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.

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.

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, around *** million Muslims lived in Italy. More than a quarter were ******** citizens, at ******* people, ahead of ******* Albanians and ******* Bangladeshis. ***** is the first most common religion of foreigners nationwide. The second-largest religion among immigrants living in Italy is the Christian Orthodox one, considering the large Romanian community residing in the country.

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.

The Islamic necropolis discovered in Tauste (Zaragoza, Spain) is the only evidence that a large Muslim community lived in the area between the 8th and 10th centuries. A multi-isotope approach has been used to investigate the mobility and diet of this medieval Muslim population living in a shifting frontier region. Thirty-one individuals were analyzed to determine δ15N, δ13C, δ18O and 87Sr/86Sr composition. A combination of strontium and oxygen isotope analysis indicated that most individuals were of local origin although three females and two males were non-local. The non-local males would be from a warmer zone whereas two of the females would be from a more mountainous geographical region and the third from a geologically-different area. The extremely high δ15N baseline at Tauste was due to bedrock composition (gypsum and salt). High individual δ15N values were related to the manuring effect and consumption of fish. Adult males were the most privileged members of society in the medieval Muslim world and, as isotope data reflected, consumed more animal proteins than females and young males.

In 2019, there were estimated to be approximately **** million Muslims living in London, making it the region of England and Wales with the highest Muslim population. Large Muslim populations also live in other English regions, such as the West Midlands, the North West, and Yorkshire.

The average for 2013 based on 27 countries was 12.7 percent. The highest value was in Turkey: 99 percent and the lowest value was in Belarus: 0 percent. The indicator is available from 1960 to 2013. Below is a chart for all countries where data are available.

The latest population figures produced by the Office for National Statistics (ONS) on 28 June 2018 show that an estimated 534,800 people live in Bradford District – an increase of 2,300 people (0.4%) since the previous year.

Bradford District is the fifth largest metropolitan district (in terms of population) in England, after Birmingham, Leeds, Sheffield and Manchester although the District’s population growth is lower than other major cities.

The increase in the District’s population is largely due to “natural change”- there have been around 3,300 more births than deaths, although this has been balanced by a larger number of people leaving Bradford to live in other parts of the UK than coming to live here and a lower number of international migrants. In 2016/17 the net internal migration was -2,700 and the net international migration was 1,700.

A large proportion of Bradford’s population is dominated by the younger age groups. More than one-quarter (29%) of the District’s population is aged less than 20 and nearly seven in ten people are aged less than 50. Bradford has the highest percentage of the under 16 population in England after the London Borough of Barking and Dagenham, Slough Borough Council and Luton Borough Council.

The population of Bradford is ethnically diverse. The largest proportion of the district’s population (63.9%) identifies themselves as White British. The district has the largest proportion of people of Pakistani ethnic origin (20.3%) in England.

The largest religious group in Bradford is Christian (45.9% of the population). Nearly one quarter of the population (24.7%) are Muslim. Just over one fifth of the district’s population (20.7%) stated that they had no religion.

There are 216,813 households in the Bradford district. Most households own their own home (29.3% outright and 35.7% with a mortgage). The percentage of privately rented households is 18.1%. 29.6% of households were single person households.

Information from the Annual Population Survey in December 2017 found that Bradford has 228,100 people aged 16-64 in employment. At 68% this is significantly lower than the national rate (74.9%). 91,100 (around 1 in 3 people) aged 16-64, are not in work. The claimant count rate is 2.9% which is higher than the regional and national averages.

Skill levels are improving with 26.5% of 16 to 74 year olds educated to degree level. 18% of the district’s employed residents work in retail/wholesale. The percentage of people working in manufacturing has continued to decrease from 13.4% in 2009 to 11.9% in 2016. This is still higher than the average for Great Britain (8.1%).

Spain has a long history of Islamic tradition under its belt. From cuisine to architecture, the southern European country has been linked to the North of Africa through many common elements. At the end of 2023, there were approximately 2.41 million Muslims in Spain, most of them of Spanish and Moroccan nationality, with upwards of eight hundred thousand believers in both cases. With a Muslim population of more than 660,000 people, Catalonia was home to the largest Muslim community in Spain as of the same date.

The not so Catholic Spain

Believers of a religion other than Catholicism accounted for approximately 3 percent of the Spanish population, according to the most recent data. Although traditionally a Catholic country, Spain saw a decline in the number of believers over the past years. Compared to previous years, when the share of believers accounted for slightly over 70 percent of the Spanish population, the Catholic community lost ground, while still being the major religion for the foreseable future.

A Catholic majority, a practicing minority

Going to mass is no longer a thing in Spain, or so it would seem when looking at the latest statistics about the matter: 50 percent of those who consider themselves Catholics almost never attend any religious service in 2024. The numbers increased until 2019, from 55.5 percent of the population never attending religious services in 2011 to 63.1 percent in 2019. The share of population that stated to be practicing believers and go to mass every Sunday and on the most important holidays accounted for only 15.5 percent.

