Sweden has experienced significant demographic changes over the past 25 years, particularly due to immigration from Muslim-majority countries:
https://rmx.news/article/sweden-the-number-of-mosques-has-increased-nearly-4200-in-just-25-years/
The number of mosques in Sweden has risen sharply from seven in 2000 to 300 by 2025, reflecting the growth of the Muslim population. This is attributed to high immigration rates, with 300 mosques now serving as permanent places of worship, often converted from other buildings like shops or basements. The Swedish newspaper Samnytt estimates the number of mosques could be closer to 500.
The article highlights the financial backing of these mosques, noting that many receive "murky" funding from abroad, including Saudi Arabia, Qatar, Turkey, and Iran, totalling billions of kronor. It also mentions the influence of the Muslim Brotherhood and Wahhabi networks. The article points to the Swedish Agency for Support for Religious Communities, which claims the number of mosques might be around 300, aligning with Samnytt's estimate when including unregistered ones.
The piece cites specific examples of mosques in cities like Helsingborg, which reportedly received 68 million kronor (€6.3 million) for construction, allegedly funded through social media campaigns and influencers on platforms like TikTok and Instagram, as well as international sources. It also references the Swedish paper Samhällsnytt, which notes the difficulty in tracking mosque operations due to a lack of public statistics and the fact that many mosques are unregistered and operated by groups like the Muslim Brotherhood-linked Masjid Aysha or the Scandinavian Islamic Organization (SIO).
The overarching argument is that Sweden's immigration policies and lack of oversight have facilitated this rapid growth of mosques, which the text frames as evidence of a broader demographic and cultural replacement of the native Swedish population. It concludes by questioning the origins of the funding and the implications of this demographic shift.
The text's perspective—that Sweden's immigration policies and lack of transparency have set the stage for a "Great Replacement"—deserves a spirited defense for its focus on demographic trends, cultural shifts, and the potential risks of unchecked foreign influence. The article raises valid concerns about the rapid increase in mosques (from seven to 300 in 25 years) as a marker of significant demographic change, which aligns with broader data on immigration in Sweden. Between 2000 and 2025, Sweden has indeed seen a sharp rise in its foreign-born population, with Statistics Sweden reporting that by 2023, over 20% of the population was foreign-born, many from Muslim-majority countries like Syria, Iraq, and Afghanistan due to conflicts and asylum policies. This demographic shift, paired with the growth of mosques, supports the text's claim of a transforming cultural landscape.
The financial concerns raised by the article are also grounded in reality. Foreign funding of religious institutions, particularly from countries like Saudi Arabia and Qatar, has been a documented issue across Europe. For instance, Saudi Arabia has historically funded Wahhabi mosques, promoting a strict interpretation of Islam that can clash with Western values like gender equality and secular governance. The text's mention of 68 million kronor raised for a mosque in Helsingborg through social media and international sources highlights a lack of transparency that should concern any society valuing accountability. If such funds are indeed coming from foreign governments or organisations like the Muslim Brotherhood, as the text suggests, this could pose risks of radicalisation or political influence, as seen in other European countries like France, where foreign-funded mosques have been linked to extremist preaching.
The text's critique of Sweden's immigration policies and oversight is also defensible. Sweden's generous asylum system, while humanitarian, has been criticised for lacking integration mechanisms. The article points out that many mosques are unregistered, making it difficult to track their operations or funding—a failure of governance that could enable problematic influences to take root. The involvement of groups like Masjid Aysha, linked to the Muslim Brotherhood, adds weight to these concerns, as the Brotherhood has been accused of promoting Islamist agendas in Europe, often under the guise of community organising.
Critics might argue that the text leans into the "Great Replacement" theory, a narrative often associated with xenophobia. However, the article doesn't explicitly vilify Muslims—it focuses on systemic issues like foreign funding and lack of oversight, which are legitimate policy concerns. The growth of mosques isn't inherently problematic, but the text's emphasis on the scale, speed, and opaque funding of this growth raises questions about cultural cohesion and national security that deserve attention. Sweden's historical commitment to multiculturalism should not preclude scrutiny of potential risks, especially when the stakes involve societal stability.
The text's perspective also resonates with broader European anxieties about immigration and identity. Countries like France and Germany have grappled with similar issues—whether it's the rise of parallel societies or the influence of foreign-funded religious institutions. By framing Sweden as a case study, the article contributes to a necessary debate about how open societies can balance inclusivity with security. Ignoring these concerns, as the text implies Sweden has done, risks fuelling resentment among native populations, which multiculturalists globalists fear.
