The story of Muslims in Sweden is not a modern phenomenon but one interwoven with the nation’s history, stretching back to ancient times. Archaeological discoveries provide a compelling starting point, revealing a historical connection between Sweden and the Islamic world that predates mass migration by centuries. Findings of pre-Islamic Arabic coins at Iron Age burial sites and other archaeological evidence point to extensive Viking trade with the Islamic Golden Age between the 7th and 10th centuries.1 This commercial exchange was not without its moments of conflict, as historical accounts detail Viking raids on al-Andalus, the Muslim-ruled Iberian Peninsula, in the 9th and 10th centuries.2 The presence of Arabic coins and other artifacts in Scandinavia serves as a silent testament to a long-standing, dynamic relationship between these two distinct civilizations. By establishing this historical precedent for interaction, the contemporary narrative of Islam in Sweden is recontextualized not as a recent “influx” of foreign peoples but as a continuation of an enduring historical thread. This framing lays a proud foundation that challenges the notion of Muslims as a new or alien presence in the country.
This long history of contact found its first modern, indigenous expression in the life of Ivan Aguéli. Born John Gustaf Agelii in 1869, Aguéli was a Swedish painter, author, and Sufi mystic whose conversion to Islam in the late 19th century marks a profound and often-overlooked milestone.4 His life story symbolizes an intellectual and spiritual link between Sweden and Islam that existed well before the refugee and labor waves of the 20th century. Aguéli was one of the first Western Europeans to officially enroll at Al-Azhar University in Cairo, where he immersed himself in Arabic and Islamic philosophy.4 In 1911, he founded a secret Sufi society in Paris to promote the teachings of Muhyiddin Ibn Arabi.4 Perhaps most significantly, it was in an article in his Cairo-based magazine
Il Convito that Aguéli is credited with the first known use of the term “Islamophobia,” a concept he introduced to describe the negative sentiments he observed.4 The fact that anti-Muslim prejudice was a concept a Swedish Muslim felt compelled to name over a century ago provides crucial historical depth to the challenges faced today. It demonstrates that the current issues are not unique to this generation but are part of a longer, historical struggle against intolerance, a struggle the community has and continues to face with resilience.
The contemporary Swedish-Muslim community was largely shaped by two distinct, yet interconnected, periods of migration in the latter half of the 20th century. The first major wave began in the 1960s and 1970s, driven by workforce migration from countries like Turkey and the former Yugoslavia.8 These early immigrants came in search of work, contributing their labor and skills to Sweden’s economy during a period of industrial expansion. The initial approach for many of these first-generation immigrants was one of quiet assimilation, a sincere effort to integrate into their new society.8 Their hard work laid the economic and social groundwork for the generations that followed, a proud and often-uncelebrated contribution to the nation’s prosperity. This shift in demographics saw Sweden transform from a predominantly Lutheran country to a multicultural society, especially since the separation of church and state in 2000.20
The second, and more dramatic, wave of Muslim immigration was a result of Sweden’s long-standing humanitarian tradition, which took in refugees from war-torn regions. From the Yugoslav Wars of the 1990s to the conflicts in Iraq in the 2000s and Syria in the 2010s, Sweden offered sanctuary to hundreds of thousands of people.1 These waves have been the primary driver of the growth of Islam in the country, with immigrants from Iraq, Iran, and the former Yugoslavia making up some of the largest groups of Muslim background.1 This period of welcoming refugees, in line with Sweden’s neutral and compassionate history, evokes a sense of shared purpose and humanity.21 For example, the city of Linköping saw a rise in its foreign-born population, with Iraq, Syria, and Somalia being the most common countries of birth in 2024.22
However, the experience of these refugees was often fraught with difficulty. A 2014 study on Bosnian immigrants revealed that they felt their health and well-being suffered due to the “strange” culture and environment.23 Many were housed in refugee centers with people from other nationalities, which sometimes led to a sense of isolation. One woman recalled living in a house with Somali refugees and spending her days watching television, saying, “It was no fun”.23 Communication barriers were also a major problem, with some refugees having to rely on their children or inadequate interpreters in medical and other official settings.24 Despite these hardships, many, like a Bosnian refugee who became the mayor of Borgholm, persevered, learning the language and becoming politically engaged to help other newcomers.25
As these communities became more established, the public debate around Muslim minorities underwent a significant and challenging shift. A 2008 thesis on Muslim rights debates in Sweden from 1999 to 2008 reveals that what was once a discussion focused on social and economic issues transformed into one centered on religious and cultural differences.8 This change was greatly accelerated by external events like the September 11, 2001, terrorist attacks and the subsequent “global war on terror,” which contributed to the perception of Muslim minorities as a threatening “Other”.8 This evolution of discourse shows that rising prejudice in Sweden is not a direct or inevitable result of immigration itself but a consequence of evolving global politics and their impact on domestic dialogue. It is a critical distinction that allows the community to focus on its own strength and resilience in the face of these external pressures.26
The history of Islam in Sweden is a compelling narrative of growth, resilience, and contribution, as evidenced by a clear chronology of significant events. From the earliest archaeological links to the modern era, each milestone marks a step in the community’s journey.
