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.

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.

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.

Religion and Bangladesh

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

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

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

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

In 2023, over ** percent of Indonesians declared themselves to be Muslim, followed by *** percent who were Christians. Indonesia has the largest Islamic population in the world and for this reason is often recognized as a Muslim nation. However, Indonesia is not a Muslim nation according to its constitution. The archipelago is a multifaith country and officially recognizes six religions – Islam, Protestantism, Catholicism, Buddhism, Hinduism, and Confucianism. Not all provinces in Indonesia are Muslim majority The spread of Islam in Indonesia began on the west side of the archipelago, where the main maritime trade routes were located. Until today, most of the Indonesian Muslim population are residing in Western and Central Indonesia, while the majority religion of several provinces in Eastern Indonesia, such as East Nusa Tenggara and Bali, is Christian and Hindu, respectively. Discrimination towards other beliefs in Indonesia The Indonesian constitution provides for freedom of religion. However, the Government Restrictions Index Score on religion in Indonesia is relatively high. Indonesians who practice unrecognized religions, including Indonesia’s indigenous or traditional belief systems, such as animism, dynamism, and totemism, face legal restrictions and discrimination. Indonesian law requires its citizens to put one of the recognized religions on their national identity cards, with some exceptions for indigenous religions. Although legally citizens may leave the section blank, atheism or agnosticism is considered uncommon in Indonesia.

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

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

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

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

When the Arabs left from Arabia, they headed to Africa through Babel Mandabi. Islam came through Sudan to Bahrulahon Asobia Habsa country and then to Misira (Egypt) and in 642 after the death of Christ. Islam started spreading from there to Nobatou a town located by sea where Ham, son of Noah, had his twins. They were black in complexion and that was embarrassing to him and he absconded to another land. When the children grew older they went to search for their father and they arrived in Noba at a time when Islam got there, and that was at 652 after the death of Christ. War broke out between Noba and the Roman Catholics in 1323 at Baja. The Arabs went to Sudan through Misira and then to Darfur. Islam spread in Darfur and to Chad and then to the West African coast and to other parts of Africa. Islam spread in these regions during 668 after the death of Christ. The first Jihad leaders were Uthba Bin Nafiyou, Asan Bin Noman and Tarik Bin Jab. Arabs became rivals and some left and headed to Africa. Jihad broke out in the Sahara region at Jenne and Asab as well. Islam got to Gana to the Yorubas, Hausas and Fulani. The Hausas spread Islam in Sierra Leone and the Mandinkas spread Islam in Gana, Guinea up to the coast where the two Islamic parties met. Gambia emanated from the Gana empire. The king then was Basarang Colley who was around Mali. Mali and Songhai were together.The first king in Mali was Sunjata Keita in 1545, he was the most popular king in Mali. He conquered Jenne and the Mossi ruler. Mansa Musa the king of Kankan died on his way from performing pilgrimage in Mecca. Sulayman took over the throne in 1500 and 1570 at Kawong. When Askia Muhamed was the king, he opened many Islamic learning centers in 1600. He ruled for some time. Later the king of Morocco took over the land and that was Gao, Jenne and Sudan. Mamadi Coulibally was the ruler of Sikasso, Jenne and Timbuktu in 1650. Alhagi Umaru from Sundan fought Mamadi Coulibally and killed him. He left Madina to Segou and conquered Segou and then settled his son Amadou at Hamdallaye and continued to Banjagara. After 60 years at Banjagara, Amadou Segou left to Hausa land. When the Europeans came to the region, they invited all the rulers and warned them to seize the war between them. Amadou and the Europeans fought for 18 years. They met at Bisandugu and he fought with Colonel Arsenal at Kankan. One of Amadou’s sons supported the Europeans and fought the ruler of Sikasso who was referred to as, very cruel. Before the arrival of the Europeans, there were Muslims and non-Muslims in the region. The most popular kingdom was Ndungu Sine. The ruler Mansa Bari Camara was in Kataba, a small town East of Kuntaur. There was a ruler called Wally at Niani who settled a village called Walliya. People came from the East to the West Africa. They first settled at Kupantum Mandinka Kunda were Wally Camara was the ruler. Members of the Camara clan wer known to be the first settlers of Niani. Other people settled at Kissang, Jambur and Jumbiya and the capital was Ndungu Sine. The first Jaxanka that settled in the region came from Masina and were known to be knowledgeable and Islamic scholars. When they left Masina, they first settled in Bambuku Jarka in Tukulor land. Some of them left to Fouta and some went to Bundu. After a while some left Bundu because of the war and headed to the Gambia.This was during Jihad war of Sheik Muhamed Lamin Drammeh. Sheik Muhamed Lamin Drammeh, a Soninke, who hailed from Gunjur was fighting a holy war against the Non-Muslims. He was attacked by the Europeans and fled to Bundu. While he was there the Europeans attacked him again and he left but he was blocked by Bundu Seykunda and he fought with them and both sides suffered. Muhamed Janteh was a great Islamic scholar at Seykunda who left to Niani Sukuta and wanted to cross to the other side of the river but could not and he turned to Niani Kayai. The people of Niani attacked and killed him. They took his head to the Europeans and they buried his body at Yonna. Now his grave cannot be traced. The Jaxanka clans that first came to the Gambia were great Islamic scholars like, Kabaa, Jakite, Gasama and Jaabi. The most popular among the Gassama clan was Sambu who settled at Wulli Sutukoba. He had a big family and among his family was Yusufa his last son whom he loved a lot. When he grew up, he went to study with Alhagi Salim Suware. When Yusufa came to visit his family he returned with his father and some of the family members went to settle in Fata Tenda. Others left to settle in Foni and they became the Kujaabi last names. Sambu continued with Yusufa to his teacher Alhagi Salim Suware, on their way Yusufa threw his father’s idol in the river. Sambu later converted to Islam and married Salim Suware’s daughter. They got children and they were called Foday Yonankoolu. The children of Yusupha were called Yamayankoolu.