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 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

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.

Since the United States was attacked on September 11, 2001, there have been many studies of Islamic groups, such al Qaeda, which oppose the United States and use violence against civilians. However there has been relatively little research into how these groups are viewed by the larger Muslim society from which they arise. The attitudes of this larger society are important for a variety of reasons. At the broadest level, they tell us whether these groups are considered legitimate in terms of their goals as well as their methods. They also tell us how much support such groups are likely to get from the larger society, both directly and indirectly. To understand the public’s feelings about these groups, it is also critical to understand the prevailing narratives in the societies they come from. Since September 11, 2001, the United States has undertaken a “war on terrorism,” introducing large numbers of troops into Islamic countries, particularly Afghanistan and Iraq. How do people in the Islamic world understand the purpose of these US efforts? Are their interpretations consonant with the i nterpretations offered by al Qaeda and related groups? Do Muslims perceive that US forces are a stabilizing force or a threatening one? Al Qaeda and other groups have not emerged simply in reaction to US policies. They have a broad ideological agenda that includes transforming Islamic countries. How much do these goals resonate with the larger society? Do they favor living in an Islamic state? Do they seek the kind of isolation from Western influences that al Qaeda calls for? The use of violence against civilians for political purposes has figured prominently in debates about al Qaeda and related groups. Do Muslims believe that it is consistent with Islam? Do they think the current situation warrants such acts? To answer these and other questions WorldPublicOpinion.org conducted an in-depth study of public opinion in Egypt, Morocco, Pakistan, and Indonesia. The research was primarily supported by the START Consortium at the University of Maryland. Other scholars of the START Consortium participated in the development of the questionnaire.

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.

In 2020, Mexico had a Muslim population of 7,982 people. Mexico City, with 1,636, was the state with the biggest Muslim community in the country. Mexico State was the only other federal entity with more than 1,000 Muslims.

Between Oct. 14, 2014, and May 21, 2015, Pew Research Center, with generous funding from The Pew Charitable Trusts and the Neubauer Family Foundation, completed 5,601 face-to-face interviews with non-institutionalized adults ages 18 and older living in Israel.

The survey sampling plan was based on six districts defined in the 2008 Israeli census. In addition, Jewish residents of West Bank (Judea and Samaria) were included.

The sample includes interviews with 3,789 respondents defined as Jews, 871 Muslims, 468 Christians and 439 Druze. An additional 34 respondents belong to other religions or are religiously unaffiliated. Five groups were oversampled as part of the survey design: Jews living in the West Bank, Haredim, Christian Arabs, Arabs living in East Jerusalem and Druze.

Interviews were conducted under the direction of Public Opinion and Marketing Research of Israel (PORI). Surveys were administered through face-to-face, paper and pencil interviews conducted at the respondent's place of residence. Sampling was conducted through a multi-stage stratified area probability sampling design based on national population data available through the Israel's Central Bureau of Statistics' 2008 census.

The questionnaire was designed by Pew Research Center staff in consultation with subject matter experts and advisers to the project. The questionnaire was translated into Hebrew, Russian and Arabic, independently verified by professional linguists conversant in regional dialects and pretested prior to fieldwork.

The questionnaire was divided into four sections. All respondents who took the survey in Russian or Hebrew were branched into the Jewish questionnaire (Questionnaire A). Arabic-speaking respondents were branched into the Muslim (Questionnaire B), Christian (Questionnaire C) or Druze questionnaire (D) based on their response to the religious identification question. For the full question wording and exact order of questions, please see the questionnaire.

Note that not all respondents who took the questionnaire in Hebrew or Russian are classified as Jews in this study. For further details on how respondents were classified as Jews, Muslims, Christians and Druze in the study, please see sidebar in the report titled "http://www.pewforum.org/2016/03/08/israels-religiously-divided-society/" Target="_blank">"How Religious are Defined".

Following fieldwork, survey performance was assessed by comparing the results for key demographic variables with population statistics available through the census. Data were weighted to account for different probabilities of selection among respondents. Where appropriate, data also were weighted through an iterative procedure to more closely align the samples with official population figures for gender, age and education. The reported margins of sampling error and the statistical tests of significance used in the analysis take into account the design effects due to weighting and sample design.

In addition to sampling error and other practical difficulties, one should bear in mind that question wording also can have an impact on the findings of opinion polls.

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.