| Date Range / Year | Event | Significance |
| 7th–10th Century | Viking trade and contact with the medieval Islamic world. | Establishes a deep historical connection, challenging modern perceptions of Islam as a purely recent import to Sweden.1 |
| Late 19th Century | Ivan Aguéli (John Gustaf Agelii) converts to Islam, becoming a painter, author, and Sufi mystic. | Provides a powerful, indigenous link to Islam that predates mass migration and showcases an early, intellectual engagement with the faith.4 |
| 1940s | Arrival of the first registered Muslim groups, Finnish Tatars, who emigrated from Finland and Estonia. | Marks the beginning of the modern Muslim presence in Sweden, though on a very small scale initially.1 |
| Late 1960s–1970s | The first major wave of immigration from predominantly Muslim countries, driven by labor migration. | The foundation of established Muslim communities, contributing to Sweden’s economic growth through hard work and integration.8 |
| 1976 | The Nasir Mosque is built in Gothenburg, becoming the first purpose-built mosque in Sweden by the Ahmadiyya community.27 | A tangible symbol of the community’s permanence and the beginning of its institutional development.27 |
| 1990s | Significant refugee influxes from the Yugoslav Wars. | Expands the Muslim population and demonstrates Sweden’s humanitarian tradition, welcoming those fleeing conflict.23 |
| 1995 | The Islamic Association in Sweden (IFiS) is founded, growing from an initial Stockholm association established in the late 1970s.13 | The establishment of a key umbrella organization that would later found numerous community groups, from Islamic Relief to Muslim Scouts.13 |
| 2000 | The Stockholm Central Mosque is inaugurated. | The opening of a central place of worship and social hub that would become a beacon for the community in the nation’s capital.1 |
| 2000s–2010s | Further refugee waves from conflicts in Iraq and Syria. | Continued growth and diversification of the Swedish Muslim population, further solidifying its demographic presence in the country.28 |
| 2022–2023 | Series of incidents involving the public burning of the Holy Quran by far-right extremists. | A stark challenge to religious freedom and a test of the community’s resilience, which was met with peaceful, dignified responses by many Swedish Muslims.29 |
The contributions of Swedish Muslims to society are multi-faceted, extending far beyond the realm of community building and into the core of Swedish public life. In politics, figures of Muslim background are making their mark, such as Noria Manouchi and Alireza Akhondi. Manouchi, a Moderate Party member, has served as a member of the Riksdag since 2018 and holds several key positions, including a seat on the War Delegation and the Committee on Education.30 Alireza Akhondi of the Centre Party has been a vocal advocate for policies benefiting young people and new arrivals.32 He is known for his work on labor market policies and has been a strong opponent of the far-right, famously stating he would not contribute to their influence in the government.32 Their presence in government represents a growing integration of the Muslim community into the political mainstream, evoking a sense of pride in their civic engagement.
