In 2022, Indonesia has the largest population of Muslims worldwide with around 241.5 million. This was followed with around 225.6 million Muslims in Pakistan and 211.16 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 2023, it was estimated that approximately 87 percent of the Indonesian population were Muslim, accounting for the highest share of Muslims in any Southeast Asian country. Indonesia also has the world's largest Muslim population, with an estimated 229 million Muslims.

Demographics of Indonesia

The total population of Indonesia was estimated to reach around 290 million in 2028. The median age of the population in the country was at an all-time high in 2020 and was projected to increase continuously until the end of the century. In 2020, the population density in Indonesia reached its highest value recorded at about 145.7 people per square kilometer.

Shopping behavior during Ramadan in Indonesia

Nearly all Muslims in Indonesia celebrated Ramadan in 2022. During the month of Ramadan, 60 percent of Indonesian users utilized online applications to order food. Many Indonesians planned to shop online or offline during Ramadan, with around 76 percent of online users planning to purchase fashion wear and accessories. Shopee was the most used app for shopping purposes during that period.

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 5.72 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 4.95 million and 4.13 million respectively.

In 2024, Nigeria accounted for 7.08 percent of the global Muslim population, the highest share among African countries. Egypt and Algeria followed, with shares of 6.12 percent and 2.67 percent, respectively. Islam has 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 later continued through Islamic scholars and missionaries.

In 2022, around 31.6 percent of the global population were identify as Christian. Around 25.8 percent of the global population identify as Muslims, followed by 15.1 percent of global populations as Hindu.

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.

In 2023, over 87 percent of Indonesians declared themselves to be Muslim, followed by 7.4 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.

This study explores the nature and conceptualisation of mental health and well-being among Indonesians living in an urban environment. Little is known about the nature of mental health and well-being in the everyday living context in developing countries. In Indonesia, as one of the most populous countries and the largest Muslim population in the world, the incidence of mental health problems has increased immensely in the last decade. However, there is a very limited number of studies that incorporate relevant cultural contexts into the understanding of mental health and well-being in Indonesia. This study aims to elucidate the relationship of specific psychosocial factors, as protective and risk factors, to mental health and well-being in the everyday urban living contexts experienced by a growing middle class in Indonesia in the perspective of Keyes' model of mental well-being. The data for this study were collected through semi-structured interviews and were analysed using Giorgi’s descriptive phenomenological approach.

Abstract

The World Values Survey (www.worldvaluessurvey.org) is a global network of social scientists studying changing values and their impact on social and political life, led by an international team of scholars, with the WVS association and secretariat headquartered in Stockholm, Sweden. The survey, which started in 1981, seeks to use the most rigorous, high-quality research designs in each country. The WVS consists of nationally representative surveys conducted in almost 100 countries which contain almost 90 percent of the world’s population, using a common questionnaire. The WVS is the largest non-commercial, cross-national, time series investigation of human beliefs and values ever executed, currently including interviews with almost 400,000 respondents. Moreover the WVS is the only academic study covering the full range of global variations, from very poor to very rich countries, in all of the world’s major cultural zones. The WVS seeks to help scientists and policy makers understand changes in the beliefs, values and motivations of people throughout the world. Thousands of political scientists, sociologists, social psychologists, anthropologists and economists have used these data to analyze such topics as economic development, democratization, religion, gender equality, social capital, and subjective well-being. These data have also been widely used by government officials, journalists and students, and groups at the World Bank have analyzed the linkages between cultural factors and economic development.

Geographic coverage

This survey covers the Philippines.

Analysis unit

• Household
• Individual

Universe

The WVS for the Philippines covers national population, aged 18 years and over, for both sexes.

Kind of data

Sample survey data [ssd]

Sampling procedure

The sample size for the Philippines is N=1200 and covers national population, aged 18 years and over, for both sexes.