This data allows for replication of the article "Preaching Politics: How Politicization Undermines Religious Authority in the Middle East." Abstract: A growing body of research demonstrates that political involvement by Christian religious leaders can undermine the religion’s social influence. Do these negative consequences of politicization also extend to Islam? Contrary to scholarly and popular accounts that describe Islam as inherently political, we argue that Muslim religious leaders will weaken their religious authority when they engage with politics. We test this argument with a conjoint experiment implemented on a survey of more than 12,000 Sunni Muslim respondents in 11 Middle Eastern countries. The results show that connections to political issues or politically active religious movements decrease the perceived religious authority of Muslim clerics, including among respondents who approve of the clerics’ political views. The article’s findings shed light on how Muslims in the Middle East understand the relationship between religion and politics, and they contribute more broadly to understanding of how politicized religious leaders can have negative repercussions for religion.

Christianity is the major religion in numerous African countries. As of 2024, around 96 percent of the population of Zambia was Christian, representing the highest percentage on the continent. Seychelles and Rwanda followed with roughly 95 percent and 94 percent of the population being Christian, respectively. While these countries present the highest percentages, Christianity was also prevalent in many other African nations. For instance, in South Africa, Christianity was the religion of nearly 85 percent of the people, while the share corresponded to 71 percent in Ghana. Religious variations across Africa Christianity and Islam are the most practiced religions in Africa. Christian adherents are prevalent below the Sahara, while North Africa is predominantly Muslim. In 2020, Christians accounted for around 60 percent of the Sub-Saharan African population, followed by Muslims with a share of roughly 30 percent. In absolute terms, there were approximately 650 million Christians in the region, a number forecast to increase to over one billion by 2050. In contrast, Islam is most prevalent in North Africa, being the religion of over 90 percent of the population in Algeria, Morocco, Tunisia, and Libya. Christianity in the world As opposed to other religions, Christianity is widely spread across continents worldwide. In fact, Sub-Saharan Africa, Latin America and the Caribbean, and Europe each account for around 25 percent of the global Christian population. By comparison, Asia-Pacific and North America make up 13 percent and 12 percent of Christians worldwide, respectively. In several regions, Christians also suffer persecution on religious grounds. Somalia and Libya presented the most critical situation in Africa in 2021, reporting the strongest suppression of Christians worldwide just after North Korea and Afghanistan.

The graph shows the changes in the impact factor of ^ and its corresponding percentile for the sake of comparison with the entire literature. Impact Factor is the most common scientometric index, which is defined by the number of citations of papers in two preceding years divided by the number of papers published in those years.

In 2020, around 28.8 percent of the global population were identified as Christian. Around 25.6 percent of the global population identify as Muslims, followed by 14.9 percent of global populations as Hindu. The number of Muslims increased by 347 million, when compared to 2010 data, more than all other religions combined.

Executive Summary

1. Muthanna0002 was the name used to designate a mass grave complex southeast of the town of As Samawah, Muthanna Province, Iraq. The Muthanna0002 graves were initially discovered around 1998 by Bedouin herders. Coalition forces were first informed of the site’s existence in May 2003, at which time the I MEF Mass Gravesite Assessment Team, Task Force – Justice, under Major Alvin Schmidt, conducted a Sensitive Site Exploitation (SSE). The team categorized the alleged mass grave as Level 3 (probable crimes against humanity – over 1000 remains) and recommended it for future forensic exploitation. Subsequently a number of visits were made by Coalition Provisional Authority (CPA) forensic assessment teams during which test excavations confirmed the existence of mass graves.

