Virtually allMauritanians areSunniMuslims. They adhere to theMalikimadhhab, one of the four Sunni schools of law. Since independence in 1960, Mauritania has been anIslamic republic. The Constitutional Charter of 1985 declares Islam the state religion andsharia the law of the land.
Arab Muslim presence in the region dates back to theUmayyad period, when forces enteringNorth Africa pushed southward into the westernSahara. By the late 7th century, Umayyad incursions had reached what is now Mauritania.
The spread of Islam among the localBerber populations was gradual and complex. While many Berber tribes adopted Islam relatively early, others resisted Arab domination and migrated eastward toward theGao region in present-dayMali. Over the following centuries, Islam became deeply rooted through trade routes linking theMaghreb,al-Andalus, and theSahel.
Between the 11th and 17th centuries, Islamic scholarship flourished in the region. Centers such asChinguetti, sometimes referred to as the “City of Libraries,” became pillars ofQur’anic education and Maliki jurisprudence. Scholars, jurists, and tribal leaders maintained networks of learning that tied Mauritania into broader Islamic intellectual traditions. Islam also became intertwined with tribal authority structures, influencing both political and social organization.
By the 1980s, two majorSufi orders accounted for nearly all brotherhood membership in Mauritania:
One of the oldest Sufi orders in the Islamic world, theQadiriyya in Mauritania emphasizes spiritual discipline, devotion throughdhikr, and respect for scholarly lineage. It is widespread across multiple regions and has historically been associated with prominentmarabout families.
Founded in North Africa in the 18th century, theTijaniyya became especially influential in West Africa. In Mauritania, it appeals to both scholars and lay followers, emphasizing structured litanies (wird) and practices aimed at spiritual purification. Despite differences in ritual emphasis, its doctrinal foundation is similar to that of the Qadiriyya.
Two lesser but locally important brotherhoods also exist:
Shadhiliyya – centered inBoumdeït in theAssaba Region, known for its spiritual retreats and emphasis on inward reflection.
Goudfiyya – found primarily inTagant,Adrar, and theHodh regions, with practices adapted to local social structures and nomadic traditions.
Today, Islam remains central to Mauritanian identity, influencing law, education, and social norms. Qur’anic schools (mahādhir) are widespread, and many families send children to study memorization andclassical Arabic. Large religious festivals,mosque-building initiatives, and gatherings continue to shape community life.
Although debates on reform, modernity, and religious authority occasionally surface, Mauritania remains one of the most religiously homogeneous countries in the world, with Islam serving as a shared framework across ethnic and social divides.
The landscape of Islamic thought in Mauritania has at times included tensions with reformist or heterodox movements. Although theAhmadiyya movement has a significant presence in parts ofWest Africa, it has struggled to gain acceptance in Mauritania. In 1976, during a meeting of the African Muslim Congress held in Mauritania, delegates urged African governments to classify Ahmadis asnon-Muslims, a call that ultimately had limited regional impact.
More recently, smallSalafi and reformist currents have emerged, influenced by global Islamic trends. However, Mauritania remains overwhelmingly Maliki-Sunni in orientation, with Sufi traditions retaining substantial cultural weight.
This article incorporates text from this source, which is in thepublic domain. Country Studies.Federal Research Division.