Mode of data collection

Face-to-face [f2f]

Research instrument

Some special variable labels have been included, such as: V56 Neighbours: Muslims and V149 Institution: ASEAN. Special categories labels are: V167 Least liked groups: 1 stands for Muslims, 3 for Hard Lined Communists and 7 for Extreme Rightists. V179 Religion has many categories that have been recoded to 8 (Other) except for 4 (protestant) recoded to 2, 7 (Islam) recoded to 5, 19 (Pentecostal) recoded to 11 and 21 (Evangelist) recoded to 10. V203/ V204: Geographical affinity, 3 stands for ‘Philippines’ and 4 stands for ‘Asia’. Country Specific variables included are: V232 Size of the town is missing (but present in printed questionnaire); V208: Ethnic identification: 1. Hispano Filipino, 2. American Filipino 3. Chinese Filipino 4. Japanese Filipino, 5. Filipino then ethnic and 6. Ethnic then Filipino; V209: Language at home. The variables political parties V210 a V212; Ethic group: V 233; Region: V 234 and V235 Interview language are also included as country specific variables.

Sampling error estimates

+/- 2,9%

This statistic shows the Muslim population worldwide as of 2010, by region. As of 2010, the Asia Pacific region had the highest Muslim population, at 986.6 million people.

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/.

Rachmad, Yoesoep Edhie. 2024. Islamic Inspirations: Creative Approaches to Urban Halal Tourism in Indonesia. Chuban Lanzhou Guoji Shuji Tebie Ban, 兰州黄河书籍出版，2024特别版.

"Islamic Inspirations: Creative Approaches to Urban Halal Tourism in Indonesia" by Yoesoep Edhie Rachmad, published in 2024 by Chuban Lanzhou Guoji Shuji Tebie Ban, provides an innovative perspective on enhancing urban tourism in Indonesia through the lens of Islamic principles. This book delves into how cities can creatively adapt to the growing demand for halal tourism, leveraging this to fuel urban development and cultural integration. Background Set against the dynamic backdrop of Indonesia's urbanization and its status as the world’s largest Muslim-majority country, the book explores the intersection of Islamic values and urban tourism. It addresses the economic potential of halal tourism and its capacity to foster greater understanding and appreciation of Islamic culture in urban settings. Basic Definitions and Concepts Halal tourism is defined broadly, encompassing all aspects of tourism that comply with Islamic teachings, which include provisions for halal food, prayer facilities, and family-friendly environments that do not compromise Islamic values. The book expands on this by exploring creative approaches that go beyond the basics, suggesting ways in which urban environments can innovate to attract Muslim tourists. Underlying Phenomenon The book is driven by the global trend towards culturally and religiously sensitive travel options. As Muslim middle-class affluence rises, so does the demand for travel experiences that cater to religious needs without sacrificing the depth and richness of the travel experience. Problem Formulation Rachmad identifies a key challenge: many Indonesian cities are not fully equipped to meet the specific needs of Muslim travelers, lacking in both infrastructure and in cultural programming that resonates with Islamic values. The book tackles how urban centers can transform to serve this significant segment of the travel market effectively. Research Objectives The objective of this work is to craft a framework for integrating halal tourism effectively into urban development plans, ensuring that these enhancements contribute to the economic vitality of cities while respecting and promoting Islamic cultural heritage. Indicators Success in implementing innovative halal tourism strategies is indicated by increased tourist arrivals, higher satisfaction rates among Muslim travelers, and positive economic impacts on local businesses and communities. Operational Variables Variables include the number of new or improved halal-certified establishments, the frequency and quality of cultural events celebrating Islamic traditions, and the effectiveness of training programs for hospitality staff on Islamic hospitality standards. Key Factors Key factors influencing the successful adoption of creative halal tourism strategies include strong government support, active engagement with local Muslim communities, and robust marketing campaigns that highlight the unique offerings of Indonesian cities. Implementation Strategies The book suggests several strategies, such as developing halal tourism districts, incorporating Islamic art and history into public spaces, and hosting international events focused on Islamic culture and halal lifestyle. Challenges and Supports Challenges include potential resistance from traditional sectors within the tourism industry, the high costs associated with restructuring for halal compliance, and the need for ongoing education and cultural sensitivity training. Supportive elements are the increasing international recognition of halal tourism's market potential and technological advancements that aid in delivering tailored tourism experiences. Research Findings Research within the book shows that cities adopting these creative approaches see not only an increase in tourism but also enhanced social cohesion and cultural pride among local populations. Conclusions and Recommendations Rachmad concludes that with thoughtful planning and innovative practices, urban centers in Indonesia can become world leaders in halal tourism. He recommends continual investment in infrastructure, community-based planning, and international collaboration to keep pace with global trends. "Islamic Inspirations" offers invaluable insights for urban planners, tourism authorities, and business leaders, providing a detailed guide on harnessing the principles of Islam to enrich urban tourism offerings in Indonesia creatively and inclusively.

