include Lutheran, Baptist, Episcopal, Presbyterian, Roman Catholic, United Methodist, African Methodist Episcopal (AME), AME Zion, and Pentecostal. Many individuals identified as "Christian" retain a mix of Christian and indigenous (often animistic) beliefs. Both Christian and Muslim Liberians are dispersed throughout the country. Most Muslims belong to two distinct ethnic groups, the Mandingo—who are widely distributed—and the Vai who live mostly in western areas.Christianity reached Liberia in the 19th century with the arrival of freed slaves from the United States. Missionaries of various Protestant denominations started arriving in the 1820s, eventually forming what became one of the highest per capita missionary populations in the world. The first permanent Catholic mission in the country was established in the early 1900s. A Liberian Council of Churches composed of Lutheran, Episcopal, Methodist, and other similar groups now exists, and an evangelical association of churches and missions has operated on and off since 1966. Though religiously-motivated violence in Liberia is relatively uncommon, tensions between Christians and Muslims have escalated in the past. In October 2004, approximately 25 people were killed and several churches and mosques were destroyed in Monrovia during clashes between Christians of several ethnic groups and Mandingo Muslims. The Liberian constitution provides religious freedom for all inhabitants, and in practice, the government respects minority religious groups. According to a 2013 document published by the U.S. Department of State, the Liberian government does not discriminate based on religious affiliation, belief, or worship. Although there is no state religion in the country, government ceremonies commonly begin and end with prayers or hymns, the majority of which are Christian, though some are Muslim. Most private schools in the country are operated by churches or missions. The majority receive government funding, though non-religious schools are also heavily subsidized. Religious education is available as an elective in public schools, but is not required. Social welfare institutions are largely managed or affiliated with religious organizations, often in conjunction with international aid agencies. As regards the ongoing Ebola crisis in West Africa, some religious leaders in Liberia have cited “immoral acts” as the cause of the outbreak. In August 2014, Liberia’s Council of Churches agreed, “God is angry with Liberia,” and urged Liberians to seek forgiveness for corruption and immorality by staying indoors and fasting for three days.Attribute Table Field DescriptionsISO3 - International Organization for Standardization 3-digit country code ADM0_NAME - Administration level zero identification / name ADM1_NAME - Administration level one identification / name ADM2_NAME - Administration level two identification / name NAME - Name of religious institution TYPE - Classification in the geodatabase (type of institution) CITY - City location available SPA_ACC - Spatial accuracy of site location (1 – high, 2 – medium, 3 – low) COMMENTS - Comments or notes regarding the religious institution SOURCE_DT - Source one creation date SOURCE - Source one SOURCE2_DT - Source two creation date SOURCE2 - Source two CollectionThe feature class was generated utilizing data from OpenStreetMap, Wikimapia, GeoNames and other sources. OpenStreetMap is a free worldwide map, created by crowd-sourcing. Wikimapia is open-content mapping focused on gathering all geographical objects in the world. GeoNames is a geographical places database maintained and edited by the online community. Consistent naming conventions for geographic locations were attempted but name variants may exist, which can include historical or less widespread interpretations.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 is not responsible for the accuracy and completeness of data compiled from outside sources.Metadata information was collected form U.S. Department of State publications as well as news media articles. Sources (HGIS)"Cathedral of St. Therese of The Child Jesus." GCatholic. July 2014. Accessed October 7, 2014. http://www.gcatholic.org.DigitalGlobe, "DigitalGlobe Imagery Archive." Accessed October 01, 2014. GeoNames, "Liberia." September 23, 2014. Accessed October 01, 2014. http://www.geonames.org.Google, September 2014. Accessed October 01, 2014. www.google.com.OpenStreetMap, "Liberia." September 2014. Accessed October 01, 2014. http://www.openstreetmap.org.Wikimapia, "Liberia." September 2014. Accessed October 01, 2014. http://wikimapia.org.Sources (Metadata)Baden, Joel and Candida Moss. “Ebola Is Not God’s Wrath: Religious leaders are perpetuating dangerous, dehumanizing beliefs about sin and disease.” Slate. August 20, 2014. Accessed October 01, 2014. http://www.slate.com.“Country Profile: Liberia.” Soudan Interior Mission. January 01, 2014. Accessed October 01, 2014. http://www.sim.org.“Education System in Liberia.” Classbase. January 01, 2012. Accessed October 01, 2014. http://www.classbase.com.“Liberia 2005 International Religious Freedom Report.” United States Department of State: Bureau of Democracy, Human Rights, and Labor. January 01, 2005. Accessed October 01, 2014. http://www.state.gov.“Liberia 2012 International Religious Freedom Report.” United States Department of State: Bureau of Democracy, Human Rights, and Labor. January 01, 2005. Accessed October 01, 2014. http://www.state.gov.“Liberia 2014 International Religious Freedom Report.” United States Department of State. January 01, 2014. Accessed October 01, 2014. http://www.state.gov.

Singapore Population: Religion: Female: Islam data was reported at 233.800 Person th in 2015. This records an increase from the previous number of 231.478 Person th for 2010. Singapore Population: Religion: Female: Islam data is updated yearly, averaging 231.478 Person th from Jun 2000 (Median) to 2015, with 3 observations. The data reached an all-time high of 233.800 Person th in 2015 and a record low of 185.804 Person th in 2000. Singapore Population: Religion: Female: Islam data remains active status in CEIC and is reported by Department of Statistics. The data is categorized under Global Database’s Singapore – Table SG.G002: Population by Religion .