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Religion in Algeria
Religion in Algeria is dominated by Muslims, with nearly ninety-eight of the population (over ninety-nine percent of the population that state any religion) adhering to Sunni Islam of the Maliki school of jurisprudence, as of 2020. The remainder include other Islamic schools and branches (Shias and Ibadis), Christian denominations (Roman Catholics, Seventh-day Adventists, the Protestant Church of Algeria (a federation of Reformed and Methodist groups), Lutherans, Anglicans and Egyptian Copts), Baháʼís and Jews. Estimates of the Christian population range from 71,000 (estimate for 2010) to 200,000 (2018 report). The latest available estimates suggest a Baháʼí population of 3,300 (2010 report), and a Jewish community of less than 200 people.
Traditional Berber religion consisted apparently in sun worship, belief in an afterlife, animism and the idea of holy men (this idea continued in Muslim Algeria and holy men are called marabouts). Religious practice was further influenced by the Phoenicians, Greeks and Romans, who also introduced their own gods or reinterpreted certain indigenous gods as their own. Christianity is first attested in Roman Africa in 180 and produced for some time the Donatist schism before it became a major center for Catholic orthodoxy. St. Augustine of Hippo, one of the most important theologians in Roman Catholicism, was born in Thagaste (Souk Ahras) and taught in Hippo (Annaba).
The Arab conquest of the Maghreb in the latter half of the 7th century and the early 8th century introduced Islam to parts of the area. During the initial stage of the occupation, Berbers would often return to their traditional religion, but the satisfaction of participating in the conquering Arab armies began to win Berber converts to Islam. Tensions between the Arabs and the Berbers remained, however, and many Berbers adopted the egalitarian sect of Kharijism as a means to break away from Arab control. Shiism arrived in the region at the end of the ninth century but disappeared after the Fatimids lost control over the region.
Christianity slowly declined in the meantime until the last native Christians communities disappeared from Béjaïa and Tlemcen in the eleventh century in Algeria. A new chapter for the North African church begun in the thirteenth century when newcomers from Europe took up residence in the larger coastal towns. These included Christian captives, merchants as well as mercenaries hired by local Muslim rulers.
After the French conquest of Algeria in the 19th century, Christianity returned though few Algerians converted and the Church served mostly European settlers. Since the mid-20th-century Algerian War, also called the Algerian Revolution, regimes have sought to develop an Islamic Arab socialist state, and a cabinet-level ministry acts for the government in religious affairs. Although the Boumediene regime consistently sought, to a far greater extent than its predecessor, to increase Islamic awareness and to reduce Western influence, the rights of non-Muslims continued to be respected. The Bendjedid government pursued a similar policy.
Islam, the religion of almost all of the Algerian people, pervades most aspects of life. It provides the society with its central social and cultural identity and gives most individuals their basic ethical beliefs.
During the 7th century, Muslims reached North Africa, and by the beginning of the 8th century the Berbers had been for the most part converted to Islam. Sunni Islam, the larger of the two great branches of the faith, is the form practiced by the overwhelming majority of Muslims in Algeria, while there is a small Ibadi minority. There is no significant Shia presence.
One of the dominant characteristics of Islam in North Africa was the cult of holy men, or maraboutism, which goes back to the traditional Berber religion. Marabouts were believed to have barakah, or divine grace, as reflected in their ability to perform miracles. Recognized as just and spiritual men, marabouts often had extensive followings, locally and regionally. Muslims believed that baraka could be inherited, or that a marabout could confer it on a follower.
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Religion in Algeria
Religion in Algeria is dominated by Muslims, with nearly ninety-eight of the population (over ninety-nine percent of the population that state any religion) adhering to Sunni Islam of the Maliki school of jurisprudence, as of 2020. The remainder include other Islamic schools and branches (Shias and Ibadis), Christian denominations (Roman Catholics, Seventh-day Adventists, the Protestant Church of Algeria (a federation of Reformed and Methodist groups), Lutherans, Anglicans and Egyptian Copts), Baháʼís and Jews. Estimates of the Christian population range from 71,000 (estimate for 2010) to 200,000 (2018 report). The latest available estimates suggest a Baháʼí population of 3,300 (2010 report), and a Jewish community of less than 200 people.
Traditional Berber religion consisted apparently in sun worship, belief in an afterlife, animism and the idea of holy men (this idea continued in Muslim Algeria and holy men are called marabouts). Religious practice was further influenced by the Phoenicians, Greeks and Romans, who also introduced their own gods or reinterpreted certain indigenous gods as their own. Christianity is first attested in Roman Africa in 180 and produced for some time the Donatist schism before it became a major center for Catholic orthodoxy. St. Augustine of Hippo, one of the most important theologians in Roman Catholicism, was born in Thagaste (Souk Ahras) and taught in Hippo (Annaba).
The Arab conquest of the Maghreb in the latter half of the 7th century and the early 8th century introduced Islam to parts of the area. During the initial stage of the occupation, Berbers would often return to their traditional religion, but the satisfaction of participating in the conquering Arab armies began to win Berber converts to Islam. Tensions between the Arabs and the Berbers remained, however, and many Berbers adopted the egalitarian sect of Kharijism as a means to break away from Arab control. Shiism arrived in the region at the end of the ninth century but disappeared after the Fatimids lost control over the region.
Christianity slowly declined in the meantime until the last native Christians communities disappeared from Béjaïa and Tlemcen in the eleventh century in Algeria. A new chapter for the North African church begun in the thirteenth century when newcomers from Europe took up residence in the larger coastal towns. These included Christian captives, merchants as well as mercenaries hired by local Muslim rulers.
After the French conquest of Algeria in the 19th century, Christianity returned though few Algerians converted and the Church served mostly European settlers. Since the mid-20th-century Algerian War, also called the Algerian Revolution, regimes have sought to develop an Islamic Arab socialist state, and a cabinet-level ministry acts for the government in religious affairs. Although the Boumediene regime consistently sought, to a far greater extent than its predecessor, to increase Islamic awareness and to reduce Western influence, the rights of non-Muslims continued to be respected. The Bendjedid government pursued a similar policy.
Islam, the religion of almost all of the Algerian people, pervades most aspects of life. It provides the society with its central social and cultural identity and gives most individuals their basic ethical beliefs.
During the 7th century, Muslims reached North Africa, and by the beginning of the 8th century the Berbers had been for the most part converted to Islam. Sunni Islam, the larger of the two great branches of the faith, is the form practiced by the overwhelming majority of Muslims in Algeria, while there is a small Ibadi minority. There is no significant Shia presence.
One of the dominant characteristics of Islam in North Africa was the cult of holy men, or maraboutism, which goes back to the traditional Berber religion. Marabouts were believed to have barakah, or divine grace, as reflected in their ability to perform miracles. Recognized as just and spiritual men, marabouts often had extensive followings, locally and regionally. Muslims believed that baraka could be inherited, or that a marabout could confer it on a follower.