Identification. Political attitudes and behaviour. Social and political commitment and integration.

Topics: Identification: country of birth; year of immigration to the Federal Republic of Germany; reasons for immigration; German citizenship; foreign citizenship; German citizenship by birth, as (late) ethnic German repatriate without or with a German citizenship, by naturalisation; year of naturalisation; previous nationality; nationality(s) of parents; country of birth of parents; desire to acquire German nationality; religion: denomination or religious community; religious group membership within Islam; pride and identification: equal opportunities in Germany; current territory of the country of origin of father and mother; identification with the country of origin of father and of mother; identification with Germany; invitation to join a German family; considerations about working in the German civil service; like to work in Germany; language spoken in the household; respect shown in Germany; more interest in politics in Germany or in the country of origin; main reasons for dissatisfaction.

Political attitudes and behaviour:

Electoral behaviour: party preference (Sunday question); alternative vote; party that the respondent would never vote for; proximity to party in Turkey (sympathy); party membership (party); political interest; satisfaction with democracy; Political knowledge: knowledge of the President of the Federal Republic of Germany; knowledge of Chancellor Angela Merkel´s party affiliation; political participation: personal opportunities for political participation in Germany and in the country of origin.

Parties, politicians, political problems: sympathy scale for the parties SPD, CDU, CSU, Die Linke, Bündnis 90/Die Grünen, FDP, and AfD; currently the most important problem in Germany; problem-solving competence of the parties; better representation of personal interests by politicians with a migration background; naming the politician.

Political fundamentalism, populism: agreement with various statements on politics, state and society (no more ideals in society, capitalism destroys the world, USA is behind the 09/11 attacks, those up there do what they want, rejection of homosexual friends, acceptance of violence in conflicts in every democracy, call for leaders, Russia as sole culprit in international conflicts, West prevents development of the Islamic world, shame on the family by Muslim woman marrying a Christian, insult as Muslim by Mohammed caricatures, literal compliance of the rules of the Koran, adaptation of the teachings of Islam to conditions of the modern world, events in Palestine typical for the contact with all Muslims, depraved sexual morals of the western society, eligibility of a Christian party for Muslims, Islam belongs to Germany, discrimination of non-German looking people, no party in Germany represents the interests of migrants, immigrants should adapt their behaviour to the German culture, who lives in Germany should learn the German language, Jews cannot be trusted).

Social and political commitment: membership in a non-profit association or organisation in Germany; type of association or organisation; memberships in the country of origin; active participation in an association, initiative or self-help group in Germany; area of active participation; start of voluntary work (number of years); impetus for taking over the activity.

Integration: most important problem of Germans with a migration background and foreigners in Germany; most suitable party for solving this problem; evaluation of the integration efforts of the CDU: sufficient commitment of the CDU for the integration of foreigners and Germans with a migration background as well as for repatriates and late repatriates.

Demography: sex; age; attainment of the highest educational qualification in the country of origin or in Germany; highest school leaving certificate; highest vocational qualification; recognition of vocational training in Germany; employment status; occupational status; satisfaction with current or last occupational activity; current or last occupational status. last job corresponds to vocational training; desire to pursue the occupation learned; self-assessment of religiousness; frequency of churchgoing; accessibility: use of the mobile phone used for the interview exclusively alone, with others or only by chance; number of other mobile phone users aged 14 and over; landline connection in the household; number of mobile phone numbers; number of landline numbers; federal state; size of location; size of household; number of persons in the household under 18 years of age.

Additionally coded: respondent ID; weighting factor; group membership (Germans without migration background, Germans with migration background or foreigners); political community size classes.

In 2020, around 98.5 percent of the Iranian population identified as Muslim. Around 81 percent identified as Shia Muslims in the same year, while a much smaller share followed the Sunni Muslim religion. In Iran, most Sunni Muslims belong to ethnic minority groups.

Iran’s demographics
The total population in Iran has grown steadily and is expected to surpass 90 million in 2028. The vast majority of the population in the country was between 15 and 64 years of age. At the same time, the share of people aged above 64 increased in recent years and constituted over seven percent of the total population.

Muslim population worldwide

In Europe, it was estimated that the Muslim population could triple by the middle of the century. In Southeast Asia, Indonesia had the largest share of Muslims as a proportion of its population. On the African continent, the highest number of Muslims was estimated in Nigeria, with close to a hundred million Islam followers. In the United States, less than one percent of the population identified as Muslims.