Summary

Bundu consisted of people from different walks of life, these included weavers, blacksmiths, and Marabouts who were mainly teaching and preaching Islam. People from Masina Jaha were called Jahankoolu. Among them was the Jaiteh clan who was Muslim and other clans including Fofanna, Darbo and Dansoho who were traders. Generally, the Jahankoolu were mainly Muslims and farmers. The Singateh clan became rulers in Netebulu with the support of the Sey clan. The ancestors of the Jahankoolu Suwaibou came from Jaha Masina and settled Bambugu Jaha. He arrived along with great men while some members of his family remained at Jaha Masina. His sons went to settle at Wulli Sutukoba. Saikou Alhagi Salim Suwareh and Foday Touray were great Muslim scholars with a large number of students. Among their children were Mohamadu Fatuma and Omaru Tanda Touray. When they traveled from Jaha and settled at Bambugu Jaha a dispute occurred with the Bambara ruler called Dusuba. They then moved to Diddeh in Bundu and several journeyed to Bindangalang. After migrating to different places one family member went to study the Koran at Jenne. After completing his studies, he went to Fouta Jallon and was welcomed there by their ruler Abdukhadir. He settled in a place called Touba in Labe. He lived in Touba teaching and preaching Islam and was also occupied with farming. While he was there, the people from Tandaba attacked him and many of his people were captured. When the incident occurred, he wrote to the ruler about this and later left to Kanjori. Saihou Ibrayma Janneh, Foday Kasang and Foday Mohamadu Jawara were all in Kanjori. Subsequently, he left Kanjori where he was living for some time, and traveled to Jombo, for the purpose of studying with Umaru Touray. He then continued towards Jenne to study medicine. When he returned, he settled in a town called Taslima and later again moved to Kangkang. He lived there for three years and then left to do trading at Kallato in Manding. Bademba was the ruler, and Alfa Muhamadou Woyanke, a prominent Islamic scholar, lived there. He also preached Islam to the people of Timbo while residing there. He relocated to Labe with the help of a ruler named Modi Abdulay, where he taught and preach Islam. He journeyed to Wourry and settled in a town called Touba and was joined there by other Jahankoolu. After he was attacked there, he traveled to Binaney and resettled in a town called Touba Kuta. He served as the Muslim Leader (Imam) there for seven years. Due to regular attacks from some rulers, he had to migrate, hence, his frequent movements from place to place. The people of Kakandeh and Touba were primarily from Jaha. He married Aysatu Camara and they had a son named Muhamadou Taslima. When he died, he was laid to rest by the mosque and his son Muhamadou Taslima became the new leader (Kalipha). He was succeeded by his son Karamohoba Madi, who later died at Dabola. Many leaders were present when the Europeans arrived; including, Muhamadou Kassum, Muhamadou Mustafa and Muhamadou Taslima Junior. He was succeeded by Karamoho Kutubo who had a large family of about six hundred people including his students. He had a good relationship with Alfa Yaya the ruler of Labe. Captain Yusi constructed the first French post at Touba. He later died and was succeeded by Karamoho Arafaha eighty-nine years after Touba was settled. He was a prominent Islamic scholar who went on a pilgrimage to Mecca. Omaru Tanda Touray was also a great Islamic scholar who settled down in Diddeh Koto at Bundu. The village gradually transform into a large town. Mohamadu Fatuma settled in Kunting and began to teach and preach about Islam there. He later left and resettled at Kanjoro close to Khasso.

References to entities made in the recording

Culture: Mandinka

Language: Mandinka

Persons: Saikou Alhagi Salim Suwareh, Foday Touray, Mohamadu Fatuma and Omaru Tanda Touray. Dusuba, Abdukhadir, Saihou Ibrayma Janneh, Foday Kasang and Foday Mohamadu Jawara, Umaru Touray, Bademba, Alfa Muhamadou Woyanke, Modi Abdulay, Aysatu Camara, Muhamadou Taslima, Karamohoba Madi, Muhamadou Kassum, Muhamadou Mustafa and Muhamadou Taslima Junior, Karamoho Kutubo, Captain Yusi, Karamoho Arafaha, Omaru Tanda Touray, Mohamadu Fatuma

Places: Bundu, Masina Jaha,Netebulu, Bambugu Jaha, Jaha Masina, Wulli Sutukoba, Diddeh in Bundu, Bindangalang, Touba in Labe, Tandaba, Kanjori, Jombo, Jenne, Taslima, Kallato in Manding, Timbo, Binaney, Touba Kuta, Kakandeh, Dabola, Labe, Diddeh Koto at Bundu, Kunting, Kanjoro

Movements:

The Jahankoolu traveled from Masina to Bambug Jaha and later dispersed to several places

Actions:

The Jahankoolu were attacked at Bambugu Jaha by the Bambara ruler Dusuba and they left.

Time references:

None

Additional information: The Jahankoolu migrated to numerous places because of constant enemies’ attacks.

^{Alternative names: Diakite, Cherno, Kajali, Sirra, Kebba, Sidibeh, Bakary, Bakari, Bakery}