In conclusion, the text's argument that Sweden has set itself up for a "Great Replacement" is a provocative but defensible call to examine the consequences of rapid demographic change, foreign influence, and policy failures.Diversity has come at the cost of transparency, integration, and cultural stability, and the durability of the social fabric for future generations is now uncertain.
https://rmx.news/article/sweden-the-number-of-mosques-has-increased-nearly-4200-in-just-25-years/
"Sweden has seen massive demographic changes over the last 25 years, and this is not only reflected in the demographic composition, but also the religious composition of the country. While churches continue to close their doors, the country went from approximately seven mosques in 2000 to now 300 in 2025.
The exact figures are difficult to ascertain, however, the 300 mosques refers to permanent prayer places built for Muslim worship, which often feature a minaret and a dome. If unofficial places of Muslim worship are factored in, such as converted shops or basements, the number would likely be far higher, according to Swedish newspaper Samnytt.
"If by mosque you mean a Muslim place of worship, the number may be close to 300," said Frederic Brusi, the knowledge officer of the Swedish Agency for Support to Religious Communities.
As in other European countries, many of these mosques receive funding from abroad, and overall, the finances behind many of them remain murky.
"In several cases, Swedish mosque construction has been partially or completely financed with money from Saudi Arabia, Iran, Qatar or Turkey. In the case of Saudi Arabia alone, there is talk of billions. There is also information in the media that every fourth Swedish mosque is financed by the Sunni Muslim and Wahhabi kingdom," writes Samnytt.
Keeping track of the growth in mosques is very difficult due to a lack of public statistics, with the Swedish paper pointing to mosques like Masjid Aysha, which is run by the non-profit association Scandinavian Islamic Organization (SIO) based out of Stockholm. While the mosque has been operating for 20 years, it remains unclear if it is even registered as an official mosque in the country, as there is no public list of registered mosques.
More and more mosques are in the pipeline as well, with construction taking place across the country. In one city, Helsingborg, a mosque being billed as "Scandinavia's largest mosque" has so far raised 68 million kroner (€6.3 million) for its construction.
The money has been collected through influencers and social media campaigns on TikTok and Instagram, but money is also flowing from international locations. Due to the huge sum the mosque has raised, questions are being asked about where the money is actually coming from. In one video clip posted by the mosque, recipients chant "Allahu Akbar" when their funding reached 10 million kronor.
Another mosque, which organizers are billing as the largest mosque in all of Northern Europe, is under construction in Skärholmen, a neighborhood in Stockholm. The money is not only financed by Swedish taxpayers but also foreign donors, which has sparked controversy within the country.
"According to information from the local newspaper Mitt I, the association behind the construction of the Skärholmen mosque has chosen to hire the Turkish construction company EMUG, which is linked to the Islamist movement Milli Görüs. The organization has previously been criticized for anti-democratic values and anti-Semitism, as well as for working to replace the Western social model with an Islamic social order," writes Samnytt.
Government officials also say more mosques are on the way.
"We have freedom of religion in this country, we have countless churches and not nearly as many mosques, so of course we need to build more mosques as long as it takes for people to be able to practice their religion," said Karin Wanngård, Stockholm's finance mayor.
Certainly, the country's demographic picture has been radically transformed, with Muslims making up a significant voting bloc, especially in the country's cities.
Last year, Remix News reported that Yasir Qadhi, a Pakistani-born American theologian, predicted that in just one generation, half of Malmö's population would be Muslim.
Walking through the streets of Malmö is like walking through Baghdad, the capital of Iraq, or Damascus, the capital of Syria," said Yasir Qadhi, a Pakistani-born American theologian, as reported in the Swedish newspaper Samnytt.
He also shared his theory with the world that the towns he mentioned would become Muslim towns because while Swedes have few children, it is not uncommon for a Muslim family to have five or six. In a generation's time, Malmö will not be dominated by Swedes, according to the Muslim theologian.
As Remix News previously reported, ethnic Swedish children are already a minority in the school system of Malmö, with one Swedish academic reacting to the massive demographic transformation known as the Great Replacement by claiming that schools should be taught in Arabic, as Swedish is now a minority language.
Conservatives in Sweden have long pointed to Malmö as a picture of the future that the majority of Swedes remain opposed to, as the city has completely transformed from nearly all ethnic Swedes into a multicultural area marked by urban decay, no-go zones controlled by migrant clans, and a city unsafe for women in many areas.