According to Cognitive Market Research, the global Halal Gelatin Market size will be USD 512.2 million in 2024. It will expand at a compound annual growth rate (CAGR) of 6.00% from 2024 to 2031.

North America held the major market share for more than 40% of the global revenue with a market size of USD 204.88 million in 2024 and will grow at a compound annual growth rate (CAGR) of 4.2% from 2024 to 2031.
Europe accounted for a market share of over 30% of the global revenue with a market size of USD 153.66 million.
Asia Pacific held a market share of around 23% of the global revenue with a market size of USD 117.81 million in 2024 and will grow at a compound annual growth rate (CAGR) of 8.0% from 2024 to 2031.
Latin America had a market share of more than 5% of the global revenue with a market size of USD 25.61 million in 2024 and will grow at a compound annual growth rate (CAGR) of 5.4% from 2024 to 2031.
Middle East and Africa had a market share of around 2% of the global revenue and was estimated at a market size of USD 10.24 million in 2024 and will grow at a compound annual growth rate (CAGR) of 5.7% from 2024 to 2031.
The pharmaceutical grade category is the fastest growing segment of the Halal Gelatin industry

Market Dynamics of Halal Gelatin Market

Key Drivers for Halal Gelatin Market

Growing Muslim population boosts the demand for Halal-certified products, including gelatin, to Boost Market Growth

The growing Muslim population significantly boosts demand for Halal-certified products, including gelatin. With approximately 1.9 billion Muslims globally, there is a rising need for food and pharmaceutical products that meet Halal standards. This demographic shift encourages manufacturers to expand their offerings to cater to Halal dietary requirements, leading to increased production of Halal gelatin. The trend is particularly evident in regions like the Asia-Pacific, where both population growth and economic development enhance consumer access to Halal products. The focus on health, dietary restrictions, and ethical consumption further supports this market expansion.

Rising consumer health consciousness drives the demand for clean label and Halal-certified products to Drive Market Growth

Rising consumer health consciousness is significantly driving demand for clean-label and Halal-certified products, including gelatin. As consumers become more aware of the ingredients in their food, they increasingly seek transparency and assurance that products align with their dietary and ethical values. Halal certification provides a framework for quality and safety, appealing to both Muslim and non-Muslim consumers interested in healthier options. This trend is further reinforced by the growth of the wellness movement, emphasizing natural and ethically sourced ingredients. Consequently, manufacturers are focusing on producing Halal gelatin to meet this increasing demand.

Restraint Factor for the Halal Gelatin Market

Limited source availability of Halal-certified raw materials can impact production in the market , will Limit Market Growth

Limited source availability of Halal-certified raw materials can significantly impact production in the Halal gelatin market. The primary sources of gelatin include bovine and fish, both of which must meet strict Halal guidelines. However, fluctuations in supply chains, regulatory hurdles, and sourcing challenges can restrict access to these materials. Additionally, as the demand for Halal products grows, competition for these raw materials increases, potentially driving up costs and limiting availability. This scarcity can hinder manufacturers' ability to meet market demand and expand their offerings.

Impact of Covid-19 on the Halal Gelatin Market

The COVID-19 pandemic has significantly impacted the Halal gelatin market, causing disruptions in supply chains and production processes. Lockdowns and restrictions led to temporary closures of manufacturing facilities, limiting the availability of Halal-certified raw materials. Additionally, the food service sector experienced a decline due to reduced consumer spending and changes in dining habits, affecting demand for Halal gelatin in various applications. However, the pandemic also accelerated the growth of e-commerce, providing new opportunities for Halal products. Overall, while challenges persisted, the market is gradually recovering as consumer interest in Halal products continue...

In 2021, Muslims around the world spent a total of two trillion U.S. dollars across the food, pharmaceutical, cosmetics, fashion, travel, and media/recreation sectors. The global Muslim market has the potential to grow to about 2.8 trillion dollars by 2025. The largest market for Muslim consumers is the halal food and beverage sector.

In 2023, approximately 244.4 million people in Indonesia identified as Muslims. Indonesia has the largest Islamic population in the world. However, it is a multi-faith country and officially recognizes six religions: Islam, Protestantism, Catholicism, Buddhism, Hinduism, and Confucianism.