12th century – 16th century
Morocco, central Maghrib, and Ifriqiya
Sufism and maraboutism expanded across the Maghrib after the disappearance of the Almohads. Influenced by Andalusian Sufism and local ascetic traditions, the movement promoted saint veneration, spiritual brotherhoods, sacred lineages, and popular forms of piety. Moroccan and Ifriqiyan holy men, including Abu Madyan, al-Shadhili, and al-Ghazuli, helped establish networks that connected religious devotion with social influence and, eventually, political authority.
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The Story
After the Almohads disappeared, Sufism expanded considerably in Morocco and later spread into the central Maghrib and Ifriqiya. The movement drew on Andalusian Sufism and a long tradition of local asceticism. Its leading mystics became popular holy men, while devotion increasingly gathered around saints, marabouts, sharifs, religious brotherhoods, and zawiyas.
Abu Madyan al-Andalusi, born near Seville, studied mysticism with Moroccans before travelling eastward in search of its sources. He spent a long period at Bijaya and died while travelling toward Tlemcen after being summoned by the caliph of Marrakesh. His disciples and associated figures spread Sufi teaching across the region, including al-Dahmani, al-Mahdawi, and Abu Said, who taught around Tunis.
The Shadhili tradition gave this religious culture a particularly influential form. Abu al-Hasan al-Shadhili, born south of Tetuan, preached near Tunis and gathered many followers before dying in 1258. Later figures such as Sidi Ibn Arus and al-Ghazuli strengthened the prestige of holy men, while zawiyas and brotherhoods became centres of devotion, teaching, and social organization. In 1524, the Saadian sharif al-A'raj transferred al-Ghazuli’s body to Marrakesh, symbolically joining the new dynasty to Ghazulism.
12th century – 16th century
Morocco, central Maghrib, and Ifriqiya
Sufism and maraboutism expanded across the Maghrib after the disappearance of the Almohads. Influenced by Andalusian Sufism and local ascetic traditions, the movement promoted saint veneration, spiritual brotherhoods, sacred lineages, and popular forms of piety. Moroccan and Ifriqiyan holy men, including Abu Madyan, al-Shadhili, and al-Ghazuli, helped establish networks that connected religious devotion with social influence and, eventually, political authority.
Continue exploring
The Story
After the Almohads disappeared, Sufism expanded considerably in Morocco and later spread into the central Maghrib and Ifriqiya. The movement drew on Andalusian Sufism and a long tradition of local asceticism. Its leading mystics became popular holy men, while devotion increasingly gathered around saints, marabouts, sharifs, religious brotherhoods, and zawiyas.
Abu Madyan al-Andalusi, born near Seville, studied mysticism with Moroccans before travelling eastward in search of its sources. He spent a long period at Bijaya and died while travelling toward Tlemcen after being summoned by the caliph of Marrakesh. His disciples and associated figures spread Sufi teaching across the region, including al-Dahmani, al-Mahdawi, and Abu Said, who taught around Tunis.
The Shadhili tradition gave this religious culture a particularly influential form. Abu al-Hasan al-Shadhili, born south of Tetuan, preached near Tunis and gathered many followers before dying in 1258. Later figures such as Sidi Ibn Arus and al-Ghazuli strengthened the prestige of holy men, while zawiyas and brotherhoods became centres of devotion, teaching, and social organization. In 1524, the Saadian sharif al-A'raj transferred al-Ghazuli’s body to Marrakesh, symbolically joining the new dynasty to Ghazulism.