This essay examines the perspective of lived Islam. This is based on a qualitative content analysis and an image analysis of a selection of teaching materials for religous education in upper secondary schools in Sweden. The theoretical basis of the essay is the seven dimensions of lived religion presented by Enstedt and Planck and Jackson's interpretive approach. The 20th century globalization and influx of refugees has been a deciding factor in making Islam the second-largest religion in Sweden, which means that Muslims are no longer seen as residents in a place far away from Swedish society but as an integral part of it. Previous research has shown that teaching materials are frequently used in teaching, and many students feel that there is a discrepancy concerning the religion they face in the school subject to religious education with the religion they practice themselves. The result shows that the selected material adresses several aspects of lived religion, but that lived Islam is more complicated than it seems. This is because there is a great variation of Islam around the world and within countries. In other words, it is difficult to improve the presentation of lived religion without impairing understanding elsewhere. For example, a textbook can fulfill all aspects of lived religion, but only show a specific way of living. In other words, does a good presentation of the conservative Baptist church in the United States of America not neccesarily match the lived religion of a liberal Christians in Europe or Africa. Similarly, the picture of Islam does not match the variety that exists both nationally and internationally.The presence of lived Islam can be identified in the selected sample of textbooks. However, an improvment is needed, and more specifically, all textbooks should highlight more people who present and represent their way of life based on the religion in question. This is because previous research shows great variation within Islam depending on everything from the country one lives in, the laws that exist there, their family, social circle and the individual himself. The question is, on the other hand, how to achieve this without losing the interest of the pupils by creating too comprehensive books, which in turn also means that they will not be able to spend as much time on the other religions or the subject of religion in general.