2. On 9 April 2005 the Regime Crimes Liaison Office Iraq Mass Graves Team (RCLO/IMGT) began work at Muthanna0002. Site survey and exploration using heavy equipment identified ten graves. One grave, designated MUT0002, was fully excavated. The excavations were completed and the trench backfilled on 27 April. One hundred and fourteen (114) individuals were exhumed from MUT0002 over a nine day period. Forensic analyses of the remains excavated at MUT0002 were completed 2 June 2005.

3. Fifty (50) documents of various types were recovered with the remains. All were processed by Documents Technicians at the RCLO/IMGT Forensic Analysis Facility (FAF). Most of the documents were Iraqi currency, but other documents included printed material, standard forms, and identification cards. Sixteen (16) identification cards were recovered, six of which were in good condition. A hand written document of several pages was also recovered and appeared to be a potential source of useful information. Digital images were captured of the documents and high resolution computerized copies were sent to RCLO translators. The original documents were packaged for curation by means of sleeving, encapsulation, or bagging in re-sealable polypropylene bags. They were placed in secured storage.

4. Articles of clothing from MUT0002 were used to identify ethnicity, age, and sex. Ninety-two (92) of the 113 individuals examined contained at least one article of traditional Kurdish clothing and/or cultural object. Twenty-one (21) individuals had Western-style, non-ethnic specific, and/or handmade clothing. Based upon sex appropriate clothing style and size, the clothing recovered was associated with 73 females, 26 males and 14 for which sex was indeterminate. Among the females, clothing suggested 28 adults, 12 subadults (13-17 years of age), 28 children (3-7 years of age), and five infants (0-2 years of age). Among the males, clothing suggested four adults, 13 subadults, 27 children and one infant. There were five children of indeterminate sex and nine infants of indeterminate sex. Personal effects such as jewelry, toiletries, accessories, housewares, money, toys, and organic materials were recovered with 93 individuals. Traditional Kurdish items included seven Milwankai Mekhak necklaces, 14 Turakai Kil cosmetic kits and 14 Hat-Hatoke sachets. Clothing and cultural objects collectively suggest that the MUT0002 individuals were of Kurdish ethnicity.

5. Ballistic artifacts and restraints were recovered with males and females of all ages. Projectiles were recovered with 71 individuals and cartridge casings with 37. Seventy-nine (79) projectiles and four (4) cartridge casings were recovered loose within clothing and amongst skeletal remains. Eighty-three (83) projectiles and 28 cartridge casings were embedded in or adhered to articles of clothing or personal items. In addition to ballistic evidence recorded in the Cultural Objects Laboratory, 93 cartridge casing and 48 projectiles were collected from within the grave. Projectile holes were observed in all articles of clothing, but were most common in clothes that covered the torso, e.g., shirts, dresses and jackets. Restraints included pieces of rope, possibly used to bind wrists together (27 individuals), and strips of cloth possibly used as blindfolds (16 individuals).

6. Spatial analysis of the ballistic artifacts collected from the surface of the graves complex revealed a pattern consistent with that of shooters firing into each grave trench lengthwise from one end. In the case of MUT0002, the ballistic evidence indicates the shooters were located at the southern end. Ballistic artifacts recovered from within the MUT0002 trench also conform to this spatial pattern. The higher ratio of projectiles to cartridge casings recovered from within the grave, in comparison with the surface collection, also identifies the grave trench as the execution site. Spatial patterning of the human remains from MUT0002 indicates that the victims entered the grave alive and were killed in a single eve... Visit https://dataone.org/datasets/doi%3A10.6067%3AXCV88P61GK_meta%24v%3D1475276893945 for complete metadata about this dataset.

The Arab world has historically had limited descriptive representation for women, although that is changing. Will having more women officeholders lead women citizens to become more engaged? Or could it depress engagement due to pervasive gender biases? To answer those questions, this paper uses a nationally-representative experiment in Tunisia. Unexpectedly, people were less likely to want to contact their representatives when primed to think of a mixed-gender group of officeholders compared to an all-women group. This pattern did not vary according to respondents' gender. Further analyses reveal that the effect was concentrated among Islamists, which is consistent with some Islamists' support for gender segregation. This finding encourages research examining women's political presence in conservative environments where gender segregation is common.

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.