The military and civil service are also actively adapting to this diversity. The Swedish Armed Forces’ core values emphasize openness and respect for every individual, regardless of their religious beliefs or ethnic origin.33 Since 2006, Swedish police officers have been allowed to wear religious head coverings at work, and there are ongoing projects in major cities like Stockholm, Gothenburg, and Malmö to recruit more people with foreign backgrounds to better mirror the multicultural reality of the country and build trust.34 While military chaplains currently all belong to the Church of Sweden, the armed forces’ policy is to assist service members of any faith in contacting a spiritual leader of their own religion if requested, and the military provides food options that comply with religious dietary restrictions.37 This commitment to religious diversity ensures that Muslim citizens can serve their country with pride while upholding their faith.
However, challenges remain. A 2024 report on human rights in Sweden noted that authorities have prosecuted individuals for “offenses of agitation against an ethnic or national group” related to the public burning of the Quran in 2023, with prosecutors arguing that the actions were intended to express contempt for Muslims.40 There are also lingering issues with discrimination. A 2023 report from the Equality Ombudsman stated that discrimination based on religion is a serious problem in the labor market, particularly for Muslims and those perceived to be Muslim.41 Furthermore, a 2014 study found a disjuncture between the police force’s stated diversity goals and the reality of ethnic profiling, especially in segregated urban areas.42
The intellectual contributions of Swedish Muslims demonstrate a powerful story of continuity and ingenuity. In medicine, the impact is both global and local. The Swedish Paediatric Association and the Swedish Society of Medicine recognized the international significance of Dr. Zulfiqar Ahmed Bhutta by awarding him the prestigious Nils Rosén von Rosenstein Medal in 2025 for his groundbreaking work in global child health.17 Similarly, Dr. Miriam Merad, an Algerian-born scientist, was awarded the prestigious Sjöberg Prize in 2025 for her pioneering cancer research on myeloid cells and their potential as a new target for therapies.18 Her work has been described as a breakthrough in the rapidly growing field of cancer immunotherapy.19 At the Karolinska Institutet, researchers like Dr. Mohammad Redwanul Islam are conducting crucial studies in environmental medicine, while Dr. Md. Shahidul Islam focuses on discovering molecular mechanisms for the prevention and cure of diabetes.5 These examples demonstrate a narrative of mutual benefit, where Sweden’s institutions provide a platform for innovation, and Muslim professionals, in turn, contribute to the advancement of Swedish science and health. Beyond these individuals, the Syrian Medical Association in Sweden (SyrMed) serves as a professional network for healthcare workers, offering support and collaborating on medical and relief efforts in Syria.12
In academia, a new generation of scholars is challenging traditional narratives and expanding the field of Islamic studies. At Lund University, the Critical Islamic Studies unit and the Center for Middle Eastern Studies are dedicated to deconstructing Eurocentric discourses on Islam and fostering interdisciplinary research.44 Researchers like Associate Professor Sami Al Daghistani and Visiting Professor Yafa Shanneik are part of this intellectual movement.44 Similarly, at Uppsala University, Associate Professor Emin Poljarević specializes in the sociology of religion and Islamic liberation theology, with his work exploring political theology and Muslim civil rights activism in both Muslim-majority and minority contexts.48 These academic contributions are crucial for creating a nuanced understanding of Islam in a modern, secular society.
