Islam as practiced in North Africa is interlaced with indigenous Berber beliefs. Although the orthodox faith preached the unique and inimitable majesty and sanctity of God and the equality of God's believers, an important element of North African Islam for centuries has been a belief in the coalescence of special spiritual power in particular living human beings. The power is known as baraka, a transferable quality of personal blessedness and spiritual force said to lodge in certain individuals. Those whose claim to possess baraka can be substantiated--through performance of apparent miracles, exemplary human insight, or genealogical connection with a recognized possessor--are viewed as saints. These persons are known in the West as marabouts, a French transliteration of al murabitun (those who have made a religious retreat), and the benefits of their baraka are believed to accrue to those ordinary people who come in contact with them.

The cult of saints became widespread in rural areas in urban localities, Islam in its orthodox form continued to prevail. Saints were present in Tripolitania, but they were particularly numerous in Cyrenaica. Their baraka continued to reside in their tombs after their deaths. The number of venerated tombs varied from tribe to tribe, although there tended to be fewer among the camel herders of the desert than among the sedentary and nomadic tribes of the plateau area. In one village, a visitor in the late 1960s counted sixteen still-venerated tombs.

Coteries of disciples frequently clustered around particular saints, especially those who preached an original tariqa (devotional "way"). Brotherhoods of the followers of such mystical teachers appeared in North Africa at least as early as the eleventh century and in some cases became mass movements. The founder ruled an order of followers, who were organized under the frequently absolute authority of a leader, or shaykh. The brotherhood was centered on a zawiya (pl., zawaya--see Glossary).

Because of Islam's austere rational and intellectual qualities, many people have felt drawn toward the more emotional and personal ways of knowing God practiced by mystical Islam, or Sufism. Found in many parts of the Muslim world, Sufism endeavored to produce a personal experience of the divine through mystic and ascetic discipline.

Sufi adherents gathered into brotherhoods, and Sufi cults became extremely popular, particularly in rural areas. Sufi brotherhoods exercised great influence and ultimately played an important part in the religious revival that swept through North Africa during the eighteenth and nineteenth centuries. In Libya, when the Ottoman Empire proved unable to mount effective resistance to the encroachment of Christian missionaries, the work was taken over by Sufi-inspired revivalist movements. Among these, the most forceful and effective was that of the Sanusis, which extended into numerous parts of North Africa.

Data as of 1987