This dataset contains similarity pairs between different religious scriptures. specially for Quran and Bible. we used different pretrained language models trained on semantic textual similarity task to rank the most common verses pairs between The Holy Quran and Hebrew Bible. column names starting with t_ means those columns belongs to Torah and q_ means those columns are for Holy Quran. the code used for making this dataset can be found here -> https://github.com/mobassir94/Data-Driven-Theology

bn_old_testament_of_kjv.csv is translated from english to bangla using nllb-200 model using code like this -> https://github.com/mobassir94/Multilingual-NLP-for-Islamic-Theology/blob/main/demo_notebooks/nllb_en_bn_translator.ipynb

code used for scraping bangla bible dataset is here -> https://github.com/ikramulkayes/Dataset_Contribution/blob/main/worldproject.org%20bible%20old%20testament%20dataset/webscraper%20for%20worldproject%20bible%20old%20testament.ipynb?fbclid=IwAR3DaGJJHQQ9818p7j_pMK7iRIJ1BFuIi-ne59XQ5fY2scRHM0i0sablwTc

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

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

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

DOI Almami Samori part 3 Jawleng Karamoho, Almami Samori's son, was sent to France to study the French people. The French recognized him and displayed their superior equipment, it was their way of signaling a threat. He later returned and reported that the French are more powerful than they were. This angered Samori and he sentenced him to death in prison. When Samori was asked the reason for killing his son. He explained that he killed him because he was a coward. Samori fought with the ruler of Sikasso, Kebba Trawalley for twelve months but could not defeat him. During that period Samori was informed that the people of Wassulong had reverted from the practice of Islam. But before he departed Sikasso he made a peace agreement with the ruler. When he finally left, he was pursued by the Kebba Trawalley’s brother who attacked him but he was defeated and captured by Samori. Samori arrived in Wassulong and fought them mercilessly and those who escaped went to settle in a town called Bolibanna. After, he conquered Wassulong, he returned to Bisandugu. He fought, defeated and killed Bankuntu Saxajigi who was living in the mountains. Samori traveled to Niame and surrounded the town but this was where his mother originated from. The people of Niame decided to commit suicide to avoid being slaves. References to entities made in the recording Culture: Mandinka Language: Mandinka and translated into Wollof Persons: Almami Samori, Jawleng Karamoho, Kebba Trawalley, Bankuntu Saxajigi Relationships: Almami Samori was an Islamic Scholar and a Jihadist Jawleng Karamoho was one of Samori’s sons. Kebba Trawalley was the ruler at Sikasso Places: France, Bisandugu, Sikasso, Wassulong and Niame Movements: The people of Wassulong who escaped the war, went and settled at Bolibanna. Actions: Almami Samori fought and conquered Wassulong and Bakuntu Sahajigi but could not defeat Sikasso

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

Historically, Portugal has been a country of Catholics. The 2021 census demonstrated that this trend has not been inverted, as over 80 percent of the population in Portugal identified as Catholic. Protestant or Evangelic believers accounted for more than two percent of the population, while Jehovah's Witnesses constituted one percent of residents. Among non-Christian faiths, Muslims were the most representative group, making up 0.42 percent of the population.

Religious but generally not practicing the faith

In the same year, Catholics numbered more than seven million people spread throughout the country, conquering the religious majority in the mainland and in the two autonomous regions. Citizens without religion totaled more than 1.2 million, which made of them the second most numerous religious group in Portugal. Young people presented the same religious trend, with young Catholics being the most representative group, followed by non-religious. Among youngsters, the attendance of religious events was mostly conducted occasionally, while a quarter did not participate in such proceedings at all.

The contribute of immigration to the growth of Evangelical Christianity

Despite being the minority, non-Catholic Christian and non-Christian faiths have been growing in Portugal. In 2011, Evangelical believers totaled 75.6 thousand, more than doubling ten years after. Such growth was partially motivated by the increase in Brazilian immigration, as more than 61 percent of new members of Evangelical churches in 2023 were of Brazilian origin. In fact, Brazil was the place of origin of almost 82 percent of all the immigrant Evangelical Christians residing in Portugal. However, more than a quarter of new Evangelical Christians were Portuguese, which shows that other religions, namely Christian Catholicism, have been losing members to Evangelical Catholicism.

As of 2010, Christianity was the religion with the most followers worldwide, followed by Islam (Muslims) and Hinduism. In the forty years between 2010 and 2050, it is projected that the landscape of world religions will undergo some noticeable changes, with the number of Muslims almost catching up to Christians. The changes in population sizes of each religious group is largely dependent on demographic development, for example, the rise in the world's Christian population will largely be driven by population growth in Sub-Saharan Africa, while Muslim populations will rise across various regions of Africa and South Asia. As India's population is set to grow while China's goes into decline, this will be reflected in the fact that Hindus will outnumber the unaffiliated by 2050. In fact, India may be home to both the largest Hindu and Muslim populations in the world by the middle of this century.