The economic vitality of the Muslim community is a testament to its resilience, evoking the spirit of post-migration rebuilding. One of the most significant indicators is the rise of the halal economy. Globally, the halal food market was valued at an estimated $2.64 trillion in 2024 and is projected to reach $2.86 trillion in 2025.49 This robust growth, with a projected compound annual growth rate (CAGR) of over 10.5% through 2037, is driven by the increasing global Muslim population and a growing demand for products that meet high standards of safety, quality, and hygiene.50 In Sweden, this trend is visible in the burgeoning number of halal restaurants and businesses in major cities like Malmö and Gothenburg.19 Entrepreneurs, many of whom are refugees, are at the forefront of this growth. For example, restaurant owners in Malmö are credited with building a vibrant Middle Eastern food scene that has bridged cultural divides.52 The business successes of individuals like Mustafa Diner, who co-owns a halal butchery that started with four employees and grew to 27 by 2007 with annual sales of $20 million, exemplify the entrepreneurial drive of the community.53 Deqa Abukar, the founder of Bling Startup, an organization for underrepresented entrepreneurs in Stockholm, has been recognized for her work in empowering women in entrepreneurship and has received the Swedish Grand Journalist Award in 2021.54
Alongside this entrepreneurial spirit, a deeply embedded culture of philanthropy and community service is flourishing. The Islamic Association in Sweden (IFiS), a key umbrella organization, has been instrumental in founding numerous community groups, including Islamic Relief Sweden and Muslim Scouts.13 The international arm of this organization, Islamic Relief Worldwide, delivered 266 emergency projects in 28 countries in 2024, assisting 14.5 million people with a global income of over £275.9 million.55 Their work included responses to floods in Bosnia and Herzegovina and ongoing support in Gaza, Sudan, and Yemen.55 The Ibn Rushd Study Association, another key organization, focuses on adult education centered on faith, rights, and diversity, with a goal of strengthening Swedish-Muslim identity and promoting human rights.56 It has served over 66,000 unique participants and actively works to empower marginalized groups, including young people and women.56 However, the association’s activities will be discontinued from 2025 due to a loss of state funding.57
The creative expressions of Swedish Muslims are a powerful echo of their diverse roots, weaving new and vibrant threads into the nation’s cultural fabric. Writers like Jonas Hassen Khemiri, an award-winning novelist, explore themes of identity and belonging in books such as Everything I Don’t Remember and The Family Clause.11 His work offers a nuanced reflection of what it means to be a modern Swede. In the visual arts, Somalian-born filmmaker and artist Salad Hilowle explores archival material of the African diaspora to challenge historical narratives and highlight marginalized stories.59 His 2024 exhibition
Homeplace intentionally places black individuals in Swedish rural landscapes, asserting their belonging and connection to the country.59 The Iranian-Swedish poet Athena Farrokhzad, whose parents fled the Iran-Iraq war, has garnered international acclaim for her poetry, which is deeply engaged with themes of language, identity, and political resistance.60
In music, artists like the Lebanese-Swedish Maher Zain have pioneered a genre of contemporary R&B with a strong Islamic influence, reaching a global audience.62 The Swedish hip-hop duo Medina, made up of Sami Daniel Rekik (of Tunisian and Finnish descent) and Ali Jammali (of Tunisian descent), have been influential since 2003 with their unique genre “Haffla music,” a blend of hip-hop and Arabic rhythms.63 Laleh Pourkarim, an Iranian-Swedish singer-songwriter, has won multiple awards, including Female Artist of the Year and Producer of the Year at the Swedish Grammis Awards, and her music often touches on social engagement and her background as an immigrant.64 These artists demonstrate that cultural influence is not a one-way street, but a dynamic, reciprocal exchange that enriches and transforms the entire society.
Mosques and Islamic centers across Sweden have become vital hubs for social services, community support, and interfaith dialogue. The Stockholm Central Mosque, for instance, offers a range of services beyond daily prayers, including Imam counseling, funeral services, and weekend schools for children.65 The mosque also provides practical community support such as free snacks and electronic donation facilities, creating a welcoming and modern environment for its visitors.65 Similarly, the Malmö Mosque, administered by the Islamic Center, operates a charter school and provides educational resources and prayer spaces that are inclusive of women.67
Interfaith cooperation is a cornerstone of the community’s civic engagement. In a joint statement, representatives from the Christian Council of Sweden, the Muslim Council of Sweden, and the Buddhist Council of Sweden publicly criticized the police’s use of ethnic profiling during a deportation project, calling it a violation of democratic principles.69 This solidarity demonstrates a united front against discrimination. A remarkable example of interfaith bridge-building is the “God’s House” project in the Stockholm suburb of Fisksätra. This initiative is a collaborative effort between a local Muslim association, the Catholic Diocese, and the Evangelical Lutheran Church of Sweden to build a communal interfaith center, joining an existing church with a new mosque via a shared central atrium.70 The project aims to foster understanding, trust, and respect among people from over 80 different countries who live in the area, providing a model for peaceful coexistence in a diverse society.71
The journey of Muslims in Sweden has been marked by a persistent struggle against Islamophobia and discrimination. Studies indicate that a significant portion of the Swedish public holds negative views of Islam, and Muslims often experience exclusion and stigma in daily life.8 This prejudice has manifested in violent attacks, such as arson attacks on mosques in Malmö and Järfälla.8 While Sweden’s constitution protects religious freedom and prohibits discrimination, there is a gap between legal principles and real-world experience, with many Muslims feeling that reporting hate crimes is unlikely to lead to prosecution.72
The public burning of the Holy Quran by far-right extremists in 2022 and 2023 brought these tensions to a global stage, drawing international condemnation.21 In a deeply distressing turn of events, one of the perpetrators, Salwan Momika, was shot dead in January 2025, just days before a court verdict in a hate crime trial related to the burnings.75 This incident led the Swedish Prime Minister to express concern about a potential link to a foreign power.75 However, in a parallel case, a Stockholm court found Momika’s co-defendant, Salwan Najem, guilty of “agitation against a national or ethnic group” for expressing contempt for Muslims during the protests, a ruling that has been seen as a crucial affirmation of the limits of free speech.76
In response to these challenges, the Swedish government has introduced a new action plan to combat racism and hate crimes, with a specific focus on anti-Muslim racism.79 The community’s response to the Quran burnings, characterized by peaceful counter-protests and dialogue, exemplified a resilient spirit that prioritizes democratic engagement over confrontation.29
The Muslim population in Sweden is a diverse and rapidly growing part of the country’s demographic landscape. Since Sweden does not keep official statistics on religious affiliation, the numbers are based on various estimates.81 As of 2017, it was estimated that approximately 800,000 people, or 8% of the population, had a Muslim background.82 This figure includes both practicing and secular Muslims. The number of registered members of Islamic congregations was 200,445 in 2019.1 The community is highly diverse, with a significant number of people from Iraq, Iran, and the former Yugoslavia, as well as a sizable Somali community.1 A large portion of the Muslim population lives in the three major urban areas: Stockholm, Gothenburg, and Malmö.81
Projections for the future suggest that this demographic shift will continue to be a defining feature of Swedish society. A 2017 study by the Pew Research Center projected that under a medium migration scenario, the Muslim population could grow to 21% of Sweden’s total population by 2050.84 Under a high migration scenario, this figure could reach up to 31%.85 These projections have spurred significant public debate, but they underscore the long-term reality of a multicultural Sweden. The community’s young demographic and strong family ties will continue to fuel this growth, creating a vibrant, dynamic, and ever-evolving society.
The journey of Muslims in Sweden is a compelling story of resilience, innovation, and unwavering commitment to both faith and country. The evidence presented in this report reveals that the community’s history is far older than many assume, rooted in ancient trade and intellectual exchange. This foundation was strengthened by the hard work of labor migrants and the enduring humanitarianism of a nation that welcomed refugees. In the present, this community has flourished, with its members making profound contributions across science, medicine, arts, and economy. The rise of the halal sector and the establishment of a robust philanthropic infrastructure are tangible signs of a community that is not only integrating but is actively shaping the nation’s future.
While the challenges of Islamophobia and prejudice, culminating in the painful acts of Quran burnings, are real, the community’s response has been one of dignity and maturity. By choosing dialogue and legal action over confrontation, Swedish Muslims have demonstrated a deep-seated commitment to the nation’s democratic values, powerfully refuting negative stereotypes.
In conclusion, the path forward for Sweden is a shared one. The growth of the Muslim community, its entrepreneurial spirit, and its cultural vibrancy are not a threat to the nation’s identity but a source of strength that will propel Sweden into a more dynamic and prosperous future. The proud history of Swedish Muslims is a story of a community that has found its home and is now an integral part of the nation’s destiny, committed to building a society where all can